The Attached Words, Upper Chapter, Eighth Section

第八章言卦爻之用。自中孚初爻以下，夫子擬議其辭，示人以學易之變化，以為三百八十四爻之例也。聖人有以見天下之賾，而擬諸其形容。象其物宜，是故謂之象。賾，繁多也。擬諸形容，如乾為圜、坤為大輿之類。象其物宜，如乾稱龍、坤稱牝馬之類。象，卦爻中之象也。

Chapter Eight discusses the use of hexagram lines: From the first line of the hexagram Zhongfū onwards, Confucius examined each line statement one by one, demonstrating the method of studying the Book of Changes by showing how change occurs, serving as a general example for the 384 lines. The text says: The sage observed the complexity of things in the world, and compared them to their forms and appearances, taking the appropriate image for each thing, thus called "image." Chen Menglei's commentary says: "Zé" means complexity. "Ni zhu xingyong" refers to things like taking the circle as the image of Qian in the Book of Changes, or the large chariot as the image of Kun. "Xiang qi wu yi" refers to things like taking the dragon as the image of Qian, or the mother horse as the image of Kun. Here, the term "image" refers to the images within the hexagram lines. (According to the text below, the original text refers to "first line," but here it is "nine in the second.")

聖人有以見天下之動，而觀其會通，以行其典禮。繫辭焉以斷其吉凶，是故謂之爻。會，以物之所聚言；通，以事之所宜言。觀其會不觀其通，或窒塞而不可行；觀其通而不觀其會，則不知其中之條件曲折。典禮，猶常禮常法，堯舜揖讓、湯武徵誅是也。全卦中自有會通，一爻中又各有一爻之會通。繫辭以明其吉凶，使人皆由於典禮也。

The sage observed the changes in all things under heaven, and examined their gathering and passage, using them to establish constant laws and rituals. Then he attached words to determine fortune and misfortune, hence called "yao." Chen Menglei explained these two characters: "Hui" refers to the aspect of gathering of things, while "Tong" refers to the aspect of suitability of affairs. If one only sees the gathering but not the passage, it may lead to blockage and failure; if one only sees the passage but not the gathering, it would be unclear about the intricacies involved. "Dianli" refers to constant laws and rituals, such as Yao and Shun's abdication and Tang and Wu's military campaigns, which all fall under this category. Within a complete hexagram, there is its own hui-tong, and within each line, there is its own hui-tong. Attaching words to explain fortune and misfortune is to make people follow constant laws and rituals.

言天下之至賾而不可惡也，言天下之至動而不可亂也。繁多者使人易厭，然皆理中所有，則不可惡也。動則紛紛致亂，然其中各自有理，則不可亂矣。擬之而後言，議之而後動，擬議以成其變化。

He explains that even though the text covers the most complicated matters without causing disgust, and the most chaotic changes without leading to confusion. Chen Menglei explains: complicated things often cause people to feel bored, but these are inherent in the principles, so they should not be disliked; once there is change, things become chaotic and easily lead to disorder, but each has its own order, so there is no confusion. The text then says: first make comparisons and then speak, first discuss and then act, relying on such deliberation to achieve the changes of the Book of Changes.

聖人之於象，擬之而後成。學易者亦擬其所立之象以出言，則言之淺深詳略，必各當其理。聖人之於爻，必觀其會通，以行典禮。學易者亦必議其所合之爻以制動，則動之行止久速，必各當於時。易之變化無窮，學易者能擬議之如此，而易之變化成於吾身矣。故下文皆言擬議以成變化之事。

Chen Menglei said: The sages created the hexagrams by analogy; those who study the Book of Changes should also speak by analogy with the images established by the sages. Thus, the depth and breadth of their speech will certainly conform to the principles of things. The sages certainly first observed the mutual connection of the lines before applying the regular methods and rites; those who study the Book of Changes must also deliberate on the particular line they encounter to decide their actions. Thus, the advancement and retreat, slowness and speed of their actions will certainly conform to the appropriateness of the time. The changes of the Book of Changes are endless; those who study it can achieve these changes by analogy. Therefore, the following examples are all instances of "imagining and deliberating to create change."

鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。子曰：君子居其室出其言善，則千里之外應之，況其邇者乎？居其室出其言不善，則千里之外違之，況其邇者乎？言出乎身加乎民，行發乎邇見乎遠。言行，君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？

The Line Statement of the Second Line of the Hexagram Zhongfu says: A white crane calls on the north side of the mountain, and its young ones respond in harmony; I have a good cup of wine, and I wish to share it with you. Confucius explained: A gentleman stays in his own house, and when he speaks, his words are good; even those a thousand miles away will respond, let alone those nearby. If a gentleman stays in his own house and speaks words that are not good, even those a thousand miles away will turn away, let alone those nearby. Words originate from oneself but are imposed upon the people; actions begin in proximity but are seen in the distant. Words and deeds are the door hinges and the crossbow mechanism for a gentleman; when the door hinge or the crossbow mechanism moves, honor and disgrace are determined thereby. Words and deeds are the things by which a gentleman moves heaven and earth; can he not be cautious?

釋中孚九二爻義。爻言感通之理，夫子專以言行論之，蓋誠信感通莫大於言行也。居室，在陰之象。出言，鶴鳴之象。千里應之，子和之象。出身加民、發邇見遠，好爵爾靡之象。樞動而戶之開有大小，機動而弩之發有中否，猶言行之出有榮辱。應在人而感之在我，故曰榮辱之主也。言行和則致祥，乘則致異，所謂動天地也。學易必擬議至此，乃不為爻象所拘也。

Chen Menglei pointed out that this passage explains the meaning of the line statement for the second line of Zhongfu. The line statement discusses the principle of mutualsympathetic response, but Confucius focused on speech and conduct, because sincerity and trust can communicate and connect, and nothing is more important than speech and conduct. "Residing in his room" corresponds to the image of "being in the yin" in the line statement, "speaking his words" corresponds to the image of "the crane's cry," "responding from a thousand miles away" corresponds to the image of "his son harmonizes with it," and "speech comes from the body and affects the people, conduct originates nearby but is seen far away" corresponds to the image of "I have a good cup of wine, I will share it with you." Just as the door hinge turns and the door opens large or small, and the crossbow mechanism fires and the arrow hits or misses, so too does speech and conduct bring honor or disgrace. Although the response is in others, the call is from oneself, so speech and conduct are the masters of honor and disgrace. When speech and conduct are harmonious, they bring good fortune; when they are discordant, they bring calamity. This is what is meant by "moving heaven and earth." Those who study the Yi Jing must reach this level of understanding, so they will not be trapped by the line images. (The original text says "cheng ze zhi yi," but "cheng" should be read as "gui.")

