Jiao Shi Yi Lin Zhu (焦氏易林注)

乾。道陟石阪，胡言連謇。譯瘖且聾，莫使道通。請謁不行，求事無功。乾為道、為陟、為山，故曰石阪。為言，在西北，故曰胡言。連謇，口吃也。震為鳴，坎為耳，艮為道、為請求，今為純乾，乾三子具不見，故曰暗、曰聾、曰道不通、曰請求無功，蓋三子各分乾一爻也。又林詞所以不吉者，以卦為純陽，陽遇陽則窒故也。此易之根本大義，自此義不明而易多誤解。○石，汲古作多，謇作蹇，瘖訛瘠。依宋元本。

The first line of the transformation of the Qian trigram remains Qian, meaning the hexagram is entirely composed of yang lines, known as a "pure hexagram." According to the "Yi Lin" tradition, each hexagram is followed by sixty-four lines, each line beginning with the name of the hexagram it transforms into, called the "resulting hexagram." The line says: traveling involves climbing a rocky slope, hearing the speech of a barbarian that is stammering and hard to understand; a person acting as an interpreter is both mute and deaf, unable to communicate; attempts to meet someone or make a request fail, and affairs do not succeed—this is a completely blocked and ominous situation. Shang Binghe explains: the Qian trigram includes the images of "road," "ascending," and "mountain," hence the term "stone slope" in the line; Qian also relates to speech, and since Qian is located in the northwest in the Later Heaven trigrams, the northwest is associated with barbarian lands, hence "barbarian speech"; "lián jiǎn" refers to stammering and speech impediments. According to Shang's interpretation, Zhen trigram represents sound, Kan trigram represents ears, and Gen trigram represents roads and requests. Now, since the entire hexagram is pure Qian, none of these trigrams—Zhen, Kan, and Gen, which are the "three sons" of Qian—appear, hence the description of being mute, deaf, roads blocked, and requests failing. Originally, each of these trigrams would receive one line from Qian: Zhen receives the first line, Kan the middle line, and Gen the top line. However, in a pure Qian hexagram, these trigrams cannot form. Shang also points out that this line is an ominous omen because the entire hexagram is pure yang, and yang meeting yang causes blockage and obstruction. This is a fundamental principle of the "Zhou Yi." Because later generations failed to understand this principle, interpretations of the "Zhou Yi" have often been erroneous. Note: The character "stone" in the Jiguge edition is "duo," "jiǎn" is "jian," and "yin" is mistakenly written as "ji" in some editions; here we follow the Song and Yuan dynasty editions.

坤。招殃來螫，害我邦國。病傷手足，不得安息。乾變陰故曰招。日來坤陰為災殃、為毒螫、為害、為邦國。艮手震足，今純坤艮震毀，故曰病傷手足。坤逆行故曰來，《繫辭》“來者，伸也。”即謂坤逆行。○殃，元本作禍，依宋本、汲古。傷，宋元本作在，依汲古。

The trigram Qian transforms into Kun. Lin's commentary says: "I have attracted calamity and venomous insects' stings, harming my state; my hands and feet are all injured, and I cannot rest in peace." Shang Binghe explains: The primary hexagram Qian changes into the fully yin trigram Kun. Yang withdraws and yin comes, so Lin uses the word "attract" (the original text here reads "day comes," "day" is likely a mistake for "says," which corresponds with the following text "Kun moves in reverse, hence it is called 'comes'"). Kun represents pure yin, and in the "Forest of Divination" (Yi Lin), it symbolizes calamity, venom, injury, and also the state, hence the statement "harm my state." Gen symbolizes the hand, Zhen symbolizes the foot. Now transformed into pure Kun, the forms of Gen and Zhen are destroyed, hence "injured hands and feet." The movement of Kun's energy is reverse, and reverse movement is called "comes." The "Great Treatise" (Xì Cí) says "coming means extension," referring precisely to the reverse extension of Kun's energy. Notes: The character "yāng" (calamity) in the original edition is "huò" (calamity), here following the Song edition and Jigugong edition; the character "shāng" (injury) in the Song and Yuan editions is "zài" (presence), here following the Jigugong edition.

屯。陽孤亢極，多所恨惑。車傾蓋亡，身常憂惶。乃得其願，雌雄相從。坎為孤，一陽居五，民皆歸初，故曰孤亢。坎為憂疑，故曰恨惑、曰憂惶。艮為蓋，震為車。坎破，故傾亡。坤為身，初陽四陰、二陰五陽皆有應與，故曰雌雄相從。○凡六子易林皆有孤、獨、鰥、寡象，人皆知巽寡，餘失傳。不下贅。

The trigram Qian transforms into Zun. Lin Ci says: A single yang line is alone at the highest position, full of resentment and confusion; the cart overturns and the canopy is lost, the body is often in anxiety and fear; in the end, the wish is finally fulfilled, the male and female are together — first凶 then吉. Shang Binghe explains: Zun is composed of Zhen below and Kan above. Kan has the image of 'solitude'; this trigram has only one yang line, nine in the fifth position, in the尊位, while the people below all follow the initial nine. Therefore, it is said 'solitary and exalted'. Kan also represents worry and doubt, hence the words 'resentment and confusion' and 'anxiety and fear'. Gen represents the canopy, Zhen represents the cart, and Kan represents damage, so the cart overturns and the canopy is lost. The trigram Zun has the second, third, and fourth lines forming the mutual trigram Kun (mutual trigram is formed by taking three adjacent lines to form another trigram). Kun represents the body, so it is said 'body'. Looking at the line positions, the yang line of initial nine corresponds with the yin line of the fourth line, and the yin line of the second line corresponds with the yang line of the fifth line. Yin and yang each find their partners, so the concluding sentence says 'male and female are together'. Note: Shang's additional remarks: among the six sons of Qian and Kun — Zhen, Kan, Gen, Xun, Li, and Dui — the 'six children' trigrams can all produce images of 'solitude', 'loneliness', 'widow', and 'widower' in the '易林'. The world only knows that Xun has the image of 'widow', but the images of the other five trigrams have been lost, and will not be mentioned again below.

蒙。鴶鵴鳲鳩，專一無尤。君子是則，長受嘉福。艮為鳥，故曰鴶鵴鳲鳩。艮止，故專。一說鳲鳩義與毛同。艮為君子，坎為法則，震為嘉福。○艮，鳥象，失傳。鴶，音戞。鴶鵴鳴鳩，皆布穀也。鴶，各本多訛鵠，依宋元本。

The trigram Qian transforms into Meng. Lin Ci said: "The birds called Jieju and Shijiu, which are also known as the cuckoo, are devoted and single-minded, without error; the gentleman takes them as a model, and thus receives long-lasting good fortune—this is a favorable omen." "Jieju" is pronounced as "jiaju," and together with "Shijiu," they are alternative names for the cuckoo. Shang Binghe explained: Meng is composed of Kan below and Gen above, and Gen has the image of a bird, so Lin Ci cited Jieju and Shijiu. Gen's virtue is to stop, meaning not to go elsewhere, hence "single-minded." Another interpretation is that the meaning of "Shijiu" is the same as in the "Mao Shi" (Book of Songs). In the poem "Shijiu" from the "Cao Feng" section of the "Mao Shi," it says, "Shijiu sits in the mulberry tree, with seven young ones; the virtuous gentleman, his conduct is consistent." This describes how the cuckoo feeds its young equally, symbolizing the gentleman's single-minded devotion. Gen represents the gentleman, Kan represents principles, and the second, third, and fourth lines of Meng form Zhen, which represents good fortune and blessings. Therefore, there is the saying, "The gentleman follows the standard, and thus receives enduring good fortune." Note: The bird image of Gen belongs to the "yi xiang" (unrecorded image) category—unmentioned in the "Shu Guan Zhuan" (Commentary on the Trigrams), lost in later times, and restored by Shang from the examples in the "Yi Lin" (Forest of the Book of Changes). The character "Jie" is pronounced "jia," and both Jieju and Shijiu refer to the cuckoo. The character "Jie" is often mistakenly written as "hu" in other editions, but here it follows the Song and Yuan dynasty editions.

需。目瞤足動，喜如其願，舉家蒙寵。互離為目。瞤，亦動也。乾為喜、為寵。坎為官室、為家。《西京雜記》“目瞤得酒食，故曰喜。”足，疑為指訛，《左傳》“食指動”是也，伏艮象。○目，汲古訛日，從宋元本。

The trigram Qian transforms into Xu. Lin Ci says: "The eyelid twitches, the feet also move, and joyful things will come to pass as desired, the whole family will be favored." Shang Binghe explains: Xu is composed of Qian below and Kan above. The third, fourth, and fifth lines form the trigram Li, which governs the eye, hence the mention of "eye." "Mun" also means twitching. Qian signifies joy and favor, while Kan represents officialdom and the household, hence the statement "the whole family is favored." The "Xijing Zaji" records that twitching of the eyelid is an omen of receiving food and drink, so Lin Ci interprets it as "joy." As for the character "foot," Shang suspects it may be a mistake for "finger." The "Zuo Zhuan" records that in the fourth year of King Xuan of Zheng, a nobleman's finger twitched and he foresaw he would taste something unusual, which is the same type of omen. The "hidden image" (the trigram obtained by reversing all six lines) of Xu is Jin. The second, third, and fourth lines of Jin form Gen, which governs fingers, matching the image of "twitching finger." Notes: The character "eye" in the Jiguge edition is mistakenly written as "sun," but here we follow the Song and Yuan editions.

訟。龍馬上山，絕無水泉。喉焦唇乾，舌不能言。乾為龍馬、為山，在上，坎在下而中為火、為日，故水泉絕。兌為喉舌、為唇，乃兌覆而與火鄰，故焦渴不能言。

The trigram Qian transforms into the hexagram Song. Lin Ci said: A dragon horse ascends a high mountain, with no water springs around; the throat is scorched and thirsty, the lips are dry and cracked, and the tongue cannot speak — this is the image of dryness and obstruction. Shang Binghe explained: Song is composed of Kan below and Qian above. Qian represents a dragon horse and also a mountain, and since it is in the upper trigram, it is called "a dragon horse ascending a mountain." The water of Kan is originally in the lower trigram, but the second, third, and fourth lines interact to form Li, which represents fire and the sun. The water is scorched by fire and the sun, hence the saying "no water springs." The trigram Dui governs the throat and tongue, as well as the lips. In this hexagram, the third, fourth, and fifth lines interact to form Xun, which is the inverted form of Dui, known as a "reversed image" (a reversed image is the hexagram obtained by inverting the original). This inverted Dui is adjacent to the fire of Li, thus causing extreme thirst and an inability to speak.

師。倉盈庾億，宜種黍稷。年豐歲熟，民人安息。坤為腹、為囊，倉庾象也。坤眾故曰盈、曰億、曰豐熟。震為黍稷，坤為歲年、為民人、為安息。後比之升、坤之恆詞同，亦皆以坤為倉庾。《詩小雅楚茨》云“我黍與與，我稷翼翼；我倉既盈，我庾維億。”又《甫田》云“曾孫之稼，如茨如梁；曾孫之庾，如坁如京。乃求千斯倉，乃求萬斯箱；黍稷稻粱，農夫之慶。”○年豐歲熟，元刊作國家富有；安作蕃，依宋本、汲古。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Shang Binghe explains: The trigram Qian transforms into the trigram Shi. Lin Ci says: The granaries are full, the open-air grain heaps are counted in the tens of thousands, suitable for planting millet and millet; the harvest is abundant, the five grains are ripe, the people rest in peace — this is a great auspicious sign of a bountiful harvest. Shang Binghe explains: Shi is composed of Kan below and Kun above. Kun governs the abdomen and the bag, both of which are things that can contain, which is the symbolic representation of granaries and open-air grain heaps (the term 'yu' refers to open-air grain heaps). Kun also governs multitude, hence it is said 'full', 'countless', and 'abundance'. The second, third, and fourth lines of Shi form Zhen, which governs millet and millet, while Kun governs years, people, and rest. Later in this text, the lines 'Comparison with Sheng' and 'Kun's Heng' are similar to this one, also taking Kun as representing granaries. The quoted lines from the 'Small Ya' section 'Chu Ci' describe millet growing luxuriantly and millet growing neatly, granaries full and open-air grain heaps counted in the tens of thousands; the 'Small Ya' section 'Fu Tian' describes the grandson's crops piled up like roof beams and like house beams, the grandson's grain heaps high as water islands and high hills, thus requiring the building of a thousand granaries and ten thousand grain boxes, with millet, millet, rice, and millet all stored in the granaries — this is the joy of the farmer. Lin Ci is drawing upon the poetic imagery from these two passages. Notes: The original edition reads 'national wealth' instead of 'abundant harvest', and the character 'an' in 'rest' is written as 'fan' here, following the Song edition and the Jigugong edition.

比。中夜犬吠，盜在牆外。神明佑助，消散皆去。坤、坎皆為夜。坎為中，故曰中夜。艮為犬，伏兌口，故曰犬吠。坎為盜，艮為牆，坎在外故曰在牆外。伏乾為神，艮為明，坤消故曰消散。○犬，元刊作狗，依汲古。

The trigram Qian transforms into Bi. Lin Ci says: "In the middle of the night, a dog barks, and thieves are guarding outside the wall; with the help of divine protection, the thieves disperse and all leave—first there is alarm, then peace." Shang Binghe explains: Bi consists of Kun below and Kan above. Both Kun and Kan have the image of "night," and Kan is in the central position, so together they form "midnight." The third, fourth, and fifth lines together form Gen, which represents a dog. The hidden image (the reversed trigrams, or the opposite trigram) of Bi is Da You. In Da You, the interacting trigrams produce Dui, which represents a mouth, and a mouth is needed for barking, so it is said "the dog barks." Kan represents thieves, Gen represents walls, and since Kan is in the outer trigram, it is said the thieves are outside the wall. The hidden image Da You has the lower trigram Qian, which represents divine beings, and Gen also represents brightness, so together they mean "divine protection." The trigram Kun represents retreat, so the thieves "disperse and all leave." Note: The original edition reads "dog" but this version follows the Jigugong edition.

小畜。據斗運樞，順天無憂，與樂並居。通豫。艮為星，數七，故曰據斗。坎為樞，故曰運樞。乾順行故曰順天。坎伏故無憂。震為樂，艮為居。○汲古多“所行造德”四字，依宋元本。

The hexagram Qian transforms into Xiao Xu. Lin's commentary says: Holding the Big Dipper and rotating the pivot star, following the heavenly way brings no worries and allows one to dwell with joy. Shang Binghe explains: This passage entirely uses the image of 'mutual transformation'—the six lines of Xiao Xu, when their yin and yang are completely reversed, form the hexagram Yu. Therefore, the annotation first mentions 'mutual transformation into Yu'. The hexagram Yu has its second, third, and fourth lines forming Gen, which represents stars. Since Gen is associated with the number seven, the Big Dipper, which consists of seven stars, is referred to as 'according to the Big Dipper'. The third, fourth, and fifth lines of Yu form Kan, which represents the pivot, hence 'rotating the pivot'. The original hexagram Xiao Xu has its lower trigram as Qian, whose movement is in a harmonious direction, which aligns with the heavenly way, thus 'following heaven'. Kan represents worries and dangers, but in this case, it is hidden and not visible, hence 'no worries'. The upper trigram of Yu is Zhen, which represents joy, and Gen represents dwelling, thus 'dwelling with joy'. Note: The Ji Gu Ge edition adds the phrase 'the path leads to virtue', but this version follows the Song and Yuan editions by omitting it.

履。空拳握手，倒地更起。富饒豐衍，快樂無已。通謙。艮為拳、為手，坤為地，為下。震起，故曰倒地更起。坤為富饒，震為快樂，全用伏象，易卦爻詞每如此也，易林無創例。○倒，汲古作委，依宋元本。

The hexagram Qian transforms into the hexagram Li. Lin's statement says: empty fists, hands clasped together, falling down on the ground and then rising again; the family is wealthy and prosperous, happiness has no end—this is the image of first being defeated and then rising again. Shang Binghe explains: this line also fully employs the image of mutual influence. The hexagram Li is formed by the reversal of the sixth line of the hexagram Lu (Gentle). The lower trigram of Li is Gen (Mountain), which represents fists and hands, hence the phrase "empty fists and clasped hands." The upper trigram of Li is Kun (Earth), which represents the earth and being low, thus the phrase "falling down." The third, fourth, and fifth lines of Li form the trigram Zhen (Thunder), whose trigram virtue is movement and rising, hence the phrase "falling down and rising again." Kun represents wealth and abundance, Zhen represents joy, thus the phrase "wealthy and prosperous, joy without end." Shang also points out that this line entirely uses the hidden image. The hexagram statements and line statements of the Zhou Changes often take such images, and the Yi Lin does not create new examples. Note: The character "倒" in the Jigusha edition is "委," but here we follow the Song and Yuan editions.

泰。不風不雨，白日皎皎。宜出驅馳，通利大道。巽伏故不風，半坎故不雨。震為白，乾為日，震為出、為馳驅、為大塗、為通利。○利，汲古作理，從宋本。

Heavenly Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branch: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Shang Binghe explains: The transformation of Qian into Tai. Lin Ci says: There is no wind, no rain, the day is bright and clear; it is suitable to travel by carriage, the big road is smooth and convenient — traveling is very auspicious. Shang Binghe explains: Tai consists of Qian below and Kun above. Xun governs wind, but in this hexagram, Xun is hidden and not visible, hence 'no wind'; Kan governs rain, but in this hexagram, only half of Kan is present — 'half image' is Shang's method of interpreting the Book of Changes, meaning two lines only form half of a hexagram, and if the image is incomplete, its meaning cannot be established, hence 'no rain'. The third, fourth, and fifth lines of Tai together form Zhen. Zhen governs white color, Qian governs the sun, thus forming 'bright day'; Zhen also governs traveling, running, and big roads (Sayings of the Changes: 'Zhen represents big roads'), and signifies smoothness and ease, hence 'suitable to travel and run, roads are smooth and convenient'. Note: The character 'li' in the Jigusha edition is 'ri', but here we follow the Song edition.

否。載日晶光，驂駕六龍。祿命徹天，封為燕王。坤為載，乾為日，在上故曰載日。伏震為龍、為駕，乾數六，故曰驂駕六龍。乾為祿，巽為命，乾在上，故曰徹天，伏震為王，兌為燕，故曰燕王。○載，元本作戴，依宋本、汲古。

The trigram Qian transforms into Po. Lin Ci said: "A chariot carries the sun, shining brightly; three horses draw six dragons; the position of honor and destiny connects directly with heaven, and he is enfeoffed as the Duke of Yan—this is an omen of great prestige." Shang Binghe explained: "Po is composed of Kuan below and Qian above. Kuan represents bearing and carrying, while Qian represents the sun, which is in the upper position, hence 'carrying the sun.' The hidden image (parallel trigram) of Po is Tai. In Tai, the mutual trigram is Zhen, which represents dragons and driving. The number of Qian is six, hence 'three horses drawing six dragons' (the term 'cān' refers to three horses pulling a chariot). Qian represents honor, and the third, fourth, and fifth lines of Po form Xun, which represents destiny. Qian is in the upper position, hence 'honor and destiny reach heaven.' The mutual trigram of Tai produces Zhen, which represents the Duke, and the mutual trigram of Tai also produces Dui, which represents Yan. Together, this means 'enfeoffed as the Duke of Yan.' Note: The original edition used the character 'dài' for 'zài,' but this version follows the Song edition and the Ji Gu Ge edition."

同人。子號索哺，母行求食。反見空巢，訾我長息。通師。震為子、為號、為哺、為請。請，求也。故曰索哺、曰求食。震為行，坤為母，艮為巢，坤虛，故曰空巢。震為長息，坎上下兩兌口相背，兌為口舌，故曰訾。○巢，依宋元本，汲古作窠。

The trigram Qian transforms into Tong Ren. Lin Ci said: A young bird cries out for food, while its mother goes out to find food; when she returns, she only finds an empty nest, and instead blames me, the eldest son — this is an omen of futile effort that brings resentment. Shang Binghe explained: This line takes the image of the opposite trigram. Tong Ren, when all six lines are reversed, becomes Shi (Kan below Kun above). Within Shi, the interacting trigram is Zhen, which governs offspring, crying, nurturing, and requesting — 'request' is 'seek,' so there is 'seeking food' and 'begging for nourishment'; Zhen also governs movement, while Kun represents the mother, so 'the mother goes out to seek food.' Gen represents the nest, and Kun's trigram virtue is emptiness, hence 'empty nest.' Zhen also governs the eldest son; Shi's lower trigram is Kan, which contains two opposite Dui mouths facing each other, Dui representing speech, and opposing mouths signify slander, hence 'blaming me, the eldest son' — '訾' means blame or criticize. Note: The character '巢' is based on Song and Yuan edition texts, while the Jigugong edition reads '窠.'

大有。上帝之生，福佑日成。修德行惠，樂且安寧。乾為上帝、為福、為德惠。通比，比樂坤安。本象、伏象兼取。○第四句元刊作樂安且寧，依汲古。

The trigram Qian transforms into Dali. Lin's interpretation says: receiving the nurturing and sustenance of the Heavenly Emperor, blessings are gradually realized; cultivating virtue and widely bestowing kindness, leading to peace and tranquility—this is a pure image of good fortune. Shang Binghe explains: Dali consists of Qian below and Li above. Qian represents the Heavenly Emperor, blessings, and virtue and kindness, and these elements are derived from the image of the primary hexagram itself. The term 'tong bi' refers to the fact that when all the yin and yang lines of Dali are reversed, it becomes the hexagram Bi. The 'Zage Zhuan' states 'Bi brings joy, Shi brings worry,' and Bi itself has an image of joy. Moreover, the lower trigram of Bi is Kun, which represents peace and tranquility, so the phrase 'joy and peace' comes from the hidden image. This shows that Lin's interpretation uses both the direct and hidden images. Note: The fourth line in the original edition reads 'le an qie ning,' but this version follows the Ji Gugē edition.

謙。山險難登，澗中多石。車馳轊擊，載重傷軸。擔負差躓，跌踒右足。艮為山、為石，坎為澗，坎險，故難登。震為車，坎多眚，故轊擊傷軸。坎為轊、為軸，艮為何，故曰擔負。坎蹇，故差躓、故跌踒。差，同蹉也。震為足，艮伏兌，故曰右足。○擔，依汲古。元刊作儋，義同。跌踒，汲古作踠跌，依宋元本。

The trigram Qian transforms into Qian. Lin Ci says: The mountain is steep and difficult to climb, and the mountain stream is full of broken stones; the carriage rushes forward, the wheel hubs collide, the load is too heavy and damages the axle; the person carrying the burden slips and falls, injuring and twisting the right foot—this is an image of taking risks and suffering injury. Shang Binghe explains: Qian is composed of Gen below and Kun above. Gen represents mountains and stones, and the second, third, and fourth lines form Kan together, which represents mountain streams. The virtue of Kan is danger, so it is said 'difficult to climb.' The third, fourth, and fifth lines form Zhen together, which represents a carriage; Kan also represents calamity, so the wheel hubs collide and the axle is injured—Kan is the image of the wheel hub and axle. Gen has the image of 'he,' which is the same as 'he,' meaning to carry on the shoulder, so it is said 'carrying a burden.' Kan also represents difficulties, so there is a slip and fall, and the foot is injured and twisted: 'cha' is the same as 'cuo.' Zhen represents the foot, and the trigram hidden within Gen is Dui, which is located to the west, and on the human body it represents the right side, so it specifically mentions the 'right foot.' Notes: The character 'dang' is based on the Jigugē edition, while the Yuan edition uses 'dan,' which have the same meaning; 'die yu' in the Jigugē edition is 'wan die,' here following the Song and Yuan editions.

豫。禹鑿龍門，通利水源。東注滄海，民得安存。震為帝，故曰禹。艮手，故曰鑿。坤為門，震為龍，故曰龍門。坎水坤水，故曰水源，震為通利、為東，坤為滄海、為民、為安。

The trigram Qian transforms into Yu. Lin Ci says: Da Yu opened the龙门 (Dragon Gate), excavating the mountain to allow the water to flow smoothly; the water flowed eastward into the vast sea, enabling the people to live in peace and security — this is an omen of great success and benefit to the people. Shang Binghe explains: Yu is composed of Kun below and Zhen above. Zhen represents the emperor, so it refers directly to Da Yu. The second, third, and fourth lines form Gen, which represents the hand, indicating the action of digging and opening the mountain, hence '凿' (to excavate). Kun represents the gate, and Zhen represents the dragon, together forming '龙门' (Dragon Gate), which is located between Hejin in Shanxi and Hancheng in Shaanxi, traditionally said to be where Yu excavated the mountain to divert the river. The third, fourth, and fifth lines of Yu form Kan, which represents water, and Kun also represents water, hence 'water source'. Zhen represents smooth flow and the east, while Kun represents the sea, the people, and peace, thus 'flowing eastward into the vast sea, the people gain peace and security'.

隨。乘龍上天，兩蛇為輔。踴躍雲中，遊觀滄海。民樂安處。震為龍，艮為天，故曰乘龍上天。巽蛇，兌卦數二，故曰兩蛇。輔，附也。互大坎為雲，坎在上，震起，故曰踴躍雲中。兌為澤，故曰海，艮為觀、為安。○民樂安處，元刊作安樂長處，依汲古。

The trigram Qian transforms into the trigram Suí. Lin Ci says: riding on a dragon to fly into the sky, two snakes are beside it; leaping and soaring in the clouds, touring and viewing the vast sea; the people are happy and each in their proper place — this is an image of rising high and universal peace. Shang Binghe explains: Suí is composed of Zhen below and Dui above. Zhen represents the dragon, and the second, third, and fourth lines together form Gen, which represents heaven, hence the saying "riding the dragon to heaven." Xun represents the snake, and Dui's number is two, hence "two snakes." "Fǔ" means to support or accompany. In this trigram, the second and third yao are two yin lines below, the fourth and fifth yao are two yang lines in the middle, and the sixth yao is one yin line above. The entire structure resembles an enlarged Kan trigram, which Shang called "Da Kan." Kan represents clouds; Kan is above and Zhen is active and represents movement and rising, hence "leaping and soaring in the clouds." Dui represents marshes, which can be extended to mean the sea, and Gen represents viewing and stability, hence "touring and viewing the sea, the people are happy and each in their proper place." Note: The original version reads "An Le Chang Chu," but this version follows the Jigugē edition.

蠱。彭祖九子，據德不殆。南山松柏，長受嘉福。艮為壽，故曰彭祖。彭祖名籛，壽八百歲，即《論語》所謂老彭也。震為子，數九，故曰九子。艮為據，震為德，艮山，震南，故曰南山。巽為松柏，震為嘉福。○德，元刊作得。

The trigram Qian transforms into Gu. Lin Ci said: Pengzu had nine sons who upheld virtue without peril; like the pine and cypress on the southern mountain, they long enjoyed good fortune — this is the image of longevity and many sons. Shang Binghe explained: Gu consists of Xun below and Gen above. Gen signifies longevity, so it refers to Pengzu — Pengzu's name was Jian, and it is said he lived eight hundred years, which is the 'old Peng' mentioned in the Analects of Confucius, Chapter 7, 'I secretly compare myself to old Peng and Pengzu.' The third, fourth, and fifth lines of Gu form Zhen, which signifies sons. The number of the trigram is nine, hence 'nine sons.' Gen signifies holding on, Zhen signifies virtue; Gen also signifies mountain, and Zhen has the image of 'south.' Together they are called 'southern mountain.' Xun signifies pine and cypress-like evergreen trees, and Zhen signifies good fortune, hence 'pine and cypress on the southern mountain, long enjoying good fortune.' Note: The original edition reads 'get' instead of 'virtue.'

臨。南山昊天，刺政閔身。疾悲無辜，皆憎為仇。通遁。艮為南山。乾盈已正當夏日，故曰昊天。本象。坤為政、為身、為悲、為憎，故刺政憫身。艮為背也。南山昊天，皆小雅篇名，皆刺幽王而悲憫身世也。刺政，承南山而言，謂“赫赫師尹，不平謂何”也。閔身，承昊天言，謂若此無罪，熏胥以鋪也。○閔，宋、元刊、汲古皆作關，依局本。

The hexagram Qian transforms into Lin. Lin Ci says: Poems like "Nanshan" and "Haotian" criticize the government and express sorrow for oneself; they express deep grief and suffering without cause, with people hating each other and forming enmity — this is an image of being slandered and falsely accused. Shang Binghe explains: This line combines the image of the reverse hexagram. Lin's six lines reversed form Dun (Geng below, Qian above). Dun's lower trigram Geng represents Nanshan; Qian's energy is full, corresponding to the height of summer, hence "Haotian" — these two lines use the hidden image. Lin's original hexagram is Dui below and Kun above. Kun governs government affairs, the self, sorrow, and hatred, hence "criticizing the government" and "sorrow for oneself"; Geng also has the image of "back," which implies mutual hatred. Shang points out that "Nanshan" and "Haotian" both originate from the poems in the "Small Ya" section of the "Shi Jing," namely "Jie Nanshan" and "Yu Wuzheng," which begin with "Hao Hao Haotian," both criticizing King You of Zhou and expressing sorrow for one's own circumstances. "Criticizing the government" follows "Nanshan," referring to "He He Shi Yun, Bu Ping Wei He" in "Jie Nanshan"; "sorrow for oneself" follows "Haotian," referring to "Ru Ci Wu Zui, Lun Xu Yi Pu" in "Yu Wuzheng." Notes: The character "闵" is written as "关" in the Song, Yuan, and Jigugong editions, but here it follows the Qing official edition.

觀。江河淮海，天之奧府。眾利所聚，可以饒有。樂我君子，百福是受。坤為江河淮海，艮為府，坤伏乾，故曰天府。坤為眾、為利、為聚、為富饒。艮為君子，巽伏震為樂，坤為我也。○元本下多百福是受四字，茲從之宋本，汲古無。

The trigram Qian transforms into Guan. Lin Ci said: The Yangtze River, the Yellow River, the Huai River, and the sea are the hidden treasure vaults of Heaven; numerous benefits gather there, sufficient for abundance; they bring joy to the gentleman, and all kinds of blessings come to him — this is an image of great gathering and great gain. Shang Binghe explained: Guan is composed of the trigram Kun below and Xun above. Kun represents rivers and seas such as the Yangtze, Yellow River, Huai River, and sea. The third, fourth, and fifth lines interact to form Gen, which represents storehouses. The trigram hidden within Kun is Qian, which represents Heaven, so it is said "the hidden treasury of Heaven," where "奥" means hidden. Kun also represents multitude, benefit, gathering, and abundance, hence "numerous benefits gather, sufficient for abundance." Gen represents the gentleman, and the trigram hidden within Xun is Zhen, which represents joy. Kun represents "I," so there is "joy for me, the gentleman." Note: The original edition at the end of this passage includes the four characters "百福是受," which Shang Binghe included; the Jiguge edition does not have these four characters.

