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The Zhouyi 周易, also called Yijing 易經, or, shortly, Yi 易, is one of the most important Confucian classics. It has not only influenced Confucian and especially Neo-Confucian thinking but is also deeply rooted in the Daoist tradition. The book, as it is received, consists of two parts, the classic and a series of comments. The classic (the actual Yijing) was originally a divination book with a divination method by which 64 signs or symbols (gua 卦) are generated and interpreted. The 64 so-called hexagrams are each composed of two trigrams. There are eight trigrams in total, the famous bagua 八卦 which are also used in geomancy as corresponding to points of the compass. The trigrams consist of three lines which can be solid (the yang or male or strong lines, yangyao 陽爻) or divided (the yin or female or weak lines, yinyao 陰爻). In the main part, the classic, each hexagram is described in four parts: an illustration of the hexagram (guaxiang 卦象), the name of it (guaming 卦名), the corresponding dictum with an explanation of its meaning (guaci 卦辭), and an explanation of each particular line of it (yaoci 爻辭). The Yijing is divided into two parts, the first includes the first 30 hexagrams, the second part the 34 others.
The commenting part, the Yizhuan 易傳, is also called the "Great commentary" Yi dazhuan 易大傳 to discern it from later commentaries by students of the Zhouyi. It consists of several parts, of which the Tuan 彖 (tuanzhuan 彖傳) commentary is the first, the Xiang 象 (xiangzhuan 象傳) "Appearance" the second, the Xici 繫辭 (xicizhuan 繫辭傳) "About the Relationship of the Hexagrams" the third, Wenyan 文言 (wenyanzhuan 文言傳) "About the characters" the fourth, Shuogua 說卦 (shuoguazhuan 說卦傳) "Explaining the Hexagrams" the fifth, Xugua 序卦 (xuguazhuan 序卦傳) "The Order of the Hexagrams" the sixth, and Zagua 雜卦 "Miscellaneous hexagrams" the last. These seven chapters, of which the first three are divided into two parts, are called the "ten wings" (shiyi 十翼). The Tuan commentary is written as an explanation of each hexagram and its lines. The xiang, divided into the "smaller" (xiaoxiang 小象) and the "greater appearance" (daxiang 大象) explains the wordings of the classic. The Xici commentary gives an overview of the position and the meaning of the Yijing in the world order and human life. Because of its general meaning it is also called dazhuan 大傳 "Great commentary". The Wenyan commentary explains the general meaning of the first to hexagrams, qian 乾 and kun 坤, which represent Heaven and Earth. The Shuogua explains how each hexagram can change into another and how this is related to the realms of Heaven, Earth and Man. It also explains with which objects the hexagrams can be identified. The Xugua is a mnemonic aid to the sequence of the hexagrams. The last commentary, the Zagua, identifies similar or opposite hexagrams and highlights their relationship.
The origin of the book is uncertain. Traditionally the invention of the trigrams is acribed to the mythical ruler Fuxi 伏羲. King Wen of the Zhou 周文王 (beginning 11th cent. BCE) is said to have doubled the trigrams to hexagrams and was the first to arrange them. A different sequence of the hexagrams was later ascribed to Fuxi. or The ten commentaries are ascribed to Confucius 孔子. All these statements are unbelievable, but what is sure is that different parts of book were compiled over a long period by different groups of persons. The final shape must have evolved during the Warring States period. Confucian influence plays a great role, but traces of Daoist philosophy and of the contemporary correlative thinking and the Yin-Yang theory can also be found. The sequence of the commentaries largely reflect its date of composition, the Tuan being the oldest part, the Xugua and Zagua the youngest part of the commentaries.
Han period scholars have, to make studying the Zhouyi easier, divided up the , Xiang and Wenyan commentaries and directly attached to the corresponding hexagrams. This is the case in Zheng Xuan's 鄭玄 and Wang Bi’s 王弼 commentaries, the latter from the Three Kingdoms period 三國 (220-280).
During the Former Han period 前漢 (206 BCE-8 CE) there were four different traditions of the Zhouyi for which professorships (boshi 博士 "erudites") were established: the lines of Shi Chou 施讎, Meng Xi 孟喜, Liangqiu He 梁丘賀, and Jing Fang 京房. There was also a fourth tradition not taught at the imperial academy, namely that of Fei Zhangweng 費長翁. The version of Meng and Jing soon dominated over the others but were themselves, at the end of the Han period, overshadowed by the versions commented by Zheng Xuan and Wang Bi. The version of Shi Chou and Liangqiu He were lost during the Jin period 晉 (265-420).
