In ancient times, when sages made the Yi, they deeply revealed the mystery (01) and the revelation (02), and produced the Yarrow (03). Three of Heaven and two of earth (04), from these came the other numbers (05). They observed the changes of Yin and Yang, and formed Trigrams. They made full use of (the concept of) the strong and weak (06), and produced Yao (07).

(01) Xi Ci Zhuan: Not aware of Yin and Yang is called mystery.
(02) Xi Ci Zhuan: The sun goes and the moon comes; the moon goes and the sun comes; the sun and moon take the place each of the other, and the revelation are produced.
(03) Yarrow method.
(04) Xi Ci Zhuan: Heavenly 1, Earthly 2, Heavenly 3, Earthly 4, Heavenly 5.
(05) 6, 7, 8, and 9.
In yarrow method, these numbers are associated with either changing or unchanging yin and either changing or unchanging yang.
(06) Xi Ci Zhuan: (The transformation of) Movement and rest are regular, hence the strong and the weak are determined. The strong and the weak displace each other, and produces the changes.
(07) Yao means separate lines, broken and unbroken lines.
 

(Earth) harmoniously conforms with virtue of the Way (08), and arranges all things in accordance with justice (09). It manages things fully according to the order and regularity of Heaven, and thoroughly help the development of every thing's nature (10) even life.

(08) Xi Ci Zhuan: One Yin with one Yang is called the Way (Tao, Dao).
Shao kangjie: One Yin with one Yang is called the way, the way does not sound and does not have shape, we can not see it. Therefore we borrow the word "way" to name it. man has movement because of the existence of way. One Yin with one Yang is the way of heaven and earth.
One Yin with one Yang constitutes the regularity of Heaven. The concept of taiji with yin-yang modes/patterns originated from the alternation of day and night. The sky moves from east to west, then the two patterns (day and night) are produced. Without the axis (taiji) there is no changes on the world. If axis did not exist, day and night also did not exist. Yin and yang only are general technical terms representing two opposites. So we need not to make a long list to show what things are yang and what things are yin, like wax and wane, active and passive, etc.
Yang starts to grow at Zi and extends to its extreme at Wu. Yin starts to grow at Wu and extends to its extreme at Zi. Applied to the day, Zi means midnight (when the Sun crosses the meridian beneath the horizon) and Wu means noon (when the sun crosses the meridian above the horizon). Applied to the year, Zi means dongzhi/the shortest day/winter solstice, and Wu means xiazhi/the longest day/summer solstice.
Shadow and night are yin in natures. At noon of the longest day, the sun is highest in the sky and the gnomon shadow is shortest. At the noon of the shortest day, the sun is lowest in the sky and the gnomon shadow is longest. After the shorest day, the days will get longer and the gnomon shadows will get shorter. Ancient chinese used these phenomena to support the theory "yin starts growing at the longest day and yang starts growing at the shortest day."
Yinyang theory just only is a theory explaining two opposites and the interactions of two opposites. Further, this taiji with yinyang modes/patterns theory is used for explaining the operation of each indiviual system; every thing has its own taiji.
(09) Earth keep things in order and nourish all created things without partiality.
(10) Xi Ci Zhuan: What is the link is goodness, what is the thing completed is inherent nature.

My view on this paragraph is different from traditional view. I believe that this paragraph explains the "Benevolence and Appropriateness" mentioned in the following paragraph. Here is one of traditional interpretations.
They compiled Yi in conformity with the way of Heaven and with virtue of Earth, and in accordance with what is right and proper. They investigated to the bottom the laws of things, fully explored every thing's nature and also life span.
 

In ancient times, when sages made the Yi, they designed it in conformity with the principles underlying the nature of things and the will of Heaven. Thus, they propounded (the principle of) the way of Heaven and called it Yin and Yang, propounded (the principle of) the way of Earth and called it Strong and Weak, propounded (the principle of) the way of Man and called it Benevolence and Appropriateness. (11) Include these three qualities and double them, therefore, in the Yi six lines constitute a hexagram. Separated (six places) into distinctions of Yin and Yang, and the weak and strong occupy these by turns (12), therefore, in the Yi six places make up the compendium.