噬嗑。堅冰黃鳥，終日悲號。不見白粒，但見藜蒿。數驚鷙鳥，為我心憂。坎為堅冰，震為黃，艮為鳥、為終。離為日，故曰終日。坎為悲，震為號、為粒，坎隱故不見。震為藜蒿、為驚。艮為黔啄、為鷙鳥。坎為心憂。《詩小雅》“黃鳥黃鳥，無集於榖，此邦之人，不我肯榖。言旋言歸，復我邦族。”林似說此詩。○第二句各本多作常哀悲愁。白作甘，依解之夬校丁晏云“楚策‘俯啄白粒’是也。”

The trigram Qian transforms into Shihe. Lin's commentary says: During the time of solid ice, the yellow quail is sad and cries all day; it cannot find a single grain of white rice, only seeing wild plants like bitter gourd and wormwood; it is repeatedly startled by fierce birds, causing me inner sorrow — this is an image of being displaced and homeless. Shang Binghe explains: Shihe is composed of Zhen below and Li above. The third, fourth, and fifth lines form Kan, which represents solid ice. Zhen represents yellow, and the second, third, and fourth lines form Gen, which represents birds and signifies an end. Li represents the sun, thus forming the meaning of "all day." Kan represents sorrow, Zhen represents crying and grains, and Kan also represents concealment, hence "not seeing white grains." Zhen represents wild plants like wormwood, and also signifies alarm; Gen is the "sharp-beaked birds" mentioned in the "Shu Guazhuan," hence "fierce birds"; Kan represents heart sorrow. The quoted poem from "Shi Jing · Xiao Ya · Huangniao" says: Yellow bird, yellow bird, do not rest on the mulberry tree; the people of this country do not treat me kindly; I will turn back and return to my homeland and clan. Lin's commentary seems to be elaborating on this poem. Notes: The second line in various editions reads "often sorrowful and sad"; the character "white" in various editions is "sweet," but here it is corrected according to the entry "Jie zhi Guai" from this book. Ding Yan mentions that the "Zhan Guo Ce · Chu Ce" contains the phrase "bending to peck at white grains," which serves as supporting evidence.

賁。室如懸磬，既危且殆。早見之士，依山谷處。艮為室，震為磬，上卦震覆，故曰懸磬。坎險故危殆。震為士、為旦，故曰早見之士。離為見也。艮為山谷，艮止故曰依。○谷處，元本作處谷，依宋本、汲古。

The trigram Qian transforms into Ben. Lin's commentary says: The house is empty like an inverted bell, which is both dangerous and about to collapse; a wise man with foresight relies on the mountains and valleys to avoid calamity. The phrase "the room is like a suspended bell" comes from the "Zuo Zhuan" (Commentary of Zuo) from the 26th year of Duke Xi, describing a situation where all treasures are exhausted and nothing remains. Shang Binghe explains: Ben consists of Li below and Gen above. Gen represents houses and rooms, while Zhen represents the bell. The upper trigram Gen is the inverted form of Zhen, thus forming the image of an overturned bell, which is why it is called "suspended bell." The second, third, and fourth lines together form Kan, which represents danger, hence "both dangerous and perilous." The third, fourth, and fifth lines together form Zhen, which represents a man and also the morning. Therefore, it is said "a wise man with foresight in the morning." Li represents sight, and Gen represents mountains and valleys. The moral of Gen is to stop, meaning to remain and not move, hence "residing in the mountains and valleys." Note: The original edition reads "place in the valley," but this version follows the Song edition and the Jigugong edition.

剝。大禹戒路，蚩尤除道。周匝萬里，不危不殆。見其所使，無所不在。伏乾為王，故曰大禹。艮為路，伏兌為口，故曰大禹戒路，言警備也。坤為惡，故曰蚩尤。艮為道、為手，故曰除道。除，治也。反震為周，坤為萬里，坤安艮止，故不危殆。艮為僮僕，故曰所使，卦為大艮，故無不在。○戒，宋元本作式，依汲古。

The trigram Qian transforms into Bao. Lin Ci said: Great Yu was ahead, warning and regulating the roads, while Chi You was behind, clearing obstacles; he traveled throughout ten thousand miles, without danger or peril; those sent out could be seen everywhere, none missing any place. Shang Binghe explained: Bao is composed of Kun below and Gen above. Its hidden image (the trigram in reverse) is Guai. The lower trigram of Guai is Qian, which represents the ruler, so it refers to Great Yu. Gen represents roads, and the hidden image's Dui represents mouth, issuing commands, so it is said "Great Yu warned the roads," meaning the warning and regulation of the roads. Kun represents evil, so it refers to Chi You; Gen represents roads and also hands, meaning to take action in road construction, so it is said "clearing the roads" — "clearing" means to manage and repair. Gen inverted becomes Zhen, which represents thoroughness, and Kun represents ten thousand miles; since Kun is stable and Gen is still, it is said "no danger, no peril." Gen represents servants, so it is said "those sent out"; the Bao trigram has one Yang above and five Yins below, forming a large Gen, so it is said "present everywhere." Note: In Song and Yuan editions, the character "戒" is written as "式," but here we follow the Jigugē edition.

復。三人為旅，俱歸北海。入門上堂，拜謁王母，飲勞我酒。震為人，數三，故曰三人，坤為海、為北，震為反，故曰俱歸北海。坤為門戶，震往，故曰入、曰上。坤為母，震為王，故曰王母。坤為我、為漿，故亦為酒，震為言，故曰勞。○王母，汲古作主母，依宋元本。上，元刊作升，依宋本、汲古。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Shang Binghe = Shang Binghe Qian transforms into Fu. Lin Ci said: Three people travel together and return to the Northern Sea; upon entering the hall, they pay respects to the Queen Mother, and the host pours wine to comfort us — this is an omen of returning to receive honors. Shang Binghe explained: Fu is composed of Zhen below and Kun above. Zhen represents the host, and its trigram number is three, hence the term 'three people'; Kun represents the sea and the north, while Zhen represents returning, hence 'returning to the Northern Sea'. Kun represents the gate and the house, while Zhen represents going forward, hence there is 'entering' and 'ascending'. Kun represents 'I' and also represents wine, thus also representing wine; Zhen represents speech, and speaking words of comfort, hence 'comfort'. Notes: In the Jigusha edition, 'Queen Mother' is written as 'Main Mother', here following the Song and Yuan editions. The character 'ascending' in the Yuan edition is written as 'rising', here following the Song edition and the Jigusha edition.

無妄。傳言相誤，非乾徑路。鳴鼓逐狐，不知跡處。震為言，艮敗言，故曰誤，艮為徑路、為求。非乾徑路，言非所求之徑路也。震為鼓、為鳴，艮為狐。震為逐、為跡。巽為伏，故無跡。○乾，俗本皆誤於。

The trigram Qian transforms into Wuxiang. Lin Ci said: messages are miscommunicated, causing mutual delays, and one is not following the path they originally intended; beating drums to chase a fox, yet unable to determine where the fox is — this is a sign of fruitless effort. Shang Binghe explained: Wuxiang consists of Zhen below and Qian above. Zhen governs speech, and the second, third, and fourth lines together form Gen, which can ruin speech, hence the meaning of 'error'. Gen also represents a small path and seeking. The 'Qian' in 'non-Qian path' should be read as 'gan', meaning to seek or pursue, indicating that this is not the path one originally intended. Zhen governs drums and sounds, while Gen governs foxes; Zhen also governs pursuit and footprints. The third, fourth, and fifth lines together form Xun, which governs concealment, hence the trail is not visible. Note: The character 'Qian' is commonly miswritten as 'Yu' in popular editions.

大畜。三羊爭雌，相逐奔馳。終日不食，精氣勞疲。兌為羊，震數三，故曰三羊。兌為雌，艮為手，正反兩艮相對，故曰爭雌。震為馳逐，乾為日，兌為食，艮為終，艮止，故終日不食。乾為精氣，爭故勞疲。○羊，汲古作年，雌作妻，依宋元本。

The trigram Qian transforms into Da Xu. Lin's interpretation says: three male sheep compete for a female sheep, chasing each other and running around all day, unable to eat, their energy and spirit exhausted — this is an image of mutual struggle and self-depletion. Shang Binghe explains: Da Xu is composed of Qian below and Gen above. The second, third, and fourth lines form Dui, which represents sheep; the third, fourth, and fifth lines form Zhen, whose number is three, so it is said 'three sheep'. Dui also represents female, and Gen represents hand; the upper trigram Gen and the mutual trigram Zhen form two Gen trigrams facing each other (Zhen is the inverted image of Gen), thus they are in opposition, hence 'struggle for the female'. Zhen represents running and chasing, Qian represents the day, Dui represents food, and Gen represents completion and its virtue is to stop, so 'all day without eating'. Qian represents energy and spirit, and continuous struggle leads to 'exhaustion of energy and spirit'. Note: In the Ji Gu Ge edition, the character 'sheep' is written as 'year', and 'female' is written as 'wife'; here we follow the Song and Yuan dynasty editions.

頤。純服素裳，載主以興。德義茂生，天下歸仁。坤為黑、為裳，震為白，故曰純服素裳。震為主、為載、為興，故曰載主以興。坤為義，震為德、為生，故曰德義茂生。坤為天下，震為歸、為仁，故曰天下歸仁。史記武王載木主，觀兵孟津，八百諸侯來歸，故必素裳。○素，各本皆作黃，載主作戴上，茂作既，均非。茂依比之益校。

The trigram Qian transforms into Yi. Lin Ci said: Wearing black upper garments and white lower garments, carrying the wooden tablet of the former king to go to war; virtue and righteousness flourish, and the whole world turns to benevolence — this is the image of a rising king. Shang Binghe explained: Yi consists of Zhen below and Gen above. The second, third, and fourth lines together form Kun. Kun represents black color and also the lower garment; Zhen represents white color, so it is said 'pure upper garment and simple lower garment' — 'pure' refers to black. Zhen also represents the wooden tablet of the deity, carrying, and rising, so it is said 'carrying the tablet to rise'. Kun represents righteousness, Zhen represents virtue and growth, so it is said 'virtue and righteousness flourish'. Kun represents the world, Zhen represents submission and benevolence, so it is said 'the world turns to benevolence'. The Records of the Grand Historian mention that King Wu of Zhou, when he attacked King Zhou, carried the wooden tablet of King Wen on his chariot and observed the army at Mengjin, with eight hundred feudal lords coming without invitation to submit. Carrying the wooden tablet is a ritual of mourning, so white garments must be worn. Notes: The character 'sù' in all versions is 'huáng', 'carrying the tablet' is 'putting on', and 'mào' is 'jì', which are all incorrect. The character 'mào' is corrected according to the entry 'Comparison and Benefit' in this book.

大過。桀蹠並處，人民勞苦。擁兵荷糧，戰於齊魯。伏坤為惡，故曰桀。巽為盜，故曰蹠。坤為人民、為憂、為勞，故曰勞苦。伏艮為兵、為荷，震為糧，故曰擁兵荷糧。巽齊兌魯，正覆艮相背，艮手，故曰戰。○勞，依元刊。汲古作愁。

The trigram Qian transforms into Da Guo. Lin Ci said: When people like Xia Jie and Dao Zhi live in the same era, the people are exhausted by hardship; they hold weapons and carry provisions, fighting in the area of Qi and Lu — this is an omen of warfare in a time of chaos. Shang Binghe explained: Da Guo consists of Xun below and Dui above, with the hidden trigram Yi. The trigram Yi contains the mutual trigram Kun, which represents evil, so it refers to the tyrant Xia Jie. Xun represents thieves, so it refers to the great thief Dao Zhi. Kun also represents the people, worry, and hardship, hence the phrase "exhausted by hardship." The hidden trigram Yi has the upper trigram Gen, which represents weapons and carrying burdens, and the lower trigram Zhen, which represents provisions, hence the phrase "holding weapons and carrying provisions." In Shang's interpretation, Xun represents Qi and Dui represents Lu, and this hexagram has two opposite Gen trigrams facing each other. Gen represents hands, so two hands facing each other indicate a battle, hence the phrase "fighting in Qi and Lu." Note: The character "lao" (hardship) follows the Yuan edition, while the Ji Gu Ge edition uses "chou" (grief).

坎。黃鳥采菉，既嫁不答。念我父兄，思復邦國。黃鳥、采菉皆小雅篇名，皆傷怨曠，故曰既嫁不答。震為黃、為菉，艮為鳥、為採，故曰黃鳥采菉。震為嫁、為言，艮止，故曰不答。坎為思念，震為父兄、為復，艮為邦國。○采菉，自明以後本皆誤為來集，茲依宋元本。

The trigram Qian transforms into Kan. Lin Ci refers to two poems, "Huang Niao" and "Cai Lu," from the "Small Ya" section of the "Book of Songs" to express his meaning: having married but not receiving a response; missing my father and elder brothers, thinking of returning to my homeland — this represents the image of a woman in distress longing to return home. Shang Binghe explains: "Huang Niao" and "Cai Lu" are both titles from the "Small Ya" section of the "Book of Songs," and both poems express the sorrow of a married woman and a husband who is away. Therefore, Lin Ci connects it with "having married but not receiving a response." In terms of symbolic meaning, Kan is a double Kan, with the second, third, and fourth lines forming Zhen, which governs yellow and speech; the third, fourth, and fifth lines form Gen, which governs birds and gathering. Thus, it forms "Huang Niao Cai Lu." Zhen governs marriage and speech, while Gen has the nature of stopping, so speech stops at Gen, hence "not responding." Kan governs longing, Zhen governs fathers and elder brothers and returning, and Gen governs the state, hence "missing my father and elder brothers, thinking of returning to my homeland." Note: The characters "Cai Lu" were mistakenly written as "Lai Ji" in editions from the Ming dynasty onwards; this version follows the Song and Yuan dynasty editions.

離。胎生孚乳，長息成就。充滿帝室，家國昌富。通坎。互震為胎、為生，坎為孚，艮為乳，故曰胎生孚乳。震為長息，艮為成，故曰成就。震為帝、為昌，艮為室、為家國，全取旁通象。

The trigram Qian transforms into Li. Lin Ci said: "Carrying a fetus, giving birth, hatching eggs, nursing young, and raising the eldest son to adulthood; children fill the royal household, and both family and state flourish and prosper—this is a sign of flourishing and prosperity." Shang Binghe explained: "This entire passage takes the meaning of the trigrams in an indirect way. Since Li's six lines are completely reversed in yin and yang, they form Kan. Therefore, it first mentions 'communicating with Kan.' Within Kan, the interacting trigrams produce Zhen, which represents pregnancy and birth; Kan itself represents 'faith' or 'hatching eggs,' and the interacting trigram Gen represents nursing. Thus, it says 'pregnancy, hatching, nursing.' Zhen also represents the eldest son, and Gen represents completion, so it says 'the eldest son grows up and achieves success.' Zhen also represents the emperor and prosperity, while Gen represents buildings and the state and family, hence 'filling the imperial household, family and state flourish and prosper.' The entire passage does not use any imagery from the primary hexagram."

咸。三人求橘，反得丹穴。女清以富，黃金百鎰。互乾為人，艮數三，故曰三人。艮為求，乾為橘，故曰三人求橘。兌為穴，乾為赤，故曰丹穴。巽為女，承乾故富，故為金。伏坤為黃，故曰黃金。乾為百。顧千里曰“清者，人名。《貨殖傳》所謂巴寡婦清也。清家得丹穴。”○丹穴，依宋元本，汲古作大栗。清，依顧校。諸本皆作貴，惟汲古作青，可證顧說是也。

The trigram Qian transforms into Xian. Lin's commentary says: Three people originally went to seek oranges, but instead found a red ore deposit; a woman named Qing thus became wealthy, possessing a hundred jis of gold — this is an omen of unexpected wealth. Shang Binghe explains: Xian consists of Gen below and Dui above. The third, fourth, and fifth lines together form Qian, which represents the person. Gen's trigram number is three, so it is said 'three people'; Gen represents seeking, and Qian represents oranges, thus forming 'three people seeking oranges'. Dui represents a hole, and Qian represents red, so it is said 'red ore deposit'. The second, third, and fourth lines together form Xun, which represents a woman. Xun is above Qian, thus indicating wealth, and Qian also represents metal; the hidden image of Xian is Sun, and within Sun there is Kun, which represents yellow, so it is said 'gold'; Qian's trigram number is a hundred, hence 'a hundred jis' — one ji is twenty-four liang. Gu Qilin points out: 'Qing' is a person's name, referring to the widow Qing from the 'Huo Zhi Lie Zhuan' in the 'Shi Ji', who inherited a cinnabar mine from her ancestors, monopolizing its profits for generations and becoming extremely wealthy. Notes: 'Red ore deposit' follows the Song and Yuan editions; the Jigugong edition reads 'large chestnut'. The character 'Qing' follows Gu's correction — all editions read 'Gui', except the Jigugong edition which reads 'Qing', which confirms Gu's interpretation is correct.

恆。東山西嶽，會合俱食。百家送從，以成恩福。通益。互艮為山嶽。震東，本卦。兌為西，故曰東山西嶽。坤為會合，震為食，正覆震，故曰俱食。艮為家，震為百、為從、為恩福，艮為成也。

The hexagram Qian transforms into Heng. Lin Ci says: "Mountains to the east, mountains to the west, people gathering together to share a meal; hundreds of families accompany each other, achieving virtue and blessings." Shang Binghe explains: This line combines the imagery of the reversed hexagram. Heng, when its six lines are reversed, becomes Yi. In Yi, the interacting lines produce Gen, which represents mountains and hills. Zhen represents the east, which is the upper trigram of Heng. The third, fourth, and fifth lines of Heng interact to form Dui, which represents the west. Therefore, it is said "eastern mountains and western hills." In Yi, the interacting lines produce Kun, which signifies gathering; Zhen represents food, and the lower trigram of Yi is Zhen, while the upper trigram is Xun, which is the reverse image of Zhen. Thus, one positive and one reversed Zhen combine, hence "all sharing a meal." Gen represents families, Zhen signifies hundreds and followers, as well as blessings and virtue, and Gen also signifies accomplishment, hence "hundreds of families accompany each other, achieving virtue and blessings."

遯。眵雞無距，與鵲交鬬。翅折目盲，為鳩所傷。巽為雞。《說文》：“目眥傷曰眵”，眥，眼角也。艮離目不全，故曰眵雞。震伏，故無距。艮為鵲、為鬬，震為羽翰。震覆，故翅折。離為目，目眥下裂，故為目盲。艮為鳥、為鳩，巽羸故傷。○眵，依汲古，宋元本作弱，非。

The trigram Qian transforms into Duan. Lin's interpretation says: A chicken with a sore at the corner of its eye, which originally has no foot claws, goes to fight a magpie; as a result, it breaks its wings, loses its eyesight, and is injured by a dove — this is an image of causing one's own harm through overestimating one's abilities. Shang Binghe explains: Duan consists of Gen below and Qian above, with the second, third, and fourth lines forming Xun together, and Xun represents a chicken. The "Shuo Wen Jie Zi" says that an injury at the corner of the eye is called "chi," and "zì" refers to the corner of the eye; in this trigram, the image of Li contained within Gen is incomplete, and Li represents the eyes, so an incomplete eye image indicates an injury at the corner of the eye, hence "chi chicken." Zhen represents foot claws, but it is hidden here, so "no foot claws." Gen represents magpies and conflict; Zhen represents wings, but Zhen here is an inverted image, so "broken wings." Li represents the eyes, and an injury at the corner of the eye causes the eyes to be blind. Gen also represents birds and doves, and Xun is weak, so the weak are sure to be injured, hence "injured by a dove." Note: The character "chi" is based on the Ji Gu Ge edition; the Song and Yuan editions use "ruo," which is incorrect.

大壯。卻大牆壞，蠧眾木折。狼虎為政，天降罪罰。高弒望夷，胡亥以斃。通觀。巽為卻、為壞、為牆，故曰卻大牆壞。巽為蟲、為木，坤眾，故曰蠧眾，風隕故木折。艮為狼虎，坤為政，故曰狼虎為政。乾為天，坤為罪罰，故曰天降罪罰。艮為宦寺，坤為弒，艮為觀，坤為夷，故曰高弒望夷，言趙高弒胡亥於望夷宮也。坤為胡，居亥，又為斃也。雖人名、地名，無不從象生，本之《易》也。

The trigram Qian transforms into Dazhuang. Lin Ci said: One retreats and the high wall collapses, worms gather and trees break; jackals, wolves, tigers and leopards take power, heaven sends down punishment; Zhao Gao kills the king in Wangyi Palace, and Qin Ershi Huhai thus dies — this is a sign of a nation's downfall. Shang Binghe explained: This line fully takes the meaning of the adjacent trigrams. Dazhuang's six lines turn into Guan (Kun below, Xun above). Xun governs retreat, destruction, and walls, so it is said 'retreat and the wall breaks'; Xun also governs insects and wood, while Kun governs multitude, so it is said 'worms gather'; wind destroys trees and they fall, so it is said 'trees break'. The third, fourth, and fifth lines of Guan form Gen together, Gen governs jackals, wolves, tigers and leopards, while Kun governs government affairs, so it is said 'tigers and wolves govern'. Qian governs heaven, Kun governs punishment, so it is said 'heaven sends down punishment'. Gen governs eunuchs, Kun governs rebellion; Gen also governs observation, Kun governs夷, together they form 'Wangyi', so it is said 'Zhao Gao kills in Wangyi' — referring to Zhao Gao forcing the death of Qin Ershi Huhai in Wangyi Palace. Kun governs 'Hu' and its position is at Hai, forming 'Huhai', while Kun also governs death. Shang emphasized that in the Yi Lin, names of people and places are all derived from the trigrams, and this method of taking meaning originates from the Zhou Yi.

晉。三痴俱走，迷路失道。惑不知歸，反入患口。坤為痴，爻數三，故曰三痴。互艮為道路，坤迷，故曰迷路失道。坎為惑，震為歸，陽居四不反初，故曰不知歸。坎為患，四五形兌，故曰患口。○惑，元刊作或，依汲古。

The trigram Qian transforms into Jin. Lin Ci said: Three foolish people run together, losing their way and direction; they are confused and do not know to turn back, instead colliding into calamity. Shang Binghe explained: Jin consists of Kun below and Li above. Kun represents foolishness, and its line number is three, hence 'three foolish ones'. The second, third, and fourth lines form Gen, which represents paths, but Kun is characterized by confusion, hence 'losing their way'. The third, fourth, and fifth lines form Kan, which signifies confusion; Zhen signifies returning, but in this hexagram, the line nine in the fourth position is yang and remains in the fourth position without returning to the first, hence 'not knowing to return'. Kan also signifies calamity, and the lines nine four and six five consist of one yang and one yin, forming half of Dui, which represents the mouth, hence 'entering the mouth of calamity'. Note: The original edition had 'or' instead of 'happiness', and this version follows the Jigugē edition.

明夷。弓矢俱張，把彈折弦。丸發不至，道遇害患。互坎為弓、為矢，震為張，故曰弓矢俱張。坎為彈，伏巽為弦，坎折，故曰把彈折弦。坎為丸，震為發，坤閉，故不至。震為道塗，坤為患害，故曰道遇患害。

The trigram Qian transforms into Mingyi. Lin's interpretation says: the bow and arrow are both drawn, holding a slingshot but breaking the string; the stone is shot but does not reach the target, and on the way, one meets calamity. Shang Binghe explains: Mingyi consists of Li below and Kun above, with the second, third, and fourth lines forming Kan, which governs the bow and arrow. The third, fourth, and fifth lines form Zhen, which signifies opening, hence "the bow and arrow are both drawn." Kan also governs the slingshot, and the hidden image of Mingyi is Song, which contains Xun within it, Xun governing the string, while Kan signifies breaking, hence "breaking the string of the slingshot." Kan governs the stone, Zhen governs shooting, and Kun governs blockage, hence "the stone is shot but does not reach the target." Zhen governs the path, and Kun governs calamity and misfortune, hence "meeting calamity on the way."

家人。三女求夫，伺候山隅，不見覆關，長思憂嘆。卦二離、一巽，皆女象，坎為夫，故曰三女求夫。艮為關，卦有兩半艮形，故曰復關；坎伏，故不見。不見覆關，詩衛風語也。艮止，故曰伺候。艮山，故曰山隅。坎為憂思，故曰長思憂嘆。○汲古二三句倒置，依元本。元本憂嘆作嘆憂，失韻，依汲古。

The trigram Qian transforms into the hexagram Family. Lin Ci said: Three women are seeking their husbands, waiting at the foot of the mountain; they cannot see the person called Fu Guan, and thus long for him, feeling sorrow and sighing. Shang Binghe explained: The hexagram Family consists of the trigram Li below and Xun above. The hexagram contains two Lises (the lower trigram Li and the mutual trigrams at lines three, four, and five) and one Xun. Since both Li and Xun represent female figures, it is said 'three women'. The trigrams at lines two, three, and four form Kan, which represents the husband. Thus, it is said 'three women seeking a husband'. Gen represents a pass, and this hexagram contains two instances of 'half Gen', hence 'Fu Guan'. The Kan is hidden and not visible, hence 'cannot see'. 'Not seeing Fu Guan' is a line from the poem 'Meng' in the 'Wind' section of the 'Shi Jing'. Originally, the poem describes a woman climbing a mound to look for her lover, and when she cannot see him, she weeps bitterly. Gen has the nature of stopping, so stopping means waiting, hence 'waiting'. Gen also represents a mountain, hence 'mountain corner'. Kan represents sorrow and thought, hence 'longing and sighing'. Note: The Ji Gu Ge edition has the second and third lines reversed; this follows the Yuan edition. The Yuan edition uses 'sigh and sorrow', which does not rhyme, so this follows the Ji Gu Ge edition.

睽。陽旱炎炎，傷害禾穀。穡人無食，耕夫嘆息。重離故曰旱，震為禾稼，二三四五半震兌毀，故曰傷害禾穀。兌為食，坎失，故無食。震為耕、為夫，兌口，故耕夫嘆息。○《易》家人、睽爻詞往往用半象，故此與家人亦多用半象，下蹇、解、漸、歸妹、既、未濟並同，而既、未濟用半象尤多，全本之《易》。

The trigram Qian transforms into Kui. The line statement says: the sun is scorching hot, there is severe drought and no rain, the grain is scorched by the heat; the people who harvest crops have no food to eat, and the men who till the fields can only sigh in despair. Shang Binghe explains: Kui consists of Dui below and Li above, and the second, third, and fourth lines together form another Li, so two Lises are stacked, indicating an extremely strong fire energy, hence the term "drought." Zhen governs crops, and in this hexagram, only half of Zhen is formed among the second to fifth lines, while Dui governs destruction, hence the term "damage to the crops." Dui governs food, and the third, fourth, and fifth lines together form Kan, which signifies loss, hence "no food." Zhen governs farming and also represents adult men, while Dui governs the mouth, hence "the farmers sigh." Note: Shang's additional remarks—The line statements of the hexagrams Jiaomin and Kui in The Zhou Changes often use "half images," so the "Easy Forest" (Yi Lin) also frequently employs half images in these two hexagrams. The following hexagrams Jian, Jie, Zhen, Gui Mei, Ji Ji, and Wei Ji similarly use half images, especially Ji Ji and Wei Ji, which use half images particularly often, following entirely the established method of The Zhou Changes.

蹇。騎●逐羊，不見所望。徑涉虎廬，亡羝失羔。坎為●，伏兌為羊，半震為騎、為逐，故曰騎●逐羊。坎隱故不見，離為望也。艮為徑、為虎、為廬，兌伏，故亡羝失羔。○廬，宋元本作穴，依汲古。

The trigram Qian transforms into Jian. Lin Ci said: Riding an animal to chase a sheep, yet unable to see what is being sought; taking a shortcut past a tiger's den, the male sheep and the lamb are both lost — this is an omen of losing everything. Shang Binghe explained: Jian consists of Gen below and Kan above; Kan represents the riding animal. The hidden image of Jian is Kui, whose lower trigram Dui represents sheep. The half-trigram Zhen in the hexagram signifies riding and chasing, hence 'riding ● to chase a sheep.' Kan signifies concealment, hence 'not seeing'; the hidden image Kui's upper trigram Li signifies looking ahead. Gen represents a shortcut, as well as tigers and dwellings, while Dui is hidden here, hence the male sheep and the lamb are both lost. Notes: The character 'xu' in Song and Yuan editions is 'xue,' but this follows the Jigugē edition.

解。闇昧冥語，轉相詿誤。鬼魅所舍，誰知臥處。坎為闇昧、為冥，震為言，故曰冥語。坎上下兩兌口相背，故曰詿誤。坎為鬼魅、為舍、為伏，故曰臥。坎伏，故不知。○轉相，依宋元本，諸家皆作相傳，非。

The trigram Qian transforms into Jie. Lin Ci said: In darkness, whispers spread from one to another, passing on errors between people; this is where ghosts dwell, who knows where they sleep? Shang Binghe explained: Jie consists of Kan below and Zhen above. Kan represents darkness and the underworld, while Zhen represents speech, combining to form "meddling speech" or "whispers in the dark." Kan's trigram contains two opposite Dui mouths, facing each other, indicating deceit and conflicting words, hence "error" or "misleading." Kan also represents ghosts, houses, and hidden things, so it refers to "lying in wait." Since Kan signifies concealment, it also means "who knows where they lie." Notes: The words "turning to pass on" are based on Song and Yuan editions; other editions read "passing on," which is incorrect.

損。姬姜祥淑，二人偶食。論仁義福，以安王室。互震為周，故曰姬，伏巽，故曰姜，巽為齊也，震為仁，故曰祥淑。震為人，兌卦數二，故曰二人。兌為食也，震為言，故論仁議福。震為王，艮為室、為安，故曰以安王室。

The trigram Qian transforms into Sun. Lin's commentary says: The women of the Ji and Jiang clans are virtuous and auspicious, and the two are married and share meals together; they discuss benevolence, righteousness, and fortune virtue, using these to stabilize the royal house — this is a sign of good fortune. Shang Binghe explains: Sun is Dui below and Gen above, with the second, third, and fourth lines forming Zhen together. Zhen represents the Zhou dynasty, and the Zhou royal family bore the surname Ji, hence the mention of 'Ji'. The hidden image of Sun is Xian, and within Xian, Xun emerges. Xun represents Qi, and the state of Qi bore the surname Jiang, hence the mention of 'Jiang'. Zhen also represents benevolence, hence 'auspicious virtue'. Zhen represents people, and Dui's trigram number is two, hence 'two people'; Dui represents food and drink, and Zhen represents speech, hence 'discussing benevolence, righteousness, and fortune virtue'. Zhen represents the king, and Gen represents palace and stability, hence 'using this to stabilize the royal house'.

益。公孫駕驪，載聘東齊。延陵說產，遺季紵衣。艮為孫，震為公、為驪、為駕，故曰公孫駕驪。震為東，巽為齊，震為載，故曰載聘東齊。艮山，故曰延陵，震樂震生，故曰悅、曰產。艮為季，坤為衣裳，震為紵，故曰遺季紵衣。《左傳》“吳公子札聘於鄭，見子產如舊相識，與之縞帶。子產獻紵衣焉。”○聘，宋元本作眄，依汲古。

The trigram Qian transforms into Yi. Lin Ci said: A nobleman named Gongsun rode a black horse, carrying gifts eastward to the state of Qi. Yanling Jizi and the statesman Zheng Guo's Zichan became close friends at first sight, and Zichan gave him a hemp robe. Shang Binghe explained: Yi consists of Zhen below and Xun above. The third, fourth, and fifth lines together form Gen, which represents Sun. Zhen represents the nobleman, the black horse, and the chariot, so it is said "Gongsun drove a black horse." Zhen represents the east, Xun represents Qi, and Zhen also represents carrying, so it is said "carrying gifts east to Qi." Gen represents mountains and hills, so it is said "Yanling." Zhen represents joy and growth, so it is said "yue" and "chan." Yanling is the fief of Wu's prince Jizha, and "chan" refers to Zichan of the state of Zheng. Gen represents Ji, and the second, third, and fourth lines together form Kun, which represents clothing. Zhen represents hemp, so it is said "gave Ji a hemp robe." The cited passage from the "Zuo Zhuan" records that during the 29th year of Duke Xiang, Wu's prince Zhao visited Zheng and met Zichan, who was like an old friend. Zhao gave him a white silk ribbon, and Zichan returned a hemp robe. Note: The character "聘" in Song and Yuan editions was written as "眄," but here it follows the Jigugong edition.

