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Chapter I.

1. Heaven is lofty and honourable; earth is low. (Their symbols), Khien and Khwăn, (with their respective meanings), were determined (in accordance with this).

Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly.

Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak.

(Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yî, concerning) what is good [or lucky] and evil [or unlucky].

In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yî).

2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed).

3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth.

4. The attributes expressed by Khien constitute the male; those expressed by Khwăn constitute the female.

5. Khien (symbolises Heaven, which) directs the great beginnings of things; Khwăn (symbolises Earth, which) gives to them their completion.

6. It is by the ease with which it proceeds that Khien directs (as it does), and by its unhesitating response that Khwăn exhibits such ability.

7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire.

8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth).

Chapter II.

9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations;—in this way the good fortune and bad (indicated by them) were made clear.

10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures).

11. Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men's conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety.

12. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i. e. of the three Powers in their perfect operation).

13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yî; and the study which gives him the greatest pleasure is that of the explanations of the several lines.

14. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes (that are made in divining), and studies the prognostications from them. Thus 'is help extended to him from Heaven; there will be good fortune, and advantage in every movement.'

Chapter III.

15. The Thwan speak of the emblematic figures (of the complete diagrams). The Yâo speak of the changes (taking place: in the several lines).

16. The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said 'there will be no error,' or 'no blame,' there is reference to (the subject) repairing an error by what is good.

17. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations.

18. Anxiety against (having occasion for) repentance or regret should be felt at the: boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance.

19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols).

Chapter IV.

20. The Yî was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth.

21. (The sage), in accordance with (the Yî), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth;—thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end;—thus he knows what can be said about death and life. (He perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution);—thus he knows the characteristics of the anima and animus.

22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is (intended to be) helpful to all under the sky;—and hence he falls into no error. He acts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations;—and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence;—and hence he can love (without reserve).

23. (Through the Yî), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception; he penetrates to a knowledge of the course of day and night (and all other connected phenomena);—it is thus that his operation is spirit-like, unconditioned by place, while the changes which he produces are not restricted to any form.

Chapter V.

24. The successive movement of the inactive and active operations constitutes what is called the course (of things).

25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things).

26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few.

27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores!

28. Its rich possessions is what is intended by 'the greatness of its stores;' the daily renovation which it produces is what is meant by 'the abundance of its virtue.'

29. Production and reproduction is what is called (the process of) change.

30. The formation of the semblances (shadowy forms of things) is what we attribute to Khien; the giving to them their specific forms is what we attribute to Khwăn.

31. The exhaustive use of the numbers (that turn up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done).

32. That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power).

Chapter VI.

33. Yes, wide is the Yî and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.

34. There is Khien. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward; and thus it is that its productive action is on a grand scale. There is Khwăn. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale.

35. In its breadth and greatness, (the Yî) corresponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature).

Chapter VII.

36. The Master said:—'Is not the Yî a perfect book?' It was by the Yî that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth.

37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness.

Chapter VIII.

38. The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang).

39. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in. their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yâo).

40. (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion.

41. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful.

42.
'Here hid, retired, cries out the crane;
Her young's responsive cry sounds there.
Of spirits good I drain this cup;
With thee a cup I'll freely share.'

The Master said:—'The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand lî;—how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand lî;—how much more will they do so in the nearer circle! Words issue from one's person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that hinge and spring determines glory or disgrace. His words and actions move heaven and earth;—may he be careless in regard to them?'

43'. '(The representative of) the union of men first cries out and weeps, and afterwards laughs.' The Master said, on this,—

'The ways of good men (different seem).
This in a public office toils;
That in his home the time beguiles.
One man his lips with silence seals;
Another all his mind reveals.
But when two men are one in heart,
Not iron bolts keep them apart;
The words they in their union use,
Fragrance like orchid plants diffuse.'

44. 'The first six, (divided), shows its subject placing mats of the white grass beneath what he sets on the ground.' The Master said:—'To place the things on the ground might be considered sufficient; but when he places beneath them mats of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.'

45. 'A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune.' The Master said on this:—'He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it;—this is the height of generous goodness, and speaks of the man who with (great) merit yet places himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful;—he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.'

46. 'The dragon (is seen) beyond his proper haunts; there will be occasion for repentance.' The Master said on this:—'He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.'

47. 'He does not quit the courtyard before his door;—there will be no occasion for blame.' The Master said on this:—'When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.'

48. The Master said:—'The makers of the Yî may be said to have known (the philosophy of) robbery. The Yî says, "He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman's) adorning of herself excites to lust. What the Yî says about the burden-bearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.'

Chapter IX.

