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1、TheTaoistI ChingTranslated by Thomas ClearySHAMBHALABOSTON&rLONDON 1986BOOKS BY THOMAS CLEARYJapanese Art of War:Understanding the Culture of Strategy(1991)*I CHING STUDIESThe Taoist I Ching,by Liu I-ming(1986)*The Buddhist I Ching,by Chih-hsu Ou-i(1987)*IChing:The Tao of Organization,by Cheng Yi(19

2、88)*IChing Mandalas:A ProgramofStudy forThe Book of Changes(1989)*I Ching:The BookofChange(1992)*TAOIST STUDIESThe Inner TeachingsofTaoism,by Chang Po-tuan(1986)*Understanding Reality:A Taoist Alchemical Classic(1987)The Art of War,by Sun Tzu(1988)*Awakening to the Tao,by Liu I-ming(1988)*The Bookof

3、Balance and Harmony(1989)Immortal Sisters:SecretsofTaoistWomen(1989)*Mastering the ArtofWar,by Zhuge Liang&Liu Ji(1989)*Back to Beginnings:Reflections on the Tao(1990)*The TaoofPolitics:Lessonsofthe MastersofHuainan(1990)*The Essential Tao(1991)Further TeachingsofLao Tzu:Understanding the Mysteries(

4、1991)*The Secret of the Golden Flower(1991)Vitality,Energy,Spirit:A Taoist Sourcebook(1991)*BUDDHIST STUDIESThe Original Face(1978)The Sayings and Doings of Pai-chang(1979)Entry into the Inconceivable:An Introduction to Hua-yenBuddhism(1983)The Flower Ornament Scripture,3vols.(19841987)*Shobogenzo:Z

5、en Essays by Dogen(1986)Entry into the RealmofReality:The Guide,byLi Tongzuan(1989)*Zen Essence:The Science of Freedom(1989)*Zen Lessons:The ArtofLeadership(1989)*Transmission of Light:Zen in the ArtofEnlightenment,by ZenMaster Keizan(1990)The BlueCliffRecord(1992)*Published by Shambhala Publication

6、sTShambhala Publications,Inc.Horticultural Hall300 Massachusetts AvenueBoston,Massachusetts 02115 1986 by Thomas ClearyAll rights reserved.No part of this book may bereproduced in any form or by any means,electronic or mechanical,including photocopying,recording,or by any information storage andretr

7、ieval system,without permission in writingfrom the publisher.109Printed in the United States of America.This edition is printed on acid-free paper thatmeets the American National Standards InstituteZ39.48 Standard.Distributed in the United States by RandomHouse,Inc.,and in Canada by Random House ofC

8、anada Ltd.Library of Congress Cataloging-in-Publication DataLiu,I-ming,18th cent.The Taoist I ching.1.I ching.I.Cleary,Thomas F.,1949.II.Title.PL2464.Z6L497513 1986 229.5128285-27890ISBN 0-87773-352-X(pbk.)ISBN 0-394-74387-3(Random House:pbk.)ContentsForeword1Introduction3Boox I:The Text37Boox II:Th

9、e Commentary237Overall Images239Mixed Hexagrams299Appendixes325UsingThe Taoist I Ching327How to Consult the IChing329Glossary331Key for Identifying the Hexagrams339ForewordThis volume presents an explanation of the classicIChingbased on theteachings of the Complete Reality school of Taoism,in partic

10、ular thatstream of the Complete Reality school known as the Clear Serene branch.Taoism,an ancient mystic teaching intimately associated with the de-velopment of proto-Chinese civilization,is believed to have inherited andtransmitted the original body of knowledge from which derived the tech-nologica

11、l,medical,psychological,and mystical arts and sciences of Chi-nese culture.In time there evolved numerous specializations within Taoism,andover the course of millennia there was a scattering of the original knowl-edge among dozens of schools with thousands of techniques.The Com-plete Reality school,

12、which arose during the Sung Dynasty(tenththir-teenth century c.E.),purported to restore the central teachings of Taoismrelating to elevation of consciousness.Complete Reality Taoism emphasized the harmonious developmentof the physical,social,and spiritual elements of human life.It was a rigor-ous sc

13、hool,known for its constructive involvement in the ordinary worldas well as for its production of mystics of high attainment.Both monastic and lay forms of Complete Reality Taoism arose dur-ing the Middle Ages,both playing an important role in Chinese societyduring times of severe crisis.Eventually

14、the monastic forms absorbed alienelements,and naturally became subject to the political and economicpressures that affect any visible organization.Complete Reality Taoism is alive in the present without religiousassociations.Its practitioners are largely members of ordinary society,from many walks o

