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金句篇010句·中英文版
Ten Golden Lines · Cyclical Return（ Xuanhui ）: A Philosophy of Space and Its Planning Practice
1. 中国无需“统治”世界。
China does not need to “rule” the world.
2. 学天地，形方圆，守九宫，永续则永恒。
Learn from Heaven and Earth, shape squareand circle, keep the Nine-Palace, and you endure forever.
3. 日月顺变，山海制宜，人人归仁，向善而为，其结果就是文明。
Follow the sun and moon, adapt to mountainsand seas, let all people return to benevolence, act toward the good, and
civilization is the result.
4. 涵盖乾坤，旋回自洽；天地纵横，方圆默契。
Encompassing Heaven and Earth, cyclicalreturn and self-consistency; Heaven-Earth vertical and horizontal,
square-circle harmony.
5. 冷期心性，暖期义理；冷期出山近海，暖期进山远海。
Cold periods favor inwardness, warm periodsfavor principle; in cold periods leave the mountains and approach the sea, in
warm periods enter the mountains and recede from the sea.
6. 象天，法地，礼序，然后营城。
Model Heaven, follow Earth, order therites, then build the city.
7. 冬暖夏凉，26℃城市。
Warm in winter, cool in summer: the 26°Ccity.
8. 一切学问，到了顶峰，都会是一种时间框架下的“空间”状态。
All learning, at its peak, becomes a“spatial” state within a framework of time.
9. 从地缘文明走向全球文明，需要构建空间哲学。
From geo-civilization to globalcivilization, a philosophy of space must be built.
10. 宅兹九宫，生生不息。
Dwell in the Nine-Palace, and life endureswithout end.
金句篇030句·中英文版
Thirty Golden Lines · Cyclical Return（ Xuanhui ）: A Philosophy of Space and Its Planning Practice
1. 空间哲学是“天、地、人”空间关系总和。
The philosophy of space is the sum of thespatial relations among Heaven, Earth, and Human.
2. 从地缘文明走向全球文明，需要构建空间哲学。
From geo-civilization to globalcivilization, a philosophy of space must be built.
3. 人本是小小的宇宙，宇宙是大大的人本。
The human is a tiny cosmos; the cosmos is avast human.
4. 学天地，形方圆，守九宫，永续传承。
Learn from Heaven and Earth, shape squareand circle, keep the Nine-Palace, and pass it on without end.
5. 日月顺变，山海制宜，人人归仁，向善而为，其结果就是文明。
Follow the sun and moon in their changes,adapt to mountains and seas as fitting, let all people return to benevolence,
act toward the good, and civilization is the result.
6. 涵盖乾坤，旋回自洽；天地纵横，方圆默契。（四纲）
Encompassing Heaven and Earth, cyclicalreturn and self-consistency; Heaven-Earth vertical and horizontal,
square-circle harmony. (Four Guiding Principles)
7. 常无则常有，永续则永恒。
Through the ever-absent comes theever-present; through endurance comes eternity.
8. 在天为象，在地成形，在人则象形。
In Heaven it is image, on Earth it is form,in Human it is image-form.
9. 气候无国界，读懂气候，方能读懂历史。
Climate knows no borders; only by readingclimate can one read history.
10. 冷期心性，暖期义理。由暖转冷，危；由冷转暖，兴。
Cold periods favor inwardness, warm periodsfavor principle. From warm to cold, peril; from cold to warm, flourishing.
11. 冷期出山近海，暖期进山远海。
In cold periods leave the mountains andapproach the sea; in warm periods enter the mountains and recede from the sea.
12. 流域丰枯决定文明先后，流域规模决定文明规模。
The rise and fall of river basins determinethe order of civilizations; the scale of river basins determines the scale of
civilizations.
13. 中华文明“一体多元”，全球文明“多元一体”。
Chinese civilization is “unity indiversity”; global civilization is “diversity in unity.”
14. 石家河文化跨越了5400年前的海侵，却未能躲过4200年前的这一次。
The Shijiahe culture survived thetransgression of 5,400 years ago, but not the one of 4,200 years ago.
15. 良渚文明走水路与苏美尔文明走山路在天府盆地的奇妙相遇。
The Liangzhu civilization by water and theSumerian civilization by mountain had a wondrous meeting in the Sichuan Basin.
16. 海岸线与冰川线，一道在低处标记文明的广度，一道在高处划定文明的厚度。
The coastline and the glacier line: onemarks the breadth of civilization below, the other defines its depth above.
17. 第二阶梯永远是第三阶梯的战略后方。
The Second Step is forever the strategicrear of the Third Step.
18. 亚欧文明各自向山累积，向海沉淀，经略四方。
The civilizations of Asia and Europe eachaccumulated toward the mountains and settled toward the seas, reaching out in
all directions.
19. 孔子变“巫”为“儒”，基督变“巫”为“神”，康德变“神”为“人”。
Confucius transformed shamanism intoConfucianism, Christ transformed shamanism into divinity, Kant transformed
divinity into humanity.
20. 其实，“人”、“神”之间是可以转换的，“神”不过是人类想象中的另一群“人”。
In truth, “human” and “god” areconvertible; “god” is merely another group of “humans” in the human
imagination.
21. 河洛之方，化为太极之圆，方为初始，圆为终极。
The square of the He-Luo transforms intothe circle of the Taiji: the square is the beginning, the circle the ultimate.
22. 要素的原型是“天地”，秩序为“矩阵”；形式的原型是“方圆”，秩序为“格网”。
The archetype of elements is “Heaven andEarth,” ordered as “matrix”; the archetype of form is “square and circle,”
ordered as “grid.”
23. 象天，法地，礼序，然后营城。
Model Heaven, follow Earth, order therites, then build the city.
24. 向阳而长，向海而生，向好而行，向善而为。
Grow toward the sun, live toward the sea,move toward the good, act toward benevolence.
