Chapter 36: The original number of the divination stalks should be forty-eight.

策數六八，八卦定數。卦數占卦，理之自然。三十六章

The number of stalks used in the divination method of揲蓍 is six times eight, making forty-eight. This number is determined by the Eight Trigrams themselves. Using the numbers inherent to the Eight Trigrams to divinate the trigrams formed is only natural. This chapter opposes the common practice of using all forty-nine stalks in the process, arguing that only forty-eight stalks are genuinely involved in the calculation. (Chapter Thirty-six)

八卦經畫二十四，重之則四十八，又每卦八變，684十八。則四十八者，八卦數也。大衍之數五十者，半百一進數也。其用四十九者，體用全數也。五十除一者，無一也，易無形埒是也。四十九有卦一也者，有一也，《易》變為一是也。一不用者，數之宗本也，可動也。用四十八者，取八數變以占諸卦也。一變為七，七變為九。此之謂也。

The eight primary trigrams together have twenty-four strokes. When overlapped to form six-stroke hexagrams, they total forty-eight. Additionally, each of the eight trigrams undergoes eight transformations, and eight multiplied by six is also forty-eight (the original text's "684 eighteen" is a miswriting of phrases like "also forty-eight"). Thus, forty-eight is indeed the number of the eight trigrams. The number fifty used in the Great Derivation is the number of a hundred plus one; hence, only forty-nine is used, combining the principle and application into a complete number. Removing one from fifty signifies "nothing," which corresponds to the idea in the "Liezi" that the "Book of Changes" has no form or beginning. Hanging one in forty-nine signifies "there is one," which is "the Book of Changes transforms into one." This one is not used because it is the origin of numbers and cannot be moved (the original text's "can be moved" should be "cannot be moved"). The actual number used, forty-eight, is derived from the numbers of the eight trigrams for divination purposes. The phrase "one transformation becomes seven, seven transformations become nine" refers to this.

今筮者於五十數，先置一於前，乃揲之以四十九。或先去其一，欲於四十九數中除一，而終合之。是二者皆全用四十九數，曾不知本卦之本數也。以致誤置一於本卦數中，遂有五與九之失也。且以揲之寄數，但論其多少，而五與九，則無損益於多少之數。而於陰陽正數，亦自無礙。揲法不取其正數，而取其餘數，蓋從其簡便也，簡便，謂一見多少。若待視正數，則煩難矣。又多少之說，無所經見，知古人但以記數也。

Nowadays, those who practice divination with yarrow stalks, when faced with fifty stalks, some place one stalk in front first and then take the remaining forty-nine to count; others first remove one stalk, intending to take another out from the forty-nine, and finally put it back. These two methods essentially involve using all forty-nine stalks in the calculation, and they are unaware of the exact number used for the hexagram. As a result, they mistakenly include the one unused stalk in the count for the hexagram, leading to a discrepancy between the numbers "five" and "nine" in the remainder. Moreover, when counting the remainder during the divination process, it is only concerned with whether the remainder is more or less, and the distinction between "five" and "nine" does not affect the judgment of quantity. These numbers do not interfere with the correct count of yin and yang. The method of using remainders instead of exact numbers is simply for convenience — convenience refers to being able to quickly determine whether the number is more or less. If one were to count the exact numbers each time, it would be tedious. Furthermore, the terms "more" and "less" do not appear in the classic texts, indicating that the ancients used them merely for counting purposes.

《大傳》曰：“大衍之數五十，其用四十九。”謂大衍數本五十，而止用四十九，則其一己先除矣，更無五十全數。分而為二以象四，謂止於四十九數中分而為二也。掛一象三，掛為懸，謂之四十九數中懸掛其一而不用也。筮法，一揲得五與四，四謂之三少。得九與八，八謂之三多。二揲，則五與九已矣。但得三個四，亦謂之三少。得三個八，亦謂之三多，方初得五與久也。而老陽之策三十六，老陰之策二十四，及次正得四與八也，而陰陽之策數如前。則是五九固無損益於多少數，而於陰陽之策正數亦自無傷也。因知四十八數而誤用其九，斷然而明矣。或者又謂揲法得奇偶數。殊不知二揲則五豫九已盡。所以觀其餘數，而不觀其正數，特以從其簡便也。