同人先號咷而後笑。子曰：君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。釋同人九五爻義。爻言君子之道始雖岐而終實無間。孔子釋之，言始異而終同者，由於跡異而心同也。斷金，物莫能間。如蘭，其言有味也。

The *Yao Ci* of *Qiong Ren* Nine Five says: At first they wailed loudly in grief, but later they laughed joyfully. Confucius explained: The way of a gentleman in the world is sometimes to take office, sometimes to retire; sometimes to be silent, sometimes to speak. When two people share the same mind, that sharpness is sufficient to cut through metal; when they speak the same words, their fragrance is like orchids. Chen Menglei said this is explaining the meaning of *Qiong Ren* Nine Five. The *Yao Ci* speaks of the way of a gentleman, who although initially seems to differ, in the end has no separation. Confucius explained that although their actions may differ, their hearts are the same. "Its sharpness can cut through metal" means nothing can be inserted between them. "Its fragrance is like orchids" means their words have lingering fragrance.

初六，藉用白茅，無咎。子曰：苟錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其無所失矣。釋大過初六爻義。置物者不過求其安，錯諸地可以安矣。又承之以茅，則益有所藉，又安有傾覆之咎。茅為物至薄，用之以得無咎，則其用重矣，此慎之至也。天下事過則有失，唯過慎則無咎。

The line statement of the first line of the Great Excess hexagram says: Using white reed grass to pad underneath, there will be no fault. Confucius explained: Originally, placing something directly on the ground would be sufficient, yet using reed grass to pad underneath, where could there be any fault? This is the extreme of caution. Reed grass itself is very light and thin, yet its use can be of great importance; if this method of caution is carried through consistently, there will be no mishap. Chen Menglei said, this is explaining the meaning of the first line of the Great Excess hexagram: placing something is only for stability, placing it directly on the ground is already stable, but placing reed grass underneath provides even more support, so how could there be a disaster of overturning? Reed grass is a very light and thin thing, yet its use can prevent faults, showing its importance, which is the extreme of caution. In the world, overdoing anything leads to mishaps, but overdoing caution does not lead to faults.

勞謙君子有終吉。子曰：勞而不伐，有功而不德，厚之至也，語以其功下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。釋謙九三爻義。德言盛，禮言恭，言德欲其盛，禮欲其恭也。人之謙與傲，視其德之厚與薄。德厚者無盈色，德薄者無卑詞。如鐘磬焉，愈厚者聲愈緣，薄則反是。故有勞有功而不伐不德，唯至厚者能之。德盛禮恭，本君子修身之事，非有心以保錄位。然天下莫與爭勞爭功，自永保斯位矣。

The *Yao Ci* of the third line of *Qian* says: A gentleman who has meritorious deeds but humbly retreats will have a favorable outcome and be auspicious. Confucius explained: Having achievements without boasting, having meritorious deeds without considering oneself virtuous, this is the extreme of sincerity and humility. It refers to placing one's own merits beneath others. Virtue should be grand, and propriety should be respectful. What is called "humility" is to practice respect to the utmost, thus preserving one's position. Chen Menglei said this explains the meaning of the third line of *Qian*. "Virtue speaks of grandeur, propriety speaks of respect" means that virtue should be grand and propriety should be respectful. Whether a person is humble or arrogant depends on the thickness of his virtue: a person with thick virtue does not show signs of self-satisfaction, while a person with thin virtue cannot utter humble words. Just like bells and磬, the thicker the material, the slower and longer the sound; the thinner it is, the opposite. Therefore, having labor and merit without boasting or claiming, only the most sincere and thick-voiced person can do so. Grand virtue and respectful propriety are matters of cultivating oneself as a gentleman, not an intention to preserve official rank. However, since no one comes to compete for merit or labor, his position naturally remains secure and unlost. (The original text "sheng yu yuan" should be "sheng yu huan," and "bao lu wei" should be "bao lu wei.")

亢龍有悔。子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。釋乾上九，已入文言。不出戶庭，無咎。子曰：亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成。是以君子慎密而不出也。釋節初九爻義。爻義就出處言，夫子推及言語之節。蓋兌有口舌象也。

The Line Statement of the Upper Nine of the Qian hexagram says: The dragon flies too high and will regret it. Confucius explains: Being in a lofty position without an actual post, holding a high status without the people, the virtuous are in lower positions and cannot be assisted, so any action will bring regret. Chen Menglei notes: This explains the Upper Nine of Qian, and the text has already been included in the Wenyan Transmission. The Line Statement of the Initial Nine of the Jie hexagram says: Not leaving the courtyard will not lead to fault. Confucius explains: The origin of calamity lies in words serving as a step: if the sovereign speaks carelessly, he will lose his ministers; if the ministers speak carelessly, they will lose their lives; if confidential matters are not kept secret, they will cause disaster. Therefore, the gentleman guards secrecy and does not speak carelessly. Chen Menglei notes: This explains the Initial Nine of Jie. The meaning of the line is originally about movement and stillness, but Confucius extends it to the restraint of speech; because the upper trigram of Jie is Dui, which symbolizes mouth and speech.

子曰：作易者，其知盜乎？易曰：負且乘，致寇至。負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣。上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。易曰：負且乘，致寇至，盜之招也。

Confucius said: The person who composed the Book of Changes must have understood the psychology of thieves. The line statement of the third line in the hexagram "Jie" says: "Carrying goods and sitting in a carriage, leading to the arrival of thieves." Carrying goods is the work of a petty person, while a carriage is an instrument used by a gentleman. When a petty person uses a gentleman's instrument, thieves will want to seize him. If those in high positions are arrogant and those in low positions are violent, thieves will want to attack them. If one is careless in storing property, it is as if one is teaching others to steal; if one dresses in a seductive manner, it is as if one is inviting others to commit lustful acts. The Book of Changes says, "Carrying goods and sitting in a carriage, leading to the arrival of thieves," which is precisely how one invites thieves to come.