25. 善谋不争，善建不拔，善言不辩。
Good planning does not contend, goodbuilding is not uprooted, good speech does not argue.
26. 中医与风水便是生命与空间连接人本与宇宙“天人合一”的学问。
Chinese medicine and feng shui are thelearning that connects human and cosmos, life and space, in the “unity of
Heaven and Human.”
27. 一切学问，到了顶峰，都会是一种时间框架下的“空间”状态。
All learning, at its peak, becomes a“spatial” state within a framework of time.
28. 雄安，雄安，执其雄，守其安。
Xiong'an, Xiong'an: hold its strength, keepits peace.
29. 中国无需“统治”世界。
China does not need to “rule” the world.
30. 宅兹九宫，生生不息。
Dwell in the Nine-Palace, and life endureswithout end.
金句篇120句·中英文版
One Hundred and Twenty Golden Lines ·Cyclical Return ( Xuanhui ): A Philosophy of Space and Its Planning Practice
一、辞·总纲篇
I. Ci: The General Principles
1. 空间哲学是“天、地、人”空间关系总和，是对空间要素与形式及其边界管理的科学。
The philosophy of space is the sum of thespatial relations among Heaven, Earth, and Human; it is the science of managing
spatial elements, forms, and their boundaries.
2. 日月、山海、天地与方圆是地球留给人类最古老的生存要素。
Sun and moon, mountains and seas, Heavenand Earth, square and circle: these are the oldest elements of survival the
Earth has left to humanity.
3. “天地”与“方圆”是地球两大“空间启示”，与天地相参，与方圆相契；“宇宙”与“人本”是人类两种“空间思维”，人本是小小的宇宙，宇宙是大大的人本。
“Heaven and Earth” and “square and circle” are the Earth's two great“spatial revelations”: to participate with Heaven and Earth, to accord with
square and circle. “Cosmos” and “human-centric” are humanity's two “spatial
modes of thought”: the human is a tiny cosmos, the cosmos is a vast human.
4. 涵盖乾坤，宇宙与人本即空间两观；旋回自洽，意识、物质与认知即本原三道；天地纵横，皆为两观旋回；方圆默契，皆为三道自洽。
Encompassing Heaven and Earth: cosmos andhuman-centric are the Two Views of space. Cyclical return and self-consistency:
consciousness, matter, and cognition are the Three Principles of origin.
Heaven-Earth vertical and horizontal: all are the cyclical return of the Two
Views. Square-circle harmony: all are the self-consistency of the Three
Principles.
5. 天地方圆，宇宙人本，可以涵盖乾坤；历时气候，共时地缘，可以旋回自洽；六合九宫，矩阵格网，可以天地纵横；象天取圆，法地择方，可以方圆默契。
Heaven and Earth, square and circle, cosmosand human-centric: these can encompass Heaven and Earth. Diachronic climate and
synchronic geography: these can achieve cyclical return and self-consistency.
Six Harmonies and Nine-Palace, matrix and grid: these can achieve Heaven-Earth
vertical and horizontal. Modeling Heaven to take the circle, following Earth to
choose the square: these can achieve square-circle harmony.
6. 天地人常，其涵盖乾坤，旋回自洽；天地人形，其天地纵横，方圆默契；天地人用，其格局开物，人人竞合；直至天地人序，象天法地，礼序营城。
The constancy of Heaven, Earth, and Human:it encompasses Heaven and Earth, cyclical return and self-consistency. The form
of Heaven, Earth, and Human: it is Heaven-Earth vertical and horizontal,
square-circle harmony. The application of Heaven, Earth, and Human: it is
pattern and creation, universal co-opetition. And finally the order of Heaven,
Earth, and Human: model Heaven, follow Earth, order the rites, build the city.
7. 学天地，形方圆，守九宫，永续传承。
Learn from Heaven and Earth, shape squareand circle, keep the Nine-Palace, and pass it on without end.
8. 日月顺变，山海制宜，人人归仁，向善而为，其结果就是文明。
Follow the sun and moon in their changes,adapt to mountains and seas as fitting, let all people return to benevolence,
act toward the good, and civilization is the result.
9. 气候影响历史，有“象天”说；地缘决定文明，有“法地”说；人类趋利避害，有“礼序”说；空间承载秩序，有“营城”说，规划实践则实现它们之间的要素管理与形式呈现。
Climate influences history: the “modelingHeaven” thesis. Geography determines civilization: the “following Earth”
thesis. Humanity seeks benefit and avoids harm: the “ritual order” thesis.
Space carries order: the “city-building” thesis. Planning practice realizes the
management of elements and the presentation of form among them.
10. 在天为象，在地成形，在人则象形。
In Heaven it is image, on Earth it is form,in Human it is image-form.
11. 常无则常有，永续则永恒。
Through the ever-absent comes theever-present; through endurance comes eternity.
12. 向阳而长，向海而生，向好而行，向善而为。
Grow toward the sun, live toward the sea,move toward the good, act toward benevolence.
13. 执大象，天下往，中西方从地缘文明走向全球文明，需要构建空间哲学。
Hold fast to the Great Image, and the worldcomes to you. From geo-civilization to global civilization, East and West alike
must build a philosophy of space.
二、天·气候观
II. Heaven: The View of Climate
14. 地球上的主要气候关系，是日月关系，《易经》是一部日月经。
The primary climatic relation on Earth isthat between sun and moon; the Yijing (the Book of Changes) is a scripture of
sun and moon.
15. 气候无国界，读懂气候，方能读懂历史。
Climate knows no borders; only by readingclimate can one read history.
16. 地球冷暖，如同人之呼吸，一冷一暖是地球自我调节的运行机制。
The Earth's cold and warmth are like humanbreathing; one cold and one warm is the Earth's self-regulating mechanism.