49. To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, 7; to earth, 8; to heaven, 9; to earth, 10.

50. The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the spirit-like agencies kept in movement.

51. The numbers of the Great Expansion, (multiplied together), make 50, of which (only) 49 are used (in divination). (The stalks representing these) are divided into two heaps to represent the two (emblematic lines, or heaven and earth). One is then taken (from the heap on the right), and placed (between the little finger of the left hand and the next), that there may thus be symbolised the three (powers of heaven, earth, and man). (The heaps on both sides) are manipulated by fours to represent the four seasons; and then the remainders are returned, and placed (between) the two middle fingers of the left hand, to represent the intercalary month. In five years there are two intercalations, and therefore there are two operations; and afterwards the whole process is repeated.

52. The numbers (required) for Khien (or the undivided line) amount to 216; those for Khwăn (or the divided line), to 144. Together they are 36o, corresponding to the days of the year.

53. The number produced by the lines in the two parts (of the Yî) amount to 11,520, corresponding to the number of all things.

54. Therefore by means of the four operations is the Yî completed. It takes 18 changes to form a hexagram.

55. (The formation of) the eight trigrams constitutes the small completion (of the Yî).

56. If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation.

57. (The diagrams) make manifest (by their appended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual relations. In this way, by consulting them, we may receive an answer (to our doubts), and we may also by means of them assist the spiritual (power in its agency in nature and providence).

58. The Master said:—'He who knows the method of change and transformation may be said to know what is done by that spiritual (power).'

Chapter X.

59. In the Yî there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide us in speaking; on its changes for (the initiation of) our movements; on its emblematic figures for (definite action as in) the construction of implements; and on its prognostications for our practice of divination.

60. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yî), making his inquiry in words. It receives his order, and the answer comes as the echo's response. Be the subject remote or near, mysterious or deep, he forthwith knows of what kind will be the coming result. (If the Yî) were not the most exquisite thing under heaven, would it be concerned in such an operation as this?

61. (The stalks) are manipulated by threes and fives to determine (one) change; they are laid on opposite sides, and placed one up, one down, to make sure of their numbers; and the (three necessary) changes are gone through with in this way, till they form the figures pertaining to heaven or to earth. Their numbers are exactly determined, and the emblems of (all things) under the sky are fixed. (If the Yî) were not the thing most capable of change of all things under heaven, how could it effect such a result as this?

62. In (all these operations forming) the Yî, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forthwith to all phenomena and events under the sky. If it were not the most spirit-like thing under the sky, how could it be found doing this?

63. The (operations forming the) Yî are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things).

64. 'Those operations searched out what was deep:'—therefore they could penetrate to the views of all under the sky. 'They made apparent the minutest springs of (things):'—therefore they could bring to a completion all undertakings under the sky. 'Their action was spirit-like:'—therefore they could make speed without hurry, and reached their destination without travelling.

65. This is the import of what the Master said, that 'In the Yî there are four things indicating the way of the sages.'

Chapter XI.

66. The Master said:—'What is it that the Yî does? The Yî opens up (the knowledge of the issues of) things, accomplishes the undertakings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yî does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.'

67. Therefore the virtue of the stalks is versatile and spirit-like; that of the diagrams is exact and wise; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty, going spirit-like to its objects;—it was only they who could do so.

68. Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue.

69. Thus, a door shut may be pronounced (analogous to) Khwăn (or the inactive condition), and the opening of the door (analogous to) Khien (or the active condition). The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things).

The (first) appearance of anything (as a bud) is what we call a semblance; when it has received its complete form, we call it a definite thing.

(The divining-plant having been produced, the sages) set it apart and laid down the method of its employment,—what we call the laws (of divination). The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call spirit-like.

7o. Therefore in (the system of) the Yî there is the Grand Terminus, which produced the two elementary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams.

71. The eight trigrams served to determine the good and evil (issues of events), and from this determination was produced the (successful prosecution of the) great business (of life).

72. Therefore of all things that furnish models and visible figures there are none greater than heaven and earth; of things that change and extend an influence (on others) there are none greater than the four seasons; of things suspended (in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in preparing things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages; to explore what is complex, search out what is hidden, to hook up what lies deep, and reach to what is distant, thereby determining (the issues) for good or ill of all events under the sky, and making all men under heaven full of strenuous endeavours, there are no (agencies) greater than those of the stalks and the tortoise-shell.

73. Therefore Heaven produced the spirit-like things, and the sages took advantage of them. (The operations of) heaven and earth are marked by (so many) changes and transformations; and the sages imitated them (by means of the Yî). Heaven hangs out its (brilliant) figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The Ho gave forth the map, and the Lo the writing, of (both of) which the sages took advantage.

74. In the (scheme of the) Yî there are the four symbolic figures by which they inform men (in divining of the lines making up the diagrams); the explanations appended to them convey the significance (of the diagrams and lines); and the determination (of the divination) as fortunate or the reverse, to settle the doubts (of men).

Chapter XII.