The Great Treatise says: "The number of the great derivation is fifty, but only forty-nine is used." This means that the original number is fifty, but one is removed first, so the full number of fifty is no longer available. "Dividing into two to represent the two principles" refers to dividing the forty-nine into two groups. "Hanging one to represent three" means hanging one stick aside from the forty-nine, leaving it unused. In terms of divination, the first change results in either five or nine, and five combined with the four from the next two changes is called "three few," while nine combined with the eight from the next two changes is called "three many." In the second and third changes, five and nine no longer appear, so three fours are called "three few" and three eights are called "three many." When the first change results in five or nine (the original text says "five and long" but should be "five and nine"), the number of the old yang is thirty-six and the number of the old yin is twenty-four. When the next two changes result in four and eight, the numbers for yin and yang remain the same. This shows that the numbers five and nine do not affect the determination of few or many, nor do they damage the numbers for yin and yang. Therefore, the original number is forty-eight, and people mistakenly include the forty-ninth stick, which is clearly evident. Some people say that the method of divination involves odd and even numbers, but they do not realize that five and nine are used up after the second change. The reason for looking at the remainder rather than the actual number is simply for convenience.

五行之數，須究落處。應數倍數，亦明特時。三十七章

The numbers of generation and completion in the Five Phases must be traced to specific solar terms and particular trigrams. Also, the numbers corresponding to the trigrams and the numbers that double in sequence should be clearly identified with their respective specific periods. This chapter opposes merely memorizing phrases like "Heaven generates water with the number one, Earth generates fire with the number two" without being able to explain their meanings. (Chapter Thirty-Seven)

天一生水，坎之氣孕於乾金，立冬節也。地二生火，離之氣孕於巽木，立夏節也。天三生木，震之氣孕於艮水，山高地厚，水泉出焉，立春節也。地生四金，兌之氣孕於坤土，立秋節也。天五盛土，離寄戊而土氣孕於離火，長夏節也。凡此皆言其成象矣。天一與地6合而成水，乾坎合而成水於金，冬至節也。地二與天七合二成火，巽離合而火成於木，夏至節也。天三與地八合而成木，艮震合木成於水，春分節也。地四與天九合而成金，坤兌合而金成於土，秋分節也。天五與地十合而成土，離寄於己而土成於火也。凡此，皆言其成形矣。

First, the phases corresponding to the generating numbers: Heaven generates water, which is the water energy of Kan nurtured within the metal of Qian, occurring at the Beginning of Winter; Earth two generates fire, which is the fire energy of Li nurtured within the wood of Xun, occurring at the Beginning of Summer; Heaven three generates wood, which is the wood energy of Zhen nurtured within the water of Gen—mountains are high and earth is thick, and spring water flows from there, occurring at the Beginning of Spring; Earth four generates metal, which is the metal energy of Dui nurtured within the earth of Kun, occurring at the Beginning of Autumn (the original text '地生四金' should be '地四生金'); Heaven five generates earth, which is the earth energy of Li through the戊 earth, and earth energy is nurtured within the fire of Li, occurring at the Long Summer (the original text '天五盛土' should be '天五生土'). The above describes the stage of the Five Phases 'forming images'. Now, the phases corresponding to the completed numbers: Heaven one and Earth six combine to form water, Qian and Kan combine, water is formed in metal, occurring at the Winter Solstice; Earth two and Heaven seven combine to form fire, Xun and Li combine, fire is formed in wood, occurring at the Summer Solstice; Heaven three and Earth eight combine to form wood, Gen and Zhen combine, wood is formed in water, occurring at the Spring Equinox; Earth four and Heaven nine combine to form metal, Kun and Dui combine, metal is formed in earth, occurring at the Autumn Equinox; Heaven five and Earth ten combine to form earth, Li through the己 earth, and earth is formed in fire. The above describes the stage of the Five Phases 'forming shape'.

夫以五言相成數，雖兒童亦能誦。要其義實。縱老壯亦不知落處也。是之謂盲隨古人，何以見《易》乎？以至先天諸卦，初以一陰一陽相間，次以二陰二陽相間，倍數至三十二陰三十二陽相間。《太玄》諸首，初以一陰一陽相間，此以三陽三陰相間，倍數至二十七陰二十七陽相間。此其理何在哉？以時物推之，自祖父子孫，有眾寡之漸。自正二三四五六月，有微盛之滋，皆數之所以明理也。應數見前說。

This system of the five phases generating and complementing each other is something even children can recite; but if one asks about its true meaning and where it actually lies, even mature scholars cannot explain it. This is called following the ancients blindly, and how can one then see the Book of Changes? Now look at the order of the sixty-four trigrams in theEarlier Heaven (Earlier Heaven) system: the very first line alternates one yin and one yang, the second line alternates two yins and two yangs, and so on, doubling upwards until the top line alternates thirty-two yins and thirty-two yangs. The eighty-one sections in Yang Xiong's Tai Xuan also follow the same principle: the very first line changes one by one, then triples upwards, until the top line alternates twenty-seven yins and twenty-seven yangs (the original text says 'this is' but should be 'this follows'). What is the basis for this principle? Using the seasons and things in nature to infer: from ancestor to father to son to grandson, the lower the generation, the more people there are, which shows an increase from few to many; from the first month to the second month up to the sixth month, the yang energy gradually increases from slight to strong. All these use numbers to explain principles. As for the so-called 'responding to numbers', it has already been discussed earlier.