夬。孤竹之墟，老婦亡夫。傷於蒺藜，不見少齊。東郭棠姜，武子以亡。武子，崔杼也。棠姜，杼妻也。《困》三爻“據于蒺藜入于其宮，不見其妻”，杼占詞也。事見《左傳》襄二十五年。少齊者，《左傳》晉人謂之少齊，言美也。伏剝。坤為寡，中虛，故曰孤竹之墟，坤為墟也。兌為老婦，本大過也。艮為夫，艮伏，故無夫。餘象多未詳。○子，各本多誤氏，茲依丁本。齊，汲古作妻，依宋元本。老，各本皆訛失，依需之剝宋元本校。

The trigram Qian transforms into Guai. Lin's commentary says: On the ruins of the Guzhu state, an old woman lost her husband; she was pierced by thorn bushes and could not see that handsome young man named Xiao Qi; the Tang Jiang of the Eastern Guo family caused the downfall of Cui Wuzi. The story used here is from the Cui family of the State of Qi: Cui Wuzi was Cui Zhu, and Tang Jiang was his wife. The line statement of the sixth line in the third position of the困 (Gunn) hexagram, "Resting on thorn bushes, entering her house, not seeing her wife," is exactly the line statement that Cui Zhu obtained when he married Tang Jiang. This event is recorded in the "Zuo Zhuan" (Commentary of Zuo) from the 25th year of the Xiang reign. Later, the Cui family indeed fell. "Xiao Qi" is the name used in the "Zuo Zhuan" by the people of Jin to refer to her, meaning her beauty. Shang Binghe explains: The hidden image of Guai is Pei. The trigram Kun represents a widow, and the hexagram is empty, so it is said "the ruins of Guzhu." The trigram Kun itself has the image of "ruins." The trigram Dui represents an old woman, and this meaning comes from the line statement of the ninth line in the fifth position of the Da Guo hexagram, "the old woman obtains her husband." The trigram Gen represents a husband, but Gen is hidden here, so it is said "the deceased husband." The other images are not fully explained by Shang Binghe. Note: The character "zi" in various editions is often mistakenly written as "shi," and here it follows the Ding Yan edition. The character "qi" in the Ji Gu Ge edition is written as "qi," but here it follows the Song and Yuan editions. The character "lao" in various editions is mistakenly written as "shi," and here it is corrected according to the Song and Yuan editions from the entry "Xu Zhī Pei."

姤。仁政不暴，鳳凰來舍。四時順節，民安其處。通復。震為仁，故曰不暴。坤為文，故曰鳳凰。震為辰，卦數四，坤順，故曰四時順節。坤為民、為安，故民安其處。

The trigram Qian transforms into Guo. Lin Ci said: Practicing benevolent governance without cruelty, the phoenix comes to rest; the four seasons follow the proper order, and the people live in peace — this is the image of a well-governed era. Shang Binghe explained: This line takes the image of mutual transformation. The hexagram Guo is formed by reversing the six lines of the hexagram Fu (Zhen below Kun above). Zhen represents benevolence, so benevolence means no cruelty, hence 'not cruel'; Kun represents culture, and the phoenix is a bird of culture, hence 'the phoenix'. Zhen is associated with the hour of Chen, and its number is four; Kun is characterized by obedience, hence 'the four seasons follow the proper order'. Kun also governs the people and peace, hence 'the people live in peace'.

萃。任劣力薄，孱駑恐怯。如蝟見鵲，不敢拒格。坤柔，故曰任劣。力薄曰孱駑，互大坎，故曰恐怯。巽為蝟，艮為鵲，坤弱，故不敢拒格。《史記龜策傳》注“蝟能制虎，見鵲則仰地。”○孱駑，依宋本。元刊作駑孱。

The trigram Qian transforms into Cui. Lin Ci said: one cannot bear responsibility, lacks strength, is weak and dull, and has a timid heart; it is like a hedgehog encountering a magpie, which it dares not resist. Shang Binghe explained: Cui consists of Kūn below and Dui above. Kūn is characterized by softness and weakness, thus it is said 'to bear inferiority' (unable to take on responsibilities). Weakness is called 'childish and dull'. The lower three lines of the entire hexagram are yin, the fourth and fifth lines are yang, and the top line is again yin, making the whole hexagram resemble a large Kan. Kan represents fear, thus it is said 'fearful'. The third, fourth, and fifth lines together form Xun, which represents a hedgehog; the second, third, and fourth lines together form Gen, which represents a magpie. Kūn is characterized by softness and weakness, thus 'daring not to resist'. The annotations in the "Records of the Grand Historian: The Column on Divination with Tortoise Shells" say that a hedgehog can subdue a tiger, but upon seeing a magpie, it turns over and lies on its back, which is the basis for Lin Ci's analogy. Notes: 'childish and dull' follows the Song edition; the Yuan edition reads 'dull and childish'.

升。衛侯東遊，惑於少姬。亡我考妣，久迷不來。震為警衛、為諸侯、為東遊。大坎為惑，兌為少姬。震為父，坤為母，故曰考妣，坤死，故亡，坤為我、為迷，震往故不來。衛文侯避國難，遊齊。少姬，衛女，齊桓夫人。○震父象失傳。迷，依宋元本，汲古作逝。

The trigram Qian transforms into Sheng. Lin Ci says: The Duke of Wei went east for a tour, but was bewitched by a young concubine; he left behind my deceased parents, and was deeply fascinated without returning for a long time. Shang Binghe explains: Sheng consists of Xun below and Kun above. Zhen represents the master of guards (by extension, the state of Wei), the master of dukes, and the master of going east for a tour; the entire trigram has the first line as yin, the second and third lines as yang, and the upper three lines all yin, forming a large Kan, which represents confusion. The second, third, and fourth lines form Dui together, which represents a young woman, hence the term 'young concubine'. Zhen represents father, and Kun represents mother, together forming 'parents' (kao bi); Kun also represents death, hence the term 'lost'; Kun also represents 'me' and confusion, while Zhen represents going forward, and once gone, it does not return, hence 'long confusion without returning'. Shang points out that this refers to the Duke Wen of Wei fleeing the country's difficulties and touring in Qi. The young concubine was a woman from the state of Wei, who became the wife of Duke Huan of Qi. Notes: The image of 'father' in Zhen is an extinct image, restored by Shang. The character 'mist' is based on the Song and Yuan editions, while the Jiguguang edition reads 'pass away'.

困。噂噂所言，莫如我垣。歡喜堅固，可以長安。《詩》：“噂沓背憎“箋云“噂噂，對語，背則相憎。”困三至上，正反兩兌口相背，故易曰有言不信，其伏象則正反兩震言相對，故曰噂噂所言。巽為垣墉，坎陷，故莫如我垣。兌悅而伏艮，故曰歡喜堅固，曰長安。○如，俗本誤加。如者，往也，宋本、汲古本均不誤，元本作知。

The trigram Qian transforms into Kun. Lin's commentary says: people gather together and talk a lot, but none come to my wall; the heart is joyful and the foundation is firm, so it can be long and peaceful. He cites the poem "Zhou Nan · Shiyi · Shiyue" which says, "Tuan tu ba zeng," and Zheng Xuan's commentary explains that "Tuan tu" means talking face to face, but when turning away, they become hostile. Shang Binghe explains: the trigram Kun has one positive and one negative trigram Dui facing each other from the third line to the top line, so the "Zhou Yi" says "there is speech but it is not trusted." In its hidden image (the trigram Bei), there is one positive and one negative trigram Zhen facing each other, and since Zhen is associated with speech, it says "Tuan tu's speech." The third, fourth, and fifth lines of Kun form Xun, which is associated with walls, and Kan, which is associated with pits, so it says "no one comes to my wall" — "ru" means "to go," meaning no one comes. Dui is associated with joy, and its hidden image is Gen, which is associated with firmness, so it says "joyful and firm" and "can be long and peaceful." Notes: the character "ru" is commonly miswritten as "jia" in popular editions; "ru" is interpreted as "to go," and both the Song edition and the Ji Guguo edition are correct, while the Yuan edition writes it as "zhi."

井。黿鳴岐山，鱉應幽淵。男女媾精，萬物化生。文王以成，為開周庭。通噬嗑。互艮為黿鱉、為山，下震兩岐，故曰岐山。而初至四正反艮震，震為鳴，故上鳴下應，與《中孚》九二“鳴鶴在陰，其子和之”用象同也。坎為幽，坎男離女，而坎為精，故曰男女媾精，震為萬物、為生、為王。上離為文，故曰文王以成。艮為成也，艮又為庭。震為周、為開，故曰為開周庭。○黿，依汲古，宋元本作鸑。幽淵，依宋元本，汲古作山淵。

The trigram Qian transforms into the well. Lin Ci said: A large turtle called out on Qishan, and a turtle鳖 responded in the deep abyss; the union of male and female essence leads to the generation and nurturing of all things; King Wen of the Zhou dynasty thus achieved great accomplishments, establishing the foundation of the Zhou dynasty. Shang Binghe explained: This passage combines the imagery of the reverse trigrams. The well, with its six lines reversed, becomes the trigram Shexi (Thunder below, Fire above). In Shexi, the mutual trigrams produce Gen (Mountain), which represents turtles and鳖, as well as mountains; the lower trigram Zhen (Thunder) has the form of two branches, hence the term "Qishan." From the first line to the fourth line, there is a combination of Gen (Mountain) and Zhen (Thunder), one positive and one negative. Zhen represents calling out, so above there is a call and below there is a response, similar to the imagery in the Zhou Changes, line Nine in the Second of the trigram Zhongfu, which says "a crane calls in the shade, its young respond to it." Kan represents depth and is associated with male, while Li represents female. Kan also represents essence, so it is said "the union of male and female essence." Zhen represents all things, birth, and kingship. The upper trigram Li represents culture, so it is said "King Wen achieved this through culture." Gen represents accomplishment and also represents a courtyard; Zhen represents Zhou and represents opening. Thus, it is said "to open the Zhou courtyard." Note: The character "yuán" is taken from the Jiguguo edition, while the Song and Yuan editions use "yuè." The term "yōuyuān" is taken from the Song and Yuan editions, while the Jiguguo edition uses "shānyuān."

革。玄黃虺隤，行者勞罷。役夫憔悴，踰時不歸。通蒙。互震為玄黃。《詩毛傳》“玄黃虺隤，病也。”蒙坎為病、為罷勞，震為行，故曰行者勞罷。坎為夫、為勞卦，故曰役夫憔悴。艮為時，在外，故踰時不歸。

The trigram Qian transforms into Ge. Lin's interpretation says: horses are sick, their coats dull and dark, their legs weak, and travelers are exhausted. Servants are pale and tired, and they still haven't returned home on time. "Xuanhuang" and "Huitu" both come from the poem "Zuern" in the "Shi Jing." The "Mao Zhuan" explains these terms as describing a sick horse. Shang Binghe explains: this instance uses the image of mutual transformation. The trigram Ge, when its six lines are reversed, becomes Meng. Within Meng, the trigram Zhen emerges, which represents the color "xuanhuang." The lower part of Meng is Kan, which represents illness and fatigue, and Zhen represents movement, so it is said "travelers are exhausted." Kan also represents adult males, and the "Shuo Gua Zhuan" refers to Kan as the "labor卦." Therefore, it is said "servants are pale and tired." Gen represents time limits, and since Gen is the outer trigram, it is said "they do not return on time."

鼎。弱足刖跟，不利出門。市賈無利，折亡為患。下巽，震伏不見，故曰弱足刖跟，故不利出門，鼎初六“鼎，顛趾”即如是取象。三五伏艮，艮為門。巽為市賈、為利，兌折，故不利、故折亡，大坎為患。○利，汲古訛私，無，從元本，宋本作不。

The trigram Qian transforms into the hexagram Ding. Lin Ci says: weak legs and inability to walk, the heels as if cut off, not suitable for going out; doing business brings no profit, loss and damage become disasters. Shang Binghe explains: the lower part of the hexagram Ding is Xun, and Zhen is associated with the feet, but Zhen is hidden here and not visible, so the image of the feet is not formed, thus saying 'weak feet with the heels cut off,' hence 'not suitable for going out'—the first line of the hexagram Ding in The Zhou Changes says 'the foot of the tripod is overturned,' which is exactly this kind of imagery. The third, fourth, and fifth lines of the hexagram Ding together form the trigram Dui, and the trigram hidden within Dui is Gen, which represents the door. Xun represents business and profit, while Dui represents destruction and loss, thus saying 'no profit' and 'loss and damage'; the entire hexagram has the first line as yin, the middle three lines as yang, and the fifth line again as yin, making the whole hexagram resemble an enlarged Kan, which represents disaster. Note: the character 'li' in the text is mistakenly written as 'si' in the Jigujia edition; the character 'wu' is taken from the Yuan edition, while the Song edition has 'bu'.

震。懸貆素餐，居非其官。失輿剝廬，休坐徙居。懸貆素餐，《詩伐檀》語也，互艮為貆，伏巽繩，故懸貆，震為食、為白，故曰素餐。艮為居、為官，艮覆，故居非其官。震為輿，坎失，故曰失輿。艮為廬，艮覆，故剝廬，“君子得輿，小人剝廬”，《剝》上九爻詞也。艮為坐、為居，艮覆，故休坐徙居。○官，依元本，宋本作安。徙，依元本，宋本作徒。餐，從宋本，元本訛饕。

The trigram Qian transforms into Zhen. Lin's commentary says: In the courtyard, a raccoon hangs; eating俸禄 without labor; occupying a position but not fulfilling its duties; losing the carriage, dismantling the house, unable to sit in peace, and having to move. "Hanging the raccoon" and "eating without labor" both come from "Poetry: Wei Wind: Cutting the檀," where the poet criticizes those who eat without working. Shang Binghe explains: Zhen is a repeated Zhen, with the second, third, and fourth lines forming Gen together, and Gen represents the raccoon; Zhen's hidden trigram is Xun, which represents ropes, so it is said "hanging the raccoon." Zhen governs food and the color white, so it is said "eating without labor." Gen governs residence and official position, but here Gen is inverted, so it is said "not in the proper position." Zhen governs carriages, and the third, fourth, and fifth lines form Kan together, and Kan represents loss, so it is said "losing the carriage"; Gen governs dwellings, and since Gen is inverted, it is said "dismantling the house" — "the gentleman gains a carriage, the petty person loses his dwelling" is exactly the line statement of the sixth line of the Ba hexagram in The Zhou Changes. Gen also governs sitting and dwelling, and since Gen is inverted, sitting is unstable and dwelling is uncertain, so it is said "unable to sit in peace, having to move." Notes: The character "官" follows the Yuan edition, while the Song edition has "安"; the character "徙" follows the Yuan edition, while the Song edition has "徒"; the character "餐" follows the Song edition, while the Yuan edition mistakenly writes "饕."

艮。民怯城惡，奸人所伏。寇賊大至，入我郛郭，妻子俘獲。《左傳》：“成九年楚伐莒，莒城惡，眾潰”。艮為城，坎為民、為怯、為陷，故曰民怯城惡。坎為伏、為奸，互震為人，故曰奸人所伏。坎為寇賊，艮為郛郭，伏巽為入，故曰入我郛郭。震為子，伏兌為妻，艮止，故曰妻子俘獲。○城，依宋元本，汲古訛伐。郛、俘，依宋元本，汲古作邦、繫。

The trigram Qian transforms into Gen. Lin's commentary says: the people are timid, the city defenses are ruined, and spies are hidden within; the enemy attacks in great force, enters my outer city, and my wife and children are captured. This is recorded in the "Zuo Zhuan" from the ninth year of Chenggong, when the State of Chu attacked the State of Ju. The defenses of Ju were ruined, and the defending troops were scattered, exactly this situation. Shang Binghe explains: Gen is a double Gen, and Gen represents the city; the second, third, and fourth lines form Kan together, and Kan represents the people, timidity, and falling, so it is said "the people are timid and the city is ruined." Kan also represents concealment and wickedness, and the third, fourth, and fifth lines form Zhen together, and Zhen represents people, so it is said "spies are hidden." Kan represents bandits, Gen represents the outer city, and in the hidden image, Xun represents entering, so it is said "they enter my outer city." Zhen represents children, and in the hidden image, Dui represents wife, while Gen has the nature of stopping, and when stopped, they are captured, so it is said "my wife and children are captured." Notes: The character "city" follows the Song and Yuan editions, while the Jigugong edition mistakenly uses "attack"; the characters "outer city" and "captured" follow the Song and Yuan editions, while the Jigugong edition uses "state" and "bound."

漸。陽低頭，陰仰首，水為災，傷我寶，進不利，難生子。坎為首，坎伏故低，坎陽卦而在下，離陰卦在坎上，故曰陰仰首。坎為水災，震為玉、為寶，震覆，故傷。震為行、為子、為生，震覆，故不利、故難。○寶，從汲古，宋元作足。難生子，依宋元本，汲古作生其子，與《易》“婦孕不育”旨背。

The trigram Qian transforms into the trigram Zhan. Lin Ci says: "Yang lowers its head, Yin raises its face; great water causes disaster, damaging my treasure; advancement is not favorable, and childbirth is difficult." This passage uses three-character phrases, differing from the usual four-character style found throughout the text. Shang Binghe explains: Zhan consists of Gen below and Xun above. Kan represents the head, and here Kan is hidden, hence it is said "Yang lowers its head." Kan is a Yang trigram located below, while Li is a Yin trigram above Kan, hence it is said "Yin raises its head." Kan also represents water disaster. Zhen represents jade and treasure, but here Zhen is inverted, hence it is said "damaging my treasure." Zhen represents movement, childbirth, and offspring; since Zhen is inverted, it is said "advancement is not favorable" and "childbirth is difficult." Notes: The character "treasure" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "foot." "Childbirth is difficult" follows the Song and Yuan editions; the Ji Gu Ge edition reads "child is born," which contradicts the meaning of the "nine three" line in the Zhou Changes, which states "the wife is pregnant but does not give birth."

歸妹。背北相憎，心意不同，如火與金。兌伏艮，艮為背，坎為北、為憎、為心意，離為火，伏艮為金。《詩十月》篇“噂沓背憎。”○宋元本作艮辭，金讀略如京，與憎同協。

The trigram Qian transforms into Guimi. Lin Ci said: people turn their backs to each other, showing mutual hatred, with differing thoughts and intentions, just like fire and metal which mutually control each other. Shang Binghe explained: Guimi is composed of Dui below and Zhen above. The trigram hidden within Dui is Gen, which represents back. The second, third, and fourth lines form Kan, which represents the north and also signifies hatred and differing intentions. The third, fourth, and fifth lines form Li, which represents fire. The hidden Gen also represents metal. Fire controls metal, hence the saying 'like fire and metal'. The poem 'Small Ya' from 'Shi Jing' has the line 'tuan ta bei zeng', which depicts people gathering together in front but hating each other behind. Notes: In Song and Yuan editions, these lines were placed under the entry for Gen. The character 'jin' (metal) is phonetically close to 'jing' (capital), and rhymes with 'zeng' (hate).

豐。太微帝室，黃帝所值。藩屏周衛，不可得入，常安無患。離為星，故曰太微、曰帝室。帝室者，帝座，即紫垣也。震為帝，伏坎為宮室，故曰帝室。震為黃，故曰黃帝。黃帝，軒轅星也。震為叢木、為屏藩、為周、為衛，巽入巽伏，故不可入。○周，從宋元本，汲古作固，於卦象無著。值，從汲古，宋元皆作宜，不協。

The trigram Qian transforms into Feng. Lin Ci said: The palace of the Imperial Seat within the Taiwei Astral Enclosure is the position governed by the star of the Yellow Emperor; it is surrounded by four sides of fences and barriers, which are closely guarded, so outsiders cannot enter, and there is long-term peace without calamity. Shang Binghe explained: Feng consists of Li below and Zhen above. Li represents stars, so it is called 'Taiwei' and 'Imperial Palace'—the Imperial Palace is the Imperial Seat, which is also known as Ziwēi Enclosure. Zhen represents the Emperor, and within the hidden image of Feng, Kan represents the palace, combining to form 'Imperial Palace'. Zhen also represents yellow, so it is called 'Yellow Emperor'; the Yellow Emperor in starry terms is Xuanyuan Star. Zhen also represents dense wood, barriers, and surrounding and guarding, so it is called 'fences and barriers surrounding and guarding'. Xun represents entering, but Xun is hidden and not visible here, so it is called 'not able to enter'. Notes: The character 'zhou' comes from the Song and Yuan editions, while the Jigugē edition uses 'gu', which has no relevance to the hexagram image; the character 'zhi' comes from the Jigugē edition, while the Song and Yuan editions use 'yi', which does not match the rhyme.

旅。繭栗犧牲，敬享鬼神。神嗜飲食，受福多孫。互巽，故曰繭，艮為果，故曰栗。離為牛，故曰犧牲。《禮》“祭天地之牛角繭栗”，言其色似之也，故曰繭栗犧牲。伏坎為鬼，震為神、為飲食，故曰神嗜飲食。艮為孫，坎眾，故多孫。

The trigram Qian transforms into Lu. Lin Ci says: Use a young ox with horns small as a silkworm cocoon or a chestnut as a sacrifice, and offer it respectfully to the spirits; the spirits love these foods and drinks, thus bestowing blessings and leading to numerous descendants. Shang Binghe explains: Lu is composed of Gen below and Li above. The second, third, and fourth lines together form Xun. Xun governs silkworm cocoons, hence the term 'cocoon'; Gen governs fruits, hence 'chestnut'. Li governs oxen, hence 'sacrifice'. The Book of Rites, Wang Zhi, mentions that oxen used in sacrifices to heaven and earth have 'horns small as silkworm cocoons and chestnuts', originally referring to young oxen with horns as small as silkworm cocoons and chestnuts. Shang, however, interprets this as describing the color resembling silkworm cocoons and chestnuts, thus combining them as 'cocoon and chestnut sacrifice'. In the hidden image of Lu, Kan governs ghosts, Zhen governs spirits and food, hence 'spirits love food and drink'. Gen governs descendants, and Kan signifies multitude, hence 'receiving many descendants'.

巽。出門逢惡，為患為怨。更相擊刺，傷我手端。通震。互艮，故曰出門，坎為惡、為患、為怨，初至四反正艮，艮手，故更相擊刺，坎折，故傷手。○患，宋本作禍。此全用震象，故互坎患。

The trigram Qian transforms into Xun. Lin's interpretation says: going out the door one meets a wicked person, causing trouble and resentment; they fight and strike each other, injuring my finger. Shang Binghe explains: this takes the image of the reverse trigram. Xun's sixth line turns into Zhen (double Zhen). Within Zhen, there is a mutual trigram Gen, which represents a door, hence 'going out the door'. Zhen also contains a mutual trigram Kan, which signifies danger, trouble, and resentment. From the first to the fourth line, there are two Gen trigrams, one reversed and one upright, which represent hands. Since both hands face each other, it is 'mutual striking'. Kan signifies injury, hence 'injuring my finger'. Note: the character 'huan' in the Song edition is written as 'huo'. This entire interpretation uses the image of the Zhen trigram, so 'huan' refers to the Kan trigram within Zhen.

兌。鷁飛中退，舉事不遂，宋人亂潰。《左傳》：“六鷁退飛，風也。”為宋襄公敗徵，故曰宋人亂潰。兌伏艮，艮為鷁，巽為退，互震為舉、為人，艮為宋。《說文》“架木為屋曰宋”，艮形似之，故林以艮為宋。○遂，宋本、汲古作進，依元本，韻葉象亦合。

The trigram Qian transforms into Dui. Lin Ci said: A heron flies backward in the middle of the sky, and any undertaking will not succeed; the people of Song will be in chaos and eventually perish. The "Zuo Zhuan" records in the sixteenth year of Duke Xi's reign that "six herons flew backward over the capital of Song," which was said to be caused by a strong wind. Later people regarded this as an ill omen for the defeat of Duke Xiang of Song, so Lin Ci said "the people of Song are in chaos and disorder." Shang Binghe explained: The trigram hidden within Dui is Gen, which represents the heron; Xun represents retreat; the hidden image of Gen contains Zhen, which represents action and the person; Gen also represents Song — the "Shuo Wen Jie Zi" says that building houses by erecting wooden structures is called "Song," and the shape of the trigram Gen exactly resembles a house, so the "Yi Lin" uses Gen to represent Song. Notes: The character "sui" in the Song edition and the Jiguge edition is "jin," but here we follow the Yuan edition, which is more consistent with the rhyme and the trigram image.

渙。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。坎蹇，故曰跛踦，巽順故曰相隨。艮為日，坎為暮，故曰日暮，艮為牛，坎勞，故曰牛疲。巽為陵遲，震為後，故曰陵遲後旅。巽為利、為雌，坎失，故曰失利亡雌。

The trigram Qian transforms into Hun. Lin's interpretation says: a lame person follows one after another, as the sky grows dark and the ox becomes tired; the group at the back gradually falls further behind, losing benefits and also losing the female livestock. Shang Binghe explains: Hun is composed of Kan below and Xun above. Kan represents difficulties, hence 'bipedal lameness'; Xun is obedient, hence 'following each other'. The third, fourth, and fifth lines together form Gen, which represents the sun. Kan represents darkness, thus forming 'dusk'. Gen also represents oxen, and Kan is the labor卦, hence 'oxen are exhausted'—'bade' is the same as 'exhausted'. Xun indicates gradual decline, and the second, third, and fourth lines together form Zhen, which represents being behind, hence 'gradually falling behind'. Xun also represents benefits and females, while Kan represents loss, hence 'losing benefits and females'.

節。龍角博顙，位至公卿。世祿久長，起動安寧。震為龍，艮為角，震為顙，龍角猶日角。博顙，大顙也，皆貴相。艮為位，震為公，坎為祿，艮為久長，故曰世祿久長。震為起、為動，艮為安，故曰起動安寧。○顙，宋元本作預，非，依汲古。

The trigram Qian transforms into Jie. Lin Ci said: A person with a dragon horn-like prominence on the forehead and a broad heavenly court will attain the rank of a marquis or high official; his family will enjoy long-lastingofficial stipend, and his actions will be stable and peaceful. Shang Binghe explained: Jie consists of Dui below and Kan above. The second, third, and fourth lines form Zhen, which represents dragons and the forehead. The third, fourth, and fifth lines form Gen, which represents the forehead. "Dragon horn" is similar to the "sun horn" described in physiognomy, and "broad forehead" refers to a wide forehead, both indicating noble appearance. Gen represents position, Zhen represents marquis or high officials, Kan representsofficial stipend, and Gen also represents longevity, hence "attaining the rank of a marquis" and "long-lasting俸禄." Zhen represents movement and action, while Gen represents stability, thus "movement and peace." Notes: The character "sang" in Song and Yuan editions was mistakenly written as "yu," which is incorrect. This version follows the Jiguguo edition.

中孚。舜升大禹，石夷之野。徵詣王庭，拜治水土。震為帝，故曰舜禹。艮為石、為野。按：《洛書靈準聽》曰“禹出石夷，掘地代，懷玉斗。”石夷不見於他書，而《蜀志秦宓傳》云“禹生石紐”，又譙周《蜀本紀》“禹本汶山廣柔縣人，生於石紐”，又《吳越春秋》“鯀娶女嬉，吞薏苡有感，剖脅而產高密，家於西羌，地曰石紐。”又《地理通釋》引皇甫謐曰“孟子稱禹生於石紐，西夷人也。”茲曰石夷，不知於石紐是否為一地，不能明也。震為王，艮為庭，震往，故曰徵詣王庭。艮手為拜，伏大坎，坎為水、為土，故曰拜治水土。此以坎為土，與邵子同。○拜，從元本，宋本作刊。

The trigram Qian transforms into Zhongfu. Lin's commentary says: Yu was promoted by Yu Shun, and Yu rose from the plain of Shi Yi; he was summoned to the royal court, received a mandate to manage water and soil. Shang Binghe explains: Zhongfu has Dui below and Xun above, with the second, third, and fourth lines forming Zhen, which represents the emperor, so it refers to Shun and Yu. The third, fourth, and fifth lines form Gen, which represents stone and plains. Shang's note says: The esoteric text "Luo Shu Ling Zhen Ting" records "Yu emerged from Shi Yi, dug the earth, and carried the jade bowl"; the place name "Shi Yi" does not appear in other texts. However, "Shi Niu" is mentioned in "Records of the Three Kingdoms: Shu Zhuan: Qin Mi Zhuan" as Yu's birthplace, and in "Shu Ben Ji" by Qiao Zhou, Yu was originally from Guangrou County, Wen Mountain Prefecture, and was born in Shi Niu. "Wuyue Chunqiu" says Gun married Nv Xi, ate Yiyi, and conceived, and gave birth to Gaomì (i.e., Yu) by splitting his ribs, living in the western Qiang region, with the place name Shi Niu. "Dili Tongshi" also cites Huanfu Mi's statement that Mencius called Yu born in Shi Niu, a western Yi person. Now here it is written as "Shi Yi," whether it is the same place as "Shi Niu" cannot be determined. Zhen represents the king, Gen represents the court, Zhen represents going forward, so it is said "went to the royal court." Gen represents the hand, and the hand performs the act of bowing; the hidden image of Zhongfu is Xiaoguo, which is similar to a larger Kan, Kan represents water and also soil, so it is said "bowing to manage water and soil." Taking Kan as soil is the same as Shao Yong's view from the Song dynasty. Note: The character "bow" comes from the Yuan edition, while the Song edition has "carve."

小過。從風放火，荻芝俱死。三害集房，叔子中傷。巽為風，艮為火，巽艮連，故曰從風放火。巽為草莽、為荻芝，中爻互大過，大過死，故曰荻芝俱死。艮為房，數三，坎為害，在中爻，故曰三害集房。艮為叔子，兌毀，故中傷，以艮為火，邵子所本，三害暴虐頗也。見《左傳昭十四年》注。

The trigram Qian transforms into Xiao Guo. Lin Ci said: following the wind to set fire, reed grass and mushroom grass are both burned to death; three kinds of calamities gather in the house, and the younger uncle is injured. Shang Binghe explained: Xiao Guo is composed of Gen below and Zhen above. Xun represents wind, Gen represents fire, and Xun and Gen are connected, hence the saying "following the wind to set fire." Xun also represents grassy areas, and reed grass and mushroom grass belong to this category; the middle lines of this hexagram resemble Da Guo, which signifies death, hence the saying "reed grass and mushroom grass both die." Gen represents a house, and its number is three; Kan represents calamity and is located at the middle line, hence the saying "three calamities gather in the house." Gen represents the younger uncle, and Dui represents destruction, hence the saying "injured." Taking Gen as fire is based on the imagery used by Shao Yong; the term "three calamities" refers to tyrannical and biased affairs, as mentioned in the annotations of the "Zuo Zhuan" from the 14th year of King Zhao's reign.