75. It is said in the Yî, 'Help is given to him from Heaven. There will be good fortune; advantage in every respect.' The Master said:—'Yû (??) is the symbol of assisting. He whom Heaven assists is observant (of what is right); he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence "Help is given to him from Heaven. There will be good fortune, advantage in every respect."'

76. The Master said:—'The written characters are not the full exponent of speech, and speech is not the full expression of ideas;—is it impossible then to discover the ideas of the sages?' The Master said:—'The sages made their emblematic symbols to set forth fully their ideas; appointed (all) the diagrams to show fully the truth and falsehood (of things); appended their explanations to give the full expression of their words; and changed (the various lines) and made general the method of doing so, to exhibit fully what was advantageous. They (thus) stimulated (the people) as by drums and dances, thereby completely developing the spirit-like (character of the Yî).'

77. May we not say that Khien and Khwăn [= the yang and yin, or the undivided and divided lines] are the secret and substance of the Yî? Khien and Khwăn being established in their several places, the system of changes was thereby constituted. If Khien and Khwăn were taken away, there would be no means of seeing that system; and if that system were not seen, Khien and Khwăn would almost cease to act.

78. Hence that which is antecedent to the material form exists, we say, as an ideal method, and that which is subsequent to the material form exists, we say, as a definite thing.

Transformation and shaping is what we call change; carrying this out and operating with it is what we call generalising the method; taking the result and setting it forth for all the people under heaven is, we say, (securing the success of) the business of life.

79. Hence, to speak of the emblematic figures:—(The sage) was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence those (diagrams) are denominated Semblances. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yâo).

8o. The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations.

81. The transformations and shaping that take place are obtained from the changes (of the lines); the carrying this out and operating with it is obtained from the general method (that has been established). The seeing their spirit-like intimations and understanding them depended on their being the proper men; and the completing (the study of) them by silent meditation, and securing the faith of others without the use of words, depended on their virtuous conduct.

Chapter I.

1. The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then multiplied by a process of addition till the (six) component lines appeared.

2. The strong line and the weak push themselves each into the place of the other, and hence the changes (of the diagrams) take place. The appended explanations attach to every form of them its character (of good or ill), and hence the movements (suggested by divination) are determined accordingly.

3. Good fortune and ill, occasion for repentance or regret, all arise from these movements.

4. The strong and the weak (lines) have their fixed and proper places (in the diagrams); their changes, however varied, are according to the requirements of the time (when they take place).

5. Good fortune and ill are continually prevailing each against the other by an exact rule.

6. By the same rule, heaven and earth, in their course, continually give forth (their lessons); the sun and moon continually emit their light; all the movements under the sky are constantly subject to this one and the same rule.

7. Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action. Khwăn, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation).

8. The Yâo (or lines) are imitative representations of this. The Hsiang, or emblematic figures, are pictorial representations of the same.

9. The movements of the lines and figures take place (at the hand of the operator), and are unseen; the good fortune or ill is seen openly and is beyond. The work to be done appears by the changes; the sympathies of the sages are seen in their explanations.

10. The great attribute of heaven and earth is the giving and maintaining life. What is most precious for the sage is to get the (highest) place—(in which he can be the human representative of heaven and earth). What will guard this position for him? Men. How shall he collect a large population round him? By the power of his wealth. The right administration of that wealth, correct instructions to the people, and prohibitions against wrong-doing;—these constitute his righteousness.

Chapter II.

11. Anciently, when Pâo-hsî had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the

attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things.

12. He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from Lî (the third trigram, and thirtieth hexagram).

13. On the death of Pâo-hsî, there arose Shăn-năng (in his place). He fashioned wood to form the share, and bent wood to make the plough-handle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yî (the forty-second hexagram).

14. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram).

15. After the death of Shăn-năng, there arose Hwang Tî, Yâo, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a spirit-like transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that 'these (sovereigns) were helped by Heaven; they had good fortune, and their every movement was advantageous.' Hwang Tî, Yâo, and Shun (simply) wore their upper and lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Khien and Khwăn (the first and eighth trigrams, or the first and second hexagrams).

16. They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken., probably, from Hwân (the fifty-ninth hexagram).

17. They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys,—thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram).

18. They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Yü (the sixteenth hexagram).

19. They cut wood and fashioned it into pestles; they dug in the ground and formed mortar's. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Hsiâo Kwo (the sixty-second hexagram).

20. They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. The idea of this was taken, probably, from Khwei (the thirty-eighth hexagram).

21. In the highest antiquity they made their homes (in winter) in caves, and (in summer) dwelt in the open country. In subsequent ages, for these the sages substituted houses, with the ridge-beam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from Tâ Kwang (the thirty-fourth hexagram).

22. When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around; nor had they any fixed period for mourning. In subsequent ages the sages substituted for these practices the inner and outer coffins. The idea of this was taken, probably, from Tâ Kwo (the twenty-eighth hexagram).

