干道成男，坤道成女，此固生成之至道。然亦何以见之？亦何以用之？盖乾坤不用，用
在坎离，坎离之用，阴阳而已。
夫离本居阳，何以为女？以阳之中而阴之初也。坎本居阴，何以为男？以阴之中而
阳之初也。盖中者盛于上，盛者必渐消。初者生于下，生者必渐长。故阳生于坎，从左
而渐升，升则为阳而就明。阴生于离，从右而渐降，降则为阴而就晦，此即阴阳之用也。
而千变万化，莫不由之。由之推展，则凡冬至夏至，一岁之阴阳也。子东午西，一日之
阴阳也。有节有中，月令之阴阳也。或明或晦，时气之阴阳也。节前节后，消长之阴阳
也。月光潮汛，盈虚之阴阳也。再以及人，则老夫少妻，阴若胜矣，有颠之倒之之妙，彼
强此弱，阳亦在也。有操之纵之之权，顾无往而非阴阳之用也。知之而从阳避阴，则干
道成男，不知而背阳向阴，则坤道成女矣。明眼入其鉴而悟之，笔有难于尽意也。
地利关于子嗣，非不重也。有阴宅之宜子孙者，常见螽斯之多。有阳宅之宜子孙者，
惟生气天乙方为最吉。然吉地吉人，每多不期而会。所谓有德斯有人，有人斯有土，此
其所致之由，自非偶然。故曰必先有心地而后有阴地，信非诬也。第其理深义邃，有非
一言可悉。然宗枝攸系，诚有不可不知者。此外如寝室交会之所，亦最当知宜忌。凡神前
庙社之侧，井灶冢枢之傍，及日月火光照临，沉阴危险之地，但觉神魂不安之处，皆不可
犯。倘有不谨，则夭枉生理残障，飞灾横祸，及不忠不孝之流，从而出矣。验如影响，可不
慎哉？
乾道成就男性，坤道成就女性，这确实是生命生成的根本大道。然而，又何以体现这一点？又何以运用这一点呢？大概是因为乾坤本体并不直接显现作用，其作用体现在坎卦和离卦上；而坎、离二卦的作用，归根结底就是阴与阳的相互作用。
离卦本属阳位，为何代表女性？因为它是阳爻之中包含阴爻的初始状态（即外阳内阴）。坎卦本属阴位，为何代表男性？因为它是阴爻之中包含阳爻的初始状态（即外阴内阳）。一般来说，处于中间位置的阳气旺盛于上方，但盛极必衰，逐渐消退；处于初始位置的阴气生于下方，但生机必长，逐渐增长。所以，阳气生于坎卦，从左侧开始逐渐上升，上升则变为纯阳而趋向光明；阴气生于离卦，从右侧开始逐渐下降，下降则变为纯阴而趋向昏暗，这就是阴阳的作用。千变万化的事物，没有不由此产生的。由这一原理推展开来，冬至和夏至，是一年中阴阳的变化；子时（东）和午时（西），是一日中阴阳的变化；有节气和中气的交替，是月令中的阴阳变化；有时明亮有时昏暗，是时令气候中的阴阳变化；节气前和节气后，是消长过程中的阴阳变化；月光的盈亏和潮汐的涨落，是盈虚过程中的阴阳变化。再推广到人类身上，比如老夫少妻，看似阴势占优，却有着颠倒乾坤的奇妙之处，彼强此弱，阳气依然存在。这里有操控与放权的权变，总之无处不是阴阳的作用。如果懂得顺应阳道而避开阴道，就能像乾道一样成就男性；如果不懂而背离阳道趋向阴道，就会像坤道一样成就女性。明眼人从中借鉴并领悟其中道理，笔墨难以完全表达其意蕴。
地利对于子嗣繁衍，并非不重要。有适合子孙居住的阴宅（墓地），常常见到多子多孙的景象。有适合子孙居住的阳宅（住宅），只有生气方和天乙方的位置最为吉利。然而，吉地与吉人，常常是不期而遇的。所谓“有德行的人自然会有合适的环境，有了合适的人自然会有合适的土地”，这是导致这种结果的原因，绝非偶然。所以说，必须先有良好的心地（品德修养），然后才会有好的阴地，这话确实不是虚假的。只是其中的道理深远微妙，不是一句话能说完的。然而，宗族血脉延续至关重要，确实是有不可不知道的地方。此外，如卧室交合之所，也最应当知晓适宜与禁忌。凡是神庙社稷旁边，水井炉灶坟墓门枢之侧，以及日月火光照射、阴暗危险的地方，只要觉得神魂不安宁的地方，都不可触犯。如果不谨慎，就会导致夭折、枉死、生理残疾或障碍，飞来横祸，以及产生不忠不孝之类的人，随之而出。验证起来如同影随形般准确，能不谨慎吗？
The Dao of Qian (Heaven) forms the male, and the Dao of Kun (Earth) forms the female; this is indeed the supreme principle of generation. However, how is this manifested? And how is it applied? It is because Qian and Kun themselves do not directly exert their function; rather, their function lies in Kan (Water) and Li (Fire). The function of Kan and Li is nothing other than Yin and Yang.