17. 人类向阳而长，平均15℃的气温差异就足以影响人类纬度超过2000千米、海拔超过2000米的大规模来回迁徙，冷期向东向南，暖期向西向北，并可能深刻改变后来的历史。
Humanity grows toward the sun. An averagetemperature difference of 15°C is enough to drive large-scale migrations of
over 2,000 kilometers in latitude and over 2,000 meters in altitude: in cold
periods toward the east and south, in warm periods toward the west and north,
potentially reshaping later history.
18. 中华文明8000年巫鬼传说、5000年考古发现、3000年文字记载，呈现出‘三皇五帝、三代九朝’的历史规律。
Chinese civilization's 8,000 years ofshamanic legend, 5,000 years of archaeological discovery, and 3,000 years of
written record display the historical pattern of “Three Sovereigns and Five
Emperors, Three Dynasties and Nine Reigns.”
19. 冷期心性，暖期义理。由暖转冷，危；由冷转暖，兴。
Cold periods favor inwardness, warm periodsfavor principle. From warm to cold, peril; from cold to warm, flourishing.
20. 顺应冷暖变化，天灾人祸则败，天佑人祸则危，天灾人治则兴，天佑人治则盛。
Following the changes of cold and warmth:natural disaster with human calamity brings ruin; heaven's blessing with human
calamity brings peril; natural disaster with human governance brings revival;
heaven's blessing with human governance brings prosperity.
21. 二十四节气是中国人测度天候、地候、物候与应对气候变化的有效工具。
The twenty-four solar terms are the Chinesepeople's effective tool for measuring heavenly, earthly, and biological rhythms
and responding to climatic change.
22. 间冰期1万年来，地球上最适宜的人居环境，就是北纬中段25～40度之间的广阔疆域。
Over the 10,000 years of the interglacialperiod, the most suitable human habitat on Earth has been the broad belt
between 25° and 40° north latitude.
23. 北纬30～35度，海拔1000～1500米是人类生存舒适度最好也是生存时间轴最长的区域。
Between 30° and 35° north latitude, at1,000 to 1,500 meters above sea level, lies the zone of greatest human comfort
and the longest axis of human survival.
24. 一方水土一方人，一方矩阵一方城。
One land and water, one people; one matrix,one city.
三、地·地缘观
III. Earth: The View of Geograph
25. 地球上的主要地缘关系，是山海关系，《河图洛书》是一部山海经。
The primary geographic relation on Earth isthat between mountains and seas; the Hetu (Yellow River Chart) and Luoshu
(Luoshui River Script) is a classic of mountains and seas.
26. 人类向海而生，四条海岸线，高差不到200米，却足以影响到人类在四大阶梯上高差超过2000米的大规模来回迁徙，冷期出山近海，暖期进山远海，并可能重新定义后来的文明。
Humanity lives toward the sea. Fourcoastlines, with a height difference of less than 200 meters, are enough to
drive large-scale migrations of over 2,000 meters across the Four Steps: in
cold periods leave the mountains and approach the sea, in warm periods enter
the mountains and recede from the sea, potentially redefining later
civilization.
27. 四大阶梯、四大流域，构成地球上最完整的“九宫格”地缘结构，“天、地、人”三道蕴藏其间，且汇通山海，连接两环（即环青藏高原大通道与环太平洋海岸线大通道）。
The Four Steps and Four River Basins formthe Earth's most complete “Nine-Palace” geographic structure, within which the
Three Principles of Heaven, Earth, and Human are embedded. It connects
mountains and seas, linking the two great rings: the Great Corridor around the
Qinghai-Tibet Plateau and the Great Pacific Coastal Corridor.
28. 地缘结构性差异，造就文明格局性的不同。
Structural differences in geography producestructural differences in civilization.
29. 流域丰枯决定文明先后，流域规模决定文明规模。
The rise and fall of river basins determinethe order of civilizations; the scale of river basins determines the scale of
civilizations.
30. 山脉水脉，风脉雨脉，风窝雨窝是地球的骨血、经络与穴位。
Mountain veins and water veins, wind veinsand rain veins, wind nests and rain nests: these are the Earth's bones and
blood, meridians and acupoints.
31. 人类迁徙与物种迁徙通道一致。
Human migration routes and speciesmigration routes are one and the same.
32. 中医与风水便是生命与空间连接人本与宇宙“天人合一”的学问。
Chinese medicine and feng shui are thelearning that connects human and cosmos, life and space, in the “unity of
Heaven and Human.”
33. 中华文明在全球传播，同时，全球文明在中华沉淀。中华文明“一体多元”，全球文明“多元一体”。
Chinese civilization spreads across theglobe, while global civilization settles within China. Chinese civilization is
“unity in diversity”; global civilization is “diversity in unity.”
34. 大国不欺，小国不争，天下归好。
Great states do not bully; small states donot contend; the world turns toward the good.
35. 中华文明整体的确定性因应了西方文明个体的不确定性，具有强大的文明集成能力。
The holistic certainty of Chinesecivilization responds to the individual uncertainty of Western civilization,
possessing a powerful capacity for civilizational integration.
36. 近1万年来，大概只有古羌人、斯基泰人、波斯人与蒙古人经由羌北（瓦罕走廊）、羌中（青海道）与羌南（蜀身毒道）大环道，最终实现了对青藏高原“绕山”式的生存竞争，雅利安人没有做到。
Over the past 10,000 years, only theancient Qiang, the Scythians, the Persians, and the Mongols—via the northern
(Wakhan Corridor), central (Qinghai Route), and southern (Sichuan-India Route)
branches of the Great Corridor—ultimately achieved “mountain-circling” survival
competition around the Qinghai-Tibet Plateau. The Aryans did not.
37. 石家河文化此前成功跨越了5400年前的海侵，却未能躲过4200年前的这一次。
The Shijiahe culture had survived thetransgression of 5,400 years ago, but not the one of 4,200 years ago.
38. 距今4200年前海侵，发生了良渚文明走水路与苏美尔文明走山路在天府盆地的奇妙相遇。
In the transgression of 4,200 years ago,the Liangzhu civilization by water and the Sumerian civilization by mountain
had a wondrous meeting in the Sichuan Basin.