釋解六三爻義。按，上慢下暴，大全作慢其上而暴其下，恐未的。竊意小人而乘君子句以德言，上下以位言。小人在上，驕慢不戒。小人在下，暴竊非據。皆盜所伐也。作易者不歸罪於盜而咎招盜之人，所以為知盜也。自中孚二爻至此，皆夫子擬議，示人以變化者。蓋爻義非辭不明，而天下事之變化，非辭可盡。故即諸爻以示三百八十四爻之例，蓋學者當觸類以及其餘也。右第八章。

Chen Menglei said that this is an explanation of the line six in the third of the hexagram "Xie" and a challenge to the old interpretations. He argued that the phrase "upper arrogance and lower brutality" was interpreted by "Zhou Yi Daquan" as "being arrogant to the upper and brutal to the lower," which he thought was not accurate. His own view was that "a petty person riding on the vehicle of a superior person" refers to moral character, while "upper" and "lower" refer to position: a petty person in a high position becomes arrogant and lacks restraint; a petty person in a low position becomes brutal and takes what is not his by right. Both situations are targets for punishment. The author of the Yi did not blame the thieves but instead blamed the one who invited the thieves, which shows his understanding of the psychology of thieves. Chen Menglei then summarized: from the line nine in the second of Zhongfou to here, all are the proposals of Confucius, used to demonstrate the changes of the Yi. The meaning of the lines cannot be explained clearly without words, and the changes of the world's affairs are not fully expressible by words. Therefore, by examining these few lines, the general principles of the 384 lines can be understood, and students of the Yi should infer the rest accordingly. This is the eighth chapter.

第九章論天地大衍之數，揲筮求卦之法。天一地二，天三地四，天五地六，天七地八，天九地十。此言天地之數陽奇陰偶，即所謂河圖也。人知河圖之數，不知天地之數，故孔子分屬之。其位一六居下為水，二七居上為火，三八居左為木，四九居右為金，五十居中為土。

Chapter Nine discusses the numbers of Heaven and Earth, the Great Derivation number, and the method of divining by counting the yarrow stalks. The text says: the number of Heaven is one, the number of Earth is two; the number of Heaven is three, the number of Earth is four; the number of Heaven is five, the number of Earth is six; the number of Heaven is seven, the number of Earth is eight; the number of Heaven is nine, the number of Earth is ten. Chen Menglei explains: this refers to the odd numbers representing Yang and the even numbers representing Yin, which is what is called the Yellow River Chart. People only know the numbers on the Yellow River Chart but do not realize that it is the numbers of Heaven and Earth. Therefore, Confucius assigned these numbers separately to Heaven and Earth. These numbers are arranged in the Yellow River Chart as follows: one and six are located at the lower position, belonging to Water; two and seven are located at the upper position, belonging to Fire; three and eight are located at the left position, belonging to Wood; four and nine are located at the right position, belonging to Metal; five and ten are located at the central position, belonging to Earth.

五行本五而有十，五行中又各有陰陽。如木有甲乙，火有丙丁，土有戊已，金有庚辛，水有壬癸故十也。數十而卦八者。十，五行之數。卦但取陰陽之象也。即一二三四得卦畫老少陰陽之象，即六七八九得揲筮老少陰陽之象。即中五為衍母，次十為衍子，而得揲筮求卦之原。至於因圖而畫卦，與先後天配合河圖之位，於河洛圖說詳之。此節所舉天地自然之數，以見大衍用五十之由耳。

The Five Phases originally consist of five elements, yet they are paired to form ten numbers, because each of the Five Phases is further divided into yin and yang. Wood is divided into Jia and Yi, fire into Bing and Ding, earth into Wu and Ji, metal into Geng and Xin, and water into Ren and Gui, thus forming ten. Numbers have ten, but trigrams only have eight, because ten represents the numbers of the Five Phases, while trigrams only take the images of yin and yang. From one, two, three, and four, the images of old yin, old yang, young yin, and young yang in the trigram lines can be derived. From six, seven, eight, and nine, the images of old and young yin and yang obtained by divination with yarrow stalks can be derived. Further, taking the central five as the 'origin' and the next ten as the 'offspring', the origin of divination with yarrow stalks is established. As for drawing trigrams based on the Yellow River Chart and how the earlier Heaven and later Heaven directions correspond with the positions of the Yellow River Chart, Chen Menglei says that these are discussed in detail in the section 'River and Luo Diagrams' of this book. This section presents only the natural numbers of heaven and earth, aiming to explain why the number fifty is used in the 'Great Derivation' (dàyǎn). (The original text says 'earth has Wu and Yi', but 'Yi' should be 'Ji'.)

天數五，地數五。五位相得而各有合。天數二十有五，地數三十。凡天地之數五十有五，此所以成變化而行鬼神也。天數五者，一三五七九皆奇也。地數五者，二四六八十皆偶也。相得，本義謂一與二、三與四、五與六、七與八、九與十，各以奇偶為類而自相得。有合，謂一與六、二與七、三與八、四與九、五與十皆兩相合。

The text says: Heaven has five numbers, Earth has five numbers, the five directions mutually correspond and each has its pairing; the total of Heaven's numbers is twenty-five, the total of Earth's numbers is thirty, and the combined total of Heaven and Earth is fifty-five, which is the basis for generating change and the movement of ghosts and spirits. Chen Menglei first explained according to the traditional view: Heaven's five numbers refer to one, three, five, seven, and nine, all odd numbers; Earth's five numbers refer to two, four, six, eight, and ten, all even numbers. What is meant by 'mutual correspondence' is that according to Zhu Xi's "The Original Meaning of the Zhou Changes," one pairs with two, three with four, five with six, seven with eight, nine with ten, each classified by odd and even numbers and paired with each other; what is meant by 'mutual combination' is that one pairs with six, two with seven, three with eight, four with nine, and five with ten, each pair combining with each other.

