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Chapter 1 of 5
易传
The sky is exalted above and the earth is lowly below; thus the positions of the Hexagram Qian, symbolizing heaven, and the Hexagram Kun, symbolizing earth, are established. All things are arranged in order from the lowly to the exalted, and the stations of the noble and the humble are thereby made clear. Heaven moves and earth rests, each with its constant regularity, and the natures of the firm and the yielding are thereby distinguished. People group by kind, things divide by category; the gathering of what is like and the separation of what is unlike give rise to the differences between fortune and misfortune. Above, there appear celestial phenomena such as the sun, moon, and stars; below, there appear physical forms such as mountains, rivers, grasses, and trees—through these, the process of change is made manifest. Thunder and lightning rouse the vitality of all things, wind and rain nourish their growth, the sun and moon revolve in their courses, and cold and heat alternate in succession. The Way of Qian creates the male principle, and the Way of Kun creates the female principle. Qian presides over the beginning of all things, and Kun brings all things to completion. Qian manifests wisdom through ease, and Kun displays capability through simplicity. What is easy is readily understood; what is simple is readily followed. What is readily understood invites intimacy; what is readily followed accomplishes deeds. With intimacy, one can endure long; with accomplishment, one can grow great. Endurance is the virtue of the worthy; greatness is the enterprise of the worthy. When one grasps the principle of ease and simplicity, one grasps the principle of all things under heaven; with the principle of all things in hand, one can establish one's place within it.
The sages established the hexagrams to observe the conditions of all things in the universe, appended texts beneath the lines to make clear fortune and misfortune, and allowed the firm and the yielding to interact and produce change. Therefore, fortune and misfortune are the symbols of gain and loss; regret and remorse are the symbols of anxiety and concern; change is the symbol of advance and retreat; firmness and softness are the symbols of day and night. The movements of the six lines embody the principles of the Three Powers—heaven, earth, and humanity. Hence, when the gentleman dwells in tranquility, he follows the order of the Book of Changes; what he delights in pondering are the texts of the hexagrams and lines. Therefore, in tranquility, the gentleman observes the images and savors the line texts; in action, he observes the changes and savors the prognostications. Thus, he receives the blessing of heaven, and all is auspicious and favorable.
The Tuan commentary explains the hexagram images; the line texts explain the positions of the lines. Fortune and misfortune explain gain and loss; regret and remorse explain minor flaws; "no blame" explains skill in remedying faults. Therefore, distinguishing noble from base is based on the positions of the lines; weighing magnitude and smallness is based on the hexagram as a whole; discerning fortune and misfortune is based on the hexagram and line texts; grasping anxiety and regret lies in subtle details; trembling with fear and avoiding faults is rooted in inner repentance and awakening. Thus, there are great hexagrams and small hexagrams, and there are perilous words and easy words. The function of the texts is to point each toward its respective direction.
The principles of the Book of Changes are on par with heaven and earth, and thus can comprehensively encompass the Way of heaven and earth. Looking upward to observe the celestial patterns and downward to examine the terrestrial configurations, one thereby comes to know the reasons for darkness and light. Tracing back to the beginning of all things and reflecting on their end, one thereby comprehends the truth of birth and death. When essence and vital force coalesce, things come into being; when the wandering soul disperses, change occurs—thus one comes to understand the conditions of spirits and ghosts. The Way of the Changes resembles heaven and earth, and therefore does not contradict nature. Its wisdom extends to all things, and its righteousness suffices to bring relief to the world, so it never errs. It circulates everywhere without being dissipated, rejoices in destiny and knows fate without anxiety, abides peacefully in its place and cultivates benevolence sincerely—therefore it can love all things. The Changes encompasses the transforming work of heaven and earth without deviation, brings all things to completion without omission, and penetrates the Way of day and night with exhaustive knowledge. Therefore, the numinous has no fixed abode, and the Way of the Changes has no fixed form.
The alternating transformation of yin and yang is called the Way. To continue this Way is goodness; to complete this Way is nature. The benevolent see it and call it benevolence; the wise see it and call it wisdom. The common people practice it daily without awareness. Thus, the full expression of the gentleman's Way is rarely understood. The Way is revealed through virtuous action and concealed within daily functioning. It quickens all things to growth but shares no anxiety with the sages; its abundant virtue and grand enterprise reach the utmost. Holding all things is called grand enterprise; renewing daily is called abundant virtue. The ceaseless generation of life is called change; forming celestial images is called Qian; emulating the virtue of earth is called Kun; exhausting the process of divination to foresee the future is called forecasting; penetrating transformation is called endeavor; the unpredictability of yin-yang transformation is called the numinous.
