Eight trigrams 
Trigram refers to a thing.
Guan Yin Zi said: Those who were good at divining with yarrow and tortoise shells in ancient times could show the past in the present, the present in the past, the superior in the inferior, the inferior in the superior, the small in the large, the large in the small, the one in the many, the many in the one, the human in the thing, the thing in the human, I in the other, the other in me. This is the Way. It has no beginning and no end. It is as high as the sky and as low as the earth. It is as big as the universe and as small as a grain of sand. It is outside of everything and inside of nothing. It is near and far at the same time. It cannot be analyzed, it cannot be combined, it cannot be compared, it cannot be thought about. It is only in its entirety that it is the Way.
It is said that water is hidden, so it contains the five essences; fire is flying, so it gives off the five odors; wood is flourishing, so it produces the five colors; metal is hard, so it produces the five sounds; and earth is harmonious, so it nourishes the five flavors. The constant is five, the variable is beyond counting, the object is five, the mixture is beyond counting. Thus all things in the world cannot be held to be ten thousand, cannot be held to be five, cannot be held to be one, cannot be held to be not ten thousand, cannot be held to be not five, cannot be held to be not one. They may be combined or separated, and in this way they must take shape, in this way they must be numbered, in this way they must be given form, but it is all in vain. Things do not know me, and I do not know things.
It is said: I can make all things in my heart. If the heart has a place for something, love follows, and if love follows, then the essence follows. If the heart is bound by something, it first condenses into water. The heart yearns for things and salivates, it grieves over things and sheds tears, it is ashamed of things and sweats. Nothing is temporary but not lasting, nothing is lasting but not unchanging. Water gives birth to wood, wood gives birth to fire, fire gives birth to earth, earth gives birth to metal, metal gives birth to water, they attack and suppress each other, the list is endless. Infants and young girls, golden buildings and vermilion palaces, green dragons and white tigers, treasure cauldrons and red furnaces, all are part of this world, and none of them will remain forever.
It is said: Birds and beasts cry, they scurry, they flee; plants and trees grow, they stop, they rustle. Heaven and earth cannot hold it, the sage cannot bind it. Those who have luck survive. It is there, but not here; the drum cannot sound without the mallet; the even is there, the odd is here; the mallet cannot strike without the hand.
It is said: All things are the same. The multitude is confused by their names. They see the things but not the way. The sage analyses the principles. He sees the way but not the things. The sage unites with the heavens. He sees neither the way nor the things. All things are the way. If you do not hold on to them, they are the way. If you hold on to them, they are things.
It is said: He who knows the falseness of things need not abandon them. It is like seeing a clay ox or a wooden horse. Although the name of the ox or horse remains, the heart has forgotten the reality of the ox or horse.

八筹 
筹者，物也。
关尹子曰：古之善揲蓍灼龟者，能于今中示古，古中示今，高中示下，下中示高，小中示大，大中示小，一中示多，多中示一，人中示物，物中示人，我中示彼，彼中示我。是道也，其来无今，其往无古，其高无盖，其低无载，其大无外，其小无内，其外无物，其内无人，其近无我，其远无彼。不可析，不可合，不可喻，不可思。惟其浑沦，所以为道。
曰：水潜，故蕴为五精；火飞，故达为五臭；木茂，故华为五色；金坚，故实为五声；土和，故滋为五味。其常五，其变不可计，其物五，其杂不可计。然则万物在天地间，不可执谓之万，不可执谓之五，不可执谓之一，不可执谓之非万，不可执谓之非五，不可执谓之非一。或合之，或离之，以此必形，以此必数，以此必气，徒自劳尔。物不知我，我不知物。
曰：即吾心中可作万物，盖心有所之，则爱从之，爱从之，则精从之。盖心有所结，先凝为水。心慕物涎出，心悲物泪出，心愧物汗出。无暂而不久，无久而不变。水生木，木生火，火生土，土生金，金生水，相攻相克，不可胜数。婴儿姹女，金楼绛宫，青蛟白虎，宝鼎红炉，皆此物，有非此物存者。
曰：鸟兽俄呦呦，俄旬旬，俄逃逃；草木俄茁茁，俄停停，俄萧萧。天地不能留，圣人不能系。有运者存焉尔。有之在彼，无之在此，鼓不桴则不鸣，偶之在彼，奇之在此，桴不手则不击。
曰：均一物也，众人惑其名，见物不见道，贤人析其理，见道不见物，圣人合其天，不见道不见物。一道皆道，不执之即道，执之即物。
曰：知物之伪者，不必去物。譬如见土牛木马，虽情存牛马之名，而心忘牛马之实。