23. In the highest antiquity, government was carried on successfully by the use of knotted cords (to preserve the memory of things). In subsequent ages the sages substituted for these written characters and bonds. By means of these (the doings of) all the officers could be regulated, and (the affairs of) all the people accurately examined. The idea of this was taken, probably, from Kwâi (the forty-third hexagram).

Chapter III.

24. Therefore what we call the Yî is (a collection of) emblematic lines. They are styled emblematic as being resemblances.

25. What we call the Thwan (or king Wăn's explanations) are based on the significance (of each hexagram as a whole).

26. We call the lines (of the figures) Yâo from their being according to the movements taking place all under the sky.

27. In this way (we see) the rise of good fortune and evil, and the manifestation of repentance and regret.

Chapter IV.

28. In the Yang trigrams (or those of the undivided line) there are more of the Yin lines, and in the Yin trigrams (or those of the divided line) there are more of the Yang lines.

29. What is the cause of this? It is because the Yang lines are odd (or made by one stroke), and the Yin lines are even (or. made by two strokes).

30. What (method of) virtuous conduct is thus intimated? In the Yang trigrams we have one ruler, and two subjects,—suggesting the way of the superior man. In the Yin trigrams we have two rulers, and one subject,—suggesting the way of the small man.

Chapter V.

31. It is said in the Yî, 'Full of anxious thoughts you go and come; (only) friends will follow you and think with you.' The Master said:—'In all (the processes taking place) under heaven, what is there of thinking? what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking? what is there of anxious scheming?'

32. The sun goes and the moon comes; the moon goes and the sun comes;—the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes;—it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less and less, and that which comes waxes more and more;—it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced.

33. When the looper coils itself up, it thereby straightens itself again; when worms and snakes go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted.

34. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation;—this is the fulness of virtue.

35. It is said in the Yî, '(The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife:—there will be evil.' The Master said:—'If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come;—is it possible for him in such circumstances to see his wife?'

36. It is said in the Yî, 'The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it:—his every movement will be advantageous.' The Master said:—'The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter is a man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move;—doing this, how should his movement be other than successful? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object. The language speaks of movement when the instrument necessary to it is ready and perfect.'

37. The Master said:—'The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence;—and this is the happiness of the small man. It is said in the Yî, "His feet are in the stocks, and he is disabled in his toes:—there will be no (further) occasion for blame."'

38. If acts of goodness be not accumulated, they are not sufficient to give its finish to one's name; if acts of evil be not accumulated, they are not sufficient to destroy one's life. The small man thinks that small acts of goodness are of no benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Yî says, 'He wears the cangue and his ears are destroyed:—there will be evil.'

39. The Master said:—'He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not

forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yî says, "(Let him say), 'Shall I perish? shall I perish?' (so shall this state be firm, as if) bound to a clump of bushy mulberry trees."'

40. The Master said:—'Virtue small and office high; wisdom small and plans great; strength small and burden heavy:—where such conditions exist, it is seldom that they do not end (in evil). As is said in the Yî, "The tripod's feet are overthrown, and the ruler's food is overturned. The body of him (who is thus indicated) is wet (with shame):there will be evil."'

41. The Master said:—'Does not he who knows the springs of things possess spirit-like wisdom? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom:—does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Yî, "He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune." Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong:—he is a model to ten thousand.'

42. The Master said:—'I may venture to say that the son of the Yen family had nearly attained (the

standard of perfection). If anything that he did was not good, he was sure to become conscious of that; and when he knew it, he did not do the thing again. As is said in the Yî, "(The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good."'

43. There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Yî, 'Three individuals are walking together and one is made to disappear; there is (but) one man walking, and he gets his mate,' tells us of the effort (in nature) at oneness (of operation).

44. The Master said:—'The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who (work to) injure him will make their appearance. As is said in the Yî, "(We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no regular rule in the ordering of his heart:—there will be evil."'

Chapter VI.

45. The Master said:—'(The trigrams) Khien and Khwăn may be regarded as the gate of the Yî.' Khien represents what is of the yang nature (bright and active); Khwăn what is of the yin nature (shaded and inactive). These two unite according to their qualities, and there comes the embodiment of the result by the strong and weak (lines). In this way we have the phenomena of heaven and earth visibly exhibited, and can comprehend the operation of the spiritual intelligence.

46. The appellations and names (of the diagrams and lines) are various, but do not go beyond (what is to be ascribed to the operation of these two conditions). When we examine the nature and style (of the appended explanations), they seem to express the ideas of a decaying age.

47. The Yî exhibits the past, and (teaches us to) discriminate (the issues of) the future; it makes manifest what is minute, and brings to light what is obscure. (Then king Wăn) opened (its symbols), and distinguished things in accordance with its names, so that all his words were correct and his explanations decisive;—(the book) was now complete.