既濟。楩生荊山，命制輸班。袍衣剝脫，夏熱冬寒。飢餓枯槁，眾人莫憐。卦有三震形，故曰楩、曰荊，又有半艮，故曰山，又有半巽，巽為命、為工、為輸班。坎為制，故命制輸班。震為襦，故曰袍衣，三震上下往復，如剝脫然，言上六之初即成未濟也，坎冬寒，離夏熱。離虛為飢餓、為枯槁，坎為眾，震為笑樂，故曰莫憐。○眾人莫憐，宋本作莫人莫憐，宋本作莫人莫憐，元本作莫人震憐，皆不適，故從汲古。楩，宋元、汲古皆作梗，依局本。

The trigram Qian transforms into Ji Ji. Lin Ci said: A type of wood called pian grows on the Jing Mountain, and it was ordered to be carved by Gongshu Ban; its robe was worn out, suffering from summer heat and winter cold; it was hungry and thin, yet no one pitied it. Shang Binghe explained: The Ji Ji hexagram contains three instances of the trigram Zhen, so it is referred to as 'pian' and 'Jing'; it also contains half of the trigram Gen, so it refers to 'mountain'; and it also contains half of the trigram Xun, which governs orders and craftsmen, hence it refers to Gongshu Ban (i.e., Lu Ban). The trigram Kan governs cutting and shaping, so it refers to 'being ordered to be carved by Gongshu Ban'. The trigram Zhen governs short robes, so it refers to 'robe'; the three Zhen trigrams moving up and down alternately resemble layers of clothing peeling off, meaning that the line at the top returning to the initial position becomes Wei Ji. The trigram Kan governs winter cold, and the trigram Li governs summer heat; the emptiness within Li leads to hunger and emaciation. The trigram Kan governs people, and the trigram Zhen governs laughter, but here the Zhen trigram is not complete, hence 'no one pitied'. Notes: The last sentence 'no one pitied' is recorded as 'no person pitied' in the Song edition, and as 'no person Zhen pitied' in the Yuan edition, both are unsatisfactory, so we follow the Ji Gu Ge edition. The character 'pian' is recorded as 'geng' in the Song and Yuan editions and the Ji Gu Ge edition, so we follow the Qing official publishing house edition.

未濟。長面大鼻，來解己憂。遺吾福子，惠我嘉喜。艮為鼻、為面，三艮形故曰長面大鼻。坎為憂，震為解、為福、為子、為嘉喜，此與上卦皆用半象，本之《易》也。○宋元本福子下多“與我惠妻”四字。

The trigram Qian transforms into Weiji, which is the last line under the Qian hexagram. Lin's interpretation says: A man with a long face and a big nose comes, removing my worries for me; he leaves me a son who brings me blessings and bestows upon me good fortune and joy. Shang Binghe explains: Weiji consists of Kan below and Li above. Gen represents the nose and the face, and there are three instances of Gen in the hexagram, hence the phrase 'long face and big nose'. Kan represents worries, Zhen represents removal of troubles, as well as sons, descendants, and good fortune. This line, like the Ji Ji hexagram above, uses the 'half image' method, which originates from the Zhou Changes. Note: The Song and Yuan editions have an additional four characters 'with my kind wife' below 'blessed son'.

坤。不風不雨，白日皎皎。宜出驅馳，通利大道。純坤無巽、兌象，故不風不雨，伏乾為日，大明，故曰白日皎皎。震為出、為驅馳、為通、為大塗，言陰極宜陽，復成震也。

In the first line of the Kun hexagram, the transformed hexagram remains Kun, which is a pure hexagram of all yin lines. The line statement says: no wind, no rain, the day is clear and bright; it is suitable to travel by carriage, the big road is smooth and convenient — these four sentences are exactly the same as in the previous line "Qian's Tai." Shang Binghe explains: from the pure Kun hexagram, the images of Xun and Dui cannot be derived. Xun represents wind, Dui represents rain, and since both are absent, it says "no wind, no rain." The hidden hexagram within Kun is Qian, which represents the sun, and its brightness and grandeur are said to result in "a bright day." Zhen represents traveling, driving, smoothness, and big roads. The reason for deriving the image of Zhen is that when yin reaches its extreme, it should transform into yang. When Kun moves once, it becomes Fu and generates Zhen, which matches the statement "it is suitable to travel and drive."

乾。谷風布氣，萬物出生。萌庶長養，花葉茂盛。《詩毛傳》：“谷風，東風也，陰陽和則谷風至。”按：乾納甲故曰東風，又陰變陽故萬物出生而茂盛，坤為萬物、為萌庶也。○盛，從汲古，宋元本皆作成。

The trigram Kun transforms into Qian. Lin Ci said: The east wind spreads life qi, and all things sprout and begin to grow; the initial grass and trees receive nourishment and flourish, with flowers and leaves becoming dense and prosperous—this is a favorable omen of vigorous vitality. The "Transmission of the Mao Shi" says: "Gu Feng" refers to the east wind, which only blows when yin and yang are in harmony. Shang Binghe's commentary: In the method of Najia, Qian is paired with the heavenly stem "Jia," which belongs to the east, hence the east wind; furthermore, yin transforms into yang, so all things are born and flourish. Kun governs all things and also the initial sprouts. Notes: The character "sheng" is taken from the Ji Gu Ge edition, while the Song and Yuan dynasty editions read "cheng."

屯。蒼龍單獨，與石相觸。摧折兩角，室家不足。震為蒼龍，坤寡故曰單獨。艮為石，在上故龍觸石。艮為角，坤數二，坎折，故曰折其兩角。艮為室家，坤窮故不足。○室家，從宋本，元本作家室。

The hexagram Kūn transforms into Zhūn. Lin's commentary says: A single Azure Dragon walks alone and collides with a stone; both of its horns are broken, causing the family to be incomplete. Shang Binghe explains: Zhūn consists of Zhèn below and Kǎn above. Zhèn represents the Azure Dragon; Kūn signifies fewness and solitude, hence the term 'alone'. The second, third, and fourth lines of Zhūn form Kūn together, and the third, fourth, and fifth lines form Gèn together. Gèn represents a stone and is in a superior position, hence the Dragon colliding with the stone. Gèn also represents horns, and Kūn's number is two, while Kǎn signifies breaking, hence 'breaking both horns'. Gèn represents family and household, and Kūn signifies exhaustion, hence 'family and household are insufficient'. Note: The term 'room and family' comes from the Song edition; the Yuan edition reads 'family and household'.

蒙。城上有烏，自名破家。招呼酖毒，為國患災。艮為城、為烏、為家，坎破，故曰破家，坤為自，艮為名也。震為言，艮手，故曰招呼，坤為毒、為災患、為國。○烏，汲古誤馬，依宋本。《左傳》：“城上有烏破家”，疑烏呼聲似之，或當時俗語。患災，從宋元本，汲古作災患。家，音姑，與烏韻。

The trigram Kun transforms into Meng. Lin Ci says: A crow perches on the city wall, calling out the ominous name 'breaking the family'; it brings a poisonous wine-like calamity, becoming a disaster for the state. Shang Binghe explains: Meng is composed of Kan below and Gen above. Gen represents the city, the crow, and the family dwelling, while Kan signifies destruction, hence 'breaking the family'. Kun represents 'self', and Gen represents the name. The second, third, and fourth lines of Meng combine to form Zhen, which signifies speech. Gen represents the hand, so calling out with the hand is called 'inviting'; Kun represents poison, disaster, and the state. Note: The character 'crow' in the Ji Gu Ge edition is mistakenly written as 'horse', and this version follows the Song edition. The Zuo Zhuan records 'a crow on the city wall'. Shang suspected that the crow's call sounded like the words 'breaking the family', or perhaps it was a common saying at the time. The words 'disaster' and 'calamity' are taken from the Song and Yuan editions, while the Ji Gu Ge edition reads 'calamity' and 'disaster'. The character 'family' here is read as 'gu', rhyming with 'crow'.

需。霜降閉戶，蟄蟲隱處。不見日月，與死為伍。通晉。坤為霜，艮為戶，坤閉，故曰閉戶。坎伏，故曰蟄蟲、曰隱處。坎月，離日，坎伏，故不見。坤為死。

The trigram坤 transforms into需. Lin Ci says: At the time of frost descent, doors and windows are closed, and the hibernating insects hide away; unable to see the light of the sun and moon, they are companions to death. Shang Binghe explains: This line combines the images of mutual transformation. The hexagram需 is formed by reversing the six lines of坤, resulting in晋 (with坤 below and离 above).坤 represents frost, and in晋, the interacting trigrams produce艮, which represents doors and windows.坤 also signifies blockage, hence the phrase 'closing the doors'. The trigram坎 is hidden and not visible, hence the terms 'hibernating insects' and 'hidden places'.坎 represents the moon, and离 represents the sun. Since坎 is hidden, it is said 'unable to see the sun and moon'.坤 represents death, hence 'companions to death'.

訟。天之德室，溫仁受福。衣裳所在，凶惡不起。乾為天、為德，坎為室，乾為仁，福為衣，伏坤為裳、為凶惡，坤伏坎陷，故不起。

The trigram Kun transforms into the trigram Song. Lin Ci said: This is the dwelling place where heaven bestows virtue, warm and benevolent, thus receiving blessings; where the place of clothing is, evil does not arise. Shang Binghe explained: The trigram Song consists of Kan below and Qian above. Qian represents heaven and virtue, while Kan represents buildings. Qian also represents benevolence; the text mentions 'Fú' (blessing) as 'Fú of clothing,' which should actually be 'Qian' (heaven). In the hidden image of Song, Kun represents the lower garment and also signifies evil, while Kun here is hidden and Kan represents a pit, so evil does not arise.

師。皇陛九重，絕不可登。謂天蓋高，未見王公。震為帝，故曰皇，震數九，自二至上若階陛然，故曰皇陛九重。坤為重也，震為登，坤閉故不可登。乾為人、為王公，乾伏，故不見。○宋元本三四句倒置，茲依汲古。陛，依宋本，汲古、元本作階。

The hexagram K'un transforms into the hexagram Shi. Lin Ci said: The imperial steps are nine layers high, absolutely impossible to climb up; people say the sky is so high and distant, yet they cannot see the faces of the princes. Shang Binghe explained: The hexagram Shi consists of Kan below and K'un above, and the second, third, and fourth lines together form Zhen. Zhen represents the emperor, so it is called 'huang' (emperor); the number of Zhen is nine, and counting from the second line to the top line, they are layered one after another, just like the steps of a palace, hence 'huang bi jiu chong' (the emperor's steps are nine layers high). Zhen represents ascending, while K'un represents blockage, so 'it is not possible to ascend'. Qian represents people, and also the princes; in this hexagram, Qian is hidden and not visible, hence 'not seeing the princes'. Note: In the Song and Yuan editions, the third and fourth lines are reversed, here following the Ji Gu Ge edition; the character 'bi' is taken from the Song edition, while the Ji Gu Ge and Yuan editions use 'jie'.

比。孔德如玉，出於幽谷。飛上喬木，鼓其羽翼，輝光照國。艮堅為金玉，坎為幽谷，在上，故曰出。艮為飛、為喬木，艮手為鼓、為羽翼，艮為輝光、為國，《詩小雅》：“其人如玉”，又“伐木丁丁，鳥鳴嬰嬰。出自幽谷，遷於喬木。”○宋元本皆作四句，並三四句為二句，作升高鼓翼，茲依汲古。

The trigram坤 transforms into比. Lin Ci said: Virtue is as beautiful as jade, emerging from a deep valley; flying up to tall trees, shaking its wings, radiance illuminating the whole country—this is the image of moving from concealment to prominence, and the virtue and talent being recognized and used. Shang Binghe explained:比 is composed of坤 below and坎 above. The third, fourth, and fifth lines interact to form艮.艮 has the nature of firmness, representing gold and jade;坎 represents a deep valley, while艮 is above it, hence the meaning of 'emerging'.艮 also represents flying and tall trees;艮 represents hands, and the action of shaking wings is derived from艮, hence 'shaking its wings'. Furthermore,艮 also represents radiance and states. The quoted poem from《Small Odes·White Horse》says 'his person is like jade', and from《Small Odes·Logging》it says 'logging sounds clatter, birds call in harmony, emerging from the deep valley, migrating to tall trees', which is exactly the source of Lin Ci's meaning. Notes: The versions from Song and Yuan editions of this passage only have four lines, combining the third and fourth lines into 'ascending and shaking wings', but this version follows the Jigugong edition.

小畜。五軛四軏，優得饒有。陳力就列，騶虞悅喜。軛，轅端橫木，駕馬領者。軏，《論語》：“小車無軏。”注：軏，轅端持衡者，通《豫》。艮為小木、為軛、為軏，坎數五，震卦數四，故曰五軛四軏。乾富故曰饒有，震為陳列，艮為騶虞。《毛傳》：“騶虞，義獸也。”震為樂，故悅喜。陳樸國雲《禮記射義》：“騶虞，樂官備也”，注：樂官備者，謂騶虞一發，五豝五●，喻得賢眾多也。故焦氏言“陳力就列，騶虞悅喜”也，又按：五軛四軏，言獵車之盛也。○汲古軛作範，軏作軌，依宋元本。優得，依履之艮校，各本皆作復得。又各本下有“四足無角，君子所服。南征述職，以惠我國”四句，與上不韻，顯為衍文，依履之艮刪，宋本則作下履林，按之卦象亦協。

The transformation of the坤 (Earth) hexagram results in the 小畜 (Small Accumulation) hexagram. Lin Ci says: "Five yoke bars and four axle keys, calmly obtaining abundance and wealth; acting according to one's capacity and taking up one's proper position, the music of the Zouyu (a virtuous animal) is played with joy." The "yoke" refers to the horizontal bar at the front of a chariot's辕 (pole), placed over the horse's neck. The "axle key" is mentioned in the "Book of Rites · Governance of the State" as "a small chariot has no axle key," and commentators explain it as the key mechanism at the front of the chariot's pole that holds the horizontal bar. Shang Binghe explains that this applies to the Yu (Joy) hexagram. In the Yu hexagram, the inner trigrams produce Gen (Mountain), which represents small wood, thus symbolizing the yoke and axle key. The number of the Kan (Water) trigram is five, and the number of the Zhen (Thunder) trigram is four, hence the phrase "five yokes and four axle keys." The乾 (Heaven) trigram represents wealth, hence "abundance." The Zhen trigram represents arrangement, and the Gen trigram represents Zouyu. The "Mao Zhuan" says that Zouyu is a virtuous animal with benevolence and righteousness. The Zhen trigram represents music, hence "joy." Chen Puguo cites the "Book of Rites · Rules of Archery" which says that "Zouyu" signifies the completeness of the musical officials. The commentary explains that the poem of Zouyu, when shot, hits five wild boars with one arrow, symbolizing the acquisition of many virtuous talents, hence Jiao Yanshou says "exerting one's strength in one's proper position, Zouyu is joyful." Shang Binghe further notes that "five yokes and four axle keys" describes the grandeur of a hunting chariot. Notes: The character "yoke" in the Ji Gu Ge edition is written as "Fan," and "axle key" as "Gui," here following the Song and Yuan editions. The words "you de" are corrected from this text's "Lu Zhi Gen" section, while all editions have "fu de." Below this section, all editions also have the lines "four feet without horns, worn by the gentleman; southern expedition and official duties, to benefit our country," which do not rhyme with the preceding lines and are clearly later additions, so they are deleted following the "Lu Zhi Gen" section. The Song edition, however, attaches these four lines to the Lin Ci of the Lu hexagram, which also fits the hexagram's meaning.

履。敝笱在梁，魴逸不禁。漁父勞苦，焦喉乾口，虛空無有。通謙。坤為敝，震為篚筥，為笱，艮為梁，故曰敝笱在梁。坤為魚、為魴，在外故逸。乾為父，坎為勞，兌為口，離火，故曰焦喉乾口。○焦喉，各本皆作連室，皆無末句，依遯之大過校。

The trigram坤 transforms into履. Lin Ci says: A broken fish basket is placed on the fish weir, the鲂 fish escape and cannot be stopped; the old fisherman works in vain, his throat is scorched and his lips are dry, in the end he gets nothing. The phrase 「敝笱在梁」 comes from the poem 「敝笱」 in the 「Qi Feng」 section of the Book of Songs. Shang Binghe explains: This applies to the hexagram Qian.坤 represents broken and worn-out things,震 represents bamboo containers (f篚, j筥, g笱 are all types of bamboo containers), 艮 represents the fish weir, hence 「敝笱在梁」.坤 also represents fish, and specifically the鲂 fish, which are already outside the hexagram, hence 「逸」.乾 represents the father, 坎 represents labor and hardship, 兑 represents the mouth, 离 represents fire, fire scorches the mouth, hence 「焦喉乾口」. Notes: The words 「焦喉」 appear in all other editions as 「连室」, and the last sentence is missing in all editions. This is supplemented according to the entry on 「遯之大过」 in this book.

泰。雷行相逐，無有攸息。戰於平陸，為夷所覆。震為雷、為逐、為戰，坤為平陸、為夷狄，坤死兌折，故曰為夷所覆。如衛懿公是也。

The trigram坤 transforms into泰. Lin Ci says: Thunder rumbles and rolls, chasing each other without ceasing; on a level plain, there is a battle, and it is defeated by the夷狄, leading to collapse. Shang Binghe explains: 泰 consists of乾 below and坤 above. The third, fourth, and fifth lines together form震, which represents thunder, pursuit, and warfare.坤 represents flat land and also the夷狄;坤 signifies death, and兑 signifies destruction, hence the statement 'defeated by the夷狄'. A historical example is Wei Yi Gong, who loved cranes and neglected governance, eventually being destroyed by the Di people.

否。六龍爭極，服在下飾。謹慎管鑰，結禁無出。乾為龍，數六，在上，故曰六龍爭極，乾為衣，坤為裳，故曰服。坤為下、為文，故曰下飾。坤閉，故曰管鑰，曰結禁，坤六四曰“括囊”，是其義也。○下，依宋元本，汲古作不。鑰，元本作鑰。

The坤 (Kun) hexagram transforms into the否 (Po) hexagram. The line statement says: Six dragons compete for the highest position, and all the patterns on the clothing are used on the lower part; carefully guard the key, tightly close the door and prohibit entry and exit — this is an image of being closed off and self-contained. Shang Binghe explains: The否 hexagram is composed of the坤 (Kun) below and the乾 (Qian) above. The乾 (Qian) represents dragons, and its number is six, which is in the upper position, hence it is said 'six dragons compete for the supreme position'. The乾 (Qian) represents the upper garment, and the坤 (Kun) represents the lower garment, together they are called 'clothing'. The坤 (Kun) represents closure, hence it is said 'guarding the key' and 'closing the door'; the line statement of the sixth line of the坤 (Kun) hexagram in the Zhou Changes says 'binding the bag', tightly closing it so nothing is revealed, which is exactly this meaning. Notes: The character '下' is based on the Song and Yuan editions, while the Jigugang edition uses '不'; the character '钥' in the Yuan edition uses a different variant form.

同人。長男少女，相向共語，福祿歡喜。通《師》。震為長男，巽為少女，大過以巽為女妻，故巽亦為少女，震為語，巽震同聲相應，故曰共語，又離上下兩兌口相對，明夷謂曰有言，亦共語也。震為福、為樂。○汲古本共語下有“析薪在克”四字，於上下語甚不協，宋元本無，從之。

The坤 hexagram transforms into the同人 hexagram. Lin Ci says: The eldest son and the young maiden converse face to face, blessings and honors come, and the heart is joyful. Shang Binghe explains: This line combines the image of the reverse hexagram. The同人 hexagram reversed becomes the师 hexagram. Within the师 hexagram, the mutual lines of the second, third, and fourth lines form the震 trigram, which represents the eldest son. Within the同人 hexagram, the second, third, and fourth lines form the巽 trigram, which represents the young maiden. The Great Excess hexagram in the Zhou Changes uses the巽 trigram to represent 'woman-wife,' so the巽 trigram can also represent the young maiden. The震 trigram represents speech, and the巽 trigram resonates with the震 trigram in sound, hence the saying 'converse together.' Moreover, the离 trigram contains two兑 trigrams above and below, which face each other, and the Mingyi hexagram speaks of 'having words,' which also represents the image of conversing together. The震 trigram also represents blessings and joy. Note: The Ji Gu Ge edition has the words 'analyzing firewood in cutting' below 'converse together,' which does not fit well with the surrounding text. The Song and Yuan editions do not include these four characters, so we follow the Song and Yuan editions here.

大有。遷延惡人，使德不通。炎火為殃，禾稼大傷。離為惡人、為炎火、為殃，餘未詳。○炎火，從宋元本。汲古作災火。禾稼，宋元本作年榖，年，疑禾之訛，依汲古。

The trigram坤 transforms into大有. Lin Ci said: Being overly accommodating and delaying, allowing wicked people to act unchecked, prevents the spread of virtue and morality; a fierce fire causes disaster, severely damaging crops. Shang Binghe explained: 大有 consists of乾 below and离 above. 离 represents wicked people, fierce fire, and calamity; regarding the other sentences, Shang Binghe himself admitted he could not examine them in detail. Notes: "Inflaming fire" follows the Song and Yuan editions, while the Jigugewang edition reads "calamitous fire"; "crops" in the Song and Yuan editions is "yearly harvest," and Shang Binghe suspected "year" was a miswriting of "crops," so this passage follows the Jigugewang edition.

謙。修其翰翼，隨風向北。至虞夏國，與舜相得。年歲大樂，邑無盜賊。震為翰翼，坤為北，伏巽，故曰隨風向北。坤為國，震為帝王，故曰虞夏、曰舜。坤為年歲，震為樂，坤為邑，坎為盜賊，坎隱伏，故無盜賊。

The trigram Kūn transforms into Qiān. Lin Ci says: "Prepare your wings well and fly north with the wind; fly to the lands of Yu and Xia, and align with the Emperor Shun; good harvests, great joy, and no thieves in the cities." Shang Binghe explains: Qiān has Gèn below and Kūn above. The third, fourth, and fifth lines together form Zhèn, which represents wings. Kūn represents the north; the trigram hidden within Qiān contains Xùn, which represents wind, hence "flying with the wind to the north." Kūn represents states and countries, and Zhèn represents the emperor, so it refers to Yu, Xia, and Shun. Kūn also represents years, Zhèn represents joy, and Kūn represents cities. The second, third, and fourth lines together form Kǎn, which represents thieves, but Kǎn is hidden here and not visible, hence "no thieves in the cities."

豫。鉛刀攻玉，堅不可得。盡我筋力，胝繭為疾。艮堅在外為刀，坤柔故曰鉛刀，震為玉，艮為堅，胝繭者，足病，震為足，坎疾，故曰胝繭為疾。筋力，象是否為艮未詳。○胝，汲古誤眠，宋本作視，茲依元本。

The trigram Kun transforms into Yu. Lin's commentary says: Using a soft knife made of lead to carve jade, the jade is too hard, so nothing is gained; I use up all my strength, and my feet develop thick calluses which become illness. Shang Binghe explains: Yu consists of Kun below and Zhen above. The second, third, and fourth lines together form Gen, which has the nature of firmness and is located outside, so it represents the knife. Kun has the nature of softness, hence the term 'lead knife'. Zhen represents jade, and Gen represents firmness. Using a soft knife to attack hard jade naturally yields nothing. 'Thick calluses' are thickened skin on the feet, which belong to foot diseases; Zhen represents the foot, and the third, fourth, and fifth lines together form Kan, which represents illness, hence the statement 'thick calluses become illness'. As for the term 'strength and effort', whether it refers to the image of Gen, Shang himself admits he cannot determine. Note: The character 'zhī' in the Jiguge edition is mistakenly written as 'mián', and in the Song edition as 'shì'; here we follow the Yuan edition.

隨。舉袂覆目，不見日月。衣衾簠簋，就長夜室。震為袂、為舉，艮為目、為日，兌為月，巽為伏，故曰覆目不見。震為衣衾、為簠簋，艮為室，兌為夜，蓋三至上互大過，大過死故就長夜室，言墓內無光，如長夜也。《禮記》：“齊大飢，黔敖設食於路，有蒙袂而來者，黔敖曰：‘嗟，來食，’曰：‘餘唯不食嗟來食，以至於此。’遂死。”《士喪禮》“幎目緇尺二寸”，注：幎目，覆目者也。即袂也。○袂，宋元本作被，依汲古。衾，依宋元本，俗本誤裳。

The hexagram Kūn transforms into Suí. Lin's commentary says: raising the sleeve to cover the eyes, unable to see the sun and moon; preparing clothes and bedding, and the ritual vessels for sacrifice, entering a chamber like a long night — this is the image of death and mourning. Shang Binghe explains: Suí consists of Zhèn below and Duì above. Zhèn governs sleeves and lifting; the second, third, and fourth lines together form Gèn, which governs the eyes and the sun; Duì governs the moon; the third, fourth, and fifth lines together form Xùn, which governs concealment, hence the saying 'covering the eyes' and 'not seeing'. Zhèn also governs clothes and bedding, and the ritual vessels for sacrifice; Gèn governs the chamber, and Duì governs night; this hexagram's third line to top line forms the shape of Dàguò, which signifies death, hence the saying 'entering the chamber of long night' — the chamber in the tomb has no light, like an eternal night. The cited text from the Book of Rites, Tan Gong, records that during a severe famine in the state of Qi, Qian Ao set up food on the roadside to help the starving. A man came walking with a sleeve covering his face. Qian Ao called out, 'Come and eat,' but the man replied, 'I am starving precisely because I refuse to eat food given in a contemptuous manner.' Eventually, he died of starvation. The Book of Rites, Shi Sānguǐ, mentions 'mèi mù zī chǐ èr cùn,' which refers to a cloth covering the face, and the commentators explain that mèi mù is a cloth used to cover the face, which is synonymous with the term 'mèi' here. Notes: The character 'mèi' in Song and Yuan editions is written as 'bèi,' and this version follows the Jigugē edition; the character 'qīn' follows the Song and Yuan editions, while common popular editions mistakenly use 'cháng.'

蠱。賊仁傷德，天怒不福。斬刈宗社，失其邦國。巽為賊、為傷，震為怒，艮為大，艮手為斬刈，震為宗，艮為社，四至上艮震反覆，故曰斬刈宗社。艮為邦國，坎為失。○仁、大，從宋元本，汲古作賊人，作大怒非。

The hexagram Kūn transforms into Gǔ. Lin Cí says: "It causes harm to benevolence and damages virtue, heaven is angry and does not bestow blessings; ancestral temples and state altars are cut down and destroyed, losing one's own state." Shang Binghe explains: Gǔ consists of Xùn below and Gèn above. Xùn signifies theft and injury; the third, fourth, and fifth lines together form Zhèn, which signifies anger. Gèn signifies great things. Gèn also signifies hands, so using hands means cutting down; Zhèn signifies ancestral temples, Gèn signifies state altars, from the fourth line to the top line, Gèn and Zhèn alternate between positive and negative, thus it is said "cutting down ancestral temples and state altars." Gèn signifies the state, and Kǎn signifies loss, hence "losing one's state." Notes: The characters "ren" and "da" are taken from Song and Yuan editions; the Ji Gu Ge edition reads "ze ren" as "ze ren" and "tian nu" as "da nu," both of which are incorrect.

臨。白龍赤虎，戰鬬俱怒。蚩尤敗走，死於魚口。震為白、為龍，伏艮為虎，乾為赤，故曰白龍赤虎。震為戰、為怒，坤為惡，故曰蚩尤。兌毀故敗，震為走，故曰敗走。坤為死、為魚，兌為口。《湘中志》：“湘南有魚口灘”，唐李紳詩“洛陽城見梅迎雪，魚口橋逢雪送梅。”又兌亦為虎，兌納丁，故曰赤虎，亦通。

The trigram坤 transforms into 临. Lin Ci said: A white dragon and a red tiger fight, both in great anger; Chi You was defeated and fled, dying in the mouth of a fish. Shang Binghe explained: 临 is composed of兑 below and坤 above, with the second, third, and fourth lines forming 震 together. 震 represents white and also dragon; the hidden image of 临 is 遁, in which 艮 represents tiger and 乾 represents red color, hence the phrase "white dragon and red tiger." 震 represents battle and anger;坤 represents evil, so it refers to Chi You. 兑 represents destruction, hence "defeated"; 震 represents movement, hence "fled."坤 represents death and also fish, while 兑 represents mouth, thus forming "died in the mouth of a fish." The "Xiangzhong Zhi" mentions that in southern Xiang there is a Fish Mouth Beach, and the Tang poet Li Shen also mentioned "Fish Mouth Bridge" in his poetry. Shang also said that 兑 can represent tiger. In the method of Najia, 兑 is paired with the heavenly stem "Ding," which belongs to fire and has a red color, hence called "red tiger," which is a reasonable explanation.

觀。北辰紫宮，衣冠中立。含和建德，常受天福。坤為北，艮為星辰、為宮，故曰北辰紫宮。《天文志》：“中宮曰紫宮，即紫微垣也。”坤為衣裳，艮為冠，居中五，故曰中立。伏乾為德、為天福。

The trigram Kūn transforms into Guān. Lin Ci said: The North Star and the Purple Palace are neatly dressed and stand in the center; with a heart of harmony and establishing virtue, they often receive the blessings of heaven. Shang Binghe explained: Guān consists of Kūn below and Xūn above. Kūn represents the north; the third, fourth, and fifth lines together form Gen, which governs stars and palaces, hence the saying "North Star and Purple Palace." The "Book of Han · Astronomical Records" states that the Central Palace is called the Purple Palace, which is also the Purple Micro垣. Kūn governs clothing, and Gen governs caps and crowns. The main line of Gen, the ninth line at the fifth position, is in the central position, hence "standing in the center." The hidden trigram of Guān is Dàzhuàng, where Qian governs virtue and heaven's blessings, hence "harmonizing and establishing virtue, often receiving heavenly blessings."

噬嗑。稷為堯使，西見王母。拜請百福，賜我喜子。震為稷、為帝、為行，故曰稷為堯使。坎為西，震為王，伏巽為母，故曰王母。艮手為拜，震為言、為請、為百福、為喜、為子，故曰喜子。○喜，汲古訛嘉，喜子者，《詩》“蠨蛸在戶”疏：蠨蛸，長腳蛛，俗呼為“喜子”，《荊楚歲時記》：“七月七日陳瓜菓乞巧，有喜子網於瓜則以為符。”

The trigram Kun transforms into Shihe. Lin's commentary says: After Jisi was sent by Yao to the west to meet the Queen Mother of the West, he performed rituals to request a hundred kinds of blessings, and the Queen Mother gave him a "xi zi." Shang Binghe explains: Shihe has Zhen below and Li above. Zhen governs Jisi, the emperor, and travel, so it is said "Jisi was sent by Yao." The third, fourth, and fifth lines together form Kan, which governs the west. Zhen governs the king, and in the hidden image of Shihe, Xun governs the mother, so it is said "Queen Mother." The second, third, and fourth lines together form Gen, which governs the hand, so the hand performs the ritual of bowing. Zhen governs speech, requests, and also governs a hundred blessings, joy, and the son, so it is said "the Queen Mother gave me a xi zi." Note: The character "xi" in the Jiguge edition is mistakenly written as "jia." The term "xi zi" is explained in Kong Yingda's commentary on the poem "East Mountain" from the "Bing Feng" section of the "Shi Jing," where he says that xiaoshao is a long-legged spider, commonly known as "xi zi." The "Jing Chu Years" records that on the seventh day of the seventh month, people set out fruits and vegetables to beg for skill, and if a xi zi weaves a net on the fruit, it is considered a good omen of skill.