39. 文明随人类迁徙而移动，历史如长河泛舟。若史实为“剑”，刻舟求“剑”便成妄念。
Civilization moves with human migration;history is like a boat on a long river. If historical fact is the “sword,” then
carving the boat to seek the “sword” becomes delusion.
40. 海岸线与冰川线，一道在低处标记文明的广度，一道在高处划定文明的厚度。
The coastline and the glacier line: onemarks the breadth of civilization below, the other defines its depth above.
41. 中国有战略后退阶梯，第二阶梯永远是第三阶梯的战略后方。
China has strategic retreat steps; theSecond Step is forever the strategic rear of the Third Step.
42. 没有后方的前沿是脆弱的，没有前沿的后方是封闭的。
A frontier without a rear is fragile; arear without a frontier is closed.
43. 海进人退，海退人进。
When the sea advances, people retreat; whenthe sea retreats, people advance.
44. 亚欧文明各自向山累积，向海沉淀，经略四方。
The civilizations of Asia and Europe eachaccumulated toward the mountains and settled toward the seas, reaching out in
all directions.
四、人·秩序观
IV. Human: The View of Orde
45. 地球上的主要人类关系，人人归“仁”，《周礼》是一部基础“仁”作。
The primary human relation on Earth is thatall people return to “benevolence”; the Zhou Li (Rites of Zhou) is a
foundational work of “benevolence.”
46. 人类个体的短暂与群体的永续是矛盾的，因此虚拟一种介质“续之于脉”，亦即思想。
The brevity of the individual and thecontinuity of the group are in contradiction; hence humanity invents a medium,
“continuity through the vein”—that is, thought.
47. 无论早期人类的巫鬼与神话，还是图腾与音律，抑或无论现代人类哲学与神学，还是科学与玄学，再或者无论士农工商，还是宗教道德，最终是关于“天、地、人”的不同阶段与不同人群的认知能力与行为方式。
Whether the shamanism and myth of earlyhumanity, or totem and music; whether the philosophy and theology of modern
humanity, or science and metaphysics; whether scholar, farmer, artisan, and
merchant, or religion and morality—all are ultimately about the cognitive
capacity and behavioral modes of different stages and different groups of
humanity in relation to Heaven, Earth, and Human.
48. 孔子变“巫”为“儒”，基督变“巫”为“神”，康德变“神”为“人”，中西方各自实现人本回归，然相差近2000年。
Confucius transformed shamanism intoConfucianism, Christ transformed shamanism into divinity, Kant transformed
divinity into humanity. East and West each achieved a return to the human, yet
separated by nearly 2,000 years.
49. 其实，“人”、“神”之间是可以转换的，“神”不过是人类想象中的另一群“人”。
In truth, “human” and “god” areconvertible; “god” is merely another group of “humans” in the human
imagination.
50. 图腾广化而来的表意系统，保持了意识的一致性，使得汉字以及“九宫格”可以跨越无数不同方言体系而长期存在。
The ideographic system generalized fromtotems maintains the consistency of consciousness, enabling Chinese characters
and the “Nine-Palace” to endure across countless dialect systems.
51. 音律广化而来的表音系统，保持了意识的差异性，没有同一的文字，随音而变，形成不同小语种与小地缘文明。
The phonetic system generalized from musicmaintains the differentiation of consciousness; without a unified script, it
changes with sound, forming different small languages and small
geo-civilizations.
52. 图腾是凝固的音律，音律则是流动的图腾。
The totem is frozen music; music is theflowing totem.
53. 中西方巫鬼神话的分异，本质上是中西方地缘结构的分异。
The divergence of shamanic myth betweenEast and West is essentially a divergence of geo-structure.
54. 中国人对“鸟”与“蛇”的想象力完胜西方人，但中国祥龙与西方神鹰其实也可以“龙凤呈祥”。
The Chinese imagination of “bird” and“snake” far surpasses that of the West, yet the Chinese dragon and the Western
eagle can also “come together in harmony.”
55. 苏格拉底建立了古希腊哲学的“混沌”基础，柏拉图与亚里士多德则从中发展出了“人本”与“宇宙”两大门类哲学源头，衍生出柏拉图式“圆”与亚里士多德式“方”两大空间原型脉络，深刻影响了后世西方神学、哲学以及与之相应的空间形式与形态。
Socrates established the “chaos” foundationof ancient Greek philosophy; Plato and Aristotle developed from it the two
great philosophical sources of “human-centric” and “cosmos,” giving rise to the
Platonic “circle” and Aristotelian “square” as two spatial archetypes,
profoundly shaping later Western theology, philosophy, and their corresponding
spatial forms.
56. 尼采之于康德，类似于庄子之于老子；恩格斯之于马克思，则类似于孟子之于孔子。虽然中西方哲学呈现高峰的时间不同，但从思维体系来看，中西方哲学出现了罕见的思想共振。
Nietzsche is to Kant as Zhuangzi is toLaozi; Engels is to Marx as Mencius is to Confucius. Though the peaks of
Chinese and Western philosophy occurred at different times, their systems of
thought display a rare resonance.
57. 中国哲学其儒家体系“礼制”为“方”，道家体系“玄学”为“圆”；西方哲学其亚里士多德“形式”为“方”，柏拉图“理想”为“圆”。
In Chinese philosophy, the Confucian systemof “ritual order” is “square,” the Daoist system of “metaphysics” is “circle”;
in Western philosophy, Aristotle's “form” is “square,” Plato's “ideal” is
“circle.”
58. 因地缘结构空间差异中西方哲学或神学所呈现的方式不同，但其内在的思维体系却大致相同。
Owing to differences ingeo-structural space, Chinese and Western philosophy or theology manifest in
different forms, yet their underlying systems of thought are broadly the same.