卦位生數，運以成數。生成之數，感應之道。三十八章

The numbers one to five, known as the generating numbers, are arranged in the positions of the hexagrams. Above them run the numbers six to ten, known as the completing numbers. The combination of generating and completing numbers represents the way heaven and earth interact and respond to each other. (Chapter 38)

生數，謂一二三四五，陰陽之位也，天道也。成數，謂六七八九十，剛柔之德也，地道也。以剛柔成數，而運於陰陽生數之上，然後天地交感，吉凶葉應。而天下之事，無能逃於其間矣。陰陽之位，有所無形，在天也。剛柔則形，而以其在地也。

The so-called "born numbers" are one, two, three, four, and five, which indicate the positions of yin and yang, belonging to the heavenly way. The so-called "formed numbers" are six, seven, eight, nine, and ten, which reflect the nature of strength and flexibility, belonging to the earthly way. The formed numbers, which represent strength and flexibility, operate upon the born numbers, which represent yin and yang, and thus heaven and earth interact and respond to each other, and fortune and misfortune harmonize accordingly («leaf response» is «coordinated response»). All matters in the world cannot escape this principle of response. The positions of yin and yang have only positions and no form, because they belong to heaven (the original text «there is no form» should be «there is position but no form»); strength and flexibility have already taken form, because they belong to earth.

一變為七，七變為九。即是卦妄，宜究其實。三十九章

From one to seven, and from seven to nine, these numbers correspond to the changing sequences of the eight trigrams, appearing mysterious, but each statement has its basis, and it should be pursued to its actual meaning. (Chapter 39)

《沖虛經》曰：《易》無形埒。易變而為一，一變而為七，七變而為九。九者，究也，復變而為一。蓋卦爻自一變、二變、三變、四變、五變、六變、至七變，謂之歸魂，而本宮之氣革矣。更二變而極於九，遂復變為一而返本也。學者不悟經意溺空泛說，失之甚矣。

The "Chongxu Zhenjing" (i.e., "Tianrui" from the "Liezi") says: The "Yi" has no form or boundary; it changes from one to seven, and from seven to nine; nine signifies the end, and when it reaches nine, it changes back to one. Applied to the hexagrams, this means that the lines of the hexagram change from the first change, second change, third change, fourth change, fifth change, sixth change, up to the seventh change, called "guihun," at which point the energy of the original trigram has already changed. Changing again twice more, reaching the ninth change, it returns to one and goes back to the original trigram. Scholars who fail to grasp the true meaning of the text and become engrossed in empty and abstract discussions have strayed far from the correct path.

名易之義，非訓變易。陰陽根本，有在於是。四十章

The name "Yi" does not mean "change" in the sense of transformation. It refers to the original state where yin and yang have not yet differentiated, a state without form or indication. The fundamental nature of yin and yang lies here. This chapter opposes determining the name of the Book of Changes based solely on the meaning of its characters, and instead advocates determining it based on the sequence of cosmic generation. (Chapter Forty)

《易》者，大易也。大易，未見氣也。視之不見，所之不聞，循之不得，故曰《易》。《易》者，希微玄虛凝寂之稱也。及易變而為一，一遍而為七，七變而為九，九復變而為一也。一者，形變之始也。清輕者上為天，重濁者下為地，沖和氣者中為人。謂之《易》者，知陰陽之根本有在於是也。此說本於《沖虛真經》，是為定論。學著盲然不悟，乃作變《易》之《易》，即是字言之，非宗旨之學也。唯揚雄為書，擬之曰：《太玄》，頗得之。道家亦以曰月為古之易字，蓋其本陰陽而言也。