Li belongs to Yang by nature, so why does it represent the female? Because within its Yang structure lies the beginning of Yin (Outer Yang, Inner Yin). Kan belongs to Yin by nature, so why does it represent the male? Because within its Yin structure lies the beginning of Yang (Outer Yin, Inner Yang). Generally, what is in the middle is abundant above, but abundance inevitably declines gradually. What is at the beginning is born below, but growth inevitably increases gradually. Therefore, Yang is born from Kan, rising gradually from the left; as it rises, it becomes pure Yang and moves toward brightness. Yin is born from Li, descending gradually from the right; as it descends, it becomes pure Yin and moves toward darkness. This is the function of Yin and Yang. All myriad transformations arise from this. Extending from this principle, the Winter Solstice and Summer Solstice represent the Yin-Yang changes of a year; Zi (East) and Wu (West) represent the Yin-Yang changes of a day; the presence of solar terms and mid-points represents the Yin-Yang of monthly calendars; periods of brightness and darkness represent the Yin-Yang of seasonal climates; before and after solar terms represent the Yin-Yang of waxing and waning; the fullness and emptiness of moonlight and tides represent the Yin-Yang of盈虚 (fullness and deficiency). Further extending to humans, consider an old husband with a young wife: although Yin seems dominant, there is a subtle miracle of inversion; even if one side is strong and the other weak, Yang still exists. There is the power of control and release, yet nowhere is there not the function of Yin and Yang. If one knows to follow Yang and avoid Yin, one achieves the status of the male (Qian); if one does not know and turns away from Yang toward Yin, one achieves the status of the female (Kun). Those with clear insight draw lessons from this and comprehend it, though words may fail to fully express the meaning.
Geographical advantages (Di Li) regarding offspring are certainly significant. There are Yin dwellings (tombs/gravesites) suitable for descendants, where one often sees many children and grandchildren (Zhong Si, referring to prolific offspring). There are Yang dwellings (residences) suitable for descendants, among which the positions of Sheng Qi (Vital Energy) and Tian Yi (Heavenly Benefactor) are the most auspicious. However, auspicious land and auspicious people often meet unexpectedly. As it is said, "Where there is virtue, there are people; where there are people, there is land." This is the cause of such outcomes, and it is no accident. Thus it is said that one must first have a virtuous heart/mind before having an auspicious Yin dwelling; this is indeed not false. Yet the principles are profound and subtle, not exhaustible in a single statement. Nevertheless, since the continuation of the lineage is crucial, it is truly something that cannot be ignored. Furthermore, regarding the location for marital intercourse, one must also know the appropriate and inappropriate places. One should never violate or occupy areas near temples and shrines, beside wells, stoves, tombs, and door pivots, nor places illuminated by sun, moon, or fire, nor dark, dangerous places, nor any place where one feels spiritual unrest. If one is not cautious, consequences such as premature death, untimely demise, physical disabilities, sudden disasters, and the emergence of disloyal or unfilial individuals will follow. Verification comes as surely as shadow follows form; can one afford to be careless?