I Ching

For other uses, see I Ching (disambiguation).

I-Ching Classic of Changes
The I Ching
Author(s)	Fu Xi
Country	China
Media type	Book

I Ching
Traditional Chinese	易經
Simplified Chinese	易经
Hanyu Pinyin	Yì Jīng
Literal meaning	"Classic of Changes"
Transcriptions Mandarin - Hanyu Pinyin Yì Jīng - Wade–Giles I4 Ching1 Min - Hokkien POJ e̍k-keng Wu - Romanization yi cin Cantonese (Yue) - Jyutping jik6 ging1 - IPA [jɪ̀k kɪ́ŋ]

The I Ching (Wade-Giles) or "Yì Jīng" (pinyin), also known as the Classic of Changes, Book of Changes and Zhouyi, is one of the oldest of the Chinese classic texts.^[1] The book contains a divination system comparable to Western geomancy or the West African Ifá system; in Western cultures and modern East Asia, it is still widely used for this purpose.

Traditionally, the I Ching and its hexagrams were thought to pre-date recorded history,^[2] and based on traditional Chinese accounts, its origins trace back to the 3rd to the 2nd millennium BC.^[3] Modern scholarship suggests that the earliest layer of the text may date from the end of the 2nd millennium BC,^[4] but place doubts on the mythological aspects in the traditional accounts.^[4] Some consider the I Ching' as the oldest extant book of divination, dating from 1,000 BC and before.^[5] The oldest manuscript that has been found, albeit incomplete, dates back to the Warring States Period.^[6]

During the Warring States Period, the text was re-interpreted as a system of cosmology and philosophy that subsequently became intrinsic to Chinese culture. It centred on the ideas of the dynamic balance of opposites, the evolution of events as a process, and acceptance of the inevitability of change.

The standard text originated from the ancient text (古文經) transmitted by Fei Zhi (费直, c. 50 BC-10 AD) of the Han Dynasty. During the Han Dynasty this version competed with the bowdlerised new text (今文經) version transmitted by Tian He at the beginning of the Western Han. However, by the time of the Tang Dynasty the ancient text version, which survived Qin’s book-burning by being preserved amongst the peasantry, became the accepted norm among Chinese scholars.

History

Traditional view

Traditionally it was believed that the principles of the I Ching originated with the mythical Fu Xi (伏羲 Fú Xī).^[7] In this respect he is seen as an early culture hero, one of the earliest legendary rulers of China (traditional dates 2800 BC-2737 BC), reputed to have had the 8 trigrams (八卦 bā guà) revealed to him supernaturally. By the time of the legendary Yu (禹 Yǔ) 2194 BC – 2149 BC, the trigrams had supposedly been developed into 64 hexagrams (六十四卦 lìu shí sì gùa), which were recorded in the scripture Lian Shan (《連山》 Lián Shān; also called Lian Shan Yi). Lian Shan, meaning "continuous mountains" in Chinese, begins with the hexagram Bound (艮 gèn), which depicts a mountain (¦¦|) mounting on another and is believed to be the origin of the scripture's name.

After the traditionally recorded Xia Dynasty was overthrown by the Shang Dynasty, the hexagrams are said to have been re-deduced to form Gui Cang (《歸藏》 Gūi Cáng; also called Gui Cang Yi), and the hexagram responding (坤 kūn) became the first hexagram. Gui Cang may be literally translated into "return and be contained", which refers to earth as the first hexagram itself indicates. At the time of Shang's last king, Zhou Wang, King Wen of Zhou is said to have deduced the hexagram and discovered that the hexagrams beginning with Initiating (乾 qián) revealed the rise of Zhou. He then gave each hexagram a description regarding its own nature, thus Gua Ci (卦辭 guà cí, "Explanation of Hexagrams").

When King Wu of Zhou, son of King Wen, toppled the Shang Dynasty, his brother Zhou Gong Dan is said to have created Yao Ci (爻辭 yáo cí, "Explanation of Horizontal Lines") to clarify the significance of each horizontal line in each hexagram. It was not until then that the whole context of I Ching was understood. Its philosophy heavily influenced the literature and government administration of the Zhou Dynasty (1122 BC-256 BC).