The so-called "Yi" refers to the "Da Yi" (also called "Tai Yi" in the "Lie Zi" and "Qian Zao Du"). The Da Yi is the stage before even qi has appeared: it cannot be seen, heard, or touched, hence it is called "Yi" (the original text says "suo zhi bu wen" which should be "ting zhi bu wen"). The character "Yi" itself is the name for such states as rare, subtle, mysterious, empty, condensed, and silent. When "Yi" transforms into one, one transforms into seven, seven transforms into nine, and nine again transforms back into one (the original text says "yi bian" which should be "yi bian"), this "one" is the beginning of form and substance. The light and clear rises to become Heaven, the heavy and turbid sinks to become Earth, and the harmonious qi in the middle becomes Human. To name this discipline "Yi" is to make people understand that the fundamental principle of yin and yang lies in this undivided state. This view originates from the "Chong Xu Zhen Jing," and can be considered an unchanging doctrine. Scholars remain confused and fail to understand it, instead interpreting it as "bian yi" (changeable), which is merely a superficial interpretation based on the character, not an exploration of its origin. Only Yang Xiong, imitating the "Yi," wrote a book called "Tai Xuan," which is said to have captured the essence of this idea. The Daoist school also takes the character formed by the sun above and the moon below as the ancient "Yi" character, which is also based on the principle of yin and yang.

《易》道瀰漫，九流可入。當知活法，要須自悟。四十一章

The principles of the Book of Changes permeate everywhere, and all schools of thought can enter through this path. Those who study should understand the concept of "living method," but ultimately, the living method can only be grasped through personal insight; no one can substitute for oneself. (Chapter Forty-One)

《易》之為書，本於陰陽。萬物負陰而抱陽，何適而非陰陽也？是以在人惟其所入耳。文王、周公以庶類入，宣父以八物入，斯其上也。其後或以律度人，或以曆數人，或以仙道人。以此知《易》道無往而不可也。苟惟束於辭訓，則是犯法也，良田未得悟耳。果得悟焉，則辭外見意，而縱橫妙用，唯吾所欲，是為活法也。

The book of Changes originates from yin and yang. The Tao Te Ching says that all things carry yin and embrace yang, so where is there not yin and yang in the world? Therefore, the way to enter the study of the Changes depends on each person's own approach. King Wen and the Duke of Zhou entered through the classification of all things, while Confucius entered through the eight fundamental elements of heaven, earth, thunder, wind, water, fire, mountain, and marsh, which is the highest and most refined approach. Later people entered through music scales and measurements, others through calendars and divination, others through the path of alchemy and spiritual cultivation (the three instances of the word 'person' should be read as 'entry'). From this we can see that the Way of the Changes is adaptable wherever it goes. If one is confined only to the study of words and meanings, then one has fallen into a rigid method (the original text says 'violation of law,' which should be read as 'rigid method' in contrast to 'living method' mentioned later). The root of this is because one has not yet understood (the original text says 'good field,' which should be read as 'good reason'). Only when one truly understands can one see the meaning beyond the words, and apply it freely in all directions, achieving what one desires, which is called the living method.

故曰：“學《易》者當於羲皇心地者弛聘，無於周、孔言語下拘攣。”

Therefore, it says: "Those who study the Book of Changes should freely roam and run on the original mind of Fuxi, and not be confined and cramped by the words of the Duke of Zhou and Confucius." (The original text "心地者弛聘" should be "心地上驰骋.") These two sentences are the central theme of the entire book.

世俗學解，浸漬舊聞。失其本始，《易》道淺狹。四十二章

The conventional methods of interpreting the Classic are entirely immersed in existing doctrines, having completely lost the original starting point of the Book of Changes. As a result, the way of the Book of Changes becomes superficial and narrow. This is the conclusion of the entire text, responding to the statement in Chapter Four that "Confucius and the Duke of Zhou walked alone, and the way of the Book of Changes became obscured." (Chapter Forty-Two)

羲皇氏正《易》，《春秋》比也。周、孔明《易》，作傳比也。左氏本為《春秋》作傳，而世乃玩其文辭，致左氏孤行，而《春秋》之微旨泯矣。《易》之有辭，本為羲皇發揚。學者不知借辭以明其畫象，遂溺其辭，加以古今訓注而襲謬承誤，使羲皇初意不行於世，而《易》道於此淺狹矣。嗚乎！

Fuxi established the original Book of Changes, just as Confucius compiled the Spring and Autumn Annals; the Duke of Zhou and Confucius explained the principles of the Book of Changes, just as Zuo Qiuming wrote the Commentary on the Spring and Autumn Annals. Zuo Qiuming was originally meant to explain the Spring and Autumn Annals, but later generations focused only on the literary style of the Commentary, causing the Commentary to become widely popular on its own, while the profound original meaning of the Spring and Autumn Annals was gradually lost. The reason the Book of Changes has words is to elaborate on Fuxi's hexagrams. Scholars do not use the words to illuminate the images of the hexagrams, but instead become immersed in the words themselves. Moreover, with the continuous transmission of interpretations and annotations from ancient to modern times, errors have been passed down, leading to the original intention of Fuxi being obscured and the Way of the Book of Changes becoming shallow and narrow. What a pity!