今就五位二字思之，此句頗有疑。竊意五位者，五行之位也。五行之位，北水、南火、東木、西金而中土。一與六皆水而居北。二與七皆火而居南。木金土亦然。水得水之位，火得火之位。所謂五位相得也。若一與二、三與四彼此相對，非五位之相得者矣。

Chen Menglei then raised his own doubts, suggesting that upon careful consideration of the term "wuwèi" (five positions), the explanation in "Benyi" seemed questionable. He believed that "wuwèi" referred to the directions associated with the Five Phases—water in the north, fire in the south, wood in the east, metal in the west, and earth in the center. One and six both belong to water and are located in the north, two and seven both belong to fire and are located in the south, and the other three phases—wood, metal, and earth—follow the same pattern. Water occupies the position of water, fire occupies the position of fire, and this is called "wuwèi xiangde" (five positions harmonizing). If, as "Benyi" suggests, one and two, three and four are contrasted with each other, then it would not be "wuwèi xiangde."

所謂有合者，固以一六、二七為合。而各字所包者廣。竊意皆與五數又有合也。蓋一二三四五者，生數也。六七八九十者，成數也。然行止五，大衍之數亦取五。一與五合而得六。二與五合而七。以至八、九、十皆然。又十干之中，甲與己合、乙與庚合、丙與辛合、丁與壬合、戊與癸合皆隔五位，所謂各有合也。二十有五，五奇之積，然亦五其五也。三十，五偶之積，然亦六其五也。河圖畫卦意義所取非一，此節敘大衍之數。所以獨取五十之原，故獨於此詳之耳。

As for "having a combination," although it can be explained by pairings such as one with six and two with seven, the text uses the word "each" which indicates a broader scope. Chen Menglei believes that these numbers also combine with "five": one, two, three, four, and five are called "generative numbers," while six, seven, eight, nine, and ten are called "completed numbers." The Five Phases consist of only five elements, and the number of the Great Derivation also takes five. One plus five makes six, two plus five makes seven, and so on up to eight, nine, and ten. Looking at the ten Heavenly Stems, Jia combines with Ji, Yi with Geng, Bing with Xin, Ding with Ren, and Wu with Gui, all of which are separated by five positions, which is why it is called "each has a combination." The number of Heavenly Stems is twenty-five, which is the sum of five odd numbers, and also five fives. The number of Earthly Branches is thirty, which is the sum of five even numbers, and also six fives. The meaning of the Yellow River Chart and the process of drawing the trigrams can be interpreted in various ways. Since this section is about the Great Derivation, it is necessary to explain why it specifically takes fifty, so it is explained in detail here. (The original text "然行止五" means "the Five Phases consist of only five," where "止" is a variant of "只," meaning "only.")

變化本義謂。一變生水而六化成之，二化生火而七成之，三變生木而八化成之，四化生金而九變成之，五變生土而十化成之。此處亦覺未合。蓋五行之生成在變化之前。此所謂變化，疑在五行生成之後。又以變字化字分屬，亦未得其解。

As for the phrase "cheng huà" in the classic text "cheng huà," the "Original Meaning of the Zhou Changes" explains it as: one "bian" (change) produces water and six "hua" (transformation) complete it; two "hua" produce fire and seven complete it; three "bian" produce wood and eight "hua" complete it; four "hua" produce metal and nine "bian" complete it; five "bian" produce earth and ten "hua" complete it. Chen Menglei also finds this explanation unsatisfactory. The generation of the Five Phases originally comes before change and transformation, so the "changes" mentioned here should probably come after the generation of the Five Phases. Moreover, he does not understand the basis for assigning the characters "bian" and "hua" to different numbers.

竊意水體陽而用陰而質最清，故天以一生水，地以六成之。火體陰而用陽而質次清，故地以二生火，天以七成之。木為少陽而質漸濁，故天以三生木，地以八成之。金為太陰而質更濁，故地以四生金而天以九成之。土中宮而質最濁，故天以五生土而地以十成之。五行各位其方，而四方即為四象。蓋自有天地而即有之，此五行之生成在未有變化之先也。

Chen Menglei then proposed his own explanation: water's essence is yang but its function is yin, and it is the clearest in quality, so heaven generates water with one, and earth completes water with six; fire's essence is yin but its function is yang, and it is the next clearest in quality, so earth generates fire with two, and heaven completes fire with seven; wood belongs to the lesser yang and is gradually more turbid in quality, so heaven generates wood with three, and earth completes wood with eight; metal belongs to the great yin and is even more turbid in quality, so earth generates metal with four, and heaven completes metal with nine; earth resides in the Central Palace and is the most turbid in quality, so heaven generates earth with five, and earth completes earth with ten. The five phases each occupy one direction, and the four directions are also the four images. This system has been present since the beginning of heaven and earth, indicating that the generation of the five phases occurred before there was any 'change'.

及五行既具。二氣運行，錯綜不一。所謂四象變化而庶類繁。聖人畫卦則由此而定先後天之位、而揲筮以求陰陽之數不外此。自一至十之數千變萬化皆從此出，故此所謂變化宜在五行生成之後。不必復以五行之生成分配變化也。鬼神，本義謂凡奇偶生成之屈伸往來者。蓋鬼神流行之妙，要不外於陰陽而已。此節未詳言本河圖以畫卦之原，不過言天地之數之原，以起下文大衍用五十之意也。

When the Five Phases are complete and the two energies of yin and yang begin to circulate, they intersect and combine, producing countless transformations, which is what Zhou Dunyi described in his "Tie Tu Tu Shuo" as "the four images change and myriad things flourish." The sages established the positions of the Earlier Heaven and Later Heaven based on this. Also, when using the divination method of casting the yarrow stalks to seek the numbers of yin and yang, it does not go beyond this scope. The myriad changes from one to ten all originate from this. Therefore, Chen Menglei concluded that the term "change" here should be understood after the generation of the Five Phases, and there is no need to use the generation of the Five Phases to assign the terms "change" and "transformation." As for the "ghosts and spirits" mentioned, the "Ben Yi" explains that they refer to the movement and interaction of all odd and even numbers generated from the yin and yang. Since the subtle workings of ghosts and spirits ultimately depend on yin and yang, he finally pointed out that this passage does not elaborate on the original basis of drawing the hexagrams according to the Yellow River Chart, but rather discusses the origin of the numbers of heaven and earth, leading to the meaning of the following text "the great derivation number is fifty."