(11) Yin and Yang are two natures. Strong and weak are two functions. Nature cannot cause "changes", but functions can. Benevolence and Appropriateness are the influence of functions. "Man" means the space between Heaven and Earth.
(12) The first two lines of the hexagram represent the earth, the middle two represent man, and the top two represent heaven. The bottom place, the third and the fifth are Yang. The second place, the fourth and the top are Yin. The weak means Yin Yao (broken line, six) and the strong means Yang Yao (unbroken line, nine).

Heaven and Earth settle on their positions, mountain and an area of water (marsh) interchange their vitality; thunder and wind approach each other; and water and fire do not repel each other (13). Eight trigrams mutually interlock with each other (14). Enumerating the past is compliance. Knowing the future is anticipation. Therefore Yi is anticipatory enumeration.

(13) Arrangement of Xian Tian Ba Gua (Fu Xi/Early Heaven/Pre-heaven eight trigrams).
In the diagram of Xiantian Bagua, each pairs of trigrams that mentioned in this paragraph are arranged at the opposite sides. These sentences indicate that trigrams are not only opposite each other but also interact with each other.
(14) Yi consists of 64 combinations of eight trigrams.

Thunder (Zhen) denotes to active. Wind (Xun) denotes to scatter. Rain (Kan) denotes to moisten. Sun (Li) denotes to shine on. Gen denotes to desist. Dui denotes to delight. Qian denotes to rule. Kun denotes to store. (15)

(15) Meanings of trigrams.

God comes forth in Zhen. All things are well-arranged in Xun. Meet each others in Li. Receive aid in Kun. Rejoice in Dui.  Begin to be prominent in Qian. Toil in Kan. The achievement we say means Gen. (16)

(16) Association between Houtian Bagua (King Wen/Later Heaven eight trigrams) and seasonal order.

All things come out in Zhen, Zhen corresponds to East. It is orderly in Xun, Xun corresponds to Southeast, orderliness denotes all things are clean (17) at the same time. The Li denotes brightness, all things meet one another, it is the trigram of south. The sages face to the south to administer affairs of the world, and govern towards the brightness, because the idea was taken from this. The Kun denotes earth, all things receive nourishment from it, therefore it is said "Receive aid in Kun." Dui corresponds to exact autumn, all things are rejoiced, therefore it is said "Rejoice in Dui". Begin to be prominent in Qian, Qian is the trigram of northwest, it denotes Yin and Yang approach each other. Kan denotes water, it is the trigram of exact north and denotes toil, all things return, therefore it is said "Toil in Kan." Gen is the trigram of northeast, all things achieve the completion then achieve the commencement, therefore it is said "Bring achievement in Gen."(18)

(17) New plants remove their seed coat. Plants always sprout in the spring, grow in the summer, are harvested in the autumn and are stored in the winter.
(18) Association between Houtian Bagua (King Wen/Later Heaven eight trigrams) and directions, and seasonal order.

What spirit we say means marvelous works to all things. For putting all things in motion there is nothing more rapid than thunder. For bending them about there is nothing more quickly than wind. For drying them up there is nothing more parching than fire. For rejoicing them there is nothing more grateful than an area of water (marsh). For moistening them there is nothing more moistening than water. For bringing them to an end and commencement there is no more extensive than Gen. Thus water and fire approach each other. Thunder and Wind do not act contrary to each other. Mountains and an area of water (marsh) interchange their vitality. And then, they are able to cause change and transformation, and to bring accomplishment to all things.

Qian denotes strength (19). Kun denotes in conformity with. Zhen denotes movement. Xun denotes penetration. Kan denotes sinking into. Li denotes attachment. Gen denotes cease. Dui denotes rejoicing.

(19) Qian is the symbol of the heaven, and the heaven ceaselessly rotates. So, Qian denotes strength, strong, and to keep on moving without cease.

Qian denotes horse. Kun denotes ox. Zhen denotes dragon. Xun denotes cock. Kan denotes pig. Li denotes pheasant. Gen denotes dog. Dui denotes sheep.

Qian denotes head. Kun denotes abdomen. Zhen denotes feet. Xun denotes thighs. Kan denotes ear. Li denotes eyes. Gen denotes hands. Dui denotes mouth.

Qian denotes the heaven, therefore it is called father. Kun denotes the earth, therefore it is called mother. Zhen, in the first taking (20)obtains male, therefore is called the eldest son. Xun, in the first taking (21) obtains female, therefore is called the eldest daughter. Kan, in the second taking (20) obtains male, therefore is called the middle son. Li, in the second taking (21) obtains female, therefore is called the middle daughter. Gen, in the third taking (20) obtains male, therefore is called the young son. Dui, in the third taking (21) obtains female, therefore is called the young daughter.