Later, during the time of Spring and Autumn Period (722 BC-481 BC), Confucius is traditionally said to have written the Shi Yi (十翼 shí yì, "Ten Wings"), a group of commentaries on the I Ching. By the time of Han Wu Di (漢武帝 Hàn Wǔ Dì) of the Western Han Dynasty (c. 200 BC), Shi Yi was often called Yi Zhuan (易傳 yì zhùan, "Commentary on the I Ching"). Together with the commentaries by Confucius, I Ching is also often referred to as Zhou Yi (周易 zhōu yì, "Changes of Zhou"). All later texts about Zhou Yi were explanations only, due to the classic's deep meaning.

Modernist view

Replica of an oracle turtle shell

In the past 50 years a "Modernist" history of the I Ching emerged based on research into Shang and Zhou dynasties' oracle bones, Zhou bronze inscriptions and other sources (Marshall 2001, Rutt 1996, Shaughnessy 1993, Smith 2008). In the 1970s, Chinese archaeologists discovered intact Han dynasty-era tombs in Mawangdui near Changsha, Hunan province. One of the tombs contained the Mawangdui Silk Texts, a 2nd century BC new text version of the I Ching, the Dao De Jing and other works, which are mostly similar yet in some ways diverge from the received, or traditional texts preserved historically. This version of the I Ching, despite its textual form, belongs to the same textual tradition as the standard text, which suggests it was prepared from an old text version for the use of its Han patron.

Rather than being the work of one or several legendary or historical figures, the core divinatory text is now thought to be an accretion of Western Zhou divinatory concepts. According to Daniel Woolf, the text would reached the form that we know it today at the end of the 2nd millennium BC.^[8] As for the Shi Yi commentaries traditionally attributed to Confucius, scholars from the time of the 11th century AD scholar Ouyang Xiu onward have doubted this, based on textual analysis, and modern scholars date most of them to the Warring States period (475 BC-256 or 221 BC),^[6] with some sections perhaps being as late as the Western Han period (206 BC-9 AD).

Structure

The text of the I Ching is a set of oracular statements represented by 64 sets of six lines each called hexagrams (卦 guà). Each hexagram is a figure composed of six stacked horizontal lines (爻 yáo), each line is either Yang (an unbroken, or solid line), or Yin (broken, an open line with a gap in the center). With six such lines stacked from bottom to top there are 2⁶ or 64 possible combinations, and thus 64 hexagrams represented.

The hexagram diagram is composed of two three-line arrangements called trigrams (卦 guà). There are 2³, hence 8, possible trigrams. The traditional view was that the hexagrams were a later development and resulted from combining the two trigrams. However, in the earliest relevant archaeological evidence, groups of numerical symbols on many Western Zhou bronzes and a very few Shang oracle bones, such groups already usually appear in sets of six. A few have been found in sets of three numbers, but these are somewhat later. Numerical sets greatly predate the groups of broken and unbroken lines, leading modern scholars to doubt the mythical early attributions of the hexagram system, (Shaugnessy 1993).

When a hexagram is cast using one of the traditional processes of divination with I Ching, each yin and yang line will be indicated as either moving (that is, changing), or fixed (unchanging). Sometimes called old lines, a second hexagram is created by changing moving lines to their opposite. These are referred to in the text by the numbers six through nine as follows:

• Nine is old yang, an unbroken line (—θ—) changing into yin, a broken line (— —);
• Eight is young yin, a broken line (— —) without change;
• Seven is young yang, an unbroken line (———) without change;
• Six is old yin, a broken line (—X—) changing into yang, an unbroken line (———).

The oldest method for casting the hexagrams, the yarrow stalk method, was gradually replaced during the Han Dynasty by the three coins method and the yarrow stalk method was lost.^[9] With the coin method, the probability of yin or yang is equal while with the recreated yarrow stalk method of Zhu Xi (1130–1200),^[10] the probability of old yang is three times greater than old yin.^[11]

There have been several arrangements of the trigrams and hexagrams over the ages. The bā gùa is a circular arrangement of the trigrams, traditionally printed on a mirror, or disk. According to legend, Fu Xi found the bā gùa on the scales of a tortoise's back. They function like a magic square with the four axes summing to the same value, using 0 and 1 to represent yin and yang: 000 + 111 = 101 + 010 = 011 + 100 = 110 + 001 = 111.

The King Wen sequence is the traditional (i.e. "classical") sequence of the hexagrams used in most contemporary editions of the I Ching.

Trigrams

The eight trigrams

The solid line represents yang, the creative principle. The open line represents yin, the receptive principle. These principles are also represented in a common circular symbol (☯), known as taijitu (太極圖), but more commonly known in the west as the yin-yang (陰陽) diagram, expressing the idea of complementarity of changes: when Yang is at top, Yin is increasing, and the reverse.