There are countless commentaries on and interpretations of the Book of Changes. They can be divided into two great schools. The first used the as a book for divination, in combination with appearances of universe and nature. This tradition lived fourth in the Neo-Confucian interpretation of the Yijing by Liu Mu 劉牧 and Shao Yong 邵雍. From the Han period two such book are preserved, namely the apocryphal Yiwei 易緯 and Jing Fang’s Jingshi yizhuan 京氏易傳. A lot of Qing period 清 (1644-1911) scholars interpreted these two writings, for example Hui Dong 惠棟 (Yi Han xue 易漢學, Zhouyi shu 周易述), Jiang Fan 江藩 (Zhouyi shubu 周易述補) or Zhang Huiyan 張惠言 (Zhouyi Yushi yi 周易虞氏義, Yiyi bielu 易義別錄). The second school interpreted the Yijing on a philosophical background, making it part of the tradition of Confucian thought. This interpretation was introduced by Zheng Xuan and Wang Bi and continued by the Jin period scholar Han Kangbo 韓康伯 and the Song period Neo-Confucians, in first place Cheng Yi 程頤 (Chengshi yizhuan 程氏易傳). There were also commentators which are not easily put into one of the two schools, like the Tang period 唐 (618-907) scholars Kong Yingda 孔穎達 (Zhouyi zhengyi 周易正義) and Li Dingzuo 李鼎祚 (Zhouyi jijie 周易集解), as well as Zhu Xi (Zhouyi benyi 周易本義). Modern scholars have contributed new approaches to the study and interpretation of the , especially the connection between the book and conditions in history, like Guo Moruo 郭莫若, Wen Yiduo 聞一多, or Hu Pu’an 胡樸安.
Source: Zhong Zhaopeng 鍾肇鵬 (1992). "Zhouyi 周易", in: Zhongguo da baike quanshu 中國大百科全書, Zhongguo lishi 中國歷史, vol. 3, pp. 1607-1608. Beijing/Shanghai: Zhongguo da baike quanshu chubanshe.
The 64 Hexagrams |
| First series 上經 |
| 1 | 乾 Qian The Creative |  |
| 2 | 坤 Kun The Receptive,Resting in Firmness |  |
| 3 | 屯 Tun Initial Difficulty |  |
| 4 | 蒙 Meng Youthful Folly, Obscurity |  |
| 5 | 需 Xu Waiting, Nourishment |  |
| 6 | 訟 Song Conflict |  |
| 7 | 師 Shi The Army, Group Action |  |
| 8 | 比 Bi Holding Together, Union |  |
| 9 | 小畜 Xiaoxu The Taming Force, Small Restraint |  |
| 10 | 履 Lü Treading Carefully |  |
| 11 | 泰 Tai Peace |  |
| 12 | 否 Pi Stagnation |  |
| 13 | 同人 Tongren Union of Men |  |
| 14 | 大有 Dayou Great Possession, Abundance |  |
| 15 | 謙 Qian Modesty |  |
| 16 | 豫 Yu Harmony, Joy, Enthusiasm |  |
| 17 | 隨 Sui Following |  |
| 18 | 蠱 Gu Arresting Decay |  |
| 19 | 臨 Lin Approach, Advance |  |
| 20 | 觀 Guan Contemplation |  |
| 21 | 噬嗑 Shihe Biting Through |  |
| 22 | 賁 Bi Adornment |  |
| 23 | 剝 Bo Falling Apart |  |
| 24 | 複 Fu Returning |  |
| 25 | 無妄 Wuwang Correctness, Innocence |  |
| 26 | 大畜 Daxu The Great Taming Force |  |
| 27 | 頤 Yi Correctness, Innocence |  |
| 28 | 大過 Daguo Excess |  |
| 29 | 坎 Kan The Perilous Pit |  |
| 30 | 離 Li The Clinging; Brightness |  |
| Second series 下經 |
| 31 | 咸 Xian Influence |  |
| 32 | 恆 Heng Preseverance, Duration |  |
| 33 | 遯 Dun Retreat |  |
| 34 | 大壯 Dazhuang The Power of the Great |  |
| 35 | 晉 Jin Progress |  |
| 36 | 明夷 Mingyi Darkening of the Light; Intelligence Wounded |  |
| 37 | 家人 Jiaren The Family |  |
| 38 | 睽 Kui Disunion, Mutual Alienation |  |
| 39 | 蹇 Jian Arresting Movement |  |
| 40 | 解 Jie Removing Obstacles |  |
| 41 | 損 Sun Decrease |  |
| 42 | 益 Yi Increase |  |