48. The appellations and names (of the diagrams and lines) are but small matters, but the classes of things comprehended under them are large. Their scope reaches far, and the explanations attached to them are elegant. The words are indirect, but to the point; the matters seem plainly set forth, but there is a secret principle in them. Their object is, in cases that are doubtful, to help the people in their conduct, and to make plain the recompenses of good and evil.

Chapter VII.

49. Was it not in the middle period of antiquity that the Yî began to flourish? Was not he who made it familiar with anxiety and calamity?

50. Therefore (the 10th diagram), Lî, shows us the foundation of virtue; (the 15th), Hsien, its handle; (the 24th), Fû, its root; (the 32nd), Hăng, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yî, its abundance; (the 47th), Khwăn, its exercise of discrimination; (the 48th), Žing, its field and (the 57th), Sun, its regulation.

51. In Lî we have the perfection of harmony; in Hsien, we have the giving honour to others, and the distinction thence arising; in Fû we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things; in Ming we have a mixed experience, but without any weariness; in Sun we have difficulty in the beginning and ease in the end; in Yî we have abundance of growth without any contrivance; in Khwăn we have the pressure of extreme difficulty, ending in a free course,; in Žing we have abiding in one's place and at the same time removal (to meet the movement of others); and in Sun we have the weighing of things (and action accordingly), but secretly and unobserved.

52. (The use of) Lî appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies; of Fû, in self-knowledge; of Hăng, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yî, in the promotion of what is advantageous; of Khwăn, in the diminution of resentments; of Žing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.

Chapter VIII.

53. The Yî is a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them;—it must vary as their changes indicate.

54. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe.

55. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though (its students) have neither master nor guardian, it is as if their parents drew near to them.

56. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the Proper men (to carry this out), the course cannot be pursued without them.

Chapter IX.

57. The Yî is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided).

58. There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy;—they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this.

59. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them.

60. Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge.

61. The second and fourth lines are of the same

quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions,—from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place.

62. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit:—this arises from one being in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength? There will be victory.

Chapter X.

63. The Yî is a book of wide comprehension and great scope, embracing everything. There are in it the way of heaven, the way of man, and the way of earth. It then takes (the lines representing) those three Powers, and doubles them till they amount to six. What these six lines show is simply this,—the way of the three Powers.

64. This way is marked by changes and movements, and hence we have the imitative lines. Those lines are of different grades (in the trigrams), and hence we designate them from their component elements. These are mixed together, and elegant forms arise. When such forms are not in their appropriate places, the ideas of good fortune and bad are thus produced.

Chapter XI.

65. Was it not in the last age of Yin, when the virtue of Kâu had reached its highest point, and during the troubles between king Wăn and (the tyrant) Kâu, that the (study of the Yî) began to flourish? On this account the explanations (in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the way of the Yî.

Chapter XII.

66. (The hexagram) Khien represents the strongest of all under the sky. Through this quality its operations are always manifested with ease, for it knows where there would be peril and embarrassment. (The hexagram) Khwăn represents the most docile of all under the sky. Through this quality its operations are always manifested with the promptest decision, for it knows where there would be obstruction.

67. (The sages, who are thus represented, and who made the Yî,) were able to rejoice in heart (in the absolute truth of things), and were able (also) to weigh carefully all matters that could occasion anxiety; (thus) they fixed the good and bad fortune (of all things) under the sky, and could accomplish the things requiring strenuous efforts.

68. Therefore amid the changes and transformations (taking place in heaven and earth), and the words and deeds of men, events that are to be fortunate have their happy omens. (The sages) knew the definite principles underlying the prognostications of the former class, and the future of those of the latter, (now to be) ascertained by divination.

69. The places of heaven and earth (in the diagrams) having been determined, the sages were able (by means of the Yî) to carry out and complete their ability. (In this way even) the common people were able to share with them in (deciding about) the counsels of men and the counsels of spiritual beings.

70. The eight trigrams communicate their information by their emblematic figures. The explanations appended to the lines and the completed figures tell how the contemplation of them affected (the makers). The strong and the weak lines appear mixed in them, and (thus) the good and the evil (which they indicate) can be seen.

71. The changes and movements (which take place in the manipulation of the stalks and the formation of the diagrams) speak as from the standpoint of what is advantageous. The (intimations of) good and evil vary according to the place and nature (of the lines). Thus they may indicate a mutual influence (in any two of them) of love or hatred, and good or evil is the result; or that mutual influence may be affected by the nearness of the lines to, or their distance from, each other, and then repentance or regret is the result; or the influence may be that of truth or of hypocrisy, and then the result is what is advantageous, or what is injurious. In all these relations of the (lines in the) Yî, if two are near and do not blend harmoniously, there may be (all these results),—evil, or what is injurious, or occasion for repentance and regret.