In the following lists, the trigrams and hexagrams are represented using a common textual convention, horizontally from left-to-right, using '|' for yang and '¦' for yin, rather than the traditional bottom-to-top. In a more modern usage, the numbers 0 and 1 can also be used to represent yin and yang, being read left-to-right. There are eight possible trigrams (八卦 bāguà):

	Trigram Figure	Binary Value	Name	Translation: Wilhelm[12]	Image in Nature (pp.l-li)	Direction (p. 269)	Family Relationship (p. 274)	Body Part (p. 274)	Attribute (p. 273)	Stage/ State (pp.l-li)	Animal (p. 273)
1	☰	111	乾 qián	the Creative, Force	heaven, sky 天	northwest	father	head	strong	creative	馬 horse
2	☱	110	兌 duì	the Joyous, Open	swamp, marsh 澤	west	third daughter	mouth	pleasure	tranquil (complete devotion)	羊 sheep, goat
3	☲	101	離 lí	the Clinging, Radiance	fire 火	south	second daughter	eye	light-giving, dependence	clinging, clarity, adaptable	雉 pheasant
4	☳	100	震 zhèn	the Arousing, Shake	thunder 雷	east	first son	foot	inciting movement	initiative	龍 dragon
5	☴	011	巽 xùn	the Gentle, Ground	wind 風	southeast	first daughter	thigh	penetrating	gentle entrance	雞 fowl
6	☵	010	坎 kǎn	the Abysmal, Gorge	water 水	north	second son	ear	dangerous	in-motion	豕 pig
7	☶	001	艮 gèn	Keeping Still, Bound	mountain 山	northeast	third son	hand	resting, stand-still	completion	狗 wolf, dog
8	☷	000	坤 kūn	the Receptive, Field	earth 地	southwest	mother	belly	devoted, yielding	receptive	牛 cow

The first 3 lines of the hexagram, called the lower trigram, are seen as the inner aspect of the change that is occurring. The upper trigram (the last three lines of the hexagram), is the outer aspect. The change described is thus the dynamic of the inner (personal) aspect relating to the outer (external) situation. Thus, hexagram 04 ¦|¦¦¦| Enveloping, is composed of the inner trigram ☵ Gorge, relating to the outer trigram ☶ Bound.

Hexagram lookup table

Upper → Lower ↓	☰ 乾 Qián Heaven	☳ 震 Zhèn Thunder	☵ 坎 Kǎn Water	☶ 艮 Gèn Mountain	☷ 坤 Kūn Earth	☴ 巽 Xùn Wind	☲ 離 Lí Flame	☱ 兌 Duì Swamp
☰ 乾 Qián Heaven	01 ䷀	34 ䷡	05 ䷄	26 ䷙	11 ䷊	09 ䷈	14 ䷍	43 ䷪
☳ 震 Zhèn Thunder	25 ䷘	51 ䷲	03 ䷂	27 ䷚	24 ䷗	42 ䷩	21 ䷔	17 ䷐
☵ 坎 Kǎn Water	06 ䷅	40 ䷧	29 ䷜	04 ䷃	07 ䷆	59 ䷺	64 ䷿	47 ䷮
☶ 艮 Gèn Mountain	33 ䷠	62 ䷽	39 ䷦	52 ䷳	15 ䷎	53 ䷴	56 ䷷	31 ䷞
☷ 坤 Kūn Earth	12 ䷋	16 ䷏	08 ䷇	23 ䷖	02 ䷁	20 ䷓	35 ䷢	45 ䷬
☴ 巽 Xùn Wind	44 ䷫	32 ䷟	48 ䷯	18 ䷑	46 ䷭	57 ䷸	50 ䷱	28 ䷛
☲ 離 Lí Flame	13 ䷌	55 ䷶	63 ䷾	22 ䷕	36 ䷣	37 ䷤	30 ䷝	49 ䷰
☱ 兌 Duì Swamp	10 ䷉	54 ䷵	60 ䷻	41 ䷨	19 ䷒	61 ䷼	38 ䷥	58 ䷹

The hexagrams

The text of the I Ching describes each of the 64 hexagrams, and later scholars added commentaries and analyses of each one; these have been subsumed into the text comprising the I Ching.

In the table below, each hexagram's translation is accompanied by a form of R. Wilhelm translation (which is the source for the Unicode names), followed by a retranslation.