59. 人类向好而行，“天、地、人”是一个时空框架，人类只是时间与空间的一种存在形态。
Humanity moves toward thegood. Heaven, Earth, and Human form a framework of time and space; humanity is
but one mode of existence within time and space.
60. 与“天地”的关系，无以相争，可以相参，无法对抗，保持敬畏。
With Heaven and Earth, one cannot contend,but can participate; one cannot oppose, but must remain in awe.
61. 日月冷暖，空间在南北向流域旋回，自洽气候历史；陆海侵退，空间在东西向阶梯旋回，自洽地缘文明；两者叠加，趋利避害，空间呈东南至西北向沿地球折线迁徙旋回，自洽人类秩序。
Sun and moon, cold and warmth: space cyclesthrough north-south river basins, self-consistent with climatic history. Land
and sea, advance and retreat: space cycles through east-west steps,
self-consistent with geo-civilization. Superimposed, seeking benefit and
avoiding harm, space migrates and cycles southeast to northwest along the
Earth's fold lines, self-consistent with human order.
62. 人口规模决定秩序的形态。
The scale of population determines the formof order.
63. 西周1千万人口规模之后出现了孔子，孔子重“君”，“君”之空间；北宋1亿人口规模之后出现了朱子，朱子重“民”，“民”之空间；新中国10亿及以上人口规模之后，政府重“人”，“人”之空间。
After the Western Zhou reached a populationof 10 million, Confucius appeared, emphasizing the “ruler” and the space of the
“ruler.” After the Northern Song reached 100 million, Zhu Xi appeared,
emphasizing the “people” and the space of the “people.” After New China reached
1 billion and above, the government emphasizes the “human” and the space of the
“human.”
64. 不同于西方人“自由、平等、博爱”，中国人乐观进取，穷则独善其身，达则兼济天下，“仁义、均等、兼爱”成为中华民族优秀的品质。
Unlike the Western “liberty, equality,fraternity,” the Chinese are optimistic and enterprising: in poverty, cultivate
oneself; in prosperity, benefit the world. “Benevolence and righteousness,
equality, universal love” have become the finest qualities of the Chinese
nation.
五、形·空间观
V. Form: The View of Space
65. 地球上的主要空间关系是“天地”与“方圆”。
The primary spatial relation on Earth isthat between “Heaven and Earth” and “square and circle.”
66. 九宫格，既是士农工商的生活方式与生产方法，也是约定俗成的要素逻辑与要素辩证的思维矩阵，还是喜闻乐见的形式原型与形式秩序的空间格网。
The Nine-Palace is at once the way of lifeand production of scholar, farmer, artisan, and merchant; the conventional
logic of elements and the dialectical matrix of thought; and the beloved
archetype of form and spatial grid of formal order.
67. 要素的原型是“天地”，秩序为“矩阵”；形式的原型是“方圆”，秩序为“格网”。
The archetype of elements is “Heaven andEarth,” ordered as “matrix”; the archetype of form is “square and circle,”
ordered as “grid.”
68. 以天地为中心，“方”，强调平衡与对称，以及整体的连续与服从。以人本为中心，“圆”，强调圈层与放射，以及个体的高耸与威严。
With Heaven and Earth as center, the“square” emphasizes balance and symmetry, continuity and obedience of the
whole. With the human as center, the “circle” emphasizes layers and radiation,
the elevation and majesty of the individual.
69. 方院方城，“九宫格”实践了中国人基于哲学的“宇宙空间观”；穹隆圆城，“同心圆”实践了西方人基于神学的“人本空间观”。
Square courtyard and square city: the“Nine-Palace” enacts the Chinese “cosmic view of space” grounded in philosophy.
Domed round city: the “concentric circle” enacts the Western “human-centric
view of space” grounded in theology.
70. 中国19世纪末之前的空间史是“方院”的历史，而西方19世纪末之前的空间史是“穹隆”的历史。
Before the late 19th century, China'sspatial history was the history of the “square courtyard”; the West's was the
history of the “dome.”
71. 哲学强化了对“方”的认同，神学则强化了对“圆”的认同。
Philosophy reinforced the identity of the“square”; theology reinforced the identity of the “circle.”
72. 大方无隅。“圆”受地球经、纬向蓝绿折线的自然限制，不可以无限扩大，而“方”则可以分解为“格网”，并无限连接。
The great square has no corners. The“circle” is naturally limited by the Earth's latitudinal and longitudinal
blue-green fold lines and cannot expand infinitely, while the “square” can be
decomposed into a “grid” and connected without end.
73. 河洛之方，化为太极之圆，方为初始，圆为终极。
The square of the He-Luo transforms intothe circle of the Taiji: the square is the beginning, the circle the ultimate.
74. 中国人敬“天”，天圆地方，天长地久；爱“人”，天人合一，天下为公；寄望于后代，天天向上，永续传承。
The Chinese revere “Heaven”: round heaven,square earth, enduring as heaven and earth. They love “Human”: unity of Heaven
and Human, the world belongs to all. They place hope in posterity: rising day
by day, passed on without end.
75. 于是，我们看到的任何一种形式，日月、山海，人人以至万物，不过是“方、圆”或者空间自洽的一种结果。
Thus every form we see—sun and moon,mountains and seas, person and person, all things—is but a result of “square
and circle,” or of spatial self-consistency.
76. 空间营造就是一场生命礼遇。
Spatial creation is a ceremony of life.
77. 符码即哲学，空间即文明。
Code is philosophy; space is civilization.
六、用·实践观
VI. Use: The View of Practice
78. 规划，是各种可能性的未来；未来，还会有更多可能性的规划。
Planning is the future of allpossibilities; the future will hold yet more possibilities of planning.
79. 善谋不争，善建不拔，善言不辩。
Good planning does not contend, goodbuilding is not uprooted, good speech does not argue.
80. 象天，法地，礼序，然后营城。
Model Heaven, follow Earth, order therites, then build the city.
