Discussion of the Trigrams
Chapter 1
In ancient times, when the sages created the Zhouyi (Book of Changes), they secretly relied on the power of spiritual beings to invent the method of divination with yarrow stalks. They took the numbers of Heaven (three) and Earth (two) to establish the odd and even numbers of yin and yang, observed the changes of yin and yang to set up the trigrams and hexagrams, developed the characteristics of firmness and softness to produce the line statements, conformed to moral principles and used righteousness to govern the world, exhausted the principles of things, fully manifested the nature of all beings, and ultimately attained an understanding of the decree of Heaven.
Chapter 2
In ancient times, when the sages created the Yijing (Book of Changes), their purpose was to accord with the principle of nature and destiny. Therefore, establishing the way of Heaven is called yin and yang; establishing the way of Earth is called soft and firm; establishing the way of humanity is called benevolence and righteousness. Combining the three powers of Heaven, Earth, and humanity, each having two aspects, the Yijing uses six lines to form a hexagram. Differentiating yin and yang, alternately applying soft and firm, the six positions of the Yijing thus produce pattern and refinement.
Chapter 3
Heaven and Earth have their positions fixed, mountains and lakes interpenetrate their vital energies, thunder and wind stimulate each other, and water and fire do not repel each other. The eight trigrams interweave with one another. To reckon past events is to follow the forward direction; to foreknow future events is to go against it. Hence the Yijing is a method of reverse calculation.
Chapter 4
Thunder serves to stir all things into motion, wind serves to scatter them, rain serves to moisten them, the sun serves to illuminate them, Gen (Mountain) serves to bring them to rest, Dui (Lake) serves to delight them, Qian (Heaven) serves to govern them, and Kun (Earth) serves to contain and store them.
Chapter 5
The Sovereign Lord causes all things to come forth in Zhen (Thunder), to be brought into order in Xun (Wind), to appear in mutual manifestation in Li (Fire), to be employed and provided for in Kun (Earth), to be delighted in Dui (Lake), to contend in Qian (Heaven), to be wearied in Kan (Water), and to achieve completion in Gen (Mountain).
All things come forth in Zhen, which represents the east.
They are brought into order in Xun, which represents the southeast. "Brought into order" means that all things are made neat and uniform.
Li represents brightness, where all things appear to one another; it is the trigram of the south. The sage faces south to govern the world, turning toward the light to attend to affairs—this is presumably derived from this principle.
Kun represents Earth, from which all things receive nourishment; hence it is said that they are employed in Kun.
Dui represents the middle autumn, the season in which all things delight; hence it is said that they delight in Dui.
They contend in Qian; Qian is the trigram of the northwest, referring to the mutual pressing and striking of yin and yang.
Kan represents water; it is the trigram of the true north, the trigram of weariness, and the place where all things return to be stored; hence it is said that they are wearied in Kan.
Gen is the trigram of the northeast, where all things complete their end and also begin their start; hence it is said that they achieve completion in Gen.
Chapter 6
The term "spirit" is used to describe the wondrous transformations of all things.
Nothing is more swift than thunder in stirring all things.
Nothing is more rapid than wind in bending all things.
Nothing is more hot than fire in drying all things.
Nothing is more delightful than a lake in pleasing all things.
Nothing is more moist than water in moistening all things.
Nothing is more grand than Gen in bringing all things to an end and causing them to begin anew.
Thus water and fire complement each other, thunder and wind do not conflict, and mountains and lakes interpenetrate their energies—only then can they transform and bring all things to completion.
Chapter 7
Qian symbolizes strength. Kun symbolizes docility. Zhen symbolizes movement. Xun symbolizes penetration. Kan symbolizes peril. Li symbolizes attachment. Gen symbolizes stillness. Dui symbolizes joy.
Chapter 8
Qian symbolizes the horse. Kun symbolizes the ox. Zhen symbolizes the dragon. Xun symbolizes the fowl. Kan symbolizes the pig. Li symbolizes the pheasant. Gen symbolizes the dog. Dui symbolizes the sheep.
Chapter 9
Qian symbolizes the head. Kun symbolizes the belly. Zhen symbolizes the foot. Xun symbolizes the thigh. Kan symbolizes the ear. Li symbolizes the eye. Gen symbolizes the hand. Dui symbolizes the mouth.
Chapter 10
Qian represents Heaven, and is therefore called the father. Kun represents Earth, and is therefore called the mother. Zhen, seeking for the first time, obtains a male, and is therefore called the eldest son. Xun, seeking for the first time, obtains a female, and is therefore called the eldest daughter. Kan, seeking for the second time, obtains a male, and is therefore called the middle son. Li, seeking for the second time, obtains a female, and is therefore called the middle daughter. Gen, seeking for the third time, obtains a male, and is therefore called the youngest son. Dui, seeking for the third time, obtains a female, and is therefore called the youngest daughter.
Chapter 11
Qian symbolizes Heaven, the circle, the sovereign, the father, jade, metal, cold, ice, deep red, a fine horse, an old horse, a lean horse, a piebald horse, and the fruit of trees.
Kun symbolizes Earth, the mother, cloth, a cauldron, frugality, equality, a mother cow, a large carriage, pattern and refinement, multitude, and a handle. With respect to the Earth, it also symbolizes black.
Zhen symbolizes thunder, the dragon, a black-yellow color, spreading out, a great road, the eldest son, decisiveness and impetuosity, young bamboo, and reeds. With respect to horses, it symbolizes a good neighing horse, a horse with a white left hind hoof, and a horse with a white forehead. With respect to crops, it symbolizes plants that grow lying down. Its ultimate symbolism is strength and luxuriant freshness.
Xun symbolizes wood, wind, the eldest daughter, the carpenter's line, a craftsman, white, length, height, advance and retreat, indecisiveness, and odor. With respect to people, it symbolizes sparse hair, a broad forehead, much white in the eyes, and nearness to a market where profit is threefold. Its ultimate symbolism is the trigram of impetuosity.
Kan symbolizes water, ditches, concealment and lurking, straightening what is crooked, the bow, and the wheel. With respect to people, it symbolizes added worry, heart disease, earache, the trigram of blood, and red. With respect to horses, it symbolizes a fine back, an impatient heart, a lowered head, thin hooves, and dragging. With respect to carriages, it symbolizes many mishaps, penetration, the moon, and thieves. With respect to trees, it symbolizes hardness and many knots.
Li symbolizes fire, the sun, lightning, the middle daughter, armor and helmet, and the halberd and weapons. With respect to people, it symbolizes a big belly, the Qian trigram, the turtle, the crab, the snail, the clam, and the tortoise. With respect to trees, it symbolizes a hollow trunk and withered upper parts.
Gen symbolizes a mountain, a small path, small stones, a gate and watchtower, fruits and gourds, a gatekeeper, fingers, a dog, a rat, and birds with black beaks. With respect to trees, it symbolizes hardness and many joints.
Dui symbolizes a lake, the youngest daughter, a shaman, disputes and slander, destruction and breaking off, and following a decision. With respect to the Earth, it symbolizes hard and alkaline soil, a concubine, and a sheep.