72. The language of him who is meditating a revolt (from the right) betrays his inward shame; that of him whose inward heart doubts about it diverges to other topics. The words of a good man are few; those of a coarse man are many. The words of one who slanders what is good are unsubstantial; those of him who is losing what he ought to keep are crooked.

繫辭上 – Xi Ci I

天尊地卑，乾坤定矣。
卑高以陳，貴賤位矣。
動靜有常，剛柔斷矣。
方以類聚，物以群分，吉凶生矣。
在天成象，在地成形，變化見矣。

是故，剛柔相摩，八卦相盪。
鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女。
乾知大始，坤作成物。
乾以易知，坤以簡能。

易則易知，簡則易從。
易知則有親，易從則有功。
有親則可久，有功則可大。
可久則賢人之德，可大則賢人之業。
易簡，而天下之理得矣；天下之理得，而成位乎其中矣。

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。

是故，吉凶者，失得之象也。
悔吝者，懮虞之象也。
變化者，進退之象也。
剛柔者，晝夜之象也。
六爻之動，三極之道也。
是故，君子所居而安者，易之序也。
所樂而玩者，爻之辭也。

是故，君子居則觀其象，而玩其辭；動則觀其變，而玩其占。
是以自天祐之，吉无不利。

彖者，言乎象者也。
爻者，言乎變者也。
吉凶者，言乎其失得也。
悔吝者，言乎其小疵也。
无咎者，善補過也。

是故，列貴賤者存乎位。
齊小大者，存乎卦。
辯吉凶者，存乎辭。
懮悔吝者，存乎介。
震无咎者，存乎悔。
是故，卦有小大，辭有險易。
辭也者，各指其所之。

易與天地準，故能彌綸天地之道。
仰以觀於天文，俯以察於地理，是故知幽明之故。
原始反終，故知死生之說。
精氣為物，遊魂為變，是故知鬼神之情狀。
與天地相似，故不違。
知周乎萬物，而道濟天下，故不過。
旁行而不流，樂天知命，故不懮。
安土敦乎仁，故能愛。
範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神无方而易无體。

一陰一陽之謂道，繼之者善也，成之者性也。
仁者見之謂之仁，知者見之謂之知。
百姓日用而不知，故君子之道鮮矣。
顯諸仁，藏諸用，鼓萬物而不與聖人同懮，盛德大業至矣哉。
富有之謂大業，日新之謂盛德。
生生之謂易，成象之謂乾，效法之為坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。

夫易，廣矣大矣，以言乎遠，則不禦；以言乎邇，則靜而正；以言乎天地之間，則備矣。
夫乾，其靜也專，其動也直，是以大生焉。
夫坤，其靜也翕，其動也闢，是以廣生焉。
廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

子曰：「易其至矣乎！」，夫易，聖人所以崇德而廣業也。
知崇禮卑，崇效天，卑法地。
天地設位，而易行乎其中矣，成性存存，道義之門。

聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。
聖人有以見天下之動，而觀其會通，以行其典禮。
繫辭焉，以斷其吉凶，是故謂之爻。
言天下之至賾，而不可惡也。
言天下之至動，而不可亂也。
擬之而後言，議之而後動，擬議以成其變化。
「鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。」

子曰：「君子居其室，出其言，善則千里之外應之，況其邇者乎，居其室，出其言不善，則千里之外違之，況其邇者乎，言出乎身，加乎民，行發乎邇，見乎遠。
言行君子之樞機，樞機之發，榮辱之主也。
言行，君子之所以動天地也，可不慎乎。」

「同人，先號咷而後笑。」
子曰：「君子之道，或出或處，或默或語，二人同心，其利斷金。
同心之言，其臭如蘭。」

「初六，藉用白茅，无咎。」
子曰：「苟錯諸地而可矣。
藉之用茅，何咎之有？慎之至也。
夫茅之為物薄，而用可重也。
慎斯術也以往，其无所失矣。」

「勞謙君子，有終吉。」
子曰：「勞而不伐，有功而不德，厚之至也，語以其功下人者也。
德言盛，禮言恭，謙也者，致恭以存其位者也。」

「亢龍有悔」，子曰：「貴而无位，高而无民，賢人在下位而无輔，是以動而有悔也。」

「不出戶庭，无咎。」
子曰：「亂之所生也，則言語以為階。
君不密，則失臣；臣不密，則失身；幾事不密，則害成。
是以君子慎密而不出也。」

子曰：「作易者其知盜乎？易曰：負且乘，致寇至。
負也者，小人之事也。
乘也者，君子之器也。
小人而乘君子之器，盜思奪之矣！上慢下暴，盜思伐之矣！慢藏誨盜，冶容誨淫，易曰：「負且乘，致寇至，盜之招也。」