15、f life,who combine their worldly duties with mysticalpractice.In addition,a number of its artifacts,such as the exercise systemknown as Tai Chi Chuan and certain meditation techniques,have longsince passed into the public domain as part of the general lore of body-mind health.The present work was wr

16、itten in the year 1796 by a Taoist adeptnamed Liu I-ming to show how theIChing,that most ancient and reveredclassic,can be read as a guide to comprehensive self-realization while liv-ing an ordinary life in the world.Liu I-ming was well versed in both Buddhism and Confucianism aswell as Taoism.Event

17、ually known as a Free Man with the epithet One2FOREWORDWho Has Realized the Fundamental,during the course of his life travelshe consciously adopted various roles in the world,including those of ascholar,a merchant,a coolie,a recluse,a builder,and a teacher and writer.In his works Liu employs the ter

18、minology of Buddhism,Confucian-ism,and Taoism,of psychology,sociology,and alchemy,of history,myth,and religion.He undertook to lift the veil of mystery from the esotericlanguage of Taoist alchemy and yoga,and this commentary on theIChingis one of his major contributions to the elucidation of this an

19、cient science.IntroductionI Ching,the Book of Change,is considered the oldest of the Chineseclassics,and has throughout its history commanded unsurpassed prestigeand popularity.Containing several layers of text and given numerous lev-els of interpretation,it has captured continuous attention for wel

20、l overtwo thousand years.It has been considered a book of fundamental prin-ciples by philosophers,politicians,mystics,alchemists,yogins,diviners,sorcerers,and more recently,by scientists and mathematicians.It wasgiven notice in the West nearly four hundred years ago when a Christianmissionary in Chi

21、na wrote to the German philosopher-mathematicianGottfriedWilhelm Baron von Leibniz about the similarity between thesystem of binary arithmetic Leibniz was working on and the structure ofthe ancient Chinese classic.Traditionally,theI Chingis attributed to four authors:Fu Hsi,a pre-historic chieftain

22、of perhaps c.3000 B.c.e.;King Wen,an eleventh-centuryB.C.E.leader;the Duke of Chou,son of King Wen;and Confucius,human-istic philosopher of the sixth to fifth centuriesB.C.All of these names rep-resent outstanding figures in the birth and development of Chinese civi-lization.Fu Hsi is a cultural pro

23、totype believed to have taught his peoplethe arts of hunting,fishing,and animal husbandry;he is credited with theinvention of the sixty-four signs on which theIChing isbased.King Wenand the Duke of Chou,founders of the great Chinese Chou Dynasty,areheld up to history as models of enlightened rule;th

24、ey are said to have col-lected or composed sayings attached to the sixty-four signs and to each ofthe six lines of which every sign is constructed,Confucius was an out-standing scholar and educator,known as an early transmitter of the Chi-nese classics and credited with commentaries that eventually

25、became in-corporated into the body of the1Ching.In recent times,however,thesecommentaries are commonly ascribed not to Confucius himself but toanonymous representatives of the school of thought he is said to havefounded.Precisely what lore,secret or open,was attached to the original signsof theIChin

26、gin remote antiquity is a mystery and a matter of speculation.Fu Hsi lived before the development of writing as it is now known inChina,and according to one belief he invented theI Chingsigns as a sys-tem of notation,replacing a yet more ancient and cruder system.Ancienttradition also suggests conne

27、ction with the understanding of general prin-4INTRODUCTIONciples involved in the operation of the world.One of the commentarieslater embedded in theIChinghas it that subsequent cultural innovatorsdevised various implements and techniques based on the inspiration of thesigns.Specialization of study a

28、nd use of the signs in various contexts mayhave taken place already in the very distant past;in more historical times,in any case,it is a matter of verifiable record that theIChingsigns came tobe used as a more or less esoteric notation system for describing elements,processes,and experiences in cer

29、tain developmental practices involvingspecial uses of body and mind.Given the pregnancy of the signs as indicators of such fundamentaland pervasive relationships as opposition and complementarity,plus thecryptic quality of the sayings attached to the signs and their componentlines,it is no wonder th

30、at over the centuries a vast body of interpretiveliterature grew up around the1Ching.According to one estimate,com-mentaries on theIChingnumber in the thousands;and new studies con-tinue to appear,in both the East and the West.Furthermore,this continu-ing interest in theIChing isenhanced by the fact

31、 that the book has neverbeen universally regarded as the sole property of any particular religion,cult,or school of thought.Considering overall the various trends of interpretation of the1Chingthat developed in the course of history,it may be immediately noticed thatthere is no one method or approac

32、h that has gained universal recognitionand acceptance.Even divination,thought by some scholars to be the or-iginal function of theIChing,isdeemphasized by certain influentialthinkers as a degeneration or trivializationand this in spite of the factthat one of the embedded commentaries recognizes divi

