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Shuo Gua Zhuan
Ancient Chinese Text
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 plus one Yang is called the Way (Tao,
Dao). One Yin plus one Yang constitutes the regularity of Heaven.
Yang starts to grow at Zi and extends to its limit at Wu. Yin starts to grow
at Wu and extends to its limit at Zi. Applied to the day, Zi means midnight
(when the Sun crosses the meridian below the horizon) and Wu means noon (when
the sun crosses the meridian above the horizon). Applied to the year, Zi means
winter solstice and Wu means summer solstice. (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. Seperated
(six places) into distinctions of Yin and Yang, and the weak and strong occupy
these by turns (12), therfore, 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
(16) 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.
What we called Mystery, we means marvellous work to all things. For
putting all things in motion there is nothing more rapid than thunder. For
bending them there is nothing more rapid than wind. For drying them up there
is nothing more parching than fire. For rejoicing them there is nothing more
grateful than a an area of water (marsh). For moistening them there is nothing
more mostening than water. For bringing them to an end and commencement there
is nothing 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 change,
and to accomplish to all things.
Qian denotes strength (17). Kun denotes in conformity with. Zhen
denotes movement. Xun denotes penetration. Kan denotes sinking into. Li
denotes attachment. Gen denotes cease. Dui denotes rejoicing.
(17) also, 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
(18)obtains male, therefore is called the eldest son. Xun, in the first
takting (19) obtains female, therefore is called the eldest daughter.
Kan, in the second taking (18) obtains male, therefore is called the
middle son. Li, in the second taking (19) obtains female, therefore is
called the middle daughter. Gen, in the third taking (18) obtains male,
therefore is called the young son. Dui, in the third taking (19)
obtains female, therefore is called the young daughter.
(18) taking Yang from Qian. (19) 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 woody
plants.
Kun denotes earth, mother, cloth, caldron, parsimony, impartiality,
young heifer, large waggon, variegation, multitude, handle (and the base).
Referred to earth, it denotes black.
Zhen denotes thunder, dragon, the union of black and yellow, spreading
all over, the main road, the eldest son, taking action swiftly, green young
bamboos, reed (plants). Referred to horses, it denotes loud neigh, white legs,
prancer, white (spot in) forehead. Referred to crops, it denotes counter
growing (20). Its extreme is the strongest, and the most luxuriant and
vivid.
(20) 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, hesitate in making a
decision, scents. Referred to men, it denotes deficiency of hair, wide
forehead, large development of the white of the eye, the gain approximately
three hundred percent. Its extreme is the trigram of swiftness.
Kan denotes water, ditches, being hidden and lying cocealed,
straightening and bending, bow and wheel. As to refer to men, it denotes an
increase of anxiety, sickness caused by anxiety, pain in the ears, the trigram
of the blood, red. As referred to horses, it denotes an elegant back, nimble
intelligence (21), drooping head (22), thin hoof, shuffle steps.
As to referred to carriages, it denotes many frustrations. It denotes going
right through (23), moon, thief. Referred to woody plants, it denotes
those which are hard core with soft cortex.
Li denotes fire, sun, lightening, second daughter, armor, weapons
(24). Referred to men, it denotes the large abdomen. It is the trigram
of dryness. It denotes fresh-water turtle with a soft shell, crab, spiral
shells, mussel, tortoise. Referred to woody plants, it denotes one which is
hollow and withered above.
(24) spear and sword
Gen denotes mountain, by-road (path), small rock, watchtower on either
side of a gate, fruits of trees and creeping plants, janitor, finger, dog,
rat, birds with black bills. Referred to woody plants, it denotes those which
are hard with many joints.
Dui denotes an area of water, young daughter, sorcerer and sorceress,
the mouth and tongue, the damage and break (25), attaching first and
remove finally (26). Referred to earth, it denotes hard and barren
land, female slave, sheep.
(25) reaping crop from harvest (26) the removal of fruits
hanging from plants