81. 九宫格局，法式开物，人人竞合，三重构建，横向到“边”，纵向到“底”。
Nine-Palace pattern, coded creation,universal co-opetition: a triple construction, reaching horizontally to the
“edge,” vertically to the “bottom.”
82. 关注政治，就是关注空间及其自由营造。
To attend to politics is to attend to spaceand its free creation.
83. 千年城市要有千年的故事，伟大的思想铸就伟大的城市。
A thousand-year city must have athousand-year story; great thought forges great cities.
84. 规划师也能有“三不朽”：立德，善谋不争，宇宙人本，涵盖乾坤；立功，善建不拔，天地纵横，方圆默契；立言，善言不辩，二观三道，旋回自洽。
Planners too can achieve the “ThreeImmortalities”: establishing virtue—good planning without contention, cosmos
and human-centric, encompassing Heaven and Earth; establishing merit—good
building not uprooted, Heaven-Earth vertical and horizontal, square-circle
harmony; establishing words—good speech without argument, Two Views and Three
Principles, cyclical return and self-consistency.
85. 为天地立心，为方圆立形，为生民立命，为往圣继绝学，为万世开太平。
Establish a heart for Heaven and Earth,establish form for square and circle, establish purpose for the people,
continue the lost learning of past sages, open peace for all generations.
86. 雄安，雄安，执其雄，守其安。
Xiong'an, Xiong'an: hold its strength, keepits peace.
87. 基于构建人类命运共同体的国家共识，雄安新区应当积极承载这一重大历史命题。让地球上每一个人都能够共享文明，共同发展，礼序乐和，美美与共。
Grounded in the national consensus ofbuilding a community with a shared future for humanity, Xiong'an New Area
should actively carry this great historical mission, so that every person on
Earth may share civilization, develop together, in ritual order and harmony,
each beautiful in their own beauty and sharing that beauty with all.
88. 粤港澳大湾区应当构筑城镇共同体，实现“无地界合作，跨区域竞争”。
The Guangdong-Hong Kong-Macao Greater BayArea should build an urban community, achieving “borderless cooperation,
cross-regional competition.”
89. 淮河不争，故天下莫能与之争；淮河不守，故文明莫能与之断。
The Huai River does not contend, so nothingunder heaven can contend with it; the Huai River does not close itself, so no
civilization can cut itself off from it.
90. 沿海岸线200千米的狭长地带，不仅是红利地带，也成为危险地带。
The narrow 200-kilometer strip along thecoast is not only a zone of dividends but also a zone of danger.
91. 任何规划本身都只是空间旋回过程中的一次可能性的自洽方式。
Any planning is but one possible mode ofself-consistency within the process of spatial cyclical return.
92. 为生活圈建“核”，“社区MALL”是社区生活的晴雨表。
Build a “core” for the life circle: the“community mall” is the barometer of community life.
93. 城镇应该将最好的资源预留出来，成为公权物业及其公共物品的所在位置。把建筑作为公权资源来打造，是空间营造过程中重要的制度安排。
Towns should reserve their best resourcesas the site of public-property and public goods. To build architecture as
public resource is an important institutional arrangement in spatial creation.
94. 不复古、不泥古，传承维新，重塑中而新的空间形式是对中华文明的回归。
Neither reviving antiquity nor stuck inantiquity: inherit and renew. Reshaping a “Chinese and new” spatial form is a
return to Chinese civilization.
95. 天地十字+方圆九宫，就是城。
The Heaven-Earth cross plus square-circleNine-Palace: that is the city.
96. 冬暖夏凉，26℃城市。
Warm in winter, cool in summer: the 26°Ccity.
97. 营造法式的策源地，可以出大师，才是建筑教育成功的基础原点。
A birthplace of building codes that canproduce masters—this is the foundational origin of successful architectural
education.
98. 柏拉图说哲学王可以治国，而规划师编制有哲学思考的规划应该是一种境界。
Plato said the philosopher-king could rule;for planners to make plans with philosophical thought should be a state of
attainment.
七、序·思维观
VII. Order: The View of Thought
99. 两观三道，四纲五用，六合九宫。天地有常，常要有形，形要有用，用要有序，序要乐和。
Two Views, Three Principles, Four GuidingPrinciples, Five Applications, Six Harmonies, Nine-Palace. Heaven and Earth
have their constancy; constancy must take form, form must serve use, use must
become order, order must return to harmony.
100. 旋回是一种周期现象，自洽则是一种韧性选择。
Cyclical return is a periodic phenomenon;self-consistency is a choice of resilience.
101. 旋回是时间在空间的延续，自洽是空间对时间的记录。
Cyclical return is the continuation of timein space; self-consistency is space's record of time.
102. 旋回是绝对的，自洽是瞬间的，永续则永恒。
Cyclical return is absolute,self-consistency is momentary; through endurance comes eternity.
103. 人类通过自洽来结束旋回，但旋回“永无止境”；自洽只是“短暂瞬间”。
Humanity ends cyclical return throughself-consistency, yet cyclical return is “without end”; self-consistency is but
a “brief moment.”
104. 五行、八卦及九宫是统一的象数矩阵思维体系。
The Five Phases, Eight Trigrams, andNine-Palace form a unified image-number matrix system of thought.
105. 三进制中，3、9与15是人类认知中最为神秘的数字，9是空间阈值，15是生命阈值。
In ternary logic, 3, 9, and 15 are the mostmysterious numbers in human cognition: 9 is the spatial threshold, 15 is the
life threshold.
106. 矩阵思维就是结构化整体要素与形式从线性到矩阵的认知方法，是辞象变卜，逻辑与辩证的统一。
Matrix thinking is the cognitive methodthat structures the whole of elements and forms from linear to matrix; it is
ci, xiang, bian, bu—the unity of logic and dialectic.
107. 人不能两次进入同一处空间。
No one can enter the same space twice.