| 43 | 夬 Guai Removing Obstruction, Breaking Through |  |
| 44 | 姤 Gou Encountring |  |
| 45 | 萃 Cui Gathering Together |  |
| 46 | 升 Sheng Ascending |  |
| 47 | 困 Kun Oppression |  |
| 48 | 井 Jing A Well |  |
| 49 | 革 Ge Revolution |  |
| 50 | 鼎 Ding The Cauldron |  |
| 51 | 震 Zhen Thunder, Exciting Power |  |
| 52 | 艮 Gen Mountain, Arresting Movement |  |
| 53 | 漸 Jian Gradual Progress, Growth |  |
| 54 | 歸妹 Guimei The Marrying Maiden; Propriety |  |
| 55 | 豐 Feng Abundance, Prosperity |  |
| 56 | 旅 Lü Traveling Stranger |  |
| 57 | 巽 Xun Gentle Penetration |  |
| 58 | 兌 Dui Joy, Pleasure |  |
| 59 | 渙 Huan Dispersion |  |
| 60 | 節 Jie Regulation, Restraining |  |
| 61 | 中孚 Zhongfu Inmost Sincerity |  |
| 62 | 小過 Xiaoguo Small Excesses |  |
| 63 | 既濟 Jiji Completion |  |
| 64 | 未濟 Weiji Before Completion |  |
Translations according to Legge.
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Exemplarious translation:
周易下經 ３１．咸
澤山咸．兌上，艮下．
咸：亨，利貞．取女吉．〔卦辭〕
〈彖〉曰：咸，感也．柔上而剛下，二氣感應以相與，止而說，男下女，是以「亨，利貞，取女吉」也．天地感而萬物化生，聖人感人心而天下和平．觀其所感，而天地萬物之情可見矣．〔彖傳〕
〈象〉曰：山上有澤．咸，君子以虛受人．〔大象〕
初六，咸其拇．〈小象〉曰：「咸其拇」，志在外也．
六二，咸其腓，凶居吉．〈小象〉曰：雖凶居吉，不害也．
九三，咸其股，執其隨，往吝．〈小象〉曰：「咸其股」，亦不處也．志在隨人，所執下也．
九四，貞吉，悔亡．憧憧往來，朋從爾思．〈小象〉曰：「貞吉，悔亡」，未感害也，「憧憧往來」，未光大也．
九五，咸其脢，無悔．〈小象〉曰：「咸其脢」，志末也．
上六，咸其輔、頰、舌．〈小象〉曰：「咸其輔、頰、舌」，滕口說也．
Changes of the Zhou (B) 31. Xian (Influence)
Swamp (above) Mountain is Influence; the Trigram Dui above, and Gen below.
Xian indicates, that there will be free course and success. Its advantageousness will depend on the being firm and correct, as in marrying a young lady. There will be good fortune.
The Tuan Commentary says: Xian is here used in the sense of gan (xian plus heart), meaning influencing. The weak trigram above, and the strong one below; their two influences moving and responding to each ofther, and thereby forming a union; the repression of the one and the satisfaction of the other; where the male is placed below the female; all these things convey the notion of a free and successful course, while the advantage will depend on being firm an correct, as in marrying a young lady, and there will be good fortune. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace under all the sky. If we look at those influences, the true character of heaven and earth and of all things can be seen.
The Great Symbolism says: A mountain and above the marsh form xian. The superior man, in accordance with this, keeps his mind free from preoccupation, and open to receive others.
- The first (lowest) line, divided (yin), shows one moving his great toes. The Small Symbolism says: "He moves his great toe": his mind is set on what is beyond.
- The second line, divided (yin), shows one moving the calves of his leg. There will be evil. If he abide, there will be good fortune. The Small Symbolism says: Though there "would be evil"; yet, "if he abide quiet in his place, there will be good fortune"; through compliance there will be no injury.
- The third line, undivided (yang), shows one moving his thighs, and keeping close hold of those whom he follows. Going forward will cause regret. The Small Symbolism says: "He moves his thighs", he still does not rest in his place. His will is set on following others; what he holds in his grasp is low.