賁。三人異趣，反覆迷惑。一身五心，亂無所得。互震為人，數三，故曰三人，而三至上正覆震相背，故曰異趣、曰反覆，坎為迷惑也。艮為身，坎數一，故曰一身。坎為心，納戊數五，故曰五心，離為亂，離虛故無得。

The hexagram Kūn transforms into Bēn. Lin's interpretation says: Three people have different aspirations, turning back and forth, confused and uncertain; one body has five thoughts, chaotic and achieving nothing. Shang Binghe explains: Bēn is composed of Li below and Gen above. The third, fourth, and fifth lines interact to form Zhen, which represents the person. The number of Zhen is three, so it is said 'three people.' From the third line to the top line, there are two Zhen trigrams facing opposite directions, one positive and one negative, hence 'different aspirations' and 'reversing back and forth.' The second, third, and fourth lines interact to form Kan, which represents confusion. Gen represents the body, and Kan's number is one, hence 'one body.' Kan also represents the heart, and in the Najia system, Kan corresponds to the heavenly stem 'Wu,' whose number is five, hence 'five hearts.' Li represents chaos, and Li is hollow in the center, hence 'achieving nothing.'

剝。南山大玃，盜我媚妾。怯不敢逐，退而獨宿。艮山納丙，又為玃，故曰南山大玃，坤為我，伏兌為媚、為妾，坤柔為怯。震為逐，震覆為艮，故不逐。震為進，震覆則為退矣。坤為宿。《博物志》：“蜀南山有大玃，婦人好者，輒盜以去”。《廣韻》：“玃，大猿也。”

The trigram Kūn transforms into Bō. Lin Ci said: "A large ape on the southern mountain has taken away my beloved concubine; I am afraid to chase after her and can only return to stay alone for the night." Shang Binghe explained: Bō consists of Kūn below and Gèn above. Gèn represents mountains and in the Najia system corresponds to the heavenly stem "Bing," which belongs to the south. Gèn also represents the ape, so it is said "a large ape on the southern mountain." Kūn represents "I"; the hidden image of Bō is Guài, which contains Dui representing charm and the concubine. Kūn is gentle and weak, hence "afraid." Zhen represents pursuit, but in this case Zhen is inverted into Gèn, hence "not daring to chase." Zhen represents movement forward, but when inverted it becomes retreat, hence "return." Kūn represents staying. The "Bamboo Annals" says that in Shu there is a large ape on the southern mountain that takes away beautiful women. The "Broad韵" says "jue" is a large ape.

復。眾鬼所逐，反作光怪。九身無頭，魂驚魄去，不可以居。坤為鬼、為眾，震為逐、為反、為玄黃，故曰光怪。坤為身，震納庚金，數九，故曰九身，乾為頭，乾伏，故曰無頭，伏乾為魂，坤為魄，震為驚，艮為居，艮覆故不可居。○鬼，從宋元本，汲古作九。光，宋元本作大，依汲古。

The trigram Kun transforms into Fu. Lin Ci said: Being chased by a crowd of ghosts, strange and bizarre forms appear; nine bodies without a head, the soul is startled and scattered, the spirit has left, this place is not suitable for living. Shang Binghe explained: Fu is composed of Zhen below and Kun above. Kun governs ghosts and multitude; Zhen governs pursuit and return, also governing the color of Xuanhuang, hence the saying 'strange and bizarre forms'. Kun governs the body; in the method of Najia, Zhen is paired with the heavenly stem 'Geng', which belongs to metal and has the number nine, hence 'nine bodies'. Tian governs the head, but Tian is hidden and not visible here, hence 'no head'; in the hidden image, Tian governs the soul, Kun governs the spirit, and Zhen governs alarm. Gen governs dwelling, but here Gen is inverted as a reversed image, hence 'not suitable for dwelling'. Notes: The character 'ghost' comes from Song and Yuan editions, while the Ji Gu Ge edition reads 'nine'; the character 'light' in Song and Yuan editions reads 'great', here following the Ji Gu Ge edition.

無妄。延頸遠望，眯為目病。不見叔姬，使伯心憂。艮為頸、為望，離為目，大離故“目病”。《說文》：“眯，草入目中也。”震為草莽而與大離連，故曰眯。《易林》小學之精，用一字無不與卦象確切如此。震為姬，艮為叔，故曰叔姬，震為伯，巽為心、為憂。○眯汲古誤昧，依宋元本。

The hexagram Kūn transforms into Wúwàng. Lin Ci says: stretching the neck to look far away, grass particles enter the eyes causing eye disease; unable to see Shu Ji, causing Bo Shi to worry. Shang Binghe explains: Wúwàng has Zhen below and Qian above, with the second, third, and fourth lines forming Gen together, Gen representing the neck and the act of looking; Li represents the eye, and this hexagram is almost like a large Li, hence saying "eye disease." The Shuowen Jiezi says "mi" refers to grass particles entering the eye; Zhen represents grassy areas, and Zhen is connected to this large Li, hence saying "mi." Shang thus praises the precision of word meaning and etymology in the Yi Lin, with each character perfectly matching the hexagram's imagery. Zhen represents Ji surname, and Gen represents Shu, hence "Shu Ji"; Zhen also represents Bo, and the third, fourth, and fifth lines form Xun together, Xun representing the heart and worry, hence "causing Bo to worry." Notes: The character "mi" in the Jigusha edition is mistakenly written as "mei," and this version follows the Song and Yuan editions.

大畜。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。伏坤為文，故曰典冊法書，巽為伏、為香，故曰藏在蘭臺，艮為臺也，坤為亂潰、為災，乾福故無災，全用旁通象。

The hexagram K'un transforms into Da Xu. Lin Ci said: "Classic texts, legal codes, and literary works are stored in the Lan Tai; although they have encountered turmoil and collapse, they alone have not suffered disaster." Shang Binghe explained: Da Xu is composed of Qian below and Gen above. Its hidden image (the opposite hexagram) is Cui. In Cui, K'un governs literature, so it is said "classic texts and legal codes." In Cui, the interacting lines produce Xun, which governs concealment and fragrant herbs, hence "stored in the Lan Tai"—the Lan Tai was an official institution in the Han dynasty for preserving documents, and Gen signifies a platform. K'un signifies chaos and disaster, while Qian signifies fortune, so "alone not encountering disaster." This entire explanation uses the image of the opposite hexagram.

頤。自衛反魯，時不我與。冰炭異室，仁道隔塞。震為衛、為反，伏兌為魯，故曰自衛反魯，艮為時，坤為我、為冰，艮為火、為炭、為室，卦正覆艮相背，故曰異室，艮為道，坤閉故道隔塞。○我，依宋元本，汲古作可。非。

The hexagram K'un transforms into Yi. Lin's commentary says: Returning from the State of Wei to Lu, my fortune does not grant me an opportunity; ice and charcoal are in separate rooms, and the way of benevolence is blocked. "Returning from Wei to Lu" uses the words from the Analects of Confucius, "After returning from Wei to Lu, I was able to regulate the music." Shang Binghe explains: Yi consists of Zhen below and Gen above. Zhen represents Wei and returning; the hidden image of Yi is Da Guo, which contains Dui representing Lu. Therefore, it is said "returning from Wei to Lu." Gen represents time, and the second, third, and fourth lines together form K'un. K'un represents "I" and also ice; Gen represents fire and charcoal, and also the house. The entire hexagram consists of two Gen trigrams facing each other, hence "different rooms." Gen also represents roads, and K'un represents blockage, so "the way of benevolence is blocked." Note: The character "I" follows the Song and Yuan editions; the Ji Gu Ge edition uses "can," which is incorrect.

大過。瘤癭禿疥，為身瘡害。疾病癃殘，常不遠逮。通《頤》。艮為節，故曰瘤癭禿疥、曰瘡。坤為身、為死，故疾病癃殘，不能逮遠。○遠逮，汲古作屬遠，依宋元本。

The trigram坤 transforms into大过. Lin Ci says: growing tumors and warts, baldness and scabies, leading to sores and ulcers; being plagued by illness, paralyzed and disabled, often unable to travel far. Shang Binghe explains: this takes the image of mutual transformation. The trigram大过, when reversed, becomes颐. The trigram颐 contains艮, which represents bones and joints, hence the mention of tumors, warts, baldness, and scabies, and sores. The trigram颐 also contains坤, which represents the body and death, hence the mention of illness, disability, and inability to travel far. Note: The text in the Ji Gu Ge edition reads '远逮' but here we follow the Song and Yuan editions.

坎。齊東郭盧，嫁於洛都。俊良美好，媒利過倍。《戰國策》：“韓子廬者，天下之良犬；東郭逡者，天下之狡兔”，《詩齊風》：“廬令令”，《毛傳》：“廬，田犬。”坎中爻艮為郭、為犬，震為東，伏巽為齊。又廬者：“黑色首為黔”，故曰齊東郭廬，舉一字於卦之象數皆合神已。艮為都，震為家，坎為河，故曰洛都。按：此林屢見嫁往也。《列子天瑞篇》：“列子居鄭圃四十年，人無視者，將嫁於衛”，又女子適人亦曰嫁，嫁於洛都者，往售於洛都也，故下雲媒利過倍，媒者，因也，言因犬得利也。○盧，汲古訛廬。齊東，宋本作東齊，茲依元本。

The trigram坤 changes into坎. Lin Ci says: A dog called Lu from the eastern town of Qi was sent to the capital Luo; it had fine fur and a beautiful appearance, and the intermediary made double the profit. Shang Binghe explains: The "Zhan Guo Ce·Qi Ce" says, "Han Zi Lu is the fastest dog in the world, and Dong Guo Sun is the most cunning rabbit." The "Shi·Qi Feng·Lu Ling" has "Lu Ling Ling," and the "Mao Zhuan" says "Lu" refers to a hunting dog used in the fields. The middle line of Kan trigram interacts with Gen trigram, and Gen represents the outer city and dogs; the second, third, and fourth lines interact to form Zhen trigram, and Zhen represents the east. The hidden image of Kan trigram includes Xun trigram, which represents Qi. "Lu" is also interpreted as black, and a black-headed dog is called "Qian," so it is said "Qi Dong Guo Lu" — each character corresponds to the image and numerical symbolism of the trigram, which is truly profound. Gen represents the city, Zhen represents the household, and Kan represents river water, so it is said "Luo Du." Shang's note: The term "jia" (marriage) appears frequently in the "Yi Lin." The "Lie Zi·Tian Rui" says that Lie Zi lived in a garden in Zheng for forty years without recognition, and "will be married to Wei," indicating that "jia" means going to a place; a woman going out is also called "jia." Therefore, "jia to Luo Du" means transporting this dog to Luo Du for sale, so the next sentence says "the intermediary made double profit" — "medium" here means using it as a means, meaning that profit was doubled by using this dog. Notes: The character "Lu" in the Ji Gu Ge edition is mistakenly written as "Lu"; the "Qi Dong" in the Song edition is written as "Dong Qi," but this follows the Yuan edition.

離。齊魯爭言，戰於龍門。構怨連禍，三世不安。中爻巽齊兌魯，而二至五正反兩兌相背，兌為言，故曰齊魯爭言，伏坎中爻，震為戰、為龍，艮為門，故曰龍門。又坎為怨、為禍，離卦數三，故曰三世，離為亂，故不安。○連，依宋元本，汲古作結。

The坤 hexagram transforms into the离 hexagram. Lin Ci says: Qi and Lu disputed with words, fighting at the龙门; they formed enmity and connected calamities, causing three generations to be unrestful. Shang Binghe explains: The离 hexagram is a double离, with the middle lines generating the巽 and兑 trigrams. The巽 trigram represents Qi, and the兑 trigram represents Lu. From the second line to the fifth line, there are two兑 trigrams facing opposite directions, and the兑 trigram governs speech, hence 'Qi and Lu disputed with words'. The hidden image of the离 hexagram is the坎 hexagram, and the middle line of the坎 hexagram generates the震 trigram. The震 trigram represents war and dragons, and the艮 trigram represents a gate, hence 'the龙门'. The坎 hexagram also represents resentment and calamity; the number of the离 hexagram is three, hence 'three generations'; the离 hexagram signifies disorder, hence 'unrest'. Note: The character '连' follows the Song and Yuan editions, while the Jigugong edition reads '结'.

咸。膏澤肥壤，農人豐敞。利居長安，歷世無患。兌為膏、為澤，艮為壤，乾為肥，故曰肥壤，伏震為農人、為豐敞。坤為長安、為世，震樂故無患。○膏，從宋本。汲古、元本作芳。

The trigram Kūn transforms into Xián. Lin's interpretation says: oily and moist rain nourishes the fertile soil, allowing farmers to have abundant and ample harvests; it is suitable for long-term residence, with no calamities for generations. Shang Binghe explains: Xián consists of Gèn below and Dùi above. Dùi represents oil and rain, while Gèn represents soil. The third, fourth, and fifth lines together form Qián, which signifies richness. Therefore, it is said "fertile soil." The hidden image of Xián is Sǔn, and within Sǔn, Zhèn represents farmers and also signifies abundance and sufficiency. Kūn represents peace and continuity across generations, while Zhèn represents joy, hence "no calamities for generations." Note: The character "gāo" comes from the Song edition; the Ji-gu ge edition and Yuan edition use "fāng."

恆。倉盈庾億，宜種黍稷。年豐歲熟，民得安息。通《益》。艮為倉庾，坤眾，故盈億，震為黍稷，坤為歲年、為民、為安息。詳《乾》之“師”。

The trigram坤 transforms into 恒. Lin Ci says: The granaries are full, and there are thousands of open-air grain stores, suitable for planting millet and millet; the harvest is abundant, the five grains are ripe, and the people can rest in peace. Shang Binghe explains: This takes the image of mutual transformation. The trigram 恒, when reversed, becomes 益. Within 益, there is the trigram 艮, which represents granaries and grain stores; within 益, there is also the trigram 坤, which signifies multitude, hence the terms 'full' and 'myriad'. The trigram 震 represents millet and millet, 坤 represents years, people, and rest. For a detailed explanation, see the previous entry 'Qian transforms into Shi'—the Lin Ci in that entry is exactly the same, and it also uses 坤 to represent granaries.

遯。鴟鴞破斧，邦人危殆。賴旦忠德，轉禍為福，傾危復立。艮為鴟鴞，兌為斧，兌覆，故曰破斧。鴟鴞、破斧，《豳風》篇名，皆詠周公之德也。伏坤為邦，震為人，兌毀，故危殆，震為旦、為德，坤為禍，震為福。○旦，依汲古，宋元本皆作其。

The trigram Kūn transforms into Dùn. Lin Ci says: This situation resembles the circumstances described in the poems "Chīxiāo" and "Pùfǔ," where the people are in a perilous state. However, relying on the loyal virtue of the Duke of Zhou, misfortune was transformed into fortune, and the precarious situation was restored. Shang Binghe explains: Dùn consists of Gèn below and Qián above. Gèn represents the "Chīxiāo," and Dui represents the "fǔ." However, in this case, Dui is inverted, forming a reversed image, hence the term "Pùfǔ." Both "Chīxiāo" and "Pùfǔ" are titles from the "Shī·Bīnfēng" section, and both poems praise the virtue of the Duke of Zhou. The hidden trigram of Dùn is Lín, which contains Kūn representing the state. Within Dùn, the interacting trigram is Zhèn, which represents people; Dui signifies destruction, hence "perilous state." Zhèn represents the Duke of Zhou (Zhou Gong Dan) and virtue, while Kūn represents misfortune, and Zhèn represents fortune, thus "transforming misfortune into fortune and restoring the precarious situation." Note: The character "Dan" is based on the Ji Gu Ge edition; the Song and Yuan editions both use "Qi."

大壯。歲飢無年，虐政害民。乾溪驪山，秦楚結冤。通《觀》。坤為歲、為飢、為政、為民、為虐害，本卦兌為溪，下乾，故曰乾溪。《易》以乾為陵、為馬，故曰驪山，兌西為秦，震為叢木、為楚，驪山秦地，乾溪楚地，靈王死乾溪，始皇葬驪山，故曰結冤。

The hexagram坤 transforms into大壮. Lin Ci says: there is famine and scarcity of crops, and tyrannical government harms the people. The乾溪 and骊山 are places where Qin and Chu have formed grievances. Shang Binghe explains: this line combines the images of the reverse hexagram. The hexagram大壮 reversed becomes观. In观,坤 represents years, famine, government affairs, the people, and cruelty. In the original hexagram大壮, the inner trigrams produce兑, which represents a stream. The lower trigram is乾, forming乾溪. The Zhou Changes take乾 as a hill and a horse, so it is called骊山 (骊 is originally a black horse).兑 is located in the west and represents Qin, while震 represents dense woods and is associated with Chu.骊山 is in the territory of Qin, and乾溪 is in the territory of Chu. Chu Ling Wang died in乾溪, and Qin Shi Huang was buried in骊山, hence the saying that Qin and Chu have formed grievances.

晉。挒絜堁堁，締結難解。嫫母衒嫁，媒不得坐，自為身禍。挒，捩也。絜，《說文》：“麻一專也”，艮為手，言以手捩麻、締結難解也。堁堁，塵起貌。坤為丑，故曰嫫母，離為見，故曰衒，坎為合、為媒，坤為身、為禍、為自。○挒，依汲古。絜，依局本，宋本作捯潔，元本作到椡絜。堁堁，依汲古比之大有校，各本皆作累累。

The trigram坤 transforms into晋. Lin Ci says: twisting and twisting the hemp threads, dust rises, the knot is hard to untie; an ugly woman, Momo, boasts to seek marriage, the matchmaker is anxious, and ends up bringing himself misfortune. Shang Binghe explains: "挒" means twisting and twisting; "絜", according to Shuowen Jiezi, refers to a bundle of hemp. In晋, the middle and interacting lines produce艮, which represents the hand, meaning using hands to twist the hemp threads, making the knot hard to untie. "堁堁" describes the appearance of dust rising.坤 represents ugliness, so it is said "Momo" — Momo is the ugly wife of the Yellow Emperor in legend; Li represents sight, so it is said "xuan", meaning self-display. The third, fourth, and fifth lines interact to form Kan, which represents union and the matchmaker;坤 represents body, misfortune, and "self", so it is said "self causing body misfortune". Notes: The character "挒" is based on the Jiguguo edition; the character "絜" is based on the Qing Dynasty official book edition, while the Song edition reads "daodiao", and the Yuan edition reads "daotianxie"; the two characters "堁堁" are corrected according to the "compare with great abundance" entry in the Jiguguo edition, and all editions read "lei lei".

明夷。娵訾開門，鶴鳴彈冠。章甫進用，舞韶和鸞。三人翼事，國無災患。候卦坤居亥為門，互震為開，故曰娵訾開門，娵訾，亥辰也，震為鶴、為鳴，覆艮為冠，艮手向下，故曰彈冠。章甫禮冠。震為進、為樂，故曰舞韶，為音故曰和鸞，鸞，鈴也。坎為和，坤文為鸞鳳，震為人，數三，又為翼，故曰三人翼事。翼，輔也，贊也。坤為事、為國，坎為憂患，震樂故無○娵訾，各本皆訛為“訾陬”，娵訾，亥辰名，坤象。字既顛倒，娵又作陬，似非。

The trigram坤 transforms into 明夷. Lin Ci said: The star sequence of Ju Zi opens the gate, cranes are calling, and scholars brush off the dust from their caps in preparation for official service; wearing the ceremonial cap of Zhang Fu is accepted, dancing the Shao music and harmonizing with the sound of the bells on the chariot; three virtuous men assist in state affairs, and the country has no calamity. Shang Binghe explained: According to the method of interpreting the trigrams based on the climate,坤 is located at亥 and governs the gate, while in 明夷 the interacting trigrams produce 震, which governs opening, so it is said 'Ju Zi opens the gate'—'Ju Zi' is one of the twelve star sequences, corresponding to the earthly branch亥. 震 governs cranes and calling; 艮, when inverted, forms a reversed image and governs caps, and since 艮 governs hands and hands are downward, it is said 'brushing off the cap,' which indicates preparation for official service. 'Zhang Fu' is the ceremonial cap of the Yin dynasty. 震 governs appointment and music, so it is said 'dancing the Shao music'; 震 also governs sound, so it is said 'harmonizing with the bells,' where 'luan' refers to the bells on the chariot. Kan governs harmony,坤 governs literary grace and symbolizes the phoenix. 震 governs people, its number is three, and it also governs wings, so it is said 'three virtuous men assist in state affairs'—'yi' means assisting or supporting.坤 governs affairs and the state, Kan governs calamity, and 震 governs joy, so there is no calamity. (The original text has a missing character after 'gu wu,' and the explanation directly follows the collation note.) Collation note: The characters 'Ju Zi' are all incorrectly written as 'Zi Zhou' in various editions; 'Ju Zi' is the name of the亥 star sequence, belonging to the image of坤. Since the editions have reversed the two characters and also written 'Ju' as 'Zhou,' it is likely incorrect.

家人。弟姊合居，與類相扶。願慕群丑，不離其友。長女、中女故曰弟姊，互坎為合，故曰合居，艮手為扶，離正反半艮，故曰相扶。《易》“家人”用半象，故亦用半象。互坎為願慕，離為丑，義本《離》上九也，重離故曰群丑，離坎為友，體連故不離，東漢人皆以陰與陰為友，豈知陰陽相遇方為友也。○弟姊合，汲古作姊妹本，茲從宋本。

The hexagram K'un transforms into the hexagram Family. Lin Ci said: sisters live together and support each other, loving their group of companions and not leaving their friends. Shang Binghe explained: the hexagram Family is composed of the trigram Xun below and Li above. Xun represents the elder sister, and Li represents the middle sister, hence the term 'sister and younger sister'. The second, third, and fourth lines form the trigram Kan, which signifies gathering, hence 'living together'. The trigram Gen represents the hand, and the meaning of support is derived from this. The trigram Li contains one positive and one negative half of Gen, hence 'supporting each other'. The hexagram Family in The Zhou Changes originally uses a half-image, so this line in The Easy Forest also uses a half-image. The trigram Kan signifies desire and affection; Li represents 'chou', and this meaning is derived from the hexagram Li's upper line 'obtaining is not from one's own kind', and since this hexagram has a repeated Li image, it is called 'group of chou'—'chou' meaning kindred. Li and Kan are friends, and the two trigrams are connected, hence 'not leaving one's friends'. Shang's explanation corrects the old view: the Han scholars of the Eastern Han dynasty regarded yin and yin as friends, but they did not know that yin and yang meeting is called friendship. Note: The text 'sister and younger sister living together' in the Jigugong edition reads 'sisters originally', but this version follows the Song edition.

睽。邯鄲反言，父兄生患。涉叔憂恨，卒死不還。坎，正反兌口相背，故曰反言、故為患、為憂恨。餘象多未詳，或用半象。《史記》：陳勝字涉，吳廣字叔，陳勝遣武臣徇趙，乃反楚，自立為趙王，陳王乃徙繫武臣等家屬宮中，後涉、叔二人皆為下所殺。林似用其事。○叔，從宋元本，汲古訛此。又元本舊注以涉叔為陳涉，非；涉，陳勝字；叔，吳廣字也。

The trigram坤 transforms into睽. Lin Ci says: In Handan, there were words of rebellion, and thus the father and elder brothers suffered calamity; Chen She and Wu Shu were filled with sorrow and resentment, and in the end both died outside and could not return. Shang Binghe explains: In the trigram睽, the mutual trigrams contain Kan, which contains two Dui trigrams, one positive and one negative, facing each other, hence it is said 'reverse words,' and thus it indicates calamity and sorrow; other trigrams are mostly not detailed, and it is likely that only half of the image was used. According to the Records of the Grand Historian, Chen She was the given name of Chen Sheng, and Wu Shu was the given name of Wu Guang; Chen Sheng sent Wu Chen to attack the area of Zhao, but Wu Chen betrayed Chu and established himself as the King of Zhao, so Chen Sheng moved the families of Wu Chen and others into the palace for detention. Later, both Chen Sheng and Wu Guang were killed by their own subordinates. Lin Ci seems to be using this historical event. Notes: The character 'shu' comes from the Song and Yuan editions, while the Jigugeshi edition mistakenly wrote it as 'ci'. The old annotations in the Yuan edition mistakenly took 'she shu' as referring to Chen Sheng alone, which is incorrect: 'she' is Chen Sheng's given name, and 'shu' is Wu Guang's given name.

蹇。二人逐兔，各爭有得。愛亡善走，多獲鹿子。震為人，三四及五上兩半震，故為二人，震為兔、為逐，故曰二人逐兔，兩震，故各爭有得。震為爭、為鹿、為子，艮為獲。愛亡者，言喜走也。亡，往也。○汲古有作其，愛亡作愛妾，均依宋元本。又二人宋元本作三人，依汲古。此皆用半象。

The hexagram Kun transforms into Jian. Lin Ci says: Two people chase a rabbit, each competing but both gaining something; they love to run about, thus catching many deer and young deer. Shang Binghe explains: Zhen represents the person, and this hexagram has the third and fourth lines, as well as the fifth and upper lines, each forming a half Zhen. Therefore, it is said 'two people'; Zhen represents chasing and the rabbit, so 'two people chasing a rabbit'; because there are two Zhen, it is said 'each competing and gaining something'. Zhen also represents contention, deer, and the son, while Gen represents gaining. 'Love to run' refers to loving to go out; here 'wan' is interpreted as 'go'. Notes: The character 'you' in 'have gained' is in the Ji Gu Ge edition as 'qi', and 'ai wan' in the Ji Gu Ge edition is 'ai qie', both following the Song and Yuan editions; 'two people' in the Song and Yuan editions is 'three people', here following the Ji Gu Ge edition. This entire passage uses half images.

解。北辰紫宮，衣冠立中。含和建德，常受天福。坎為北、為宮室、為和，震為辰、為衣、為建、為福，餘詳《觀》卦。

The hexagram Kūn transforms into Jiě. Lin Ci said: The North Star and the Purple Micro Palace stand neatly in the center, dressed in proper attire; with a mind of harmony and establishing virtue, they often receive the blessings of Heaven. Shang Binghe explained: Jiě consists of Kan below and Zhen above. Kan represents the North, palaces, and harmony; Zhen represents stars, clothing, establishment, and blessings. These four lines are almost identical to the previous entry "Kūn's Guān," with the rest of the symbolic meanings detailed in the entry on Guān hexagram.

損。拜跪請兔，不得其哺。俛首銜枚，低頭北去。艮為拜跪，震為言、為請，艮止，故曰請兔。兌為哺，坤虛，故不得哺。艮為首，坤下，故曰俛首、曰低頭，艮為小木、為枚，兌口，故曰銜枚，坤位北，震往，故北去。

The trigram坤 transforms into 损. Lin Ci says: Kneeling and bowing, opening one's mouth to make a request, yet not receiving even a single mouthful of food; lowering one's head and holding a piece of wood, silently walking toward the north. Shang Binghe explains: 损 consists of 兑 below and 艮 above, with 艮 representing kneeling and bowing; the second, third, and fourth lines form 震 together, with 震 representing speech and requests, while 艮 has the nature of stopping, so the request is stopped, hence 'requesting a rabbit'. 兑 represents feeding, and the third, fourth, and fifth lines form 坤 together, with 坤 being empty, hence 'not receiving nourishment'. 艮 represents the head, and 坤 represents the lower part, hence 'lowering one's head'; 艮 also represents a small piece of wood, which is 'a piece', and 兑 represents the mouth, hence 'holding a piece of wood in the mouth'—holding a piece of wood in the mouth is a method used in military campaigns to prevent making noise. 坤 is located in the north, and 震 represents movement forward, hence 'going north'.

益。鶴盜我珠，逃於東隅。求之郭墟，不見所居。震為鶴、為珠，巽為盜，震往為逃、為東，故逃於東隅。艮為求、為郭，坤為墟，艮為居，巽伏，故不見。《說苑》：“桓公至郭墟，問郭之所以亡。”下二句用其事；又，此林屢見鶴盜珠，必有故實，今不能考。

The trigram坤 transforms into益. Lin Ci said: A crane carried away my pearl and ran to the eastern corner; I went to the ruins of Guo to look for it, but could not find where it was hiding. Shang Binghe explained:益 consists of震 below and巽 above. Zhen represents cranes and pearls, while Xun signifies theft. Zhen indicates movement, hence the meaning of 'fleeing to the east'. Therefore, it is said 'fleeing to the eastern corner'. The third, fourth, and fifth lines together form Gen, which signifies seeking and outer city; the second, third, and fourth lines together form坤, which signifies ruins. Gen also signifies dwelling, while Xun signifies concealment, hence 'not seeing where it is'. The Sayings of the States records that Duke Huan of Qi visited the ruins of Guo and asked the local people why Guo had fallen. The next two lines use this story. Shang also said that the phrase 'crane steals a pearl' appears frequently in the Yi Lin, which must have another original story, but now it is impossible to verify.

夬。一簧兩舌，妄言謬訣。三奸成虎，曾母投杼。兌為簧、為舌，《詩》“巧言如簧”。乾卦數一，兌卦數二，故曰一簧兩舌。乾為言，兌口亦為言，乃兌言與乾言相背，故曰妄言謬訣，《夬》九四“聞言不信”，義與此同也。伏艮為虎，坤為奸，互三坤，故曰三奸成虎。坤為母，重坤，故曰曾母。曾層通。凡《易林》用一姓一名無不從象生，與《易》同也。艮為小木、為杼，艮手為投，故曰投杼。《戰國策》：今有人言市有虎，王信之乎？曰：“否。”三人言之，則信矣。《史記甘茂傳》：“昔魯人有與曾參同姓名者殺人，人告其母，織自若也；又一人告之，織自若也；又告之，其母遂投杼而走。”《古樂府》：“三夫成市虎，曾母投杼趨。”林正用其詞。○謬訣，從宋本，元本作謬語，汲古作謀訣，今謬從宋元本，訣從汲古，訣與舌韻。

The trigram Kūn transforms into Guài. Lin Ci said: A single reed has two tongues, and what is spoken is false and misleading; three villains' rumors can create a tiger, even the mother of Zeng Shen ran away from her loom. Shang Binghe explained: Guài is composed of the trigram Qian below and Dui above. Dui governs reeds and tongues, and the poem "Xiao Ya · Qiaoyan" says "skillful words are like reeds." The number of Qian is one, and the number of Dui is two, so it is said "one reed with two tongues." Qian governs speech, and Dui governs mouth and speech as well. However, the speech of Dui and Qian are in opposite directions, so it is said "false and misleading speech." The meaning of "do not believe what is heard" in the line "Wen Yan Bu Xin" from the Guài hexagram of Zhou Yi is similar. The hidden image of Guài is Po, and within Po, Gen governs tigers, and Kūn governs villains. The hidden image contains three layers of Kūn, so it is said "three villains create a tiger." Kūn governs mother, and the image of Kūn is repeated, so it is said "the mother of Zeng." "Zeng" is homophonous with "Ceng." Shang pointed out that every surname and name used in "Yi Lin" comes from the hexagram images, just as in Zhou Yi. Gen governs small wood, which is the loom shuttle; Gen also governs hands, so it is said "throwing the shuttle." The "Zhan Guo Ce · Wei Ce" records that Pang Cong asked King Wei: If someone says there is a tiger in the market, would the king believe it? He answered no. If three people say so, he would believe. The "Shi Ji · Gan Mao Zhuan" records that in the past, a man with the same name as Zeng Shen killed someone. When someone told Zeng Shen's mother about it, she continued weaving. When the second person told her, she still continued weaving. When the third person told her, she finally threw down the shuttle and ran away. The ancient folk song also says "three men create a tiger in the market, the mother of Zeng throws down the shuttle and runs away." Lin Ci directly used these idioms. Note: The words "Miu Jue" in the text, the Song edition reads "Miu Jue," the Yuan edition reads "Miu Yu," and the Jigugong edition reads "Mou Jue." Now, the character "Miu" is taken from the Song and Yuan editions, and "Jue" is taken from the Jigugong edition, because "Jue" rhymes with "She."