Hexagram	R. Wilhelm	Modern Interpretation
01. |||||| ䷀ Force (乾 qián)	The Creative	Possessing Creative Power & Skill [hex 1]
02. ¦¦¦¦¦¦ ䷁ Field (坤 kūn)	The Receptive	Needing Knowledge & Skill; Do not force matters and go with the flow [hex 2], [hex 3]
03. |¦¦¦|¦ ䷂ Sprouting (屯 zhūn)	Difficulty at the Beginning [hex 4]	Sprouting [hex 5]
04. ¦|¦¦¦| ䷃ Enveloping (蒙 méng)	Youthful Folly	Detained, Enveloped and Inexperienced [hex 6], [hex 7]
05. |||¦|¦ ䷄ Attending (需 xū)	Waiting	Uninvolvement (Wait for now), Nourishment [hex 8]
06. ¦|¦||| ䷅ Arguing (訟 sòng)	Conflict	Engagement in Conflict [hex 9]
07. ¦|¦¦¦¦ ䷆ Leading (師 shī)	The Army	Bringing Together, Teamwork [hex 10]
08. ¦¦¦¦|¦ ䷇ Grouping (比 bǐ)	Holding Together	Union [hex 11]
09. |||¦|| ䷈ Small Accumulating (小畜 xiǎo chù)	Small Taming	Accumulating Resources
10. ||¦||| ䷉ Treading (履 lǚ)	Treading (Conduct)	Continuing with Alertness
11. |||¦¦¦ ䷊ Pervading (泰 tài)	Peace	Pervading
12. ¦¦¦||| ䷋ Obstruction (否 pǐ)	Standstill	Stagnation
13. |¦|||| ䷌ Concording People (同人 tóng rén)	Fellowship	Fellowship, Partnership
14. ||||¦| ䷍ Great Possessing (大有 dà yǒu)	Great Possession	Independence, Freedom
15. ¦¦|¦¦¦ ䷎ Humbling (謙 qiān)	Modesty	Being Reserved, Refraining
16. ¦¦¦|¦¦ ䷏ Providing-For (豫 yù)	Enthusiasm	Inducement, New Stimulus
17. |¦¦||¦ ䷐ Following (隨 suí)	Following	Following
18. ¦||¦¦| ䷑ Corrupting (蠱 gǔ)	Work on the Decayed	Repairing
19. ||¦¦¦¦ ䷒ Nearing (臨 lín)	Approach	Approaching Goal, Arriving [hex 12]
20. ¦¦¦¦|| ䷓ Viewing (觀 guān)	Contemplation	The Withholding
21. |¦¦|¦| ䷔ Gnawing Bite (噬嗑 shì kè)	Biting Through	Deciding
22. |¦|¦¦| ䷕ Adorning (賁 bì)	Grace	Embellishing
23. ¦¦¦¦¦| ䷖ Stripping (剝 bō)	Splitting Apart	Stripping, Flaying
24. |¦¦¦¦¦ ䷗ Returning (復 fù)	Return	Returning
25. |¦¦||| ䷘ Without Embroiling (無妄 wú wàng)	Innocence	Without Rashness
26. |||¦¦| ䷙ Great Accumulating (大畜 dà chù)	Great Taming	Accumulating Wisdom
27. |¦¦¦¦| ䷚ Swallowing (頤 yí)	Mouth Corners	Seeking Nourishment
28. ¦||||¦ ䷛ Great Exceeding (大過 dà guò)	Great Preponderance	Great Surpassing
29. ¦|¦¦|¦ ䷜ Gorge (坎 kǎn)	The Abysmal Water	Darkness, Gorge
30. |¦||¦| ䷝ Radiance (離 lí)	The Clinging	Clinging, Attachment
