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Treatise of Remarks on the Trigrams
Chapter
I
. 1. Anciently, when the sages made the Yî, in order to give
mysterious assistance to the spiritual Intelligences, they produced (the rules
for the use of) the divining plant.
2. The number 3 was assigned to heaven, 2 to earth, and from these came the
(other) numbers.
3. They contemplated the changes in the divided and undivided lines (by the
process of manipulating the stalks), and formed the trigrams; from the
movements that took place in the strong and weak lines, they produced
(their teaching about) the separate lines. There ensued a harmonious
conformity to the course (of duty) and to virtue, with a discrimination of
what was right (in each particular case). They (thus) made an exhaustive
discrimination of what was right, and effected the complete development of
(every) nature, till they arrived (in the Yî) at what was appointed for it (by
Heaven).
昔者，圣人之作易也，幽赞神明而生蓍。观变於阴阳，而立卦；
发挥於刚柔，而生爻；和顺於道德，而理於义；穷理尽性，以至於命。
Chapter
II
. 4. Anciently, when the sages made the Yî, it was with the design
that (its figures) should be in conformity with the principles underlying the
natures (of men and things), and the ordinances (for them) appointed (by
Heaven). With this view they exhibited (in them) the way of heaven, calling
(the lines) yin and yang; the way of earth, calling (them) the weak (or soft)
and the strong (or hard); and the way of men, under the names of
benevolence and righteousness. Each (trigram) embraced (those) three
Powers; and, being repeated, its full form consisted of six lines. A
distinction was made of (the places assigned) to the yin and yang lines,
which were variously occupied, now by the strong and now by the weak
forms, and thus the figure (of each hexagram) was completed.
昔者圣人之作易也，将以顺性命之理。是以立天之道，曰阴与阳；
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立地之道，曰柔与刚；立人之道，曰仁与义。兼三才而两之，故易六
画而成卦。分阴分阳，迭用柔刚，故易六位而成章。
Chapter
III
. 5. (The symbols of) heaven and earth received their determinate
positions; (those for) mountains and collections of water interchanged their
influences; (those for) thunder and wind excited each other the more; and
(those for) water and fire did each other no harm. (Then) among these eight
symbols there was a mutual communication.
6. The numbering of the past is a natural process.; the knowledge of the
coming is anticipation. Therefore in the Yî we have (both) anticipation (and
the natural process).
天地定位，山泽通气，雷风相薄，水火不相射，八卦相错，数往
者顺，知来者逆；是故，易逆数也。
Chapter
IV
. 7. Thunder serves to put things in motion; wind to scatter (the
genial seeds of) them; rain to moisten them; the sun to warm them; (what is
symbolised by) Kăn, to arrest (and keep them in their places); (by) Tui, to
give them joyful course; (by) Khien, to rule them; and by Khwăn, to store
them up.
雷以动之，风以散之，雨以润之，日以晅之，艮以止之，兑以说
之，乾以君之，坤以藏之。
Chapter
V
. 8. God comes forth in Kăn (to His producing work); He brings
(His processes) into full and equal action in Sun; they are manifested to one
another in Lî; the greatest service is done for Him in Khwăn; He rejoices in
Tui; He struggles inKhien; He is comforted and enters into rest in Khân; and
He completes (the work of the year) in Kăn.
9. All things are made to issue forth in Kăn, which is placed at the east. (The
processes of production) are brought into full and equal action in Sun, which
is placed at the south-east. The being brought into full and equal action
refers to the purity and equal arrangement of all things. Lî gives the idea of
brightness. All things are now made manifest to one another. It is the
trigram of the south. The sages turn their faces to the south when they give
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