33、nation as one ofthe uses of theIChing.As early as the third century B.C.,the noted authorHsun-tzu,one of the founders of Confucian pragmatism,wrote,Thosewho make skillful use of theIChingdo not practice divination.Somefourteen centuries later,the Sung Dynasty scholar Kuo Ying went evenfurther to sug

34、gest that Confucius himself wrote his commentaries as a cor-rective to the degenerate use of theIChingfor divination:By the timeof Confucius,the great Way was not being practiced any longer,and onlydivination was current in society;so it was that Confucius composed com-mentaries to elucidate the Way

35、.The Way Kuo Ying speaks ofcalledTaoin Chineseis perhapsthe most fundamental concept of Chinese thought,representing universaland specific order or principle.It was in this that Chinese thinkers soughtways of life,both individual and social,that would lead to realization ofhuman nature and destiny.I

36、t was as an aid to this sort of study that manythinkers esteemed the1Ching.According to Cheng 1,an eleventh-centuryA.D.scholar and teacher who became one of the major figures in the SungDynasty reformation of Confucianism,The wordIofIChingmeans change;that is,changing inaccord with the time so as to

37、 follow the Tao.As a book,theIChing isvast and comprehensive:by following theprinciples of essence and life,understanding the reasons ofIntroduction5the obscure and the obvious,and comprehending the con-ditions of things and beings,it shows the way to enlightenpeople and accomplish tasks.In the cont

38、ext of Confucianism,the term essence and life refers tohuman nature and destiny;in the context of Taoism,which embracesConfucianism within a wider scope,the term means mind and body,orspirit and energy.In either case,for such thinkers the primary function oftheIChingwas connected with sciences of hu

39、man development.Cheng Igoes on in the introduction to his own commentary to emphasize the im-portance of this aspect of theIChing,and to note how it had become lostto the majority of scholars.The concern of the sages for people of later generationsmay be said to have been consummate indeed;thoughthe

40、y lived long ago,the classics they left still exist.Never-theless,as early Confucians lost the meaning and onlyhanded on the words,later scholars memorized the wordsand forgot about experience.So on the whole there hasbeen no real transmission since the time of the Chin Dy-nasty third century B.C.Bo

41、rn over a thousand yearslater,I regretted that theIChinghad been lost in obscurity,and composed this commentary to get latter-day people tofollow the stream and seek the source.During the centuries when Cheng I says transmission of the meaningof theIChingwas lost,the prevailing trend of interpretati

42、on of this text hadin fact been in terms of prognostication,according to a number of elabo-rate numerological schemes.After Cheng I,there was a resurgence of in-terest in theIChingas a divination tool,due to the work of Chu Hsi,anindustrious Confucian scholar of the twelfth century whose writings we

43、remade the standard basis of the Chinese civil service examination systemby government fiat during the Yuan,Ming,and Ching dynasties(thir-teenth to twentieth centuries).Divination was also used not simply as a mechanical prognosticationdevice but as a framework for contemplative practices of self-an

44、alysis andanalysis of situations;it also could be made to function as a medium ofcontact between people who might be in a position to give advice andpeople who might be in a position to accept advice,in a cuitural contextwhere divination was accepted as a valid practice.These functions,how-ever,requ

45、ire active participation with concentrated attention,and the dan-ger of trivialization was seen by some thinkers as a product of reliance ontheIChingas an oracle independent of the efforts of the individual.Thenineteenth-century scholar Chu Shou expressed this sort of dereliction inthese terms:If th

46、ey only left things to divination,without daily con-templation of theIChing,and just did what was supposedto be auspicious and avoided what was supposed to be in-auspicious,how would people strengthen themselves un-6INTRODUCTIONIntroduction7ceasingly,how would they support beings with richnessof cha

47、racter?Students then would have no use for dis-cerning what is regrettable and what is shameful,theywould not need to exercise conscience so as to becomeimpeccablethe lessons and admonitions of the sixty-foursigns of theIChingwould all be empty words.In Taoist tradition as well,although divination i

48、s not unheard of,it isexplicitly abandoned by some leading thinkers.In the late eighteenth cen-tury,Liu I-ming,author of the commentary translated in this volume,wrote that after he had met genuine teachers following years of fruitlesssearch,all my doubts disappeared,so that for the first time I rea

49、lized thatthe Tao of spiritual alchemy is none other than the Tao of theIChing,theTao of sages is none other than the Tao of immortals,and that theIChing isnot a book of divination but rather is the study of investigation of prin-ciples,fulfillment of nature,and arrival at the meaning of life.It is

50、alsoworthy of note that here Liu identifies the inner component of Confucian-ism(the Tao of sages)with that of Taoism(the Tao of immortals);hence the social development and spiritual development of humanity,nominally associated respectively with Confucianism and Taoism,are re-garded as interrelated.