108. “九宫格”与“同心圆”之间可以相互转换，正交坐标的“九宫格”，也可以生成极点坐标的“同心圆”。
The “Nine-Palace”and the “concentric circle” can convert into each other: the orthogonal
“Nine-Palace” can generate the polar “concentric circle.”
109. 哲学之“方”，神学之“圆”。相较于入世的“矩阵哲学”，出世的“极点神学”便是同心圆的“圆”。
Philosophy's “square,” theology's “circle.”Compared to the world-engaged “matrix philosophy,” the world-transcending
“polar theology” is the “circle” of concentric circles.
110. 哲学的边界，就在《易经》六十四系辞中，中西方尽然。而《易经》六十四系辞，对应六十四个生命密码，既是“天、地、人”的六十四种空间关系，也是“天、地、人”的六十四种哲学范式，是生命与空间，及其哲学。
The boundary of philosophy lies within thesixty-four hexagram statements of the Yijing, and this holds for both East and
West. The sixty-four hexagram statements correspond to sixty-four life codes;
they are at once sixty-four spatial relations of Heaven, Earth, and Human, and
sixty-four philosophical paradigms of Heaven, Earth, and Human—life and space,
and their philosophy.
111. 本研究将人类自然科学与社会科学紧密地结合起来，创建了基于气候、地缘、人文与城镇等相互关联的多维空间复合理论；将人类现代成就与古老智慧紧密地结合起来，提出了基于BT生命科学、ST空间技术以及IT人工智能全面融合的I-BST生命空间智能理念；将人类微观空间活动与宏观价值构造紧密地结合起来，构筑了基于全球人类命运共同体思想以及全球发展、全球安全、全球文明与全球治理倡议下的全球空间韧性理想。
This study closely integrates the naturalsciences and social sciences, creating a multi-dimensional spatial composite
theory linking climate, geography, humanities, and urbanism. It integrates
modern achievements with ancient wisdom, proposing the I-BST life-space
intelligence concept based on the full integration of BT life science, ST
spatial technology, and IT artificial intelligence. It integrates micro-spatial
activity with macro-value construction, building a global spatial resilience
ideal grounded in the thought of a community with a shared future for humanity
and the initiatives of global development, global security, global
civilization, and global governance.
112. 一切学问，到了顶峰，都会是一种时间框架下的“空间”状态。
All learning, at its peak, becomes a“spatial” state within a framework of time.
八、卜·未来篇
VIII. Bu: The View of the Future
113. 中国无需“统治”世界。
China does not need to “rule” the world.
114. 中国守好了这方“九宫格”，就是守住了人类的文明高地；一个不需要向外扩张来确认自己的文明，其存在方式本身就是对“统治”概念的消解。
If China keeps this “Nine-Palace” well, itkeeps the high ground of human civilization; a civilization that does not need
outward expansion to confirm itself dissolves the very concept of “rule” by its
mode of existence.
115. 知止而安，因定生慧，构建地球的“韧性”以及“任性”的地球，使人类在更加广阔的天地里繁衍生息。
Knowing where to stop, one finds peace;from stability comes wisdom. Build the Earth's “resilience” and the
“willfulness” of the Earth, so that humanity may flourish in a broader Heaven
and Earth.
116. 格局，致广大；开物，尽精微；竞合，继往来。
Pattern, reaching the vast; creation,exhausting the subtle; co-opetition, continuing past and future.
117. 地球留给人类的时间与空间是有限的，时间与空间是人类生存的宝贵资源，也是人类发展的终极成本，与未来竞合，既是与时间的竞合，也是与空间的竞合。
The time and space leftto humanity by the Earth are finite. Time and space are precious resources for
human survival and the ultimate cost of human development. To co-opet with the
future is to co-opet with time and with space.
118. 中华文明之所以源远流长，是因为唯有中华适应了宇宙史上最变幻莫测的气候条件，拥有了地球史上最适宜人类的地缘特征，创造了人类史上最适合地球的文明形态，也因此展现了营造史上最大规模的空间韧性。
Chinese civilization endures because onlyChina adapted to the most unpredictable climatic conditions in cosmic history,
possessed the most human-suitable geographic features in Earth's history,
created the most Earth-suitable civilizational form in human history, and thus
displayed the largest-scale spatial resilience in the history of spatial
creation.
119. “九宫格”，既是中华疆域的大国印记，也是空间思维的哲学印记，更是人类发展的文明印记。
The “Nine-Palace” is at once thegreat-power imprint of Chinese territory, the philosophical imprint of spatial
thought, and the civilizational imprint of human development.
120. 宅兹九宫，生生不息。
Dwell in the Nine-Palace, and life endureswithout end.
