THE GREAT APPENDIX【系辞上】
SECTION I
Chapter I.    1. Heaven is lofty and honourable; earth is low. (Their symbols), Kh ien and Khwăn, (with their respective meanings), were determined (in accordance with this).天尊地卑，乾坤定矣。
Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly.卑高以陈，贵贱位矣。
Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak.动静有常，刚柔断矣。
(Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yî, concerning) what is good [or lucky] and evil [or unlucky].方以类聚，物以分，吉凶生矣。
In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibit
ed (in the Yî).在天成象，在地成形，变化见矣。
2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed).
securing3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth.
鼓之以雷霆，润之以风雨，日月运行，一寒一暑。
4. The attributes expressed by Kh ien constitute the male; those expressed by Khwăn constitute the female.
乾道成男，坤道成女。
5. Kh ien (symbolises Heaven, which) directs the great beginnings of things; Khwăn (symbolises Earth, w hich) gives to them their completion.
乾知大始，坤作成物。
6. It is by the ease with which it proceeds that Kh ien directs (as it does), and by its unhesitating response that Khwăn exhibits such ability.乾以易知，坤以简能。
7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire.易则易知，简则易从。易知则有亲，易从则有功。有亲则可久，有功则可大。可久则贤人之德，可大则贤人之业。
8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth).易简，而天下之理得矣；天下之理得，而成位乎其中矣。
Chapter II. 9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations;--in this way the good fortune and bad (indicated by them) were made clear.圣人设卦观象系辞焉，而明吉凶。
10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures).刚柔相推而生变化。
11. 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 (similarly mentioned) are the indications of their sorrow and anxiety.是故，吉凶者，失得之象也。悔吝者，忧虞之象也。
12. 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 hexagram) show the course of the three extremes (i.
e. of the three Powers in their perfect operation).变化者，进退之象也。刚柔者，昼夜之象也。六爻之动，三极之道也。
13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yî; and the study which gives him the greatest pleasure is that
of the explanations of the several lines.是故，君子所居而安者，易之序也。所乐而玩者，爻之辞也。
14. 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.'是故，君子居则观其象，而玩其辞；动则观其变，而玩其占。是故自天佑之，吉无不利。
Chapter III. 15. The Thwan speak of the emblematic figures (of the complete diagrams). The Yâo speak of the changes (taking place: in the several lines). 彖者，言乎象者也。爻者，言乎变者也。
16. The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said 'there will be no error,' or 'no blame,' there is reference to (the subject) repairing an error by what is good. 吉凶者，言乎其失得也。悔吝者，言乎其小疵也。无咎者，善补过也。
17. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations. 是故，列贵贱者，存乎位。齐小大者，存乎卦。辩吉凶者，存乎辞。
18. Anxiety against (having occasion for) repentance or regret should be felt at the boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance.忧悔吝者，存乎介。震无咎者，存乎悔。
19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols).是故，卦有小大，辞有险易。辞也者，也各指其所之。
Chapter IV. 20. The Yî was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth.易与天地准，故能弥纶天地之道。
21. (The sage), in accordance with (the Yî), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth; thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end; thus he knows what can be said about death and life. (He perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution); thus he knows the characteristics of the
anima and animus.仰以观於天文，俯以察於地理，是故知幽明之故。原始反终，故知死生之说。精气为物，游魂为变，是故知鬼神之情状。
22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is (intended to be) helpful to all under the sky; and hence he falls into no error. He acts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations; and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence; and hence he can love (without reserve).与天地相似，故不违。知周乎万物，而道济天下，故不过。旁行而不流，乐天知命，故不忧。安土敦乎仁，故能爱。
23. (Through the Yî), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception; he penetrates to a knowledge of the course of day and night (and all other connected phenomena); it is thus that his operation is spirit-like, unconditioned by place, while the changes which he produces are not restricted to any form.范围天地之化而不过，曲成万物而不遗，通乎昼夜之道而知，故神无方而易无体。
Chapter V. 24. The successive movement of the inactive and active operations constitutes what is called the course (of things).一阴一阳之谓道，
25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things).继之者善也，成之者性也。
26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. The common people, acting daily according to it, yet have no knowledge of
it. Thus it is that the course (of things), as seen by the superior man, is seen by few.仁者见之谓之仁，知者见之谓之知，百姓日用不知；故君子之道鲜矣！
27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores!显诸仁，藏诸用，鼓万物而不与圣人同忧，盛德大业至矣哉！
28. Its rich possessions is what is intended by 'the greatness of its stores'; the daily renovation which it produces is what is meant by 'the abundance of its virtue'.富有之谓大业，日新之谓盛德。
29. Production and reproduction is what is called (the process of) change. 生生之谓易，
30. The formation of the semblances (shadowy forms of things) is what we attribute to Kh ien; the giving to them their specific forms is what we attribute to Khwăn.成象之谓乾，效法之谓坤，
31. The exhaustive use of the numbers (that turn up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done).极数知来之谓占，通变之谓事，
32. That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power).阴阳不测之谓神。
Chapter VI. 33. Yes, wide is the Yîand 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.夫易，广矣大矣！以言乎远，则不御；以言乎迩，则静而正；以言乎天地之间，则备矣！
34. There is Kh ien. In its (individual) stillness it is self-absorbed; when exerting its motive power it go
es straight forward; and thus it is that its productive action is on a grand scale. There is Khwăn. 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. 夫乾，其静也专，其动也直，是以大生焉。夫坤，其静也翕，其动也辟，是以广生焉。

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