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).
transform英文昔者，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 b
e 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；
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. Ther
efore 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) Kh ien, 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 Hi m in Khwăn; He rejoices in Tui; He struggles in Kh ien; 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
audience to all under the sky, administering government towards the region of brightness:--the idea in this procedure was taken from this. Khwăn denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, 'The greatest service is done for Him in Khwăn.' Tui corresponds (to the west) and to the autumn,--the season in which all things rejoice. Hence it is said, 'He rejoices in Tui.' He struggles in Kh ien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,--the trigram of comfort and rest, what all things are tending to. Hence it is said, 'He is comforted and enters into rest in Khan. Kăn is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, 'He completes (the work of the year) in Kăn.'
帝出乎震，齐乎巽，相见乎离，致役乎坤，说言乎兑，战乎乾，劳乎坎，成言乎艮。万物出乎震，震东方也。齐乎巽，巽东南也，齐也者，言万物之洁齐也。离也者，明也，万物皆相见，南方之卦也，圣人南面而听天下，向明而治，盖取诸此也。坤也者地也，万物皆致养焉，故曰致役乎坤。兑正秋也，万物之所说也，故曰说；言乎兑。战乎乾，乾西北之卦也，言阴阳相薄也。坎者水也，正北方之
卦也，劳卦也，万物之所归也，故曰劳乎坎。艮东北之卦也，万物之所成，终而所成始也，故曰成言乎艮。
Chapter VI. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kăn. Thus water and fire contribute together to the one object; thunder and wind do not act contrary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things.
神也者，妙万物而为言者也。动万物者，莫疾乎雷；桡万物者，莫疾乎风；燥万物者，莫熯乎火；说万物者，莫说乎泽；润万物者，
莫润乎水；终万物始万物者，莫盛乎艮。故水火相逮，雷风不相悖，山泽通气，然后能变化，既成万物也。
Chapter VII. 11. Kh ien is (the symbol of) strength; Khwăn, of docility;Kăn, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Lî, of what is bright and what is catching; Kăn, of stoppage or arrest; and Tui, of pleasure and satisfaction.
乾，健也；坤，顺也；震，动也；巽，入也；坎，陷也；离，丽也；艮，止也；兑，说也。
Chapter VIII. 12. Kh ien (suggests the idea of) a horse; Khwăn, that of an ox; Kăn, that of the dragon; Sun, that of a fowl; Khan, that of a pig; Lî, that of a pheasant; Kăn, that of a dog; and Tui, that of a sheep.
乾为马，坤为牛，震为龙，巽为鸡，坎为豕，离为雉，艮为狗，兑为羊。
Chapter IX, 13. Kh ien suggests the idea of the head; Khwăn, that of the belly; Kăn, that of the feet Sun, that of the thighs; Khan, that of the cars Lî, that of the eyes; Kăn, that of the hands and Tui, that of the mouth.
乾为首，坤为腹，震为足，巽为股，坎为耳，离为目，艮为手，兑为口。
Chapter X. 14. Kh ien is (the symbol of) heaven, and hence has the appellation of father. Khwăn is (the symbol of) earth, and hence h as the appellation of mother, Kăn shows a first application (of Kh
wăn to Kh ien), resulting in getting (the first of) its male (or undivided lines), and hence is called 'the oldest son.' Sun shows a first application (of Kh ien to Khwăn), resulting in getting (the first of) its female (or divided lines), and hence is called 'the oldest daughter.' Khan shows a second application (of Khwăn to Kh ien), resulting in getting (the second of) its male (or undivided lines), and hence is called 'the second son.' Lî shows a second application (of Kh ien to Khwăn), resulting in getting the second of its female (or divided lines), and hence is called 'the second daughter.' Kăn shows a third application (of
Khwăn to Kh ien), resulting in getting (the third of) its male (or undivided lines), and hence is called 'the youngest son.' Tui shows a third application (of Kh ien to Khwăn), resulting in getting (the third of) its female (or divided lines), and hence is called 'the youngest daughter.'
乾天也，故称父，坤地也，故称母；震一索而得男，故谓之长男；巽一索而得女，故谓之长女；坎再索而男，故谓之中男；离再索而得女，故谓之中女；艮三索而得男，故谓之少男；兑三索而得女，故谓之少女。
Chapter XI. 15. Kh ien suggests the idea of heaven; of a circle; of a ruler; of a father; of jade; of metal; of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a piebald horse; and of the fruit of trees.
乾为天、为圜、为君、为父、为玉、为金、为寒、为冰、为大赤、为良马、为瘠马、为驳马、为木果。
16. Khwăn suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among, soils it denotes what is black.
坤为地、为母、为布、为釜、为吝啬、为均、为子母牛、为大舆、为文、为众、为柄、其於地也为黑。
17. Kăn suggests the idea of thunder; of the dragon;of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos; of sedges and rushes; among horses, of the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant.
震为雷、为龙、为玄黄、为敷、为大涂、为长子、为决躁、为苍筤竹、为萑苇。其於马也，为善鸣为地馵足，为的颡。其於稼也，为

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