- The fourth line, undivided (yang), shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, his friends will follow his purpose. The Small Symbolism says: "Firm correctness will lead to good fortune, and prevent all occasion for repentance"; there has not yet been any harm from influence. "He is unsettled in his movements", is not yet either brilliant or great.
- The fifth line, undivided (yang), shows one moving the flesh along the spine above the heart. There will be no occasion for repentance. The Small Symbolism says: "He moves the flesh along the spine above the heart", his aim is trivial.
- The sixth line (the highest line), divided (yin), shows one moving his jaws and tongue. The Small Symbolism says: "He moves his jaws and tongue", he talks with loquacious mouth.
繫辭上傳
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，憂虞之象也．變化者，近推之象也．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，吉無不利．〔第二章〕
The Great Treatise, 1st part
The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations; - in this way the good fortune and bad were made clear. The strong and the weak lines displace each other, and produce the changes and transformations in the figures. 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 mentioned are the indications of their sorrow and anxiety. 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 hexagrams show the course of the three extremes. Therefore what the superior man rests in, in whatever position he is places, is the order shown in the Book of Changes; and the study which gives him the greatest pleasure is that of the explanations of the several lines. 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." (2)
說卦傳
昔者聖人之作《易》也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽ㄦ立卦，發揮於剛柔而生爻，和於道德而理於義，窮理盡性以至於命．〔第一章〕
乾，健也．坤，順也．震，動也．巽，入也．坎，陷也．離，麗也．艮，止也．兌，說也．〔第七章〕
乾，為馬．坤，為牛．震，為龍．巽，為雞．坎，為豕．離，為雉．艮，為狗．兌，為羊．〔第八章〕
乾，為首．坤，為腹．震，為足．巽，為股．坎，為耳．離，為目．艮，為手．兌，為口．〔第九章〕
Treatise of Remarks on the Trigrams
Anciently, when the sages made the Book of Changes, in order to give mysterious asistance to the spiritual Intelligences, they produced the divining milfoil. The number three was assigned to heaven, two to earth, and from these came the other numbers. They contemplated the changes in the divided and undivided lines, and formed the trigrams; from the movements that took place in the strong and weak lines, they produced the separate lines. There ensued a harmonious conformity to the course and to virtue, with a discrimination of what was right, and effected the complete development of nature, till they arrived at what was appointed for it. (1)
Qian is the symbol of strength, Kun, of docility; Zhen, of stimulus to movement; Xun, of penetration; Kan, of what is precipitous and perilous; Li, of what is bright and what is catching; Gen, of stoppage or arrest; and Dui, of pleasure and satisfaction. (7)
Qian suggests the idea of a horse; Kun, that of an ox; Zhen, that of a dragon; Xun, that of a fowl; Kan, that of a pig; Li, that of a pheasant; Gen, that of a dog; and Dui, that of a sheep. (8)
Qian suggests the idea of the head; Kun, that of the belly; Zhen, that of the feet; Xun, that of the thighs; Kan, that of the ears; Li, that of the eyes; Gen, that of the hands; and Dui, that of the mouth. (9)
序卦傳
有天地，然後有萬物；有萬物，然後有男女；有男女，然後有夫婦；有夫婦，然後有父子；有父子，然後有君臣； 有君臣，然後有上下；有上下，然而禮儀所有錯。夫婦之道，不可不久也，故受之以恆；恆者久也。物不可以久居其所，故受之以遯； 遯者退也。物不可以終遯，故受之以大壯。〔下篇一〕
The orderly sequence of the Hexagrams
Heaven and earth existing, all things then got their existence. All things having existance, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When high and low had existance, afterwards came the arrangements of propriety and righteousness. The rule for the relation of husband and wife is that it should be long-enduring. Hence Xian is followed by Heng. Heng denotes long enduring. Things cannot long abide in the same place; and hence Heng is followed by Dun. Dun denotes withdrawing. Things cannot be for ever withdrawn; and hence Dun is succeeded by Dazhuang.
雜卦傳
晉、晝也。明夷、誅也。
井通而困相遇也。
咸、速也。恆、久也。
Treatise on the Hexagrams taken promiscously
Above the Jin the sun shines clear and bright,
but in Mingyi 'tis hidden from the sight.
Progress in Jing in Kun encounters bright;
Effect quick answering cause in Xian appears;
While Heng denotes continuance for years.
Translated by James Legge (1882). The Sacred Books of China: the Texts of Confucianism - the Yi King. Oxford: Clarendon.
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Chinese literature according to the four-category system
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