麻衣道者《羲皇氏正易心法》，頃得之廬山一異人。或云許堅。或有疑而問者，餘應之云：“何疑之有？顧其議論可也。”昔皇帝《素問》，孔子《易大傳》，世尚有疑之，嘗曰：世固有能作《素問》者乎？固有能作《易大傳》者乎？雖非本真，亦皇帝、孔子之徒也。

The Master Hemp-Robe obtained this book called The Mind Method of the Orthodox Changes from an eccentric person in Mount Lu, and some people say that person is Xu Jian. Some people have questioned the origin of this book, and I answered, "What is there to doubt? Just look whether its arguments hold up." In the past, even the Yellow Emperor's "Su Wen" and Confucius' "Yi Da Zhuan" were doubted by people. Once someone asked, "Can there really be someone who wrote the "Su Wen"? Can there really be someone who wrote the "Yi Da Zhuan"? Even if it was not written by the person himself, it must have been written by someone from the school of the Yellow Emperor or Confucius."

餘於《正易心法》，亦曰：世固能有作之者乎？雖非麻衣，是乃麻衣之街徒也。胡不觀其文辭議論乎？一滴千金，源流天造，前無古人，後無來者。翩然於羲皇心地弛聘，實物外真仙之書也。讀書十年方悟，浸漬觸類，以知《易》道之大如是也。得其人，當與共之。

I also say of The Mind Method of the Orthodox Changes: How could there really be someone who could write such a book? Even if it is not written by Master Hemp-Robe himself, it must certainly be from his disciples. Why not examine its words and arguments? A single drop is worth a thousand pieces of gold; its origin comes from heaven, preceding all ancient sages and surpassing all future ones. It gracefully roams upon the heartland of Fuxi, truly a book of the transcendental sages. I have studied it for ten years before I could understand it. Through long immersion and broad understanding, I have come to realize how vast the Way of the Book of Changes really is. In the future, when I meet the right person, I should share it with him.

崇寧三年三月九曰，廬峰隱者李潛幾道書。

In the third month of the third year of Chongning (1104 CE), on the ninth day of the first month, the hermit Li Qian, styled Ji Dao, made a record.

五代李守正叛河中，周太祖親征。麻衣語趙韓王曰：“李侍中安得久？其城中有三天子氣。”末歲，城陷。時周世宗與宋朝太祖侍行。錢文僖公若水，陳希夷每見，以其神觀清粹，謂可學仙，有升舉之分。見之未精，使麻衣決之。麻衣云：“無仙骨，但可作貴公卿耳。”夫以神仙與帝王之相，豈可識哉？麻衣一見決之，則其識為何如也？即其識神仙、識帝王眼目以論《易》，則其出於尋常萬一也，固不容於其言矣。

During the Five Dynasties period, Li Shouzhen rebelled in Hezhong. The Later Zhou Taizu, Guo Wei, personally led the campaign. The Hemp-Robed Daoist told Zhao Hanwang (Zhao Pu, later enfeoffed as the Duke of Han) that "Where is Li Shizhong able to hold out for long? There are the signs of three emperors within that city." By the end of the year, the city was indeed captured. At that time, the Later Zhou Shizu, Chai Rong, and the Song Taizu, Zhao Kuangyin, were all present with the army — together with Guo Wei, making exactly three emperors. There was also Qian Wenxi Gong Qian Ruoshui. Every time Chen Xiyi saw him, he felt that Qian had a clear and pure appearance, saying that he could learn immortality and have the chance to ascend to heaven. However, Chen Xiyi himself was not precise enough in his judgment, so he invited the Hemp-Robe to determine it. The Hemp-Robe said, "He has no bones of an immortal, he can only become a prominent minister and high official." How could the appearance of a sage and the appearance of an emperor be easily recognized? The Hemp-Robe could determine it at a glance, showing how sharp his eyes were. With such eyes capable of recognizing immortals and emperors, his interpretation of the Book of Changes would naturally surpass ordinary people by a million times. His words were not to be lightly dismissed.

乾道元年冬十有一月初七曰，玉溪戴師愈孔文撰。

In the first year of the Qian Dao era (1165 AD), on the seventh day of the eleventh lunar month in winter, Dai Shi Yu, styled Ziywen, wrote this colophon.