天一地二，天三地四，天五地六，天七地八，天九地十。
天數五，地數五，五位相得而各有合。
天數二十有五，地數三十，凡天地之數，五十有五，此所以成變化，而行鬼神也。
大衍之數五十，其用四十有九。
分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏。
五歲再閏，故再扐而後掛。

乾之策，二百一十有六；坤之策，百四十有四，凡三百有六十，當期之日。
二篇之策，萬有一千五百二十，當萬物之數也。
是故，四營而成易，十有八變而成卦。
八卦而小成，引而伸之，觸類而長之，天下之能事畢矣。
顯道神德行，是故可與酬酢，可與祐神矣。
子曰：「知變化之道者，其知神之所為乎。」

易有聖人之道四焉；以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。
以君子將有為也，將有行也，問焉而以言，其受命也如響，无有遠近幽深，遂知來物。
非天下之至精，其孰能與於此。

參伍以變，錯綜其數，通其變，遂成天下之文。
極其數，遂定天下之象。
非天下之至變，其孰能與於此。
易无思也，无為也，寂然不動，感而遂通天下之故。
非天下之至神，其孰能與於此。

夫易，聖人之所以極深而研幾也。
唯深也，故能通天下之志。
唯幾也，故能成天下之務。
唯神也，故不疾而速，不行而至。
子曰：「易有聖人之道四焉」者，此之謂也。

子曰：「夫易，何為者也？夫易開物成務，冒天下之道，如斯而已者也。
是故，聖人以通天下之志，以定天下之業，以斷天下之疑。」
是故，蓍之德，圓而神；卦之德，方以知；六爻之義，易以貢。
聖人以此洗心，退藏於密，吉凶與民同患。
神以知來，知以藏往，其孰能與此哉！古之聰明叡知神武而不殺者夫？

是以，明於天之道，而察於民之故，是興神物以前民用。
聖人以此齊戒，以神明其德夫！是故，闔戶謂之坤；闢戶謂之乾；一闔一闢謂之變；往來不窮謂之通；見乃謂之象；形乃謂之器；制而用之，謂之法；利用出入，民咸用之，謂之神。

是故，易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。
是故，法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇高莫大乎富貴；備物致用，立成器以為天下利，莫大乎聖人；探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。

是故，天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之。
河出圖，洛出書，聖人則之。
易有四象，所以示也。
繫辭焉，所以告也。
定之以吉凶，所以斷也。

易曰：「自天祐之，吉无不利。」
子曰：「祐者，助也。
天之所助者，順也；人之所助者，信也。
履信思乎順，又以尚賢也。
是以自天祐之，吉无不利也。」

子曰：「書不盡言，言不盡意。
然則聖人之意，其不可見乎。」
子曰：「聖人立象以盡意，設卦以盡情偽，繫辭以盡其言，變而通之以盡利，鼓之舞之以盡神。」

乾坤其易之縕邪？乾坤成列，而易立乎其中矣。
乾坤毀，則无以見易，易不可見，則乾坤或幾乎息矣。
是故，形而上者謂之道，形而下者謂之器。
化而裁之謂之變，推而行之謂之通，舉而錯之天下之民，謂之事業。

是故，夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。
聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉，以斷其吉凶，是故謂之爻。
極天下之賾者，存乎卦；鼓天下之動者，存乎辭；化而裁之，存乎變；推而行之，存乎通；神而明之，存乎其人；默而成之，不言而信，存乎德行。

繫辭下 – Xi Ci II

八卦成列，象在其中矣。
因而重之，爻在其中矣。
剛柔相推，變在其中矣。
繫辭焉而命之，動在其中矣。

吉凶悔吝者，生乎動者也。
剛柔者，立本者也。
變通者，趣時者也。

吉凶者，貞勝者也。
天地之道，貞觀者也。
日月之道，貞明者也，天下之動，貞夫一者也。

夫乾，確然示人易矣。
夫坤，隤然示人簡矣。
爻也者，效此者也。
象也者，像此者也。

爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。

天地之大德曰生，聖人之大寶曰位。
何以守位曰仁，何以聚人曰財。
理財正辭，禁民為非曰義。

古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。

作結繩而為罔罟，以佃以漁，蓋取諸離。

包犧氏沒，神農氏作，斲木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。

日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦，神而化之，使民宜之。
易窮則變，變則通，通則久。
是以自天祐之，吉无不利，黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。

刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸渙。

服牛乘馬，引重致遠，以利天下，蓋取諸隨。

重門擊柝，以待暴客，蓋取諸豫。

斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。

弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。

古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期无數。
後世聖人易之以棺槨，蓋取諸大過。

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。

是故，易者，象也，象也者像也。
彖者，材也，爻也者，效天下之動者也。
是故，吉凶生，而悔吝著也。

陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦偶。
其德行何也？陽一君而二民，君子之道也。
陰二君而一民，小人之道也。

