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398
THE APPENDIXES.
SECT. II.
and the distinction thence arising; in Fû we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things; in Hăng we have a mixed experience, but without any weari. ness; in Sun we have difficulty in the beginning and ease in the end; in Yi we have abundance of growth without any contrivance; in Khwăn we have the pressure of extreme difficulty, ending in a free course; in Zing we have abiding in one's place and at the same time removal (to meet the movement of others); and in Sun we have the weighing of things (and action accordingly), but secretly and unobserved.
52. (The use of) Li appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies; of Fa, in self-knowledge; of Hằng, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yi, in the promotion of what is advantageous; of Khwăn, in the diminution of resentments; of Zing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.
Chapter VII, paragraphs 49-52, is occupied with nine hexagrams, as specially indicating how the superior man, or the ruler, should deal with a time of trouble and solicitude, specially by the cultivation of his own virtue. Not, we are told, that the same thing might not be learned from other diagrams, but these nine specially occurred to the writer, or, as many think, to Confucius.
Paragraph 49 is important as agreeing in its testimony with 46. The Yî was made in middle-antiquity; that is, in the end of the Shang dynasty, and the rise of the Kâu; and the maker or makers had personal and public reasons for anxiety about the signs of the times.
Paragraph 50 shows the particular phase of virtue in each of the nine hexagrams that are mentioned ; 51, the marvellous character
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