大衍之數五十，其用四十有九。分而為二以象兩。掛一以象三。揲之以四以象四時，歸奇於扐以象閏。五歲再閏，故再扐而後掛。河圖五十有五者，天地自然之數也。大衍之數五十，聖人又即河圖中宮天乘地十而得之者也。河圖洛書，皆五居中而為數。故在天為五星，在地為五行，在人為五常。五者，數之祖也。數始於一，備於五。小衍之成十，大衍之而成五十。五十，數之成也。成則不動，故虛天一不用而取四十有九。此皆理數之自然，非人力所能損益也。

The text says: The number of great derivation is fifty, but only forty-nine is actually used. The divination stalks are divided into two parts to symbolize the two principles of heaven and earth. One stalk is taken out to symbolize the three elements. The remaining stalks are counted in groups of four to symbolize the four seasons. The leftover stalks are held between the fingers to symbolize the leap month. There are two leap months in five years, so the leftover stalks are held twice and then one is taken out again. Chen Menglei explains: The number in the Yellow River Chart is fifty-five, which is the natural number of heaven and earth. The number of great derivation being fifty comes from the central palace of the Yellow River Chart, where heaven five multiplies with earth ten. The original text omits the character 'five' in 'heaven multiplied by earth ten'. Both the Yellow River Chart and the Luo Writing use five as the center to form numbers. In heaven it becomes the five stars, in earth it becomes the five phases, and in humans it becomes the five constants. Five is the ancestor of all numbers. Numbers start from one and become complete at five. Small derivation leads to ten, and large derivation leads to fifty. Fifty is the completion of numbers. Once completed, it does not move again, so the stalk representing heaven one is left out, and only forty-nine are used. All of this is natural in principle and number, not something that human effort can add or subtract.

兩，兩儀。天地也。掛，縣其一於左手小指之間也。三，三才也。揲，數之也。奇，所扐四數之餘也。扐，勒於左手中三指之兩間也。閏，積月之餘日而成月者也。象閏者，以其所歸之餘策而象日之餘也。

Chen Menglei explains the terms of the method of divination with yarrow stalks: "Liang" refers to the two principles, meaning heaven and earth; "gua" is to suspend one yarrow stalk between the gap of the index finger and the ring finger of the left hand; "san" refers to the three elements; "xie" is to count the stalks in groups of four; "qi" is the remainder left after counting in groups of four; "re" is to place this remainder between the gaps of the middle three fingers of the left hand; "run" is the accumulation of the extra days in each month to form an additional month. The term "xiang run" refers to using the accumulated remainders to symbolize the extra days in the calendar.

五歲再閏者，一年十二月氣盈六日，朔虛六日，共餘十二日。三年則餘三十六日。分三十日為一月，又以六日為後閏之積。其第四、第五年又各餘十二日。以此二十四日湊前六日。又成一閏。此是五歲再閏也。掛一當一歲。揲左當二歲。扐左則三歲一閏矣。又揲右當四歲。扐右則五歲再閏矣。再扐而後掛者。再扐之後復以所餘之蓍合而為一。為第二變再分再掛再揲也。獨言掛者。分二揲四皆在其中矣。此則象再閏也。

The phrase "five years with two leap months" refers to the fact that in a year of twelve months, the excess of the solar terms is six days, while the deficiency of the new moon is also six days, totaling an excess of twelve days. In three years, this adds up to thirty-six days, from which thirty days are taken to form a leap month, leaving six days as a reserve for the next leap month. In the fourth and fifth years, another twelve days are added each year, making twenty-four days in total, which combined with the previous six days, form another leap month. Thus, two leap months are arranged within five years. Corresponding to the divination with yarrow stalks: hanging one stalk represents the first year, counting the stalks in the left hand represents the second year, and gathering the leftover stalks from the left hand signifies the leap month after three years. Then counting the stalks in the right hand represents the fourth year, and gathering the leftover stalks from the right hand signifies the leap month again after five years. The phrase "after two gatherings, then hang" means that after two times of gathering the leftovers, the remaining stalks are combined into one bundle, and the second transformation begins, repeating the process of dividing into two, hanging one, and counting four. The text only mentions "hanging" because dividing into two and counting four are already included in the process. This sentence symbolizes the second leap month within the five-year period.

乾之策二百一十有六，坤之策百四十有四。凡三百有六十，當期之日。凡此策數在生於四象。蓋河圖四面。太陽居一而連九。少陰居二而連八。少陽居三而連七。太陰居四而連六。揲筮之法則通計三變之餘，去其初掛之一。凡四為奇，凡八為偶。奇圓圍三，偶方為四。三用其全則三奇為九。四用其半則三偶為六。

The text says: The number of measures for the Qian trigram is 216, and for the Kun trigram is 144. Together they total 360, which exactly corresponds to the number of days in a year. Chen Menglei explains: These numbers of measures all originate from the four images. The Yellow River Chart is divided into four directions. The sun is in the first position and connected with nine, the lesser yin is in the second position and connected with eight, the lesser yang is in the third position and connected with seven, and the greater yin is in the fourth position and connected with six. The method of divination with yarrow stalks involves adding up the leftover stalks from three changes and subtracting the one initially set aside. If there are four leftover stalks, it is considered 'odd'; if there are eight, it is considered 'even'. Odd belongs to roundness, and the circumference of a circle is counted as three; even belongs to squareness, and the side of a square is counted as four. Three takes its full number, so three odds combine to make nine; four takes half of it, so three evens combine to make six.

如三揲掛扐通十三策去初掛之一為十二，是三奇為九矣。而其揲亦九策，亦四九三十六，是為居一之黴老陽。三揲掛扐通十七策去初掛之一為十六，是二奇一偶則為八矣。而其揲亦八策，亦四八三十二，是為居二之少陰。三揲掛扐二十一策去初掛之一為二十，是二偶一奇則為七矣。而其揲亦七策，亦四七二十八，是為居三之少陽。三揲掛扐二十五策去初掛之一為二十四，是三偶為六矣。而其揲亦六策，亦四六二十四，是為居四之老陰。

For example: When three times divining with yarrow stalks, the total number of stalks hanging and between them is thirteen. Subtracting the initial one hanging, we get twelve, which is three odd numbers, resulting in a count of nine. This line actually corresponds to nine groups of four, which is thirty-six stalks, representing the old yang at the first position according to the Yellow River Chart. When the total number of stalks hanging and between them is seventeen, subtracting the initial one hanging gives sixteen, which is two odd and one even, resulting in a count of eight. The divination here corresponds to eight groups of four, which is thirty-two stalks, representing the young yin at the second position. When the total number of stalks hanging and between them is twenty-one, subtracting the initial one hanging gives twenty, which is two even and one odd, resulting in a count of seven. The divination here corresponds to seven groups of four, which is twenty-eight stalks, representing the young yang at the third position. When the total number of stalks hanging and between them is twenty-five, subtracting the initial one hanging gives twenty-four, which is three even numbers, resulting in a count of six. The divination here corresponds to six groups of four, which is twenty-four stalks, representing the old yin at the fourth position. ('Residing at the first position, old yang,' the character '霉' is a corrupted character in the original text.)

