Chapter I

1 The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then multiplied by a process of addition till the (six) component lines appeared.

2 The strong line and the weak push themselves each into the place of the other, and hence the changes (of the diagrams) take place. The appended explanations attach to every form of them its character (of good or ill), and hence the movements are determined accordingly.

3 Good fortune and ill, occasion for repentance or regret, all arise from these movements.

4 The strong and the weak (lines) have their fixed and proper places (in the diagrams); their changes, however varied, are according to the requirements of the time (when they take place).

5 Good fortune and ill are continually prevailing each against the other by an exact rule.

6 By the same rule, heaven and earth, in their course, continually give forth (their lessons); the sun and moon continually emit their light; all the movements under the sky are constantly subject to this one and the same rule.

7 Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action. Khwan, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation).

8 The Yao (or lines) are imitative representations of this. The Hsiang, or emblematic figures, are pictorial representations of the same.

9 The movements of the lines and figures take place (at the hand of the operator), and are unseen; the good fortune or ill is seen openly and is beyond. The work to be done appears by the changes; the sympathies of the sages are seen in their explanations.

10 By God's decree, the great attribute of heaven and earth is the giving and maintaining of life. What is most precious for the sage is to get the (highest) place. What will guard this position for him? Men. How shall he collect a large population round him? By the power of his wealth. The right administration of that wealth, correct instructions to the people, and prohibitions against wrong-doing; these constitute his righteousness.

Chapter II

11 Anciently, when Pao-hsi had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the attributes of the wondrous and intelligent (operations working secretly), and to classify the qualities of the myriads of things.

12 He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from Li (the third trigram, and thirtieth hexagram).

13 On the death of Pao-hsi, there arose Shan-nang (in his place). He fashioned wood to form the share, and bent wood to make the plough-handle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Yi (the forty-second hexagram).

14 He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram).

15 After the death of Shan-nang, there arose Hwang Ti, Yao, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a wondrous transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that 'these (sovereigns) were helped by God; they had good fortune, and their every movement was advantageous.' Hwang Ti, Yao, and Shun (simply) wore their upper and lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, from Khien and Khwan (the first and eighth trigrams, or the first and second hexagrams).

16 They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken, probably, from Hwan (the fifty-ninth hexagram).

17 They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys, thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram).

18 They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Yu (the sixteenth hexagram).

19 They cut wood and fashioned it into pestles; they dug in the ground and formed mortars. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Hsiao Kwo (the sixty-second hexagram).

20 They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. The idea of this was taken, probably, from Khwei (the thirty-eighth hexagram).