How great is the Way of the Book of Changes! Speak of it afar—it has no boundary; speak of it near—it is tranquil and upright; speak of it between heaven and earth—nothing is left unencompassed. Qian, at rest, is single and undivided; in motion, it is firm and unyielding—therefore it can produce greatness. Kun, at rest, is closed and constricted; in motion, it is expansive and unclosing and extricating and thereby can produce breadth. [Note: the text refers to the capacity to produce broadness.]
The Master said: How consummate is the principle of the Changes! The Changes is that by which the sages exalt virtue and broaden their endeavors. Knowledge is prized for its loftiness; ritual is valued for its humility. Loftiness emulates heaven; humility emulates earth. Once the positions of heaven and earth are established, the Way of the Changes operates within them. To perfect one's nature through the Way of the Changes and preserve it continuously—this is the gateway to righteousness and duty.
The sages perceived the profound principles of all under heaven and thereby modeled their forms and appearances, symbolizing the suitability of things in their various conditions. Thus they are called images. The sages perceived the manifold movements of all under heaven and observed their points of convergence and penetration, so as to implement their statutes and ceremonies. Behind the lines they appended texts to judge fortune and misfortune, and thus these are called lines. Speaking of the most profound principles under heaven never breeds weariness; speaking of the most manifold movements under heaven never breeds confusion. One first models, then speaks of it; one first deliberates, then acts—through modeling and deliberation one brings about transformation.
"The white crane calls out in the shaded place; its fledgling answers in harmony. I have fine wine and excellent brew; I would share them with you."
The Master said: When the gentleman speaks within his own home, if his words are good, people a thousand li away will respond—how much more those nearby? When the gentleman speaks within his own home, if his words are not good, people a thousand li away will turn away—how much more those nearby? Words issue from the mouth and influence the people; actions occur nearby and extend afar. Words and actions are the hinge and trigger of the gentleman. Once the hinge is moved, it becomes the master of honor and disgrace. Words and actions are how the gentleman moves heaven and earth—how could one fail to be cautious?
"The hexagram of Fellowship: at first weeping bitterly, then joyful and laughing."
The Master said: The Way of the gentleman is found either in office or in retreat, either in silence or in speech. When two hearts are united, their sharpness can cut through metal; words from united hearts have fragrance like orchids.
"The first six line: Using white rushes as a mat beneath the offering—no blame."
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| Application Field | Wisdom from the Xici Shang Zhuan | Modern Transformation |
|---|---|---|
| Decision Management | "To exhaust the numbers and know the future is called divination"; "To comprehend change is called affair" | Predict trends based on data analysis, adjust strategies flexibly according to change |
| Communication and Expression | "Words and deeds are the hinge of the gentleman"; "Speak well, and you will be echoed a thousand miles away" | Value the influence and dissemination of words, especially critical in the information age |
| Team Building | "When two people are of one heart, their sharpness can cut through metal" | The value of consensus: the power of team cohesion far exceeds the simple sum of individuals |
| Personal Cultivation | "The noble person who labors with humility will have good fortune in the end"; "Be reverent to preserve one's position" | Acknowledge contributions without claiming credit, maintain humility to consolidate one's own development |
| Risk Management | "If the ruler is not discreet, he loses his ministers"; "Careless concealment invites theft" | Information security management: confidentiality protection, risk prevention, avoiding exposure of vulnerabilities |
| Systems Thinking | "The Yi is matched with heaven and earth, and therefore can encompass the way of heaven and earth" | Understand the wholeness and complexity of systems, avoiding treating symptoms only without addressing root causes |
The most profound philosophical contribution of the Xici Shang Zhuan lies in its definition of the "Dao-Qi" (Way-Instrument) relationship: "What is above form is called Dao; what is below form is called Qi." This distinction established the fundamental framework of Chinese philosophy for over two thousand years. Dao is not an abstract entity independent of Qi, but the operative principle inherent within Qi; nor is Qi mere matter detached from Dao, but rather the concrete manifestation of Dao. Cheng Yi's statement that "substance and function share one source, and the manifest and the subtle are without gap" is precisely the inheritance of this thought.
Another profound line of thinking lies in the issue of "stillness and responsiveness": "The Yi has no thought, no action, is still and unmoving, yet when stimulated, it penetrates all things under heaven." This reveals a non-conceptual mode of cognition—one that does not "seek" knowledge through logical reasoning and active thinking, but rather allows things to manifest themselves in a state of stillness and emptiness. This aligns remarkably with phenomenology's approach of "returning to things themselves," and provides an ancient resource of wisdom for contemporary people to counter information overload and recover deep cognitive capacity.