此言乾之策二百一十有六，坤之策百四十有四者。專以乾坤之六爻老陰老陽言之。蓋少陰退而未極乎虛，少陽進而未極乎盈，故獨以老陰老陽為言也。然得乾者未必皆老陽，得坤者亦未必皆老陰。但以乾坤有老陰老陽之象，六子有少陰少陽之象，故以老陰老陽計乾坤六爻之策數而其餘可推也。至於三百六十則陰陽之合，其數必齊。

Chen Menglei pointed out that the number of策 for the Qian hexagram is 216 and for the Kun hexagram is 144, which are calculated specifically based on the six lines of Qian and Kun all being old yang or old yin. This is because the young yin has not yet retreated to the extreme and the young yang has not yet advanced to the extreme, so only the old yin and old yang are mentioned. However, in actual divination, the six lines of the Qian hexagram obtained may not all be old yang, and the six lines of the Kun hexagram obtained may not all be old yin. This is because the Qian and Kun hexagrams have the image of old yin and old yang, while the other six subsidiary hexagrams, Zhen, Kan, Gen, Xun, Li, and Dui, have the image of young yin and young yang. Therefore, the number of策 for the six lines of Qian and Kun hexagrams is calculated based on old yin and old yang, and the other hexagrams can be inferred by analogy. As for the total number of 360, it is the result of the combination of yin and yang, and the numbers must necessarily be consistent.

若乾坤之爻皆得於少陰少陽。則乾之策六其二十八而為百六十八，坤之策六其三十二而為百九十二，其合亦為三百六十也。期，周一歲也。一歲凡三百六十五日四分日之一，此特舉成數言之耳。當者，適相當。非以彼準此也。

If the lines of the hexagrams Qian and Kun are all considered as minor yang and minor yin, then the number of measures for Qian is six times twenty-eight, totaling one hundred sixty-eight; for Kun, it is six times thirty-two, totaling one hundred ninety-two. Together, they sum up to three hundred sixty. "Period" refers to a whole year; in reality, a year is three hundred sixty-five and one fourth days, but here it is merely used as a whole number. The term "when" means exactly corresponding, not implying that the number of days in a year is used to measure the number of measures.

二篇之策，萬有一千五百二十。當萬物之數也。二篇，上下經也。老陽爻百九十二得六千九百一十二策。老陰爻百九十二得四千六百八策。合之得萬有一千五百二十，以當萬物之數。非謂物止此數，亦極言其多耳。若兩篇皆少陰少陽之數，合之亦為萬一千五百二十也。

The text says: The total number of strategies in the upper and lower parts is eleven thousand five hundred and twenty, exactly equivalent to the number of all things. Chen Menglei explains: "The two parts" refer to the Upper and Lower Classics of The Zhou Changes. There are sixty-four hexagrams with a total of three hundred and eighty-four lines. If all the yang lines are counted as old yang, each line has thirty-six strategies, totaling six thousand nine hundred and twelve strategies; if all the yin lines are counted as old yin, each line has twenty-four strategies, totaling four thousand six hundred and eight strategies; when these two numbers are added together, they exactly make eleven thousand five hundred and twenty, which is used to represent the number of all things. This does not mean that all things are only this number, but rather it is a way of emphasizing their multitude. If both parts are calculated according to the strategies of young yin and young yang, the total is still eleven thousand five hundred and twenty.

是故四營而成易，十有八變而成卦。四營，分二掛一揲四歸奇也。易謂一變也。三變成爻，十有八變成六爻也。八卦而小成。謂九變成三畫，得內卦也。引而伸之，觸類而長之，天下之能事畢矣。此又就六爻大成之後視其變與否。則一卦可變為六十四卦以定吉凶，凡四千九十六卦也。能事，即下文顯道神德行、酬酢、佑神也。

The text says: Four procedures complete one "change" of the "Yi," and eighteen changes complete one hexagram. Chen Menglei explains: "Four camps" refer to dividing into two, hanging one, drawing four, and returning the odd. Here, "Yi" refers to one change. Three changes form one line, and eighteen changes form six lines. The text also says: "The eight trigrams are a small completion," which refers to nine changes forming three lines to obtain the inner trigram. The text further says: "Extending it further, classifying and applying it broadly, all things under heaven are complete." Chen Menglei explains that this sentence refers to after the six lines are fully formed, considering whether the hexagram changes or not: one hexagram can change into sixty-four hexagrams to determine fortune and misfortune. The sixty-four hexagrams each change into sixty-four, totaling four thousand and nine十六 hexagrams. The term "able things" refers to the following: manifesting the Dao, divine virtue, responding appropriately, and receiving divine assistance.

顯道神德行，是故可與酬酢，可與祐神矣。道隱，而無形者也。因辭而顯其吉凶，以示乎人。德行，人之所為者也。因數而決其行止，則皆神之所為矣。隱者顯之以示人，顯者神之以合天。則明可以酬酢事物之宜，而幽可以輔助鬼神之功矣。受命如嚮。如賔主之應對，故曰酬酢。神不能言吉凶以示人。蓍卦有辭代鬼神言之，是佑助鬼神所不及也。此又極言因筮求卦之妙也。

The classic text says: The Book of Changes can reveal the Way, making human virtue profound and mysterious, thus enabling people to respond and interact with each other, and to assist the divine. Chen Menglei explains: The Way is hidden and without form, but the statements of the hexagrams and lines make auspiciousness and misfortune visible to people. Virtue is something humans cultivate themselves, but by using the divination numbers, one determines whether to act or to stop, thus transforming it into the actions of the divine. By revealing the hidden, it becomes visible to people; by transforming the manifest, it becomes divine and harmonizes with Heaven. Thus, in the bright realm, one can respond appropriately to things, and in the hidden realm, one can assist the functions of spirits and deities. When one asks for a divination, there is an immediate response, as if between the questioner and the oracle there is a dialogue, hence it is called "chouce." The divine itself cannot speak to people about auspiciousness and misfortune, but the divination with yarrow stalks has statements that can speak on behalf of spirits and deities, thus accomplishing what the divine cannot do. This sentence further emphasizes the marvelous nature of seeking divination through the Book of Changes.