易曰：「憧憧往來，朋從爾思。
」子曰：「天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？」

「日往則月來，月往則日來，日月相推而明生焉。
寒往則暑來，暑往則寒來，寒暑相推而歲成焉。
往者屈也，來者信也，屈信相感而利生焉。」

「尺蠖之屈，以求信也。龍蛇之蟄，以存身也。
精義入神，以致用也。
利用安身，以崇德也。
過此以往，未之或知也。
窮神知化，德之盛也。」

易曰：「困于石，據于蒺蔾，入于其宮，不見其妻，凶。
」子曰：「非所困而困焉，名必辱。
非所據而據焉，身必危。
既辱且危，死期將至，妻其可得見耶？」

易曰：「公用射隼，于高墉之上，獲之无不利。
」子曰：「隼者禽也，弓矢者器也，射之者人也。
君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。」

子曰：「小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。
易曰：『履校滅趾无咎，此之謂也』。」

「善不積，不足以成名；惡不積，不足以滅身。
小人以小善為无益，而弗為也，以小惡為无傷，而弗去也，故惡積而不可掩，罪大而不可解。
易曰：『何校滅耳凶』。」

子曰：「危者，安其位者也；亡者，保其存者也；亂者，有其治者也。
是故，君子安而不忘危，存而不忘亡，治而不忘亂；是以身安而國家可保也。
易曰：『其亡其亡，繫于苞桑』。」

子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣，易曰：『鼎折足，覆公餗，其形渥，凶。
』言不勝其任也。」

子曰：「知幾其神乎？君子上交不諂，下交不瀆，其知幾乎，幾者動之微，吉之先見者也，君子見幾而作，不俟終日。
易曰：『介于石，不終日，貞吉。
』介如石焉，寧用終日，斷可識矣，君子知微知彰，知柔知剛，萬夫之望。」

子曰：「顏氏之子，其殆庶幾乎？有不善未嘗不知，知之未嘗復行也。
易曰：『不遠復，无祇悔，元吉。』」

天地絪縕，萬物化醇，男女構精，萬物化生，易曰：『三人行，則損一人；一人行，則得其友。』
言致一也。

子曰：「君子安其身而後動，易其心而後語，定其交而後求，君子脩此三者，故全也，危以動，則民不與也，懼以語，則民不應也，无交而求，則民不與也，莫之與，則傷之者至矣。
易曰：『莫益之，或擊之，立心勿恆，凶。』

子曰：「乾坤其易之門邪？乾，陽物也；坤，陰物也；陰陽合德，而剛柔有體，以體天地之撰，以通神明之德，其稱名也雜而不越，於稽其類，其衰世之意邪？」夫易，彰往而察來，而微顯闡幽，開而當名，辨物正言，斷辭則備矣，其稱名也小，其取類也大，其旨遠，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。

易之興也，其於中古乎，作易者，其有憂患乎。

是故，履，德之基也；謙，德之柄也；復，德之本也；恆，德之固也；損德之脩也；益，德之裕也；困，德之辨也；井，德之地也；巽，德之制也。

履，和而至；謙，尊而光；復，小而辨於物；恆，雜而不厭；損，先難而後易；益，長裕而不設；困，窮而通；井，居其所而遷，巽，稱而隱。

履以和行，謙以制禮，復以自知，恆以一德，損以遠害，益以興利，困以寡怨，井以辯義，巽以行權。

易之為書也不可遠，為道也屢遷，變動不居，周流六虛，上下无常，剛柔相易，不可為典要，唯變所適，其出入以度，外內使知懼，又明於憂患與故，无有師保，如臨父母，初率其辭，而揆其方，既有典常，苟非其人，道不虛行。

易之為書也，原始要終，以為質也，六爻相雜，唯其時物也，其初難知，其上易知，本末也，初辭擬之，卒成之終，若夫雜物撰德，辨是與非，則非其中爻不備。

噫，亦要存亡吉凶，則居可知矣，知者觀其彖辭，則思過半矣。

二與四同功，而異位，其善不同，二多譽，四多懼，近也，柔之為道，不利遠者，其要无咎，其用柔中也，三與五同功，而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪？

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉。
兼三材而兩之，故六六者，非它也，三材之道也，道有變動，故曰爻，爻有等，故曰物，物相雜，故曰文，文不當，故吉凶生焉。

易之興也，其當殷之末世，周之盛德邪，當文王與紂之事邪，是故其辭危，危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要无咎，此之謂易之道也。

夫乾，天下之至健也，德行恆易以知險，夫坤，天下之至順也，德行恆簡以知阻。

能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者，是故，變化云為，吉事有祥，象事知器，占事知來。
天地設位，聖人成能。
人謀鬼謀，百姓與能。

八卦以象告，爻彖以情言，剛柔雜居，而吉凶可見矣。

變動以利言，吉凶以情遷。
是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。
凡易之情，近而不相得則凶，或害之，悔且吝。

將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。