| | 繫辭上: |
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。 |
| Xi Ci I: |
Yes, wide is the Yi 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. There is Qian. 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 Kun. 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. In its breadth and greatness, (the Yi) 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). |
| | 繫辭上: |
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。 |
| Xi Ci I: |
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. 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. 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. |
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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。」 |
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The numbers (required) for Qian (or the undivided line) amount to 216; those for Kun (or the divided line), to 144. Together they are 36o, corresponding to the days of the year. The number produced by the lines in the two parts (of the Yi) amount to 11,520, corresponding to the number of all things. Therefore by means of the four operations is the Yi completed. It takes 18 changes to form a hexagram. (The formation of) the eight trigrams constitutes the small completion (of the Yi). 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. (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). The Master said: - 'He who knows the method of change and transformation may be said to know what is done by that spiritual (power).' |
| | 繫辭上: |
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。 |
| Xi Ci I: |
In the Yi 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. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yi), 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 Yi) were not the most exquisite thing under heaven, would it be concerned in such an operation as this? |
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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。 |
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(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 Yi) were not the thing most capable of change of all things under heaven, how could it effect such a result as this? In (all these operations forming) the Yi, 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? |
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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。 |
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The (operations forming the) Yi are the method by which the sages searched out exhaustively what was deep, and investigated the minutest springs (of things). '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. This is the import of what the Master said, that 'In the Yi there are four things indicating the way of the sages.' |
| | 繫辭上: |
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？ |
| Xi Ci I: |
The Master said: - 'What is it that the Yi does? The Yi 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 Yi 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.' 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. |
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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。 |
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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. Thus, a door shut may be pronounced (analogous to) Kun (or the inactive condition), and the opening of the door (analogous to) Qian (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. |
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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。 |
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Therefore in (the system of) the Yi 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. 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). 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. |
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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。 |
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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 Yi). Heaven hangs out its (brilliant) figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The He gave forth the map, and the Lo the writing, of (both of) which the sages took advantage. In the (scheme of the) Yi 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). |