姤。孤獨特處，莫與為旅。身日勞苦，使布五穀，陰陽順序。巽寡故曰孤獨、曰無旅，乾為日，通復。坤為身，萬物皆致役，故曰勞苦。巽為谷，卦數五，故曰五穀，巽為順。○依宋元本，汲古作“伯虎仲熊，德義洵美。使布五穀，陰陽順序。”

The hexagram K'un transforms into Gou. Lin's commentary says: being alone and living in solitude, with no one to accompany me; working all day long, yet still sowing the five grains, making yin and yang proceed in order. Shang Binghe explains: Gou is composed of Xun below and Qian above. Xun signifies寡 (few or solitude), hence it is said 'solitude' and 'no companions'; Qian represents the sun. This hexagram also corresponds to Fu. In Fu, K'un represents the self; the 'Commentary on the Hexagrams' says that all things serve labor under K'un, hence it is said 'toil'. Xun governs grain, and its number is five, hence it is said 'five grains'; Xun is characterized by smoothness, hence it is said 'yin and yang proceed in order'. Note: This passage follows the Song and Yuan editions; the Jigugē edition reads 'Bohu Zhongxiong, Deyi Xunmei. Shi bu wugǔ, Yinyang Shunxu'.

萃。褰衣涉河，水深漬罷。賴遇舟子，濟脫無他。坤為衣、為河，艮手為褰，故曰褰衣。坤水互大坎亦為水，故曰河、曰水深，坤為勞，故曰罷。罷，同疲，音婆，三至五伏震為舟、為子，震出故濟脫。○第二句各本多作“澗流浚多”，依訟之萃校。

The hexagram Kūn transforms into Cuì. Lin Ci says: "One lifts up his clothes to wade through a river, the water is deep and causes fatigue; fortunately, one meets a boatman, thus crossing the river safely without any harm." Shang Binghe explains: Cui consists of Kūn below and Dui above. Kūn governs clothes and also rivers; the second, third, and fourth lines together form Gen, which governs hands, hence "lifting up clothes" refers to raising one's sleeves. Kūn itself governs water, and the entire hexagram resembles an enlarged Kan, which also governs water, hence "river" and "deep water." Kūn governs labor, hence "fatigue" — "bà" is the same as "pí," pronounced as "pó." The lines three to five contain Zhen, which governs boat and child, forming "boatman"; Zhen governs movement, hence the ability to cross the river and escape danger. Note: The second sentence in various editions reads "the stream is deep and flowing," but here it is corrected according to the entry "Litigation to Cui" in this book.

升。憑河登山，道路阻難，求事少便。坤為河，二陽臨坤水故曰憑河，本《泰》九二也，震為登、為道路，互大坎，故曰阻難，坤為事，艮為求，三至五艮覆，故少便。山象。《升》六四“王用享于岐山”，即以震為山。

The坤 hexagram transforms into the升 hexagram. Lin Ci said: walking across a river, climbing mountains, the path is blocked and difficult, and few things go smoothly. Shang Binghe explained: the升 hexagram consists of the巽 trigram below and the坤 trigram above. The坤 trigram represents a river; the second and third yang lines are close to the坤 water trigram, so it is said 'crossing the river'—walking across water. This meaning comes from the Tai hexagram's line nine two, 'crossing the river'. The third, fourth, and fifth lines form the震 trigram together, which represents ascending and roads; the entire hexagram resembles an enlarged Kan trigram, so it is said 'obstacles and difficulties'. The坤 trigram represents affairs, and the艮 trigram represents seeking; however, the艮 trigram from the third to fifth lines is inverted, hence 'few things go smoothly'. As for the mountain image, the Sheng hexagram's line six four says 'the king uses offerings at Qishan', which uses the震 trigram as representing a mountain.

困。兔罝之容，不失其恭。和謙致樂，君子攸同。離為網、為罝，伏震為兔，故曰兔罝。坎為和，兌悅故曰致樂，伏艮為君子。《詩周南》：“肅肅兔罝”，《傳》“肅，敬也”，故曰不失其恭，林說詩意。

The trigram坤 transforms into 困. Lin Ci says: It resembles the image of the warriors in the poem "Rabbit Snares," who maintain proper decorum without losing their respect; through harmony, humility, and retreat, they bring joy, and the gentlemen unite in harmony. Shang Binghe explains: The trigram 困 consists of Kan below and Dui above. The second, third, and fourth lines together form Li, which symbolizes a net, that is, "snares." The hidden image of 困 is Bén, which contains Zhen, symbolizing a rabbit, hence "Rabbit Snares." Kan represents harmony, and Dui represents joy, hence "bringing joy." The hidden image also contains Gen, symbolizing the gentleman. The poem "Rabbit Snares" from the Book of Songs says, "Sù sù tù jì," and the Mao Transmission explains that "sù" means respect, so Lin Ci says "without losing respect"—this precisely captures the original meaning of the poem.

井。三女求夫，伺候山隅。不見覆關，泣涕漣如。下巽，上互離，下互兌，故曰三女。坎為夫，本《左氏》也，二至四伏艮為山，艮止故曰伺候。艮為關，初至四正反艮，故曰復關，坎伏故不見。“坎為泣涕”二句，《詩氓》之語也。○如，從宋元，汲古作洳。

The trigram坤 transforms into the hexagram Well. Lin Ci says: Three women are seeking their husbands, waiting at the mountain corner; they cannot see the person named Fu Guan, and tears flow down continuously. Shang Binghe explains: The hexagram Well consists of Xun below and Kan above. The lower trigram is Xun, and the upper trigrams derived from the interaction are Li and Dui. Xun, Li, and Dui all represent female figures, hence the term 'three women'. Kan represents the husband, and this meaning is derived from the Zuo Zhuan. The trigram Gen, which is hidden in the second to fourth lines, represents the mountain, and Gen has the nature of stopping, hence the term 'waiting'. Gen also represents the gate, and there are two Gen trigrams in the first to fourth lines, one positive and one negative, hence the term 'Fu Guan'. Kan is hidden here, hence 'not seeing'. Kan also represents tears. The last two lines use the phrase 'not seeing Fu Guan, tears flow continuously' from the poem 'Meng' in the Book of Songs, Wei Feng. Note: The character '如' is taken from the Song and Yuan editions; the Jigugē edition reads '洳'.

革。螟蟲為賊，害我五穀。簞笥空虛，家無所食。互巽為蟲、為伏，故為螟，螟食苗心，言其冥冥難見。巽為賊、為谷，卦數五，兌毀，故曰害我五穀。伏坤為我，伏震為簞笥，坤為虛，伏艮為家，兌為食，坤虛，故無所食。語語本象與對象互用。○五，元本作黍，依宋本、汲古。簞笥，宋元本作中溜，依汲古。

The hexagram Kūn transforms into Gé. Lin's commentary says: "Moths have become pests, destroying my grain; the food baskets and containers are empty, and the whole family has nothing to eat." Shang Binghe explains: Gé consists of Li below and Dui above. The third, fourth, and fifth lines interact to form Xun. Xun governs insects and hidden things, hence it is referred to as "Moths"—the moths burrow into the hearts of the grain stalks and feed on them secretly, which is precisely the meaning of hidden and unseen. Xun also governs thieves and grain, and its number is five. Dui governs destruction, so it is said "destroying my grain." The hidden image of Gé is Meng. In Meng, Kūn represents "I," Zhen represents the food baskets and containers, Kūn represents emptiness, Gen represents the family; Dui represents food, and since Kūn is empty in the middle, it is said "nothing to eat." Shang points out that each sentence in this commentary uses both the image of the primary hexagram and the image of the related hexagram. Note: The original manuscript had "shu" instead of "wu," here following the Song and Jigugē editions. "Dānsì" in Song and Yuan editions is "zhōngliū," here following the Jigugē edition.

鼎。望尚阿衡，太宰周公。藩屏輔弼，福祿來同。離為望，巽為稱、為權，故曰望尚阿衡。望尚，太公；阿衡，伊尹也。伏震為周、為福祿，艮為藩屏。

The trigram Kun transforms into the hexagram Ding. Lin Ci said: "Xianxiang like Lü Wang and Yi Yin, as well as the Duke of Zhou serving as Taizai, acted like fences and barriers to support the royal house, bringing together blessings and honors." Shang Binghe explained: "The hexagram Ding consists of Xun below and Li above. Li represents looking up, Xun represents weighing, and Ding represents the balance. Therefore, it is said 'Wang Shang A Heng' — 'Wang Shang' refers to Lü Shang, i.e., Tai Gong Wang; 'A Heng' is the official title of Yi Yin. The hidden image of Ding is Tun. Tun contains Zhen, which represents Zhou, and also signifies blessings and honors; within Tun, the interacting trigrams produce Gen, which represents barriers and screens."

震。三牛生狗，以戌為母。荊夷上侵，姬伯出走。艮為牛，數三，故曰三牛，互艮為狗，震為生，故曰生狗。艮先天居戌方，戌狗，故曰以戌為母。震為草莽、為荊、為侵、為姬、為伯、為走，故曰姬伯出走。○第二句汲古作“以戌其母”，此從宋本。《開元占經》引天鏡云“牛生六畜，兵且起，其君不安。”

The trigram Kun transforms into Zhen. Lin Ci says: Three oxen give birth to a dog, with Xu as the mother; the people of Jingchu and Yidi invade upwards, and the prince of the Ji surname flees — this is an omen of strange phenomena and military calamity. Shang Binghe explains: Zhen is a double Zhen, and the second, third, and fourth lines together form Gen. Gen represents oxen, and its number is three, hence 'three oxen'; this mutual Gen also represents a dog, and Zhen represents birth, hence 'giving birth to a dog'. In the Earlier Heaven Trigrams, Gen is located in the direction of Xu, and Xu in the twelve zodiac animals belongs to the dog, hence 'with Xu as the mother'. Zhen represents grassland, represents Jingchu, represents invasion, also represents the Ji surname, represents the prince, and represents fleeing, hence 'the prince of the Ji surname flees'. Note: The second sentence in the Ji Gu Ge edition reads 'with Xu as its mother', but this version follows the Song edition. The Kaiyuan Treatise on Astrology cites the 'Heavenly Mirror' saying: Oxen giving birth to other domestic animals is a sign of impending military disaster and instability for the ruler.

艮。塗遏道塞，求事不得。艮為道塗，艮止故遏塞，艮為求，坎陷不得。

The hexagram Kūn transforms into Gèn. Lin Ci says: "The road is blocked, the path is obstructed, and things to be done cannot be accomplished." These two lines are exactly the same as those in the entry "Qían's transformation into Gèn" in the "Yì Lín." It is common in the "Yì Lín" for the same wording to be associated with different hexagrams. Shang Binghe explains: Gèn is a double Gèn, and Gèn governs roads. The moral quality of Gèn is to stop, and stopping means obstruction and blockage, hence "the road is blocked and the path is obstructed." Gèn also governs seeking. In this hexagram, the second, third, and fourth lines form Kan, which represents pits and traps. Being trapped in such a situation naturally leads to failure in seeking, hence "seeking things cannot be achieved."

漸。探懷得蚤，所願失道。艮為手、為探，坎為懷，巽蟲為蚤，坎為願、為失，艮為道。○宋元本得蚤下多“無有凶憂”、失道下多“善居漸好”四字，茲從汲古。

The hexagram Kūn transforms into Jiān. Lin's commentary says: reaching into one's chest to feel around, only to find a flea; the desired thing has taken a wrong path. Shang Binghe explains: Jiān consists of Gèn below and Xūn above. Gèn represents the hand and the act of searching; the second, third, and fourth lines together form Kǎn, which represents the chest. Xūn represents insects, hence the flea. Kǎn also represents wishes and loss, while Gèn represents paths. Therefore, the wish is unfulfilled and the path is incorrect, which is expressed as "the desired thing is lost and the path is wrong." Reaching into the chest to find a flea is a metaphor for seeking great things but obtaining small ones. Note: Song and Yuan editions add "no misfortune" after "get a flea" and "good fortune" after "wrong path," but this version follows the Ji Gu Ge edition.

歸妹。飛樓屬道，趾多擾垣。居之不安，覆壓為患。艮為樓，震為覆艮，故曰飛樓。震為道、為趾，伏巽為垣，趾多攪垣者，言樓臨道，行人多攪亂不安也。艮為居，艮覆故不安，故覆壓坎為患也。○樓屬，從宋元本，汲古本作蟻遇，非。壓，宋本、汲古作厭，古通。

The hexagram K'un transforms into Guimei. Lin Ci said: A high building in the air connected to a broad road, with continuous footsteps disturbing the walls, causing unrest within the walls; living inside is unstable, fearing that it might collapse and bring disaster. Shang Binghe explained: Guimei is composed of Dui below and Zhen above. Gen represents a building, and Zhen is the inverted form of Gen, forming a reversed image, hence the building hanging high in the air, which is called "flying building." Zhen represents roads and toes; the hexagram concealed within Guimei, Xun, represents walls. The phrase "many toes disturb the walls" refers to the building being close to the road, with many people passing by, disturbing the residents' peace. Gen represents dwelling, and since Gen is inverted, it means "dwelling is unstable." Kan represents disaster, hence fearing "collapse and disaster." Notes: The phrase "belonging to the building" comes from Song and Yuan editions; the Ji Gu Ge edition reads "ants meet," which is incorrect. The character "press" in Song edition and Ji Gu Ge edition is written as "yin," which was commonly used in ancient times.

豐。義不勝情，以欲自傾。幾利危寵，折角摧頸。艮為角、為頸，上卦艮覆，故曰折角摧頸，又兌亦毀折也。幾利，言好利也。○幾利危寵，從元刊，宋本、汲古作幾危利寵。又寵疑為“躬”之訛字。

The trigram Kūn transforms into Fēng. Lin Ci said: The principles of righteousness cannot overcome personal feelings, because indulgence in desires leads to one's own downfall; seeking wealth and clinging to favor result in the breaking of the horn and the injury of the neck. Shang Binghe explained: Fēng consists of Li below and Zhen above, with Gen representing the horn and the neck, while the upper trigram Zhen is the inverted form of Gen, forming a reversed image, hence the saying "breaking the horn and injuring the neck." Moreover, the third, fourth, and fifth lines interact to form Dui, which also signifies destruction. "Jī Lì" refers to the pursuit of wealth. Notes: The four characters "Jī Lì Wēi Chǒng" are taken from the original edition; the Song edition and the Ji Gu Ge edition read "Jī Wēi Lì Chǒng." Shang also suspects that "Chǒng" might be a miswriting of "Gōng."

旅。潼滃蔚薈，扶首來會。津液下降，流潦滂沛。互大坎為雲，故曰潼滃蔚薈。艮為首、為扶，《後漢書輿服志》曰：“凡先合單紡為一繫，四繫為一扶，五扶為一首”，雲氣來會與絲縷集合同，故曰扶首。互大坎，故曰津液下降、流潦滂沛。下履之恆詞同，惟扶首作“膚寸”，何休注《公羊》云：“側手為膚，按指為寸。”恆震為反艮，艮反，故象側手、象按指。蓋旅必作扶首，恆必作膚寸，方與卦象密切，近人不論卦象，概謂作扶首合，作膚寸非，疏矣。○扶首，元本作林木，非，依宋本、汲古。潦，宋本作淹，依元本、汲古。下，宋本作來，依汲古。

The坤 hexagram transforms into the旅 hexagram. Lin Ci said: Clouds are dense and layered, accumulating like threads twisted together; water vapor descends, and water flows in torrents. Shang Binghe explained: The旅 hexagram resembles an enlarged坎 hexagram.坎 represents clouds, so it is said "tong weng wei hui"—four characters all describing thick clouds.艮 represents the head and support: The "Yufu Zhi" section of the "Hou Han Shu" says that twisting single threads together forms one "xi", four "xi" make one "fu", and five "fu" make one "shou". Clouds gathering resemble threads twisted together, so it is called "fu shou". The large坎 image also represents water, hence "jin ye xiajiang, liu lao pangpei" (fluids descend, and water flows in torrents). The later phrase "lu zhi heng" in Lin Ci's explanation is the same, except "fu shou" is written as "fu cun". He Xiu's commentary on the "Gongyang Zhuan" says that crossing the palm is called "fu", and pressing a finger is called "cun". In the hexagram of heng, the zhen is the reverse of gen. Since gen is reversed, its shape resembles a hand pressed sideways or a finger pressed down. Therefore, the旅 hexagram must be interpreted as "fu shou" and the heng hexagram must be interpreted as "fu cun" to match their respective hexagram images. Modern scholars ignore the hexagram images, universally concluding that "fu shou" is correct and "fu cun" is wrong, which is a serious oversight. Notes: The original edition reads "lin mu" for "fu shou", which is incorrect; this follows the Song edition and Jigugong edition. The character "lao" in the Song edition is written as "yan", here following the Yuan edition and Jigugong edition. The character "xia" in the Song edition is written as "lai", here following the Jigugong edition.

巽。白駒生芻，猗猗盛姝。赫喧君子，樂以忘憂。伏震為駒，巽白故曰白駒，巽為草莽，故為生芻、為長、為高，故曰猗猗盛姝。姝，美也。二四伏艮，艮為君子，赫喧者，容儀盛見。震為樂，故忘憂。○喧，《詩》作咺，《禮大學》作喧，宋本同，汲古訛諠。

The hexagram Kun transforms into Xun. Lin Ci says: A white horse, freshly cut green grass, the grass grows soft and lush; the gentleman, handsome and dignified, is so happy that he forgets his worries. "White horse" and "freshly cut grass" come from "White Horse" in the Book of Songs, "Xiao Ya." "He Xu" comes from "Qi Ao" in the Book of Songs, "He Xi Xu Xi," describing a noble and splendid appearance. Shang Binghe explains: The hidden hexagram within Xun is Zhen, which represents a horse; Xun represents white, so it is called "white horse." Xun also represents grassland, hence representing freshly cut green grass, and also signifies growth and height, so it is called "yi yi sheng shu" — "shu" means beauty. The hidden hexagram from lines two to four is Gen, which represents the gentleman; "He Xu" indicates that his appearance is splendid and visible. Zhen represents joy, so it is called "happy and forgetting worries." Notes: The character "xuan" in the Book of Songs is written as "xuan," and in the "Da Xue" of the Li Ji, it is also written as "xuan." The Song edition is the same, but the Ji Gu Ge edition mistakenly writes it as "xuan."

兌。車馳人趍，卷甲相仇。齊魯寇戰，敗於犬丘。伏震為車、為人、為馳，艮為甲，艮伏故卷甲。巽齊兌魯，伏艮為犬、為丘，兌折，故敗於犬邱。地名，《左傳》：“鄭子然侵宋，取犬邱。”林但取卦象，不必與事相符。

The trigram Kun transforms into Dui. Lin Ci said: "Carriages and horses are rushing, people are urgently moving, armor is rolled up and mutual enmity arises; the states of Qi and Lu are at war, suffering defeat at Qianqiu." Shang Binghe explained: The trigram Dui contains the hidden trigram Gen. In the hidden image, Zhen governs carriages, people, and movement; Gen governs armor. Since Gen is hidden, it is said "armor is rolled up." Xun governs Qi, and Dui governs Lu; in the hidden image, Gen governs dogs and hills, and Dui governs destruction, hence "defeat at Qianqiu." Qianqiu is a place name. The "Zuo Zhuan" records that the state of Zheng's Zi Ran invaded Song and captured Qianqiu. Shang pointed out that Lin Ci merely took characters according to the trigrams, and it is not necessarily consistent with historical events.

渙。舉首望城，不見子貞，使我悔生。震為舉，坎為首，艮為城、為望，坎伏故不見。震為子，艮止為貞。《詩衛風》：“乘彼垝坦，以望復關。”子貞，蓋猶《鄭風》之不見子都、子充，不必有其人。

The trigram Kun transforms into Hun. Lin Ci said: "Looking up at the city wall, I cannot see the person named Zi Zhen, which causes me regret for living in this world." Shang Binghe explained: Hun is composed of Kan below and Xun above. The second, third, and fourth lines mutually form Zhen, which signifies lifting up. Kan represents the head; the third, fourth, and fifth lines mutually form Gen, which signifies a city and looking up. Since Kan is hidden here, it is said "not seeing." Zhen represents the son, and Gen has the nature of stillness and signifies sincerity. The poem "Meng" from the Book of Songs, "Climbing the broken wall to look at Fu Guan," is exactly the same situation. The name "Zi Zhen" is like the saying in "Zheng Feng" from the Book of Songs, "Not seeing Zi Du" and "Not seeing Zi Chong," which does not necessarily refer to a real person.

節。龍鬬時門，失理傷賢。內畔外賊，則生禍難。震為龍，中爻正覆震，故曰鬬。艮為時、為門，故曰時門。《左傳昭二十九年》：“龍鬬於鄭時門之外”是也，艮為賢，坎為失、為賊，在外故曰外賊。震為生，坎為禍難，畔象未詳。○外，從宋本，汲古作生。

The hexagram Kūn transforms into Jié. Lin's interpretation says: A dragon is fighting outside the gate of time, causing disorder and harming the virtuous person; there is betrayal within and bandits outside, thus giving rise to calamity. Shang Binghe explains: Jié consists of Dui below and Kan above. The second, third, and fourth lines form Zhen together, and Zhen represents a dragon. The middle lines form two Zhen, one positive and one negative, so it is said "fighting." The third, fourth, and fifth lines form Gen together, and Gen represents time and gate, forming "time gate"—the "dragon fighting outside the time gate" is recorded in the "Zuo Zhuan" Zhao Gong Twenty-Ninth Year, referring to this event. Gen also represents the virtuous person, while Kan represents loss and bandits. Since Kan is in the outer trigram, it is said "external bandits." Zhen represents generation, and Kan represents calamity. As for the character "pàn" (betrayal), Shang did not provide a detailed interpretation. Note: The character "outer" is taken from the Song edition, while the Jiguge edition reads "generation."

中孚。安如泰山，福喜屢臻。雖有豺虎，不致危身。互艮為安、為山，震東故曰泰山。震為福喜、為至，艮為豺虎、為身，震樂故不危。○豺，依宋元本，汲古及常本作豹。致，汲古作敢，依宋元本。

The trigram坤 transforms into 中孚. Lin's commentary says: stability and security like Mount Tai, with continuous blessings and joyful events; although there are jackals and tigers, they do not pose a threat to oneself. Shang Binghe explains: 中孚 consists of兑 below and 巽 above. The third, fourth, and fifth lines form 艮, which signifies stability and mountains; the second, third, and fourth lines form 震, which is located in the east, and the eastern mountain is Mount Tai, hence the reference to "Mount Tai." 震 signifies blessings, joy, and arrival, while 艮 signifies jackals and tigers and oneself. 震 also signifies joy, hence "not causing danger to oneself." Note: The character "豺" follows the Song and Yuan editions; the Jigugong edition and the common edition use "豹." The character "致" in the Jigugong edition is "敢," but here it follows the Song and Yuan editions.

小過。初憂後喜，與福為市。八佾列陳，飲御嘉友。互大坎為憂，震為喜、為後，故曰後喜。巽為市，震為舞。佾舞，行列也，行數、人數縱橫皆同。艮，九宮數八，上下正反震亦正反艮，故曰八佾。取象之能直同於《易》矣。震為陳列，兌口為飲，艮為友，艮陽在上，下乘二陰，《易》所謂“一人行則得其友也。”

The坤 hexagram transforms into the small excess hexagram. Lin Ci says: Initially there is worry, but later there is joy, and good fortune is like making a business deal, obtaining it by exchange; the eight rows of dance are arranged in order, and wine is offered to guests and friends. Shang Binghe explains: The small excess hexagram has the艮 hexagram below and the震 hexagram above. The entire hexagram resembles an enlarged坎 hexagram, which represents worry; the震 hexagram represents joy and being in a position of following, hence the saying 'later joy'. The巽 hexagram represents commerce, and the震 hexagram represents dance. 'Yi' refers to the rows of music and dance, with the number of rows equal to the number of people in each row. The艮 hexagram corresponds to the number eight in the nine palace system. Since this hexagram has both a positive and a negative震 hexagram above and below, it is equivalent to having both a positive and a negative艮 hexagram, hence 'eight rows' — Shang thus praises the precision of its imagery, which can be compared with the Zhou Changes. The震 hexagram represents arrangement, the兑 hexagram represents the mouth and drinking, and the艮 hexagram represents friends. The yang line of the艮 hexagram is above, supporting two yin lines below, which corresponds exactly to the line six in the third position of the损 hexagram, which says 'if one person goes ahead, he will find his friends'.

既濟。持刀操肉，對酒不食。夫行從軍，少子入獄，抱膝獨宿。艮為刀、為持，坎為肉，故持刀操肉。坎為酒，兌為食，艮止故不食。坎為夫、為眾，故為軍在外，故曰從軍。艮為小子，坎為獄，巽入，故曰小子入獄。艮為抱、為節，故曰抱膝。坎為宿，坎孤，故獨宿，除坎外皆用半象。○少，汲古作小，象同。

The trigram坤 transforms into the hexagram Ji Ji. Lin Ci says: holding a knife and grasping meat, facing wine yet unable to eat; the husband went out for military service, the young son was imprisoned, and he could only hold his knees and sleep alone at night. Shang Binghe explains: Ji Ji consists of Li below and Kan above. Gen represents the knife and the hand, while Kan represents the meat, hence 'holding a knife and grasping meat'. Kan represents wine, Dui represents food, and Gen has the nature of stopping, hence 'not eating'. Kan represents an adult man and also signifies many people; many people being outside means going out for military service. Gen represents the young son, Kan represents imprisonment, and Xun represents entering, hence 'the young son being imprisoned'. Gen also represents holding and joints, hence 'holding the knees'; Kan represents staying and resting, and Kan's nature is solitary, hence 'sleeping alone'. Except for Kan, all other trigrams are used in their half forms. Note: In the Ji Gu Ge edition, the character '少' is written as '小', but the symbolic meaning is the same.

未濟。陰衰老極，陽建其德。履離戴光，天下昭明。功業不長，蝦蟆大王。首二語言陽皆居上、陰居下也，半震為履，半艮為戴，重離故履離戴光，故天下昭明。震為功業，半震故不長。震為鳴、為王，故曰蝦蟆大王。《淮南子》云：“騂牛被青紫入太廟用以求雨，不如黑蜧”，注：黑蜧即蝦蟇，古謂蝦蟇能求雨，大過之升云：“蝦蟇群聚，從天請雨”，又隨之臨：“鼃池鳴呴，呼求水潦”，故《春秋繁露》云：“春旱求雨，以甲乙日為蒼龍一丈八尺立於壇上，取五蝦蟇錯置社池中，方八尺、深二尺，具清酒膞脯拜跪陳詞”，又《淮南子說林訓》云：“土龍芻狗，旱歲疾疫則為帝”，帝即大王，言當時尊貴也。功業不長，蝦蟇大王者，言如蝦蟇天旱用以求雨，尊貴一時，已則棄置也。○大，宋元本作代，依汲古。

The坤 hexagram transforms into the last line of the 未济 hexagram. Lin's commentary says: when the yin energy reaches its extreme decline, the yang energy establishes its virtue; with feet on the light and head crowned with brilliance, the world becomes bright and clear; yet the achievements do not last long, just like a toad becoming a king. Shang Binghe explains: the first two lines refer to yang occupying the upper position and yin the lower. The hexagram contains half of the Zhen trigram, which represents 'walking,' and half of the Gen trigram, which represents 'wearing.' The Li trigram is repeated, so it is said 'walking on Li and wearing light,' 'the world becomes bright.' Zhen represents achievements, but here it is only half, so 'not long.' Zhen also represents calling out and ruling, hence 'toad king.' The Huainanzi says that using a red cow wearing purple robes to enter the temple to pray for rain is not as good as using a black dragon; commentators say the black dragon is a toad—ancients believed toads could pray for rain. This book's 'Da Guo to Sheng' mentions 'toads gathering, asking for rain from heaven,' and 'Zhi Li' mentions 'toad pools calling, requesting water,' all similar expressions. The Chunqiu Fanlu records methods for praying for rain during spring droughts: on days of Ji and Yi, a dragon of one zhang eight chi is made and placed on the altar, five toads are put into the water pool of the society altar, the pool is eight chi square and two chi deep, with clear wine and meat offerings, kneeling and making vows. The Huainanzi·Shu Lin Xun also says that in years of drought and plague, mud dragons and grass dogs are worshipped as 'emperor,' emperor meaning king, indicating they were held in the highest honor at that time. Therefore, the lines 'achievements do not last long, toad king' mean that people are like the toads used for rain prayers, honored only for a moment, and then discarded. Note: In Song and Yuan editions, the character '大' is written as '代,' but here we follow the Jigugong edition.

屯。兵征大宛，北出玉關。與胡寇戰，平城道西，七日絕糧，身幾不全。坎眾、坤眾，故曰兵。震為征，坎位西，故曰大宛。艮為關，震為玉、為出，坤位北，故曰北出玉關。坤陰為胡，坎為寇，正覆艮震，故曰戰。艮為城、為道，坎為平、為西，震數七，伏乾為日，震為糧，坤虛，故曰七日絕糧。坤為身、為死，故曰不全。《史記》：“高帝至平城，為匈奴所圍，七日不得食”。大宛，西域國名，《史記》有《大宛傳》。坎坤全用先天卦位。

The first line of the Zun hexagram, when changed, remains Zun. Lin's commentary says: "To march out with an army to attack the Duanwan, to go north through the Jade Gate Pass; to fight against the Hu people's troops, being trapped west of Pingcheng, with no food for seven days, almost losing one's life." Shang Binghe explains: Zun is Zhen below and Kan above. Kan represents the multitude, and Kun also represents the multitude, so the multitude refers to soldiers. Zhen represents military campaigns, and Kan in the Earlier Heaven hexagram is located in the west, so it refers to the Western State of Duanwan. The third, fourth, and fifth lines of Zun together form Gen, which represents a pass. Zhen represents jade and movement, and Kun is located in the north, so it is said "to go north through the Jade Gate Pass." Kun belongs to yin and represents the Hu people, and Kan represents bandits. The hexagram contains one yang and one yin line, Gen and Zhen, so it is said "to fight." Gen represents a city and a road, and Kan represents level and west. The number of Zhen is seven, and the hidden Qian in Zun represents the sun, Zhen represents food, and Kun represents emptiness, so it is said "seven days without food." Kun represents the body and death, so it is said "the body is almost not intact." The "Records of the Grand Historian" records that Emperor Gao of Han was surrounded by the Xiongnu at Pingcheng for seven days without food. Duanwan is the name of a Western State, and the "Records of the Grand Historian" has a chapter on Duanwan. In this line, both Kan and Kun use the positions of the Earlier Heaven hexagrams.

