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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?