49 Was it not in the middle period of antiquity that the Yî began to flourish? Was not he who made it familiar with anxiety and calamity?

50 Therefore (the 10th diagram), Lî, shows us the foundation of virtue; (the 15th), Hsien, its handle; (the 24th), Fû, its root; (the 32nd), Hăng, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yî, its abundance; (the 47th), Khwăn, its exercise of discrimination; (the 48th), Ǐing, its field; and (the 57th), Sun, its regulation.

51 In Lî we have the perfection of harmony; in Hsien, we have the giving honour to others, 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 weariness; in Sun we have difficulty in the beginning and ease in the end; in Yî we have abundance of growth without any contrivance; in Khwăn we have the pressure of extreme difficulty, ending in a free course; in Ǐing 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) Lî appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies; of Fû, in self-knowledge; of Hăng, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yî, in the promotion of what is advantageous; of Khwăn, in the diminution of resentments; of Ǐing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.