附：英译术语表 I《旋回：空间哲学及其规划实践》
一、核心结构术语
中文 英文 备注
两观 Two Views 宇宙与人本
三道 Three Principles 意识、物质、认知（天、地、人）
四纲 Four Guiding Principles 涵盖乾坤、旋回自洽、天地纵横、方圆默契
五用 Five Applications 常、形、用、序、和
六合 Six Harmonies 纵六合（三条主线）+ 横六合（三个本原）；亦指上下四方
九宫格 the Nine-Palace 首次出现注：jiugong, the nine-fold spatial order of Chinese cosmology,statecraft, and urban form
天地人 Heaven, Earth, and Human 全书基本框架
宇宙 Cosmos 空间一观
人本 Human-centric 空间一观
意识 Consciousness 本原之一（天）
物质 Matter 本原之一（地）
认知 Cognition 本原之一（人）
二、方法术语
中文 英文 备注
旋回 cyclical return 首次出现注：xuanhui, the fundamental rhythm of climate, geography, andcivilization
自洽 self-consistency 首次出现注：zizhi, the momentary stability achieved within cyclical return
一分为三 one divides into three 辩证方法
三合为一 three combine into one 逻辑方法
三三得九 three times three makes nine 一分为三的展开
九九归一 nine times nine returns to one 三合为一的收束
辞象变卜 ci, xiang, bian, bu 《易经》四环节：命名、呈现、演化、预测，首次出现加注
象数 image-number 易学概念
矩阵思维 matrix thinking 结构化整体要素与形式
逻辑 logic 纵向关联
辩证 dialectic 横向并行
格网 grid 形式的秩序
矩阵 matrix 要素的秩序
三、空间与形式术语
中文 英文 备注
九宫格 the Nine-Palace 全书核心，统一用词
同心圆 concentric circles 西方空间原型
方 square 礼制、哲学之方
圆 circle 神学、玄学之圆
方圆默契 square-circle harmony 四纲之一
天地纵横 Heaven-Earth vertical and horizontal 四纲之一
涵盖乾坤 Encompassing Heaven and Earth 四纲之一
旋回自洽 cyclical return and self-consistency 四纲之一
天圆地方 round heaven, square earth 传统宇宙观
方院方城 square courtyard, square city 中国空间原型
穹隆圆城 domed round city 西方空间原型
大空间观 Grand View of Space 三观三构三不朽的简称
三观 Three Visions 大历史观、大地理观、大秩序观
三构 Three Constructions 九宫格局、法式开物、人人竞合
三不朽 Three Immortalities 立德、立功、立言
四、气候与地缘术语
中文 英文 备注
冷期 cold period 气候阶段
暖期 warm period 气候阶段
冷期心性，暖期义理 cold periods favor inwardness, warm periods favor principle 气候与认知的关系
出山近海 leave the mountains, approach the sea 冷期迁徙方向
进山远海 enter the mountains, recede from the sea 暖期迁徙方向
海进人退，海退人进 when the sea advances people retreat, when the sea retreats peopleadvance 海侵海退与人群迁徙
阶梯 Step 四大阶梯
流域 river basin 四大流域
第二阶梯 the Second Step 战略后方
海岸线 coastline
冰川线 glacier line
环青藏高原大通道 the Great Corridor around the Qinghai-Tibet Plateau 首次出现可加注
环太平洋海岸线大通道 the Great Pacific Coastal Corridor
绕山 mountain-circling 首次出现可加注
五、文明与哲学术语
中文 英文 备注
巫鬼神话 shamanic myth 文明早期阶段
图腾广化 totemic generalization 表意系统
音律广化 musical generalization 表音系统
变巫为儒 transforming shamanism into Confucianism 孔子
变巫为神 transforming shamanism into divinity 基督
变神为人 transforming divinity into humanity 康德
天人合一 unity of Heaven and Human
敬天爱人 reverence for Heaven, love for people
天下为公 the world belongs to all
一体多元 unity in diversity 中华文明
多元一体 diversity in unity 全球文明
地缘文明 geo-civilization 首次出现注：diyuan wenming, civilization rooted in a specific geography
全球文明 global civilization
天人合一 unity of Heaven and Human
六、典籍与人物术语
中文 英文 备注
易经 Yijing (the Book of Changes) 首次出现加注，之后用 Yijing
河图洛书 Hetu (Yellow River Chart) and Luoshu (Luoshui River Script) 首次出现加注，之后用 Hetu and Luoshu
山海经 Shan Hai Jing (Classic of Mountains and Seas) 首次出现加注，之后用 Shan Hai Jing
周礼 Zhou Li (Rites of Zhou) 首次出现加注，之后用 Zhou Li
道德经 Dao De Jing (Tao Te Ching) 首次出现加注，之后用 Dao De Jing
何尊 He Zun (ritual wine vessel) 首次出现加注，之后用 He Zun
宅兹中国 Dwell in the center of the world 何尊铭文，注释说明这是“中国”一词最早文字来源
孔子 Confucius 通行译法
老子 Laozi 通行译法
庄子 Zhuangzi 通行译法
孟子 Mencius 通行译法
苏格拉底 Socrates 通行译法
柏拉图 Plato 通行译法
亚里士多德 Aristotle 通行译法
康德 Kant 通行译法
尼采 Nietzsche 通行译法
马克思 Marx 通行译法
恩格斯 Engels 通行译法
七、地名与专名术语
中文 英文 备注
雄安 Xiong'an 官方译法带撇号，不用 Xiongan
粤港澳大湾区 Guangdong-Hong Kong-Macao Greater Bay Area 官方译法
淮河 the Huai River
黄土高原 the Loess Plateau
八百里秦川 the Eight-Hundred-Li Qin Plain 首次出现可加注
天府盆地 the Sichuan Basin “天府”是四川别称，不直译
石家河文化 the Shijiahe culture
良渚文明 the Liangzhu civilization
苏美尔文明 the Sumerian civilization
凌家滩 Lingjiatan
环珠江口湾区 the Pearl River Estuary Bay Area
八、机构与职称术语
中文 英文 备注
华南理工大学 South China University of Technology
教授级高级工程师 professor-level senior engineer 国内工程系列正高级职称
博导 doctoral supervisor
黄大年式教师团队 Huang Danian-style Teacher Team 黄大年音译加 -style
两观三性 Two Views and Three Natures 何镜堂院士设计理论
国家卓越工程师团队 National Outstanding Engineer Team
党和国家功勋荣誉表彰工作委员会办公室 the Office of the Work Committee for Party and State MeritoriousHonors and Commendations 官方机构名标准译法
广东省国土空间规划四十载行业风云人物 Leading Figures of the Forty Years of Guangdong Territorial SpatialPlanning
使用说明：
表中英文为全书统一译法，正文首次出现时按“备注”栏加注，之后统一用简称。
“旋回”“自洽”“九宫格”“天地人”“辞象变卜”是全书的根，建议首次出现时音译加注，之后用英文。
典籍名首次出现加意译注释，之后用音译。
地名、机构名以官方译法为准。
人名、地名、典籍名采用汉语拼音，已通行者（如 Confucius、Mencius、Laozi）从通行译法。