子曰。知變化之道者，其知神之所為乎。此復加子曰，以別上文也。變化，即上文大衍之數與揲筮求卦之法也。陽變為陰陰變為陽，皆非人之所能為。故曰神。道者，本然之妙。神者，所以然之故也。全章論天地之數，次論蓍之策之數，末論卦畫之數，而終贊因筮求卦之妙也。右第九章。

Confucius said: Those who understand the principle of change probably also understand the workings of the divine! Chen Menglei's commentary: The addition of "Zi Yu" here is to distinguish it from the previous text. What is meant by "change" refers to the great derivation number and the method of divination using the yarrow stalks mentioned earlier. The transformation of yang into yin and yin into yang cannot be achieved by human effort, hence it is called "divine." "Dao" refers to the inherent subtlety, while "shen" refers to the reason for such subtlety. He concludes the entire chapter by first discussing the numbers of heaven and earth, then the numbers of the yarrow stalks, and finally the numbers of the hexagrams, ending with admiration for the marvelous nature of divination through the yarrow stalks. This is the ninth chapter.

第十章承上章而言易中之用有四者，皆神之所為也。易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。以，用之也。尚，取也。指其所之者，易之辭也。以言者為尚之，則言無不不當矣。化而裁之者，易之變也。以動者尚之，則動無不時矣。象其物宜者，易之象也。制器者尚之，則可以盡創物之智矣。極數知來者，易之占也。卜筮者尚之，則可以窮先知之神矣。

Chapter Ten continues from the previous chapter, discussing four uses of the Book of Changes, all of which are the workings of the "divine." The text says: The Book of Changes contains four kinds of the sage's way — using it to speak, it relies on its words; using it to act, it relies on its changes; using it to make objects, it relies on its images; using it for divination, it relies on its divination. Chen Menglei interprets "以" as "to use" and "尚" as "to take," and explains each point: indicating the direction of affairs is the Book of Changes' words, and those who speak take it as a model, so their speech will never be inappropriate; changing and regulating is the Book of Changes' changes, and those who act take it as a model, so their actions will never be out of season; taking the image of things' suitability is the Book of Changes' images, and those who make objects take it as a model, so they can exhaust the wisdom of creating objects; exhausting the yarrow stalks and foreseeing the future is the Book of Changes' divination, and those who divinate take it as a model, so they can exhaust the marvelous insight into foretelling the future. (The original text "则言无不不当矣" has an extra "不.")

辭與占為類，觀其辭乃可知其占。故下文至精，合辭與占言之。變與象為類。變者，事之方始。象者，事之已成。故下文至變，合變與象言之。四者唯變難知。變雖在辭象占之外，實不出乎辭象占之間也。

Chen Menglei further categorized these four elements into pairs: "Ci" and "Zhan" belong to one category. One must look at "Ci" to know the outcome of the divination, so when the text later speaks of "Zhi Jing," it discusses "Ci" and "Zhan" together. "Bian" and "Xiang" belong to another category. "Bian" refers to the beginning of an event, while "Xiang" refers to the formed state of an event. Therefore, when the text later speaks of "Zhi Bian," it discusses "Bian" and "Xiang" together. Among the four, "Bian" is the most difficult to grasp. Although "Bian" seems to be outside of "Ci," "Xiang," and "Zhan," in reality, it does not go beyond the scope of these three.

是以君子將有為也，將有行也，問焉而以言，其受命也如嚮，無有遠近幽深，遂知來物。非天下之至精，其孰能與於此。此節言尚辭尚占之事。問焉而以言。按，本義謂以言與以言者尚其辭之以言同。謂以之發言處事也。今按，經文上已有有為有行，此又補以言，語氣未順。又按，大全朱子又云言是命龜。受命是龜受命。此說較順，今從之。至精，窮理於精微也。

The text says: Therefore, when a gentleman intends to act or take action, he consults the Book of Changes and seeks guidance through words. The Book of Changes accepts the inquiry and responds as swiftly as an echo, revealing future events regardless of distance or depth. If it is not the most subtle thing in the world, who could achieve this? Chen Menglei says that this passage discusses the method of using words and divination. Regarding the phrase "asked with words," The Original Meaning of the Zhou Changes interprets the "with words" here as the same as the "with words" in the previous phrase "those who use words should value their words," meaning to use the Book of Changes to express and act. However, he found this interpretation unsatisfactory, because the text above already mentions "having action" and "having movement," and adding "with words" again would make the tone awkward. He then checked The Complete Commentary on the Zhou Changes and found that Master Zhu had another interpretation: "words" refers to the command given to the yarrow stalks or the tortoise shell, and "receiving the command" means the yarrow stalks or tortoise shell accepting this command. This interpretation is more coherent, so he adopted this view. "To the most refined level" means to investigate the principles until they are thoroughly understood at the subtlest level.

參伍以變，錯綜其數。通其變，遂成天地之文。極其數，遂定天下之象。非天下之至變，其孰能與於此。按，本義謂尚象之事。變，謂事之未定者也。要之此節總承上尚變尚象言之。參伍以變，交互參考之意。然按筮法。每爻三揲為三變。而每揲之中象兩、象三、象四時、象閏、象再閏。雖曰四營，實五小變。所謂參伍以變也。

The text says: By repeatedly exploring changes, and interweaving and combining their numbers, one can fully understand the transformations and thus achieve the cultural patterns of heaven and earth; by exhausting the numbers, one can determine the forms of all things beneath heaven. If it is not the most changeable thing in the world, who could reach this level? Chen Menglei says that The Original Meaning of the Zhou Changes treats this section as specifically discussing "valuing images," but he believes this section is a summary of both "valuing transformation" and "valuing images" mentioned earlier. "Three and five to change" refers to the idea of cross-referencing. According to the method of divination, each line is determined by three counts, forming three transformations, and within each count there are images of two principles, three elements, four seasons, leap years, and double leap years, making it though referred to as "four enclosures," actually five small transformations, which is what is called "three and five to change."