(20) taking Yang from Qian.
(21) taking Yin from Kun.

Qian denotes heaven, circle, monarch, father, jade, metal, ice, deep red, good horse, old horse, thin horse, piebald horse, fruit of trees. (22)

(22) Qian is the symbol of the heaven. The heavens seems to the observers as an immense sphere surrounding Earth, and as an enormous hollow sphere with us in the middle, therefore Qian also denotes circle, spherical thing, etc. We might determine seasons through the change of patterns of the heaven, constellations, these patterns seem like the instructions of the heaven to us about the best and favorable days to plant, to harvest, etc. Accordingly Qian denotes monarch, and father. Jade has five virtues; the appearance and feel is warm and moist (lustre), revealing loving kindness; understanding the exterior of jade reveals the interior, which stands for justice; the sound of jade is melodious and travels far, like the ring of wisdom; unyielding to the point of breaking speaks of bravery; jade's clarity is without discord or hidden blemish, revealing pure motives.
 

Kun denotes earth, mother, cloth, caldron, frugality, impartiality, young heifer, large waggon, variegation, multitude, handle. Applies to earth, it denotes black. (23)

(23) Kun is the symbol of earth. Earth nourish all living things, so it denotes mother. Earth nourish all things without partiality, so it denotes evenness, justice, impartiality, etc. In winter, plants are stored and animals hibernate, therefore Kun denotes store, collection, frugality, etc.

Zhen denotes thunder, dragon, black and yellow, spreading over, the main road, the eldest son, swift action, green young bamboos, reed (plants). Applies to horses, it denotes loud neigh, white legs, prance, white (spot in) forehead. Applies to crops, it denotes counter growing. Its extreme is the strongest, and the most luxuriant and vivid. (24)

(24) Zhen denotes bamboo and reed because of they have nodes and are similar in shape of trigram Zhen, the upper and middle lines of trigram Zhen are broken and the bottom line is solid. As to counter growing, the plumule of germinal seed bends over beneath the seed coat and soil surface, and straightens out when carried out of the soil.

Xun denotes wood, wind, eldest daughter, string straightened, craftsman, white, growth, being lofty, advancing and receding, hesitation in making a decision, odor. Applies to men, it denotes deficiency of hair, wide forehead, having much white in the eyes, the gain approximately three hundred percent in the market. Its extreme is the trigram of swiftness.

Kan denotes water, ditches, being hidden and lying concealed, straightening and bending, bow and wheel. Applies to men, it denotes an increase of anxiety, sickness caused by anxiety, pain in the ears, the trigram of the blood, red. Applies to horses, it denotes an elegant back, impatient, drooping head (24), thin hoof, shuffling step. Applies to carriages, it denotes many frustrations (25). It denotes going right through (26), moon, thief. Applies to woody plants, it denotes those which are hard core with soft cortex.

(24) low spirits
(25) It is beacuse Kan denotes danger.
(26) freely flowing; unobstructed; through.

Li denotes fire, sun, lightening, second daughter, armor, weapons (27). Applies to men, it denotes the big-bellied. It is the trigram of dryness. It denotes fresh-water turtle with a soft shell, crab, spiral shells, mussel, tortoise. Applies to woody plants, it denotes one which is hollow and withered above.

(27) spear and sword

Gen denotes mountain, by-road (path), small rock, watchtower on either side of a gate, seed-bearing part of plants, janitor, finger, dog (28), rat, birds with black bills. Applies to woody plants, it denotes those which are hard with many joints.

(28) Because of the ancient custom to use homophone, some scholars say that it means to get, to take.

Dui denotes an area of water (pool, pond, lake, etc.), young daughter, sorcerer and sorceress, the mouth and tongue (29), to damage and break, attaching first and removing finally (30). Applies to earth, it denotes hard and barren land. It denotes female slave (31), sheep.

(29) to please someone with speech.
(30) the removal of fruits hanging from plants, etc.
(31) concubine, girl brought by a bridge to her husband (bride's personal maid), etc.
 

(This translation is for the use by amateurs only. All rights are preserved.)
 
 

Back