31. ¦¦|||¦ ䷞ Conjoining (咸 xián)	Influence	Attraction
32. ¦|||¦¦ ䷟ Persevering (恆 héng)	Duration	Perseverance
Hexagram	R. Wilhelm	Modern Interpretation
33. ¦¦|||| ䷠ Retiring (遯 dùn)	Retreat	Withdrawing
34. ||||¦¦ ䷡ Great Invigorating (大壯 dà zhuàng)	Great Power	Great Boldness
35. ¦¦¦|¦| ䷢ Prospering (晉 jìn)	Progress	Expansion, Promotion
36. |¦|¦¦¦ ䷣ Brightness Hiding (明夷 míng yí)	Darkening of the Light	Brilliance Injured
37. |¦|¦|| ䷤ Dwelling People (家人 jiā rén)	The Family	Family
38. ||¦|¦| ䷥ Polarising (睽 kuí)	Opposition	Division, Divergence
39. ¦¦|¦|¦ ䷦ Limping (蹇 jiǎn)	Obstruction	Halting, Hardship
40. ¦|¦|¦¦ ䷧ Taking-Apart (解 xiè)	Deliverance	Liberation, Solution
41. ||¦¦¦| ䷨ Diminishing (損 sǔn)	Decrease	Decrease
42. |¦¦¦|| ䷩ Augmenting (益 yì)	Increase	Increase
43. |||||¦ ䷪ Parting (夬 guài)	Breakthrough	Separation
44. ¦||||| ䷫ Coupling (姤 gòu)	Coming to Meet	Encountering
45. ¦¦¦||¦ ䷬ Clustering (萃 cuì)	Gathering Together	Association, Companionship
46. ¦||¦¦¦ ䷭ Ascending (升 shēng)	Pushing Upward	Growing Upward
47. ¦|¦||¦ ䷮ Confining (困 kùn)	Oppression	Exhaustion
48. ¦||¦|¦ ䷯ Welling (井 jǐng)	The Well	Replenishing, Renewal
49. |¦|||¦ ䷰ Skinning (革 gé)	Revolution	Abolishing the Old
50. ¦|||¦| ䷱ Holding (鼎 dǐng)	The Cauldron	Establishing the New
51. |¦¦|¦¦ ䷲ Shake (震 zhèn)	Arousing	Mobilizing
52. ¦¦|¦¦| ䷳ Bound (艮 gèn)	The Keeping Still	Immobility
53. ¦¦|¦|| ䷴ Infiltrating (漸 jiàn)	Development	Auspicious Outlook, Infiltration
54. ||¦|¦¦ ䷵ Converting The Maiden (歸妹 guī mèi)	The Marrying Maiden	Marrying
55. |¦||¦¦ ䷶ Abounding (豐 fēng)	Abundance	Goal Reached, Ambition Achieved
56. ¦¦||¦| ䷷ Sojourning (旅 lǚ)	The Wanderer	Travel
57. ¦||¦|| ䷸ Ground (巽 xùn)	The Gentle	Subtle Influence
58. ||¦||¦ ䷹ Open (兌 duì)	The Joyous	Overt Influence
59. ¦|¦¦|| ䷺ Dispersing (渙 huàn)	Dispersion	Dispersal
60. ||¦¦|¦ ䷻ Articulating (節 jié)	Limitation	Discipline
61. ||¦¦|| ䷼ Centre Confirming (中孚 zhōng fú)	Inner Truth	Staying Focused, Avoid Misrepresentation
62. ¦¦||¦¦ ䷽ Small Exceeding (小過 xiǎo guò)	Small Preponderance	Small Surpassing
63. |¦|¦|¦ ䷾ Already Fording (既濟 jì jì)	After Completion	Completion
64. ¦|¦|¦| ䷿ Not-Yet Fording (未濟 wèi jì)	Before Completion	Incompletion

