| | 繫辭上: |
子曰：「夫易，何為者也？夫易開物成務，冒天下之道，如斯而已者也。是故，聖人以通天下之志，以定天下之業，以斷天下之疑。」是故，蓍之德，圓而神；卦之德，方以知；六爻之義，易以貢。聖人以此洗心，退藏於密，吉凶與民同患。神以知來，知以藏往，其孰能與此哉！古之聰明叡知神武而不殺者夫？ |
| Xi Ci I: |
The Master said: - 'What is it that the Yi does? The Yi opens up (the knowledge of the issues of) things, accomplishes the undertakings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yi does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.' Therefore the virtue of the stalks is versatile and spirit-like; that of the diagrams is exact and wise; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own consciousness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing knowledge, and with a majesty, going spirit-like to its objects; - it was only they who could do so. |
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是以，明於天之道，而察於民之故，是興神物以前民用。聖人以此齊戒，以神明其德夫！是故，闔戶謂之坤；闢戶謂之乾；一闔一闢謂之變；往來不窮謂之通；見乃謂之象；形乃謂之器；制而用之，謂之法；利用出入，民咸用之，謂之神。 |
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Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue. Thus, a door shut may be pronounced (analogous to) Kun (or the inactive condition), and the opening of the door (analogous to) Qian (or the active condition). The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things). The (first) appearance of anything (as a bud) is what we call a semblance; when it has received its complete form, we call it a definite thing. (The divining-plant having been produced, the sages) set it apart and laid down the method of its employment, - what we call the laws (of divination). The advantage arising from it in external and internal matters, so that the people all use it, stamps it with a character which we call spirit-like. |
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是故，易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。是故，法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇高莫大乎富貴；備物致用，立成器以為天下利，莫大乎聖人；探賾索隱，鉤深致遠，以定天下之吉凶，成天下之亹亹者，莫大乎蓍龜。 |
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Therefore in (the system of) the Yi there is the Grand Terminus, which produced the two elementary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams. The eight trigrams served to determine the good and evil (issues of events), and from this determination was produced the (successful prosecution of the) great business (of life). Therefore of all things that furnish models and visible figures there are none greater than heaven and earth; of things that change and extend an influence (on others) there are none greater than the four seasons; of things suspended (in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in preparing things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages; to explore what is complex, search out what is hidden, to hook up what lies deep, and reach to what is distant, thereby determining (the issues) for good or ill of all events under the sky, and making all men under heaven full of strenuous endeavours, there are no (agencies) greater than those of the stalks and the tortoise-shell. |
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是故，天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之。河出圖，洛出書，聖人則之。易有四象，所以示也。繫辭焉，所以告也。定之以吉凶，所以斷也。 |
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Therefore Heaven produced the spirit-like things, and the sages took advantage of them. (The operations of) heaven and earth are marked by (so many) changes and transformations; and the sages imitated them (by means of the Yi). Heaven hangs out its (brilliant) figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The He gave forth the map, and the Lo the writing, of (both of) which the sages took advantage. In the (scheme of the) Yi there are the four symbolic figures by which they inform men (in divining of the lines making up the diagrams); the explanations appended to them convey the significance (of the diagrams and lines); and the determination (of the divination) as fortunate or the reverse, to settle the doubts (of men). |