錯，謂分而配之。三奇為老陽，三偶為老陰，兩奇一偶為少陰，兩偶一奇為少陽是也。綜，謂合而總之。總記左右手之正策得四六、四七、四八、四九之數是也。此二語止論一爻之法也。通其變，謂通六爻十有八變而成初二三四五上剛柔相雜之文也。極其數，謂極六爻七八九六而得內外兩卦天地雷風水火山澤之象也。此二句論成卦之法也。三變而成爻，十有八變而成卦。易之有象，天下之至變者無以加之矣。

"Chuo" refers to separating and pairing: three odd lines form an old yang, three even lines form an old yin, two odd and one even form a young yin, and two even and one odd form a young yang. "Zong" refers to combining and totaling: after three changes, the remaining correct lines in both hands are summed up, resulting in numbers such as twenty-four, twenty-eight, thirty-two, and thirty-six, which correspond to the numbers six, seven, eight, and nine for the yao. These two sentences only explain the method for one yao. "Tong qi bian" means to connect the changes of the six yao, achieving the intermingling of yang and yin in the positions of the first, second, third, fourth, fifth, and upper lines, forming the patterns. "Ji qi shu" means to exhaust the numbers of the six yao, seven, eight, nine, and six, obtaining the external and internal trigrams of heaven, earth, thunder, wind, water, fire, mountain, and marsh, which are the images. These two sentences explain the method of forming a hexagram. Three changes form one yao, and eighteen changes form one hexagram. The "Book of Changes" has images, and nothing in the world is more changeable than it.

易無思也，無為也。寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。此四者，易之體所以立而用之，所以行者也。易，指蓍卦。無思無為，蓍策本無心者也。寂然者其體，感通者其用。此專就蓍卦而言。然而人心動靜之妙亦如此，唯聖人能之耳。

The text says: The Book of Changes has no thoughts, no actions, is still and motionless, but once it responds to a stimulus, it understands all events throughout the world. If it is not the most mysterious thing in the world, who could achieve this? Chen Menglei says that the four aspects of no thought, no action, stillness, and responsive communication are precisely the reason why the essence of the Book of Changes is established and its function operates. Here, the term "Easy" refers to the yarrow stalks and the hexagrams: no thought and no action mean that the yarrow stalks have no intention; stillness is its essence, and responsive communication is its function. This passage specifically discusses the yarrow stalks and hexagrams, yet the subtle workings of the human mind's activity and stillness are also like this, but only the sage can achieve it.

夫易，聖人之所以極深而研幾也。極深承至精，研幾承至變。如幽明之故、死生之說，易中之至精者本深也，聖人即此以極其深。如吉凶悔吝之萌，人不自覺，易中之至變者其幾也，聖人即此以研其幾。極深，大學之所謂知止。研幾，大學之所謂能慮。上文至精至變至神，易之體也。下文惟深惟幾惟神，易之用也。此句承上起下。

The text says: The Book of Changes is used by the sage to explore the profound and investigate the subtle. Chen Menglei points out: "Extremely profound" follows the previous "most refined," and "investigating the subtle" follows the previous "most changeable." Things like the reasons of yin and yang and the principles of life and death are the most refined aspects of the Book of Changes, which are inherently profound, and the sage thoroughly investigates them. Similarly, the initial emergence of good fortune, regret, and hardship that people have not yet perceived is the most changeable aspect of the Book of Changes, which is called "ji." The sage carefully investigates it. "Extremely profound" corresponds to "knowing the goal" in the Great Learning, and "investigating the subtle" corresponds to "being able to think deeply" in the Great Learning. The previous "most refined," "most changeable," and "most divine" refer to the essence of the Book of Changes, while the following "only profound," "only subtle," and "only divine" refer to its application. This sentence effectively connects the previous and following parts.

唯深也，故能通天下之志。唯幾也，故能成天下之務。唯神也，故不疾而速，不行而至。唯易之能極深也，故以辭為占。則可以前知，而開通天下人之心志。唯易之能研幾也，故以變得象。則可以制作，而完成天下人之事務。然辭占變象所以能如此者，皆妙不可測之神為之。唯其妙不可測，故不待疾之而自速，不待行之而自至。謂自然而然，非人所能為也。天下之理，唯疾故速，唯行故至。未有不疾而速，不行而至者。蓋不如是，不足以為神也。神莫神於心。此所謂神，亦就易書言之。

The text says: Because it is profound, it can understand the aspirations of people throughout the world; because it is subtle, it can accomplish the affairs of people throughout the world; because it is mysterious, it does not need to hurry and yet is swift, does not need to move and yet reaches its destination. Chen Menglei explains: Precisely because the Book of Changes thoroughly investigates the profound, by using the line statements of the hexagrams for divination, one can foresee things in advance, thus understanding the aspirations of people throughout the world; precisely because the Book of Changes thoroughly examines the subtle, by using change to obtain symbolic images, one can create tools and thus accomplish the affairs of people throughout the world. However, the reason why the words, divination, change, and images can be like this is entirely due to the mysterious "spirit" at work. Because it is mysterious, it does not need to hurry and yet is swift, does not need to move and yet reaches its destination. This is natural and spontaneous, something that human effort cannot achieve. Normally, worldly affairs are swift only when hurried, and reach their destination only when they move; there has never been a case where something is swift without hurrying or reaches its destination without moving. If it were not so, it would not be called "spirit." He finally adds: There is no spirit more mysterious than the human mind. The spirit referred to here is still in reference to the Book of Changes.

子曰。易有聖人之道四焉者，此之謂也。觀變玩占，可見其精。觀象玩辭，可知其變。然非有寂然感通之神，何以為精何以為變哉。變化之道皆神所為。易有聖人之道四焉，無非變化之道而已矣。右第十章。

Confucius said: The "Yi" contains four kinds of the Way of the sage, which are these. Chen Menglei concluded by saying: Observing change and contemplating divination can reveal the subtle essence of the "Yi"; observing things and contemplating words can understand the transformation of the "Yi." However, without that still and unmoving spirit which responds to all things, by what means can there be such subtlety or such transformation? The way of transformation is entirely caused by the spirit. The four kinds of the Way of the sage in the "Yi" are in the end nothing but the way of transformation. This is Chapter Ten.