乾。泛泛柏舟，流行不休。耿耿寤寐，心懷大憂。仁不逢時，退隱窮居。九家及荀爽皆以乾為河，《易林》亦以乾為江河，乃知荀及九家之所本為河，故曰泛泛、曰流行。乾由屯變來，屯之乾亦乾之屯，屯下震為木、為舟，故曰柏舟。坎為心、為憂、為隱，艮為時、為居，故曰退隱窮居。《左傳》云：“震之離亦離之震”，林所本也。《詩邶風》：“泛彼柏舟，亦泛其流”，《毛傳》謂“婦以柏舟自比，茲曰退隱”，義與毛異。○退，各本皆作復，依咸之大過校。

The trigram Zun changes into Qian. Lin Ci says: A small boat made of cypress wood floats on the water, drifting along without stopping; turning restlessly in bed, the mind is filled with great worry; possessing virtue but born at an inauspicious time, one can only retreat and live in seclusion. Shang Binghe explains: Both the Nine Families of the Book of Changes and Xun Shuang regard Qian as representing a river, and the "Yi Lin" also takes Qian as representing rivers and streams, indicating that Xun Shuang and the Nine Families have their own sources. Therefore, the terms "floating about" and "flowing" are used. This Qian comes from Zun, so "Zun changing into Qian" is also "Qian changing into Zun." The lower trigram of Zun is Zhen, which represents wood and a boat, hence the reference to "cypress boat." Kan represents the heart, worry, and seclusion; Gen represents time and dwelling, hence the phrase "retreating and living in seclusion." The "Zuo Zhuan" states "Zhen changing into Li is the same as Li changing into Zhen," which is the basis for the symbolic method used in the "Yi Lin." The "Shi · Bei Feng · Bai Zhou" says "floating on that cypress boat, also floating on the stream," and the "Mao Zhuan" interprets this as a woman comparing herself to a cypress boat. Here, however, the meaning is taken as retreat, differing from the interpretation in the "Mao Zhuan." Notes: The character "retreat" is found as "return" in all versions, but here it is corrected according to the entry on "Xian changing into Da Guo."

坤。采薪得麟，大命隕顛。豪雄爭名，天下四分。坤為薪、為文，故為麟，坤死故曰大命隕顛。遇卦屯震為豪雄，艮為名，初至五正反艮震，故曰爭名。坤為天下，坤拆故四分。《公羊哀公十四年》：“薪採者獲麟，孔子聞之，反袂拭面涕沽巾，自知死不久也。”

The hexagram Zun changes into Kun. Lin Ci says: A woodcutter caught a qilin, and thus his great destiny was lost; heroes competed for fame and profit, and the world split into four parts. Shang Binghe explains: Kun represents firewood and also literary talent, and the literary animal is the qilin; Kun represents death, so it says 'great destiny falls'. The original hexagram is Zun, whose lower trigram Zhen represents heroes; Gen represents fame; from the first line to the fifth line is a combination of Gen and Zhen, one positive and one negative, so it says 'competing for fame'. Kun represents the world, and Kun's nature is to split, so it says 'split into four'. The 'Gongyang Zhuan' records that in the fourteenth year of Duke Ai's reign, a woodcutter caught a qilin, and Confucius heard about it, wiped his face with his sleeve and wept, his tears wetting his headscarf, knowing he would not live long — Lin Ci used this anecdote.

蒙。山崩谷絕，大福既竭。涇渭失紀，玉曆既已。二四艮覆，故曰山崩、曰谷絕，乾為福、為大，三至五乾伏坤喪，故大福竭。坤水、坎水混合漫流，故曰涇渭失紀。震為玉、為時，故為歷。《論語》：“天之暦數在爾躬，天祿永終”。玉曆既己者，言暦數盡也，《史記周本紀》：”幽王二年，三川竭，岐山崩”，《竹書幽王二年》：“涇渭洛竭，岐山崩”，後幽王被犬戎所殺，西周亡。○既，從宋元本，汲古作盡。

The hexagram Zun changes into Meng. Lin's commentary says: mountains collapse, valleys are cut off, great fortune has already been exhausted; the waters of Jing and Wei are out of their course, the heavenly mandate has reached its end — this is an omen of the state's destruction. Shang Binghe explains: the second to fourth lines of Meng form an inverted Gen, hence the phrase 'mountains collapse' and 'valleys are cut off'; Qian governs fortune and the great, and the third to fifth lines have Qian hidden and Kun lost, hence 'great fortune has been exhausted'. The water of Kun and the water of Kan mix and flow together, hence 'Jing and Wei lose their order'. Zhen governs jade and time, hence it governs the heavenly mandate. The Analects of Confucius, "Yao says": "The heavenly mandate is upon you... the heavenly grant has come to an end." 'Jade mandate has already ended' means the heavenly mandate has reached its end. The Records of the Grand Historian, "The Annals of the Zhou Dynasty" records that in the second year of King You of Zhou, the three rivers dried up and Mount Qi collapsed. The Bamboo Annals also records that in the second year of King You of Zhou, the three rivers Jing, Wei, and Luo dried up and Mount Qi collapsed. Later, King You was killed by the Qiong people, and the Western Zhou Dynasty fell. Notes: The character 'ji' comes from Song and Yuan editions, while the Jiguge edition uses 'jin'.

需。夏臺羑里，湯文所厄。鬼侯輸賄，商王解合。通《晉》。艮為臺、為里，上離故曰夏臺。《書康誥》：“羑”，王肅云：“道也。”艮為道，故曰羑里。坎為水，下有艮火，故曰湯，離為文，桀囚湯夏臺，紂囚文王於羑里，故曰湯文所厄。坎為鬼，四為諸侯，故曰鬼侯。艮為貝，艮手為輸，故曰輸賄。乾為王、為言，故曰商王。坎為合，史稱“鬼侯進女於紂，女不喜淫，醢。”鬼侯與此異。○湯文，從宋元本，汲古作文王，非。輸，依汲古，宋元本皆作俞。

The trigram Zun transforms into the trigram Xu. Lin Ci says: Xutai and Youli were places where King Tang of Shang and King Wen of Zhou were imprisoned; King Gouhou offered wealth, and the King of Shang released him. Shang Binghe explains: this line combines the image of the opposite trigrams, with Xu transforming into Jin. Gen represents a platform and a place, and the upper trigram is Li, which belongs to Xia, so it is called "Xutai." The character "You" in the Book of Kanggao, explained by Wang Su as "Dao," refers to roads, so it is called "Youli." Kan represents water, and below is Gen fire, so water and fire combine to form "Tang"; Li represents culture, so it refers to King Wen. King Jie imprisoned King Tang in Xutai, and King Zhou imprisoned King Wen in Youli, so it is called "Tang Wen were trapped." Kan represents ghosts, and the fourth line corresponds to a feudal lord, so it is called "Gouhou." Gen represents shells, which are wealth; Gen also represents hands, which are used to deliver, so it is called "delivering wealth." Qian represents the king and speech, so it refers to the King of Shang; Kan represents harmony, so it is called "resolving and uniting," meaning the release. Historical records state that Gouhou presented his daughter to King Zhou, but the woman disliked indulgence and was chopped into meat paste—this account differs from what is described in this line of Lin Ci. Notes: "Tang Wen" is from Song and Yuan editions, while the Jiguguo edition reads "Wen Wang," which is incorrect; the character "Shu" follows the Jiguguo edition, while Song and Yuan editions both use "Yu."

訟。泥滓汙辱，棄捐溝瀆。所共笑哭，終不顯錄。坎為泥滓、為汙辱、為溝瀆、為眾，伏震為笑哭。坎為隱伏，故不顯錄。○滓，從元本，宋本、汲古作津。所共，從宋本，汲古、元本作為眾。

The hexagram Zun changes into Song. Lin Ci says: It is like mud and filth being polluted and discarded in a ditch; everyone treats him as a subject for laughter and crying, ultimately not being recognized or promoted. Shang Binghe explains: Song consists of Kan below and Qian above. Kan represents mud and filth, disgrace, ditches, and multitude; in the hidden image of Song, Zhen represents laughter and crying. Kan also signifies concealment, hence 'finally not being recognized or promoted.' Notes: The character 'zǐ' comes from the Yuan edition; the Song edition and Jigugē edition have 'jīn.' The words 'suǒ gòng' come from the Song edition; the Jigugē and Yuan editions have 'wéi zhòng.'

師。李梅冬實，國多盜賊。擾亂並作，君不得息。互震為李梅，乾為木果，坎為冬，故曰冬實。《左氏春秋僖公三十三年十二月》：“李梅實，書不時也”，坤為國，坎為盜賊，坤眾，故曰多。坤為亂，震為擾、為作、為君，震行故不息。○得，宋元本作能，依汲古。

The hexagram Zun changes to Shi. Lin Ci said: "Plum and peach trees bear fruit in winter, and there are many thieves in the country; disturbances and chaos arise together, and the king cannot rest." Shang Binghe explained: "In the hexagram Shi, the trigrams Zhen (Thunder) appear both internally and externally. Zhen governs plum and peach; Qian (Heaven) governs wooden plants and fruits, and Kan (Water) governs winter, so it is said 'winter fruit.' The Spring and Autumn Annals, in the thirty-third year of Duke Xi's reign, December records 'plum and peach fruits,' and the Zuo Zhuan explains this because the fruiting is out of season, which is considered an omen of disaster. Kun (Earth) governs the state, Kan governs thieves, and Kun signifies multitude, so it is said 'many.' Kun governs chaos, Zhen governs disturbance and action, and also governs the king; Zhen signifies ceaseless movement, hence 'the king cannot rest.' Notes: The character '得' in Song and Yuan editions was written as '能,' but here we follow the Jigugē edition."

比。獐鹿逐牧，飽歸其居。反還次舍，無有疾故。艮為獐鹿，坤為牧，反震為逐，坎中滿，故曰飽，艮為居、為次舍，反震為反還，坎為疾，坤為死、為故，艮堅，故無有疾故。

The trigram Zun changes into Bi. Lin's commentary says: deer and elk follow the pasture to eat grass, when they are full they return to their resting places; upon returning to their dwellings, there is neither illness nor misfortune. Shang Binghe explains: Bi consists of坤 below and坎 above. The third, fourth, and fifth lines together form Gen, which represents deer and elk;坤 represents the pasture; Gen reversed becomes Zhen, which represents chasing. The middle line of坎 is yang and its interior is full, so it is said 'full'. Gen represents dwelling and lodging; reversed Zhen represents returning, so it is said 'returning to the dwelling'.坎 represents illness,坤 represents death and misfortune, but Gen has a firm nature, so it is said 'no illness or misfortune'.

小畜。夾河為婚，期至無船。搖心失望，不見所歡。通《豫》。坎為河，四上下皆陰，故曰夾河。艮為時、為期，坎為婚，震為船，坎伏故無船。坎為心，震為搖，艮為望，坤失，故曰搖心失望。震為歡，坎伏，故不見所歡。○搖，從元本，宋本、汲古皆作淫，非。《戰國策》：“楚王曰：寡人心搖搖如懸旌。”

The hexagram Zun changes into Xiaoxu. Lin Ci says: They are discussing marriage across a river, but when the appointed time comes there is no boat; the mind is unsettled and hope is lost, and the beloved person cannot be seen. Shang Binghe explains: This takes the image of the opposite hexagram. Xiaoxu reversed becomes Yu. In Yu, the inner and outer trigrams produce Kan, which represents a river; the fourth line of nine is surrounded by yin lines, so it is said 'between rivers'. Gen represents time and appointments, Kan represents marriage, Zhen represents a boat, but Kan is hidden here, so 'no boat'. Kan represents the heart, Zhen represents movement, Gen represents looking forward, and Kun represents loss, so 'unsettled heart and lost hope'. Zhen represents affection, but Kan is hidden, so 'cannot see the beloved'. Notes: The character 'yao' comes from the original edition, while the Song edition and Jiguguo edition both have 'yin', which is incorrect. The "Zhan Guo Ce" records the King of Chu saying 'my heart is like a banner hanging in the wind', which serves as evidence for the use of 'yaoxin'.

履。百足俱行，相輔為強。三聖翼事，王室寵光。通《謙》。互震為足、為百、為行，故曰百足俱行。百足，蟲名，《淮南子》：“百足之蟲，至死不僵”是也。兌為輔，坎為聖，震數三，故曰三聖。震為翼，坎為事，故曰翼事。震為王，坎為宮室，艮為光，故曰王室寵光。三聖謂文、武、周公。

The hexagram Zun changes into the hexagram Liu. Lin Ci says: The many legs of a centipede move together, supporting each other and thus becoming strong; three sages assist the king in his affairs, bringing honor and glory to the royal house. Shang Binghe explains: This line takes the image of mutual transformation. The hexagram Liu, when reversed, becomes the hexagram Qian. Within Qian, the trigram Zhen emerges. Zhen governs feet, hundreds, and movement, hence the phrase "a hundred feet moving together." "A hundred feet" refers to the centipede, as mentioned in the Huainanzi: "A centipede, even when dead, does not fall over," which describes exactly this creature. Dui governs assistance, Kan governs sages, and Zhen's number is three, hence "three sages." Zhen governs wings, Kan governs affairs, hence "assisting in affairs." Zhen governs the king, Kan governs the palace, Gen governs brightness, hence "the royal house receiving honor and brightness." The three sages refer to King Wen of Zhou, King Wu of Zhou, and the Duke of Zhou.

泰。坐位失處，不能自居。調攝違和，陰陽顛倒。言與天尊地卑之義相反也，故曰陰陽顛倒。○調攝違和，宋元本作賊破王邑，因與上下文義不協，故從汲古。

The trigram Zun transforms into Tai. This is the last entry in this section. Lin's commentary says: sitting in the wrong place, unable to settle down; improper care leading to physical discomfort, with yin and yang completely reversed. Shang Binghe explains: Tai is Qian below and Kun above, with heaven below and earth above, which is exactly opposite the usual order of "heaven is exalted and earth is humble" as stated in the Great Treatise. Therefore, Lin refers to "yin and yang reversed." Notes: The four characters "diao she wei he" in the Song and Yuan editions read "ze po wang yi," which does not fit with the surrounding context, so we follow the edition from Jigugeshan.

否。登几上輿，駕駟南遊。合縱散橫，燕齊以強。艮為幾，坤為輿，乾為馬、為行，故曰駕駟。乾位南，故曰南遊。坤為順，故曰合縱。艮東北為燕，巽為齊，乾健艮堅，故曰強。○齊，汲古作秦，非，依宋元本。

The primary hexagram is 《Zun》, which changes to 《Po》. Here, 《Po》 is called the "changed hexagram," which is the hexagram derived from the original one, and all the imagery in this instance comes from it. The divination text says: "Climbing onto the case and getting into the carriage, driving four horses to tour to the south; the alliance of union is formed, and the strategy of division is scattered, so Yan and Qi become strong." This is a divination text indicating prosperity and power. Shang Binghe explains the imagery: 《Po》 hexagram has the earth element below and the heaven element above. The mountain element represents the case, so it is said "climbing the case"; the earth element represents the carriage, so it is said "riding the carriage"; the heaven element represents horses and movement, four horses pulling one carriage are called "four horses," so it is said "driving four horses." The heaven element is located in the south, so it is said "touring to the south." The earth element is gentle and compliant, the union is in the direction of the south and north, so it is said "forming the alliance of union." The mountain element is in the northeast direction, which is the former territory of Yan, and the wind element represents Qi. The heaven element is strong and vigorous, and the mountain element is solid and firm, so it is said "with strength." The collation note says: "Qi" in the Ji Gu Ge edition is mistakenly written as "Qin," which is incorrect; this instance follows the Song and Yuan editions.

同人。三繫維弩，無益於輔。城弱不守，郭君受討。互巽為繩，故曰繫，《離》卦數三，故曰三繫。《後漢書劉昭輿服志》：“凡先合單紡為一繫”是也。伏坎為弓、為弩。維，繫也。言以三繫之絲繫於弩上太弱，故曰無益於輔。伏坤為城，坤柔故曰城弱。坤為郭，伏震為君、為討伐，故曰郭君受討。郭，國名，滅於齊。○繫維，從汲古，宋本、元本作孫荷。城，從宋本，汲古作域。郭，宋元本作邦，汲古作郭。按：元本舊注云“三孫謂季孫、叔孫、孟孫”，昭二十五年三家反攻公，公遜齊，疑林詞指此，非。

The hexagram Zun changes to Tongren. Lin Ci says: tying three strands of fine thread to the bow of a crossbow is of no use to the chariot; the city walls are too weak to hold, and the ruler of the state of Guo is attacked. This is a divination line indicating the defeat of a main force. Shang Binghe explains the image: Tongren has Li below and Qian above. Taking the second, third, and fourth lines to form another hexagram called the 'intermediate body,' here it forms Xun, which represents a rope, so it is said 'to tie.' Li corresponds to the number three, so it is said 'three strands tied.' The supplementary notes in the 'Book of the Later Han' by Liu Zhao in the 'Annals of Vehicles and Attire' state that combining single strands of silk into one is called a 'tie,' which is the meaning of the character '系.' The opposite of Li is Kan. The hexagram formed by inverting all the yin and yang lines is called the 'hidden image.' Although not visible, the image is still used. Hidden Kan represents a bow and a crossbow. 'Wei' means to tie. Three strands of silk tied to the bow are too weak, so it is said 'no benefit to the chariot.' The hidden image of Qian is Kun, which represents a city. Kun is soft and weak, so it is said 'the city is weak and cannot be defended.' Kun also represents the outer city called 'Guo,' and the hidden image of Zhen represents the ruler and an attack, so it is said 'the ruler of Guo is attacked.' Guo was an ancient state later annexed by the state of Qi. The collation notes say: the characters '系维' are from the Jigugē edition; the Song and Yuan editions have '孙荷'; the character '城' is from the Song edition, while the Jigugē edition has '域'; the character '郭' is from the Song and Yuan editions as '邦,' while the Jigugē edition has '郭.' Shang also notes: the Yuan edition's old commentary says 'three Brans' refers to Ji Sun, Shu Sun, and Meng Sun, the three families of Lu. In the 25th year of Duke Zhao of Lu, these three families rebelled against Duke Zhao, who fled to Qi. It is suspected that Lin's divination refers to this event, but this interpretation is incorrect.

大有。河伯大呼，津不得渡。船空無人，往來亦難。丁云：“河伯，水神，《援神契》：“河者，水之伯”。按：此用遇卦屯象，坎為河，震為伯、為呼，故曰河伯大呼。艮為止，故津不得渡。震為船，坤虛，故曰船空。震為人，坎伏，故無人。震為往，震覆，故往來難。

The hexagram Zun changes to Da You. Lin's interpretation says: The river god shouts loudly, but the ferry crossing is not passable; the boat is empty with no one aboard, and going back and forth is difficult. This is a line indicating obstruction and blockage. Shang Binghe first cites the words of Qing dynasty scholar Ding Yan: The river god is the water deity, and the "Xiao Jing Yuan Shen Qi" says the Yellow River is the longest among all rivers. Shang then explains: This line does not take the hexagram of Zun as the main one, but uses the "meeting hexagram" Zun's image—the meeting hexagram is the hexagram obtained through divination, which here is Zun, with Zhen below and Kan above. The upper trigram Kan represents the river, and the lower trigram Zhen represents the river god and shouting, hence "the river god shouts loudly." The third to fifth lines produce Gen, which represents stillness, hence "the ferry crossing is not passable." Zhen represents a boat, and the second to fourth lines produce Kun, which is empty and hollow, hence "the boat is empty." Zhen originally represents people, but Kan is hidden and not visible, hence "no one is there." Zhen represents movement forward, and when Zhen is viewed upside down it becomes Gen, which is called "reversed image." When a hexagram is reversed, the image formed by the reversed trigrams can also be used. The idea of going forward and then returning is derived from this, hence "going back and forth is difficult."

謙。甘露醴泉，太平機關。仁德感應，歲樂民安。互坎為水，坤為水，故曰甘露、曰醴泉。坎為平、為機，艮為關，震為仁德、為歲、為樂，坎為心，故曰感應。坤為民，艮為安。舊注《瑞應圖》云“王者，德至則甘露降於松柏。”《六帖》云：“醴泉太平則出。”

The hexagram Zun changes to Qian. Lin Ci says: Sweet dew falls from heaven, and sweet spring water flows up from the earth, which is the key to a peaceful era; there is benevolence above, and response below, the harvest is joyful, and the people are at peace. This is a great auspicious phrase. Shang Binghe explains the image: Qian has Gen below and Kun above. The lines two to four form Kan, which represents water, and Kun also represents water, so it is said 'sweet dew' and 'sweet spring water'. Kan represents levelness and the mechanism of a bow, and Gen represents a gate, together forming 'the mechanism of peace'. The lines three to five form Zhen, which represents benevolence, harvest, and joy. Kan represents the heart, and the heart moves in response, so it is said 'benevolence and response'. Kun represents the people, and Gen represents peace and stillness, so it is said 'harvest joy and people at peace'. The terms 'Gen as gate' and 'Kan as mechanism' are not found in Shuo Gua. Shang's interpretation is an 'extra image' (yi xiang) drawn from Yi Lin. Ancient people originally had these images, but they were lost in later generations. Shang restored them one by one from Yi Lin. Old commentaries cite Rui Ying Tu, saying that when a ruler's virtue reaches its peak, sweet dew falls on pine and cypress trees. They also cite Bai Ju Yi's Bai Shi Liu Tie, saying that only in a peaceful world will sweet spring water flow out.

豫。重茵厚席，循皋采藿。雖躓不懼，復反其宅。震為茵席，正覆震，故曰重茵厚席。艮為皋，震為藿，艮手，故曰采藿。坎為憂懼、為躓，震樂，故不懼。艮為宅，震為反，故曰反宅。○復反，宋元本作反覆。宅，元本作處，均依汲古。皋，汲古作高，依宋元本。

The hexagram Zun changes to Yu. Lin Ci says: The褥 is laid in layers, the seat is thick and soft; along the high ground by the water, beans leaves are gathered, even if one stumbles, there is no fear, and one can still return to one's own house. This is a divination indicating a minor setback followed by peace. Shang Binghe explains the image: Yu has the hexagram Kun below and Zhen above. The upper trigram is Zhen, which represents the褥 and the seat. The lines two to four form the trigram Gen, which is the inverted form of Zhen. One upright and one inverted, two Zhen trigrams, hence the phrase "heavy褥 and thick seat." Gen represents the high ground by the water, which is "gao," and Zhen represents the bean leaves, which is "huo." Gen also represents the hand, so the action of picking is "following the gao to gather huo." The lines three to five form the trigram Kan, which represents worry and stumbling, while Zhen represents joy, hence "although stumbling, no fear." Gen represents the house, and Zhen has the meaning of returning, hence "returning to one's house." The note says: "repeatedly returning" is from the Song and Yuan editions, and "house" in the Yuan edition is "place," both following the Ji Gu Ge edition. "Gao" in the Ji Gu Ge edition is "high," here following the Song and Yuan editions.

隨。太乙駕騮，從天上來。徵我叔季，封為魯侯，無有凶憂。太乙，星名，即北辰也。艮為星，震為馬，艮在震上，故曰駕騮。否上之初，故曰從天上來。艮為叔季、為求，故曰徵我叔季。兌為魯，震為侯，故曰魯侯。坎為憂，震樂，故無有凶憂。○宋元本無第五句，依汲古。

The hexagram Zun changes to Suí. Lin's interpretation says: The Taiyi star rides a black-maned red horse, coming down from the sky; it summons my younger brother or younger brother, and appoints him as a prince of Lu, there is no danger and no worry. This is a great auspicious omen. Shang Binghe first explains the terms: Taiyi is the name of a star, which is the Pole Star. Then he explains the imagery: Suí has Zhen below and Dui above, with the second to fourth lines forming Gen, which represents stars. The lower trigram Zhen represents horses, and Gen above Zhen indicates 'riding a black-maned red horse'. Suí comes from the hexagram Pí, with the top line moving down to the first position, thus indicating 'coming down from the sky'. Gen represents the younger brother or younger son and also signifies seeking, so it is said 'summoning my younger brother or younger son'. Dui represents Lu, and Zhen represents a prince, so it is said 'appointing him as a prince of Lu'. Kan represents worry and trouble, while Zhen represents joy, so it is said 'there is no danger or worry'. The collation note says: The Song edition and Yuan edition do not have the fifth line, and this is supplemented according to the Ji Gu Ge edition.

蠱。南巴六安，石斛戟天。所指不已，已老復一。將耋乃嫁，墟敝室舊，更為新家。丁云：“石斛、巴戟天，皆藥草名，《神農本草經》曰：石斛出六安，巴戟天出巴郡。”按：震為南，艮為城邑，故曰南巴。互大坎數六，艮為安，故曰六安。艮為石，震為斛，故曰石斛，艮為刀、為戟，在上，故曰戟天。艮為指，震為反、為復，已老復一者，言己年老，復其一子，免其賦役也。艮為堅，故為耋。震為嫁，故曰將耋乃嫁。艮為墟、為室，巽為敝，故曰墟敝室舊。艮為光明、為新、為家。○巴六，從宋元本，汲古作己大，非。斛，依汲古本，宋元本訛解。己老復一，宋元木作耋老復丁，無將耋乃嫁句，此從汲古，以已與一韻，嫁與家韻。墟敝室舊，宋元本作敝室舊墟，以墟與家韻，以文勢言不如汲古，故從之。

The hexagram Zun changes to Gu. Lin Ci says: In the south, Ba Jun and in the north, Liu'an, produce Ba Jitian and Shi Hu, which are like spears pointing straight to the sky; fingers point without stopping, people have grown old and another son is born; marrying at eighty, the old ruins and broken houses are worn out, and a new house is rebuilt again. This is a divination that first experiences hardship and then revival. Shang Binghe first cites Ding Yan, saying that Shi Hu and Ba Jitian are both names of medicinal herbs, and the Shennong Bencao Jing records that Shi Hu comes from Liu'an and Ba Jitian comes from Ba Jun. Then he explains the imagery: Gu has Xun below and Gen above, and Zhen represents the south, Gen represents city and town, so it is said 'South Ba'; combining the five lines forms a large Kan shape, Kan in the Five Phases corresponds to six, Gen represents 'An', so it is said 'Six An'. Gen represents stone, Zhen represents a measuring vessel, so it is said 'Stone Hu'; Gen represents a knife and a spear, and it is in the upper part, so it is said 'Spear Heaven'. Gen represents a finger, Zhen has the meaning of repetition. 'Already old and another son' refers to oneself growing old and having another son, thus exempting from taxes and corvée. Gen has the nature of firmness and longevity, so it takes the age of eighty, 'Die'; Zhen represents marriage, so it is said 'At eighty, she marries'. Gen represents ruins and houses, Xun represents decay, so it is said 'Ruins and old houses'; Gen also represents brightness, newness, and home, so it ultimately leads to 'Rebuilding a new house'. The collation notes say: 'Ba Liu' is from the Song and Yuan editions, while the Jiguge edition says 'Ji Da', which is wrong; the character 'Hu' is taken from the Jiguge edition, while the Song and Yuan editions mistakenly wrote 'Jie'. The phrase 'Already old and another son' in the Song and Yuan editions is 'Die old and another son' without the phrase 'At eighty, she marries', so we follow the Jiguge edition because 'Yi' and 'Yi' rhyme, and 'Jia' and 'Jia' rhyme. 'Ruins and old houses' in the Song and Yuan editions is 'Decayed houses and old ruins', taking 'Ruins' and 'Home' to rhyme, but in terms of the flow of the text, the Jiguge edition is better, so we follow it.

臨。家給人足，頌聲並作。四夷賓伏，干戈韜閣。通《遯》。艮為家，震為人、為足，震為音聲、為言、為作，故曰頌聲並作。震卦數四，坤為夷，故曰四夷。震為賓客，伏者，言四夷賓于王庭。巽為伏，兌為斧、為干戈，坤藏故曰干戈韜閣。○伏，從宋元本，汲古作服。伏、服古通用。

The hexagram Zun changes to Lin. Lin Ci says: every household is prosperous and everyone is wealthy, the songs of praise rise together; the four directions' foreign tribes come to pay homage and submit. This is a great auspicious omen. Shang Binghe says this instance should be interpreted using the method of "Pangtong" (mutual transformation). By reversing all six lines of yin and yang in a hexagram, one obtains the Pangtong hexagram, which shares the same symbolic meaning as the original. Lin is located above with the hexagram Dui (Lake) and below with the hexagram Kun (Earth). Its Pangtong hexagram is Gen (Mountain) below and Qian (Heaven) above, which is the hexagram Duan (Retreat). Gen represents the family dwelling, Zhen represents people and feet, so it says "every household is prosperous and everyone is wealthy." Zhen also represents sound, speech, and construction, so it says "songs of praise rise together." Zhen corresponds to the number four, and Kun represents the four directions' foreign tribes, so it says "the four directions' tribes." Zhen represents guests, and "bin fu" (submission) means the four directions' tribes submit to the royal court. Xun represents concealment, Dui represents axes and weapons, and Kun governs storage, so it says "weapons are stored in the armory," meaning weapons are put away in the storehouse. The collation notes say: the character "fu" comes from the Song and Yuan editions, while the Jigugeshi edition uses "fu," and the characters "fu" and "fu" were commonly used interchangeably in ancient times.

觀。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。通《大壯》。震為東鄰、為嫁，兌為女、為妃，震為王、為木，故為桓。莊，訛字也。震又為公，故曰桓公。艮為館、為築，坤為母，伏乾為王，故曰王母。震為歸，坤為京師，艮為季，巽為姜，伏震為喜。按：《左傳莊元年》：“魯為主築館以逆王姬，非為王后”，又桓九年春紀季姜歸於京師，為桓王后。林詞全用此事，據《穀梁疏》：“魯為主方書歸為主，則必築館”，然則莊為桓之訛字無疑。

The hexagram Zun changes to Guan. Lin Ci says: A neighbor to the east married off his daughter, who became a concubine of the King of Zhou; Duke Huan built a pavilion for her to honor the Queen Mother; the woman married into the capital, and Ji Jiang was delighted. This is a divination line indicating a marriage to a noble. Shang Binghe says this line uses the method of mutual transformation. Guan has the trigram Kun below and Xun above. Mutual transformation would result in the hexagram Da Zhuang, which has Qian below and Zhen above. Zhen represents the eastern neighbor and marriage; Dui represents a woman and a concubine. Zhen also represents the King and wood, and the character "Huan" is formed by the radical of wood, showing that the character "Zhuang" in Lin Ci's text is a mistake. Zhen also represents a Duke, so it is said "Duke Huan." Gen represents a pavilion and construction, Kun represents the mother, and hidden Qian represents the King, so it is said "to honor the Queen Mother." Zhen represents marriage to the capital, Kun represents the capital, Gen represents the youngest brother, Xun represents the Jiang surname, and hidden Zhen represents joy, so it is said "married to the capital, Ji Jiang was joyful." Shang's commentary says: The "Zuo Zhuan" records that in the first year of Duke Zhuang's reign, Lu State hosted the marriage and built a pavilion to welcome the royal princess, which was the princess, not the queen; but in the ninth year of Duke Huan's reign, in spring, the Ji Jiang of Ji State married into the capital and became the queen consort of King Huan of Zhou. Lin Ci's text fully refers to this later event. According to the "Gu Liang Zhuan" commentary, Lu State hosted the marriage and built a pavilion only when it was recorded as "returning" and was necessary to build a pavilion. Therefore, the character "Zhuang" being a mistake for "Huan" is clear.