Hexagram table references

1. ^ Wilhelm (trans.), Richard; Cary Baynes (trans.). "The I Ching or Book of Changes". http://deoxy.org/iching/1. Retrieved 30 March 2010. 
2. ^ Xiaochun, Tan (1993). The I Ching: An Illustrated Guide to the Chinese Art of Divination. http://books.google.com.au/books?id=GQblA-A0LcUC&pg=PA80&lpg=PA80&dq=The+Receptive+%22Hexagram+2%22&source=web&ots=azZJRpTSV-&sig=b4-YqdcUw8xiVi_nyzRre_2OS8k&hl=en&sa=X&oi=book_result&resnum=7&ct=result#PPA80,M1. Retrieved 16 October 2008. 
3. ^ Legge, James. "The I Ching". http://www.sacred-texts.com/ich/. Retrieved 16 October 2008. 
4. ^ Wilhelm, R.. "The I Ching on the Net". http://pacificcoast.net/~wh/Index.html. Retrieved 16 October 2008. 
5. ^ Kinnes, Tormod. "I Ching Hexagram Drawings". http://oaks.nvg.org/q5.html. Retrieved 16 October 2008. 
6. ^ Benson, Robert G. (2003). I Ching for a New Age. http://books.google.com.au/books?hl=en&lr=&id=hDtupOjFjAoC&oi=fnd&pg=PA1&dq=%22hexagram+5%22+%22I+Ching%22&ots=xUD4D-tXxG&sig=OjaucJ-FHS2tgAPV7BQlwLg2umA#PPA72,M1. Retrieved 16 October 2008. 
7. ^ Merritt, Dennis L.. "Use of the I Ching in the Analytic Setting". http://www.dennismerrittjungiananalyst.com/China_paper.htm. Retrieved 16 October 2008. 
8. ^ Lofting, Chris J.. "05 Waiting (Nourishment)". http://members.iimetro.com.au/~lofting/IChingPlus/x010111.html. Retrieved 16 October 2008. 
9. ^ Michael Drake, Michael Drake (1997). I Ching: The Tao of Drumming. http://books.google.com.au/books?hl=en&lr=&id=GI8ne8iqQjwC&oi=fnd&pg=PA5&dq=%22hexagram+6%22+%22I+Ching%22&ots=vuHmGwIpgO&sig=7a3QJ4KivkAUfwoLWEKp2vWoH0Y#PPA79,M1. Retrieved 16 October 2008. 
10. ^ Secter, Mondo; Chung-Ying Cheng (2002). The I Ching Handbook: Decision-Making with and Without Divination. http://books.google.com.au/books?hl=en&lr=&id=l_P6ZWF7X3wC&oi=fnd&pg=PR13&dq=%22hexagram+6%22+%22I+Ching%22&ots=CoouSSuwTA&sig=qQOrkoWoz1OWyhhkwQbrKPDIscI#PPA100,M1. Retrieved 16 October 2008. 
11. ^ Sloane, Sarah Jane (2005). The I Ching for Writers: Finding the Page Inside You. http://books.google.com.au/books?hl=en&lr=&id=nVXAf7zQSicC&oi=fnd&pg=PR13&dq=%22hexagram+6%22+%22I+Ching%22&ots=F51T3kxqW0&sig=8iAm4MIKYLFlW4ZG-cwRyCZNgpQ#PPA48,M1. Retrieved 16 October 2008. 
12. ^ Moran, Elizabeth; Joseph Yu (2001). The Complete Idiot's Guide to the I Ching. http://books.google.com.au/books?id=1CK2efLIY7sC&pg=PA104&dq=%22hexagram+9%22+%22I+Ching%22+%22Idiot%27s%22&lr=#PPA124,M1. Retrieved 16 October 2008. 

The hexagrams, though, are mere mnemonics for the philosophical concepts embodied in each one. The philosophy centres around the ideas of balance through opposites and acceptance of change.

Unicode

I Ching trigrams were added to the Unicode Standard in June, 1993 with the release of version 1.1. The other encoded I Ching symbols were added to the Unicode Standard in April, 2003 with the release of version 4.0.

The symbols are spread out between Unicode blocks:

• Miscellaneous Symbols (U+2600–U+26FF):
  • Monograms: U+268A (⚊) and U+268B (⚋)
  • Digrams: U+268C–U+268F (⚌ ⚍ ⚎ ⚏)
  • Trigrams: U+2630–U+2637 (☰ ☱ ☲ ☳ ☴ ☵ ☶ ☷)
• Yijing Hexagram Symbols (U+4DC0–U+4DFF):
  • Hexagrams: U+4DC0–U+4DFF

Yijing Hexagram Symbols[1] Unicode.org chart (PDF)

0

1

2

3

4

5

6

7

8

9

A

B

C

D

E

F

U+4DCx

䷀

䷁

䷂

䷃

䷄

䷅

䷆

䷇

䷈

䷉

䷊

䷋

䷌

䷍

䷎

䷏

U+4DDx

䷐

䷑

䷒

䷓

䷔

䷕

䷖

䷗

䷘

䷙

䷚

䷛

䷜

䷝

䷞

䷟

U+4DEx

䷠

䷡

䷢

䷣

䷤

䷥

䷦

䷧

䷨

䷩

䷪

䷫

䷬

䷭

䷮

䷯

U+4DFx

䷰

䷱

䷲

䷳

䷴

䷵

䷶

䷷

䷸

䷹

䷺

䷻

䷼

䷽

䷾

䷿

Notes 1.^ As of Unicode version 6.0

There is an extension of the "Yi Jing" Unicode characters for the Tài Xuán Jīng (太玄經: Cannon of Supreme Mystery) by Yáng Xióng (揚雄/扬雄; 53 BC-18 AD), from U+1D300 through U+1D356. Their Chinese aliases most accurately reflect their interpretation;^[13] for example, the Chinese alias of code point U+1D300 (