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The Taoist I Ching Translated by Thomas Cleary SHAMBHALA • BOSTON &r LONDON • 1986 BOOKS BY THOMAS CLEARY Japanese Art of War : Understanding the Culture of Strategy (1991) * I CHING STUDIES The Taoist I Ching, by Liu I-ming (1986) * The Buddhist I Ching, by Chih-hsu Ou-i (1987) * I Ching : The Tao of Organization, by Cheng Yi (1988) * I Ching Mandalas: A Program ofStudy for The Book of Changes (1989) * I Ching: The Book of Change (1992) * TAOIST STUDIES The Inner Teachings ofTaoism, 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 Book ofBalance and Harmony (1989 ) Immortal Sisters: Secrets of Taoist Women (1989) * Mastering the Art of War, by Zhuge Liang & Liu Ji (1989) * Back to Beginnings: Reflections on the Tao (1990) * The Tao ofPolitics: Lessons of the Masters of Huainan (1990) * The Essential Tao (1991 ) Further Teachings ofLao Tzu : Understanding the Mysteries (1991) * The Secret of the Golden Flower (1991 ) Vitality, Energy, Spirit : A Taoist Sourcebook (1991) * BUDDHIST STUDIE S The Original Face (1978) The Sayings and Doings of Pai-chang (1979 ) Entry into the Inconceivable: An Introduction to Hua-yen Buddhism (1983 ) The Flower Ornament Scripture, 3 vols. (1984—1987) * Shobogenzo : Zen Essays by Dogen (1986) Entry into the Realm ofReality : The Guide, b y Li Tongzuan (1989) * Zen Essence: The Science of Freedom (1989) * Zen Lessons: The Art ofLeadership (1989) * Transmission of Light: Zen in the Art of Enlightenment, by Zen Master Keizan (1990) The Blue CliffRecord (1992) * *Published by Shambhala Publications
T Shambhala Publications, Inc . Horticultural Hall 300 Massachusetts Avenu e Boston, Massachusetts 0211 5 © 1986 by Thomas Cleary All rights reserved . No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying , recording, or by any information storage an d retrieval system, without permission in writing from the publisher. 10 9 Printed in the United States of America . @ This edition is printed on acid-free paper tha t meets the American National Standards Institute Z39 .48 Standard . Distributed in the United States by Rando m House, Inc ., and in Canada by Random House o f Canada Ltd . Library of Congress Cataloging-in-Publication Data Liu, I-ming, 18th cent . The Taoist I ching . 1 . I ching . I. Cleary, Thomas F., 1949– . II. Title . PL2464.Z6L497513 1986 229 ' .51282 85-2789 0 ISBN 0-87773-352-X (pbk . ) ISBN 0-394-74387-3 (Random House : pbk .) Contents Foreword 1 Introduction 3 Boox I : The Text 3 7 Boox II: The Commentary 23 7 Overall Images 23 9 Mixed Hexagrams 299 Appendixes 32 5 Using The Taoist I Ching 327 How to Consult the I Ching 32 9 Glossary 33 1 Key for Identifying the Hexagrams 339
Foreword This volume presents an explanation of the classic I Ching based on the teachings of the Complete Reality school of Taoism, in particular tha t stream 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 an d transmitted the original body of knowledge from which derived the tech- nological, medical, psychological, and mystical arts and sciences of Chi - nese culture. In time there evolved numerous specializations within Taoism, an d over 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, which arose during the Sung Dynasty (tenth—thir- teenth century c .E.), purported to restore the central teachings of Taois m relating to elevation of consciousness. Complete Reality Taoism emphasized the harmonious development of the physical, social, and spiritual elements of human life . It was a rigor- ous school, known for its constructive involvement in the ordinary world as 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 societ y during times of severe crisis . Eventually the monastic forms absorbed alie n elements, and naturally became subject to the political and economi c pressures that affect any visible organization . Complete Reality Taoism is alive in the present without religious associations. Its practitioners are largely members of ordinary society, from many walks of life, who combine their worldly duties with mystica l practice. In addition, a number of its artifacts, such as the exercise syste m known as T'ai Chi Ch'uan and certain meditation techniques, have lon g since passed into the public domain as part of the general lore of body - mind health. The present work was written in the year 1796 by a Taoist adep t named Liu I-ming to show how the I Ching, that most ancient and revered classic, 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 a s well as Taoism. Eventually known as a Free Man with the epithet One
2 FOREWORD Who Has Realized the Fundamental, during the course of his life travel s he consciously adopted various roles in the world, including those of a scholar, a merchant, a coolie, a recluse, a builder, and a teacher and writer . In his works Liu employs the terminology 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 esoteri c language of Taoist alchemy and yoga, and this commentary on the I Ching is one of his major contributions to the elucidation of this ancient science. Introduction I Ching, the "Book of Change," is considered the oldest of the Chines e classics, and has throughout its history commanded unsurpassed prestig e and popularity. Containing several layers of text and given numerous lev- els of interpretation, it has captured continuous attention for well ove r two 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 was given notice in the West nearly four hundred years ago when a Christia n missionary in China wrote to the German philosopher-mathematicia n Gottfried Wilhelm Baron von Leibniz about the similarity between th e system of binary arithmetic Leibniz was working on and the structure o f the ancient Chinese classic . Traditionally, the I Ching is attributed to four authors : Fu Hsi, a pre - historic chieftain of perhaps c . 3000 B.c .e . ; King Wen, an eleventh-century B .C.E . leader; the Duke of Chou, son of King Wen ; and Confucius, human- istic philosopher of the sixth to fifth centuries B .C. All of these names rep - resent outstanding figures in the birth and development of Chinese civi- lization. Fu Hsi is a cultural prototype believed to have taught his peopl e the arts of hunting, fishing, and animal husbandry; he is credited with th e invention of the sixty-four signs on which the I Ching is based . King Wen and the Duke of Chou, founders of the great Chinese Chou Dynasty, ar e held up to history as models of enlightened rule ; they are said to have col- lected or composed sayings attached to the sixty-four signs and to each of the 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 became in- corporated into the body of the 1 Ching . In recent times, however, thes e commentaries are commonly ascribed not to Confucius himself but to anonymous representatives of the school of thought he is said to hav e founded . Precisely what lore, secret or open, was attached to the original sign s of the I Ching in remote antiquity is a mystery and a matter of speculation . Fu Hsi lived before the development of writing as it is now known i n China, and according to one belief he invented the I Ching signs as a sys- tem of notation, replacing a yet more ancient and cruder system . Ancient tradition also suggests connection with the understanding of general prin-