噬嗑。陳媯敬仲，兆興齊姜。營邱是適，八世大昌。震為陳，坎為仲，艮為篤敬，故曰敬仲。坎為兆，伏巽為齊、為姜，互艮為營邱，震往，故曰適。艮為世，數八，震為昌。媯，陳姓，敬仲，即公子完。莊二十二年奔齊，初懿氏卜妻，敬仲曰：“有媯之後，將育於姜”，故曰兆興齊姜。

The hexagram Zun changes to Shihe. Lin's interpretation says: The Duke Jingzhong of the state of Chen, whose family name was Gui, was destined to rise in the state of Qi, whose ruling family was Jiang. He went to Yingqiu to settle, and after eight generations, his family became greatly prosperous. This is a divination line indicating a distant migration followed by prosperity. Shang Binghe explains the image: Shihe has Zhen below and Li above. Zhen represents the state of Chen, Kan represents 'Zhong', and Gen represents sincerity and respect, thus 'Jingzhong'. Kan represents the divination omen, and hidden Xun represents Qi and the Jiang family. The interacting trigrams produce Gen, representing Yingqiu, and Zhen indicates movement forward, thus 'Yingqiu is the destination'. Gen represents generations, with the number eight, and Zhen represents prosperity, thus 'eight generations of great prosperity'. Gui is the family name of Chen, and Jingzhong is the Duke Wen. In the twenty-second year of Duke Zhuang of Lu, he fled to Qi. At that time, Yi Shi intended to marry his daughter to him, and the divination line said 'the descendants of Gui will be nurtured by Jiang', hence Lin's statement 'the omen indicates rise in Qi and Jiang'.

賁。路多枳棘，步刺我足。不利旅客，為心作毒。艮震為道路，坎為枳棘、為刺，震為步、為足、為旅客，坎險故不利，坎為心、為毒。

The hexagram Zhun changes to Ben. Lin's interpretation says: there are thorny shrubs and brambles on the road, and each step causes injury to my foot; it is unfavorable for those traveling away from home, and even the heart is tainted with poison. This is a line indicating difficulties in travel. Shang Binghe explains the image: Gen and Zhen both represent the road, and the lines two to four produce Kan, which represents thorns and prickles, Zhen represents taking steps, the foot, and travelers; Kan indicates danger and pitfalls, hence 'unfavorable for travelers'; Kan also represents the heart and poison, hence 'poison in the heart'.

剝。天官列宿，五神共舍。宮闕光堅，君安其居。艮為官、為星，故曰天官列宿。漢樂章有五神歌曰：五神相，包四鄰。如淳曰，五神相，太一也，蓋即五星也。艮為舍，反震為神，坤，五行數五，故曰五神共舍。艮為宮闕、為光、為堅、為居、為安，一陽止於上，故曰君安其居，故曰共舍，言五陰承一陽也。

The hexagram Zun changes to Bo. Lin Ci says: The celestial officials and star mansions are arranged in order, the five star deities dwell together in one mansion; the palace is bright and solid, the king resides in it. This is a divination line indicating the sovereign's position is secure. Shang Binghe explains the image: Bo has the hexagram Kun below and艮 above.艮 represents officials and stars, so it says "celestial officials and star mansions." In the Han dynasty's sacrificial music chapters, there is a section called "Five Deities," which says the five deities assist and encompass the four directions; Zu Chun's annotation says the five deities are the Taiyi, probably referring to the five planets.艮 represents a pavilion or lodging, and the inverted Zhen (Thunder) becomes the deity. Kun corresponds to the number five in the Five Phases, so it says "five deities share a dwelling."艮 represents palaces, brightness, solidity, residence, and security. The entire hexagram has only one yang line at the top, which is at the highest position, while the five yin lines below support it, so it says "the king resides securely." "Sharing a dwelling" also means the five yin lines support one yang line.

復。牧羊稻園，聞虎呻喧。懼畏惕息，終無禍患。坤為養、為牧，震為羊，震為稻，坤為園、為虎，震為喧，伏乾，乾惕故懼畏惕息。坤為禍，震樂，故無。○無，從宋元，汲古作免。

The hexagram Zun changes to Fu. Lin Ci says: In a rice field and garden, sheep are being grazed, and one hears a tiger roaring and making a commotion; one is frightened, holds one's breath, and is on edge, but in the end, no harm comes about. This is a phrase indicating a false alarm without actual harm. Shang Binghe explains the image: Fu has Zhen below and Kun above. Kun represents breeding and grazing, and also the garden; Zhen represents sheep and rice, while Kun also represents the tiger. Zhen signifies noise, so it says 'grazing sheep in the rice field and garden, hearing the tiger roar and make a commotion.' The hidden image of Kun is Qian. The line Nine in the Third of Qian has the meaning of 'being cautious in the evening as if in danger,' hence 'fear and vigilance.' Kun represents calamity, but Zhen signifies joy, so 'in the end, no calamity occurs.' The collation note says: the character 'wu' (no) comes from the Song and Yuan editions, while the Jigugeshi edition reads 'mian' (avoid).

無妄。鳴條之災，北奔犬胡。左祍為長，國號匈奴。主君旄頭，立尊單于。震為鳴、為木，故曰鳴條。乾伏坤位北，坤又為胡，艮犬，故曰北奔犬胡。震為祍、為左、為長，《論語》：“吾其被髮左祍”，胡俗也。艮為國、為奴僕，震為號，故曰國號匈奴。震為主，乾為君、為頭，震為多發，故曰主君旄頭。震為立，艮為尊，乾君故曰單于，《史記》：“湯伐桀於鳴條”，又《匈奴傳》索隱引樂彥《括地譜》云：“湯放桀鳴條，其子獯粥妻桀之眾妾，避居北野，隨畜移徙”，中國謂之匈奴。旄頭，被髮也。《漢官儀》：“舊選羽林為旄頭，被髮先驅”是其證。由林詞觀之，《括地譜》之說與古故實合。○災，宋元本作圖，依汲古。

The hexagram Zun changes to Wuwang. Lin Ci says: After the chaos of the Battle of Mingshao, the descendants of Xia Jie fled north to the Hu region; they made it customary to have their left sleeves loose, and established their state as Xiongnu; their rulers had their hair loose and were honored as Xunyu. This is a line about a nation's downfall and migration. Shang Binghe explains the image: Wuwang has Zhen below and Qian above. Zhen represents sound and wood, so it is called "Mingshao." The hidden image of Qian is Kun, and Kun is located in the north, and Kun also represents Hu. Gen represents dog, so it is called "fleeing north to the dog Hu." Zhen represents clothing, left, and length, and the Analects say, "We will have loose hair and left sleeves," which is the custom of the Hu people. Gen represents country and servant, and Zhen represents name, so it is called "the state name Xiongnu." Zhen represents the ruler, Qian represents the king and head, and Zhen also represents many hairs, so it is called "the ruler with many hairs." Zhen represents establishment, Gen represents honor, and Qian represents the king, so it is called "established as Xunyu." The Records of the Grand Historian say that King Tang of Shang attacked Xia Jie at Mingshao; the commentary on the Biography of the Xiongnu in the Records of the Grand Historian cites Luo Yan's "Kuo Di Pu" which says that King Tang exiled Jie to Mingshao, and Jie's son Xunyu married Jie's concubines and moved to the northern wilderness, following the herds, and the Central Plains people called them Xiongnu. "Mao Tou" means loose hair, and the Han Officials' Ritual says that in ancient times, the Yu Lin Army was selected to serve as Mao Tou, with loose hair leading the way, which can be used as supporting evidence. According to Lin Ci's words, the account in "Kuo Di Pu" agrees with ancient historical facts. The collation notes say: The character "zai" in the Song and Yuan editions was "tu," and this follows the Ji Gu Ge edition.

大畜。克已潔身，逢禹巡狩。錫我玄圭，拜受福佑。艮為身，退在上，故曰潔身。乾為王，震出，故曰逢禹巡狩。震為玄黃、為玉，乾為錫，故曰錫我玄圭。艮為拜，乾為福佑。○福，汲古作錫，非，依宋元本。《禹貢》云：“禹錫玄圭，告厥成功”，圭，宋元、汲古皆作珪，依局本。

The hexagram Zun changes to Da Xu. Lin's interpretation says: restraining oneself, cleansing one's body, just at the time when Yu went out on a tour of inspection; the king gave me a black jade bi, and I bowed to receive this blessing. This is a line indicating receiving a reward and gaining fortune. Shang Binghe's interpretation of the image: Da Xu has Qian below and Gen above. Gen represents the body, retreating to the upper position, so it is said 'cleanse one's body'; Qian represents the king, Zhen represents going out, so it is said 'meeting Yu's inspection tour'. Zhen represents the color of black and yellow, and jade; Qian represents giving, so it is said 'the king gave me a black jade bi'; Gen represents bowing, Qian represents blessing, so it is said 'bowing to receive the blessing'. The note says: the character 'fu' (blessing) in the Ji Gu Ge edition is mistakenly written as 'xi' (grant), so this is corrected according to the Song and Yuan editions. The Shang Shu · Yu Gong says 'Yu was given a black jade bi, to announce his success', which is exactly the basis of Lin's interpretation; the character 'gui' (bi) in the Song, Yuan and Ji Gu Ge editions is all written as 'gui' (jade bi), so here we follow the official edition.

頤。冬華不實，國多盜賊。疾病難醫，鬼哭其室。艮為果實，坤為冬，震為花，坤虛，故花而不實。坤為國，伏巽為盜，正反巽，故多盜。坤為疾病，坤死，故難醫，坤為鬼，震為哭，艮為室，故曰鬼哭其室。

The hexagram Zun changes to Yi. Lin Ci says: In winter, flowers bloom but no fruit is produced, and bandits rise up in the country; illness is hard to cure, and ghosts cry in the house. This is a great凶 omen. Shang Binghe explains the image: Yi has Zhen below and Gen above. Gen represents fruit, Kun represents winter, Zhen represents flowers, and Kun is empty, so only flowers bloom but no fruit is produced. Kun represents the country, and hidden Xun represents bandits. One upright and one inverted, two Xun, so it says 'the country has many bandits'. Kun represents illness, and Kun also governs death, so it says 'illness is hard to cure'; Kun represents ghosts, Zhen represents crying, and Gen represents the house, so it says 'ghosts cry in the house'.

大過。襄送季女，至於蕩道。齊子旦夕，流連久處。兌少故曰季女，伏震為諸侯，故曰襄。震為大塗，故曰蕩道。《齊風》：“魯道有蕩，齊子發夕”，刺齊襄與文姜亂也。巽為齊，伏震為子，震為旦，兌昧為夕，艮止故流連久處。《左傳桓三年》：“齊侯送姜氏於讙”，注：讙，魯地。繇詞言齊襄與妹亂，既送至魯境，而不忍別也。詞皆本象與對象雜用。陳樸園云：“齊風，齊子發夕”，釋文引《韓詩》云：“發，旦也。”今焦氏言齊子旦夕，是《齊詩》以發夕為旦夕，與《韓詩》訓同。

The hexagram Zun changes to Da Guo. Lin's interpretation says: Qi Xianggong sent his younger sister to be married off, and he accompanied her all the way to the level road. This young woman lingered all day and night, unwilling to leave. This is an allusion to the disorder in the relationship between men and women. Shang Binghe explains the image: Da Guo has Xun below and Dui above. Dui represents a young girl, so it is called "ji nu" (young girl). The hidden Zhen represents the feudal lords, so it is called "Xiang." Zhen represents a broad road, so it is called "dang dao" (level road). The "Shi Jing · Qi Feng" says, "Lu Dao you dang, Qi Zi fa xi," which satirizes the licentious relationship between Qi Xianggong and Wen Jiang. Xun represents Qi, the hidden Zhen represents the daughter, Zhen represents morning, Dui signifies confusion and represents evening, and Gen signifies stillness, so it is called "liulian jiuchu" (lingering and staying long). The "Zuo Zhuan" Huan Gong San Nian records that Qi Hou sent Jiang Shi to Hun, and Du's annotation says Hun is a place in Lu. This divination line describes Qi Xianggong's private relationship with his sister, who was sent to the border of Lu but still unwilling to part. The entire line uses both the image of the original hexagram and the image of the related hexagram. Shang also cites Chen Puyuan's view: In "Qi Feng," "Qi Zi fa xi," the "Jing Jing Shi Wen" cites the "Han Shi" which interprets "fa" as "dan." Now Jiao Yanshou writes "Qi Zi dan xi," showing that the "Qi Shi" interprets "fa xi" as "dan xi," which is the same as the interpretation of the "Han Shi."

坎。朽根倒樹，花葉落去。卒逢火焱，隨風偃仆。通《離》。中爻巽為木，故曰根、曰樹，巽敝，故曰朽，曰倒，巽隕落，故花葉落去。《大過》兌為華，離上互也，離上下皆火，互巽風隕，故偃仆。

The hexagram Zun changes to Kan. Lin Ci says: The roots decay and the big tree falls down, flowers and leaves all fall off; suddenly there is fierce fire, following the wind and falling down. This is a very ominous omen. Shang Binghe says this uses the method of mutual change. The hexagram Kan's mutual change hexagram is Li. The hexagram Li has the fourth line of its middle section producing Xun, which represents wood, so it says 'root' and 'tree'; Xun has the meaning of decay and failure, so it says 'rotten' and 'falling down'; Xun also governs falling off, so it says 'flowers and leaves fall off'. The hexagram Da Guo uses Dui for flowers, and Dui is exactly the upper half of Li. The hexagram Li has both its upper and lower trigrams as fire, and the mutual change hexagram Xun represents wind and governs falling off, so it says 'falling down with the wind'.

離。陰變為陽，女化作男。治道得通，君臣相承。通《坎》。乾二五之坤成坎，坎為中男、為陽卦，故陰化陽、女作男。坎中爻艮為道路、為臣，震為君，故曰君臣相承。《五行志》：“魏襄王十三年，有女子化為丈夫。”

The hexagram Zun changes to Li. Lin Ci says: Yin changes into Yang, a woman transforms into a man; thus the way of governing the state becomes unobstructed, and the ruler and minister support each other. This is a line indicating a transition from blockage to smoothness. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Li's mutually transforming hexagram is Kan. The second and fifth lines of Qian enter Kun to form Kan. Kan represents the middle son and is a Yang hexagram, hence it is said 'Yin changes into Yang, a woman transforms into a man.' The fourth lines of Kan produce Gen, representing roads and ministers, and produce Zhen, representing the ruler, hence it is said 'the ruler and minister support each other.' The "Book of Han · Five Elements Chapter" records that in the thirteenth year of Wei Xiang Wang there was a case of a woman transforming into a man, which can be corroborated with Lin Ci's statement.

咸。炎絕續光，火滅復明。簡易理得，以成乾功。下艮為火，故曰炎，上兌為絕，故曰炎絕。巽繩為續，艮為火、為光，巽伏，故光滅，乾日，故復明。乾簡坤易，中爻乾，故曰以成乾功。○火，依宋元本，汲古作光，非。以，汲古作仍，依宋元本。

The hexagram Zun changes to Xian. Lin's commentary says: the fire flame is cut off but then reconnected with light, the fire goes out but then reappears bright; by grasping the principle of simplicity, one achieves the achievements of the Qian trigram. This is a line indicating a transformation from cessation to continuation. Shang Binghe explains the image: Xian has the Gen trigram below and the Dui trigram above. The lower trigram Gen represents fire, so it is said 'inflamed'; the upper trigram Dui signifies interruption, so it is said 'inflamed and cut off'. Xun represents a rope, which can connect and continue, so it is said 'continuation of light'; Gen represents fire and light, while Xun signifies concealment, so it is said 'fire extinguished'; Qian represents the sun, so it is said 'renewed brightness'. 'Simplicity' originates from the Great Treatise's discussion on the simplicity of Qian and Kun. The four lines in the middle produce the Qian trigram, so it is said 'thus achieving the achievements of Qian'. The collation note says: the character 'fire' follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'light', which is incorrect; the character 'with' in the Ji Gu Ge edition reads 'still', but here follows the Song and Yuan editions.

恆。多載重負，捐棄於野。予母誰子，但自勞苦。坤震皆為車，坤厚載物，故曰多載。艮為負，坤重，故曰重負。坤為野，兌附決，故曰捐棄。坤母震子，兌決，故無子。坤致役萬物，故曰勞苦。多用伏象。○予母誰子，依宋元本，諸本作“王母離子”，非。

The hexagram Zun changes to Heng. Lin Ci says: The vehicle is overloaded and the burden is too heavy, so it can only be abandoned in the wilderness; empty of a mother, who is her son, in the end it is just oneself suffering in vain. This is a line indicating hard work without success. Shang Binghe explains the image: Both坤 and 震 take the image of a vehicle.坤 has the virtue of bearing things, so it is said 'overloaded'. Gen represents bearing a burden, and坤 indicates heaviness, so it is said 'heavy burden'.坤 represents the wilderness, and兑 has the meaning of attachment and cutting off, so it is said 'abandoned in the wilderness'.坤 represents the mother, 震 represents the son, and兑 indicates decision and separation, so there is a mother but no son.坤 controls all things, so it is said 'only oneself toiling in vain'. This line makes much use of hidden images. The collation notes say: 'Who is her son' is based on the Song and Yuan editions, while other editions read 'the mother separates from the son', which is incorrect.

遯。江河海澤，眾利室宅。可以富有，飲御嘉客。乾為江河海澤，巽為利，艮為室宅，乾為富，伏兌為口，故曰飲。震為嘉客。○室，汲古及宋本皆作安，惟元本作室。

The hexagram Zun changes to Dun. Lin's interpretation says: rivers, lakes, seas and oceans are vast and boundless, all kinds of benefits gather at this house; it is possible to become rich and to hold banquets for distinguished guests. This is an interpretation indicating wealth and joy. Shang Binghe explains the image: Dun has Gen below and Qian above. Qian represents rivers, lakes, seas and marshes. The lines two to four form Xun, indicating benefit. Gen represents the house, and Qian signifies wealth. The hidden Dui represents the mouth, hence 'drinking'; Zhen represents distinguished guests, hence 'drinking and entertaining distinguished guests'. The note says: the character 'room' in the Jigusha edition and the Song edition is 'security', but in the Yuan edition it is 'room'.

大壯。冬采薇蘭，地凍堅坼。利走東北，暮無所得。此用遇卦屯象。坎為冬，艮手為採，震為薇蘭，坤為地，履霜堅冰，故曰地凍堅坼。震為東北、為走，伏巽為利，坤為暮，坤虛故無得。○坼，各本多誤難，致韻不協，惟宋本作坼，元本作折。東，宋元本作室，從汲古。

The hexagram Zun changes to Da Zhuang. Lin Ci says: In winter, gathering wild leeks and orchids, the ground is frozen hard and cracked; going northeast was supposed to be beneficial, but by evening nothing was obtained. This is a phrase indicating fruitless effort. Shang Binghe says this phrase does not take the hexagram Zun, but uses the image of the hexagram Zun: Kan represents winter, Gen represents the hand, which is the one doing the gathering, Zhen represents wild leeks and orchids, and Kun represents the earth; the first line of Kun says "treading on frost, the ice is already coming," so it says "the earth is frozen and cracked." Zhen represents northeast and movement, the hidden Xun represents benefit, and Kun represents evening. The emptiness in Kun indicates "nothing obtained by evening." The note says: The character "che" is often mistakenly written as "nan" in other editions, causing the rhyme to be off. Only the Song edition has "che" and the Yuan edition has "zhe." The character "dong" in the Song and Yuan editions is written as "shi," but we follow the Jigugeshan edition here.

晉。鳥鳴嘻嘻，天火將起。燔我室屋，災及妃后。《左傳襄十三年》：“有鳥鳴於宋太廟，曰嘻嘻出出，宋火伯姬被焚，卒”，晉離為鳥，離正反皆兌口，故曰嘻嘻。離為火，艮為天，亦為火，故曰天火。艮為室屋，坤為妃后，火多故曰燔、曰災。○鳥鳴，依宋元本，汲古作鳥鵲，嘻，同嘻，與左氏同。

The hexagram Zun changes to Jin. Lin Ci says: "Birds are laughing and calling, and heavenly fire is about to break out; the fire will burn down my house, and the calamity will extend to the queen and the concubines." This is a very ominous omen. Shang Binghe first cites historical examples: In the thirteenth year of Duke Xiang of the State of Song, there was a bird calling in the great temple of the state, making a sound like "xi xi chu chu." Later, a fire broke out in the state of Song, and Bo Ji was burned to death. Then he explains the imagery: Jin has the hexagram Kun below and Li above. Li represents birds; the upright and inverted forms of Li both contain Dui, which represents the mouth, hence "xi xi." Li represents fire, Gen represents heaven and also fire, hence "heavenly fire." Gen represents houses and buildings, and Kun represents the queen and concubines; the fire is intense, hence "burning" and "calamity." The collation notes say: "Birds calling" is based on the Song and Yuan editions; the Ji Gu Ge edition says "magpies." The character "xi" is written the same way as in the Zuo Zhuan.

明夷。蠆室蜂戶，螫我手足。不可進取，為身害速。此用遇卦屯象。坎為室、為毒，坤為戶，伏巽為蟲，故曰蠆室蜂戶。坎為棘、為刺、為螫，艮為手，震為足、為進取，坤凶，故不可進取，坤為身、為害，震為速。○速，從宋元本，汲古等本多作咎，與足不韻。

The hexagram Zun changes to Mingyi. Lin Ci says: There are scorpions inside the house and wasps on the door, they have stung my hands and feet; one should not advance rashly, otherwise calamity will quickly fall upon oneself. This is a divination that indicates danger and advises caution. Shang Binghe explains that this line uses the imagery of the hexagram Zun: Kan represents the room and poison, Kun represents the door, and the hidden Xun represents insects, hence "scorpion in the room, wasp on the door." Kan represents brambles, thorns, and stinging, while Gen represents the hand, Zhen represents the foot and advancement, and Kun indicates misfortune, hence "do not advance." Kun represents the body and calamity, and Zhen represents rapid movement, hence "calamity comes swiftly." The note says: The character "speed" comes from the Song and Yuan editions, while the Ji Gu Ge edition often uses "misfortune," which does not rhyme with "foot."

家人。崔嵬北嶽，天神貴客。溫仁正直，主布恩德。閔哀不已，蒙受大福。此用《屯》象。坎北艮山，故曰北嶽。震為神、為仁、為客，坎為憂，故曰閔哀。震為恩德、為大福。○閔哀，宋元本、汲古本皆作開衣，非，依局本。閔哀不已者，言悲憫人世，予人以福也。

The hexagram Zun changes to the hexagram Jiaoren. Lin Ci says: The northern mountain is lofty and majestic, the heavenly spirits are honored guests; he is warm-hearted and benevolent, upright and just, presiding over the distribution of grace; his compassion for mankind never ceases, so people thus receive great blessings. This is a great auspicious phrase. Shang Binghe says that this phrase uses the imagery of the hexagram Zun: the position of Kan is in the north, and Gen represents a mountain, so it is said 'northern mountain'. Zhen represents spirits, benevolence, and guests, hence the words 'heavenly spirits as honored guests' and 'warm-hearted benevolence and upright justice'; Kan represents worry and thought, hence the phrase 'compassion'; Zhen represents grace and great blessings, hence the words 'presiding over the distribution of grace' and 'receiving great blessings'. The collation notes say: the words '闵哀' in the Song edition, Yuan edition, and Jigugē edition are mistakenly written as '开衣', which is incorrect; here we follow the local edition. The phrase 'compassion never ceases' refers to the heavenly spirits showing compassion for mankind and bestowing blessings upon the people.

睽。伯蹇叔盲，莫與守牧。失我衣裘，代己除服。此用《屯》象。震為伯，坎蹇，故曰伯蹇。艮為叔，互大離，故曰叔盲。坤為牧，坤寡，故莫與守牧。震為衣裘、為服，坤喪坎盜，故曰失。除，治也，言衣裘為人盜去，代我治理服用也。○第二句宋元本作莫為守床，第四句作伐民除鄉，均依汲古。

The hexagram Zun changes to Kui. Lin Ci says: The eldest brother is lame, the second brother is blind, no one can take care of my herding. I lost my leather coat, but others take care of it for me. This is a line indicating loss and misfortune. Shang Binghe says this line uses the imagery of the hexagram Zun: Zhen represents the elder brother, Kan represents lameness, so it is said 'the elder brother is lame'; Gen represents the younger brother, and when combined with several lines it forms a large Li shape with a hollow center, so it is said 'the younger brother is blind'. Kun represents herding, and Kun also represents orphans and the lonely, so it is said 'no one can take care of the herding'. Zhen represents clothing and leather coats, and Kun represents loss, while Kan represents theft, so it is said 'I lost my leather coat'. 'Chu' means to manage or take care of, meaning the leather coat was stolen, but others took care of it for me. The collation notes say: the second line in the Song and Yuan editions reads 'no one can take care of the bed', and the fourth line reads 'cutting the people and managing the village', both follow the Jigugeshan edition.

蹇。為季求婦，家在東海。水長無船，不見所歡。艮為季、為求，伏兌為艮婦，艮為家，互離為東，坎為海、為水，震為船，震覆，故無船。震為歡，震覆坎伏，故不見。○所，汲古本誤欣，依宋元本。

The hexagram Zun changes to Jian. Lin Ci says: Seeking to marry off a younger son, the bride's family is far away on the eastern coast of the sea; the waters are vast and there are no boats, so the beloved cannot be seen. This is a divination indicating obstacles in marriage. Shang Binghe explains the image: Jian has the hexagram Gen below and Kan above. Gen represents the younger son and seeking, the hidden Dui corresponds to Gen, which is the bride, and Gen also represents the family. The mutual hexagram produces Li, which represents the east, and Kan represents the sea and water, so it is said 'the family is in the east sea' and 'the water is long'. Zhen represents a boat, but Zhen is inverted, so it is said 'no boat'. Zhen represents affection, but since Zhen is inverted and Kan is hidden, it is said 'cannot see the beloved'. The collation notes say: the character '所' in the Jiguge edition is mistakenly written as '欣', and this is based on the Song and Yuan editions.

解。山陵邱墓，魂魄失舍。精誠盡竭，長寢不覺。此用《屯》象。艮為山陵、為邱墓，坎為舍、為心、為精誠，坎失，故竭盡。坎為夜、為寢，坤死，故不覺。○誠，汲古作神，從元本。

The hexagram Zun changes to Xie. Lin Ci says: Between mountains and hills are tombs, where souls lose their resting place; spirit and sincerity are exhausted, and one sleeps forever. This is a verse indicating death. Shang Binghe says that this verse uses the imagery of the Zun hexagram: Gen represents mountains and hills, as well as tombs; Kan represents a resting place, the heart, and sincerity; since Kan is lost, it says 'sincerity is exhausted'. Kan also represents night and sleep, while Kun signifies death, hence 'sleeping forever without awakening'. The note says: The character 'cheng' in the Jigusha edition is 'shen', but this version follows the Yuan edition.

損。踦牛失角，下山傷軸，失其利祿。坤為牛，艮為角，兌毀折，故牛踦、故角失。踦，蹇也。艮為山，坤為下，坎為軸，兌折，故傷軸。伏巽為利，坤為失。○踦，宋本作騎，依汲古。

The hexagram Zun changes to Sun. Lin Ci says: A lame ox breaks off its horn, and while going down the mountain, it breaks its axle. All the benefits and honors it was due are lost. This is a phrase indicating loss. Shang Binghe explains the image: Kun represents the ox, Gen represents the horn, and Dui indicates destruction and breaking, so the ox is lame and its horn is broken. "Yi" means to be lame. Gen represents the mountain, and Kun is below, so it is said "going down the mountain." Kan represents the axle, and Dui indicates breaking, so it is said "the axle is broken." The hidden Xun represents benefit, and Kun indicates loss, so it is said "losing its benefits and honors." The collation note says: The character "Yi" in the Song edition is "Qi," but here we follow the Ji Gu Ge edition.

益。水載船舟，無根以浮。往來溶溶，心勞且憂。坤為水，震為船，坤為載，巽下斷，在水上故曰無根以浮。震為往，又為反，故曰往來，坤水，故曰溶溶。伏大坎為心、為勞、為憂。○載，宋、汲古誤戴，從元本。

The hexagram Zun changes to Yi. Lin Ci says: The water supports the boat, but without a root it can only float; coming and going, the water waves are rolling, the heart is both tired and anxious. This is a line indicating wandering and restlessness. Shang Binghe explains the image: Kun represents water, Zhen represents a boat, and Kun also represents carrying; Xun's lower trigram is broken, floating on water, so it is said 'without a root to float'. Zhen represents going forward and also has the meaning of repetition, so it is said 'coming and going'; Kun represents water, so it is said 'rolling waves'. The combination of several lines forms the hidden Great Kan, representing the heart, labor, and worry, so it is said 'the heart is tired and anxious'. The collation note says: The character 'zai' in the Song edition and the Jigugong edition is mistakenly written as 'dai', but here we follow the Yuan edition.

夬。有鳥來飛，集於宮樹。鳴聲可惡，主將出去。屯艮為鳥、為飛、為宮、為集、為木，故曰集於宮樹。下震為鳴、為聲，坤為惡，下震為主、為出，此用《左傳》，見前《晉》卦。○宮，宋、汲古作古，非，依元刊。

The hexagram Zun changes to Guai. Lin Ci says: There is a bird flying in, stopping on the tree in the palace; its call is unpleasant, and the master is about to leave. This is a phrase indicating a凶兆 of dispersion. Shang Binghe explains the image: The hexagram Zun contains Gen (Mountain), which represents birds, flying, the palace, gathering, and wood, so it says 'gathered on the tree in the palace'. The lower trigram Zhen (Thunder) represents sound and voice, and Kun (Earth) indicates aversion, so it says 'the sound is unpleasant'. The lower trigram Zhen also represents the master and travel, so it says 'the master is about to leave'. This uses the historical reference from the Zuo Zhuan, as mentioned in the hexagram Jin earlier. The note says: The character 'palace' in the Song edition and the Jigugong edition is mistakenly written as 'ancient', so we follow the Yuan edition here.

姤。東徙不時，觸患離憂。井泥無濡，思叔舊居。通《復》。震為東、為徙，艮為時，艮覆，故不時。坤為憂患，震為觸，坤為井、為泥，艮為叔、為居，坤為舊，剝窮上反下，言復舊為剝艮也。

The hexagram Zun changes to Guo. Lin Ci says: moving east without choosing the right time, colliding with misfortune and causing worry; the well has only mud, unable to draw water, only thinking of the old residence of the uncle. This is a line indicating a migration at the wrong time. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Guo's mutual transformation hexagram is Fu. Zhen represents east and migration, Gen represents time, and Gen has become a reversed image, hence saying 'not timely'. Kun represents misfortune, Zhen represents collision, hence saying 'colliding with misfortune and causing worry'; Kun represents the well and mud, hence saying 'the well has mud and no water'; Gen represents the uncle and residence, Kun represents the old, hence saying 'thinking of the uncle's old residence'. The hexagram Bao has its yang energy exhausted at the top and returning to the bottom to form Fu. So called remembering the past and returning, is returning from Fu back to Bao's Gen.

萃。黃帝所生，伏羲之宇。兵刃不至，利以居止。通《大畜》。震為黃、為帝、為生，故曰黃帝所生。巽為伏，艮為宇，故曰伏羲之宇。艮剛在上為兵刃，艮止，故不至。巽為利，艮為居止。按：伏羲，都陳，黃帝為有熊國君，少典之子。皇甫謐曰：“有熊，今河南新鄭，非陳地”，焦氏時古籍尚多，或別有所據歟。○伏，元本作宓。孟康《漢書》注：“宓，今伏字”，皇甫謐云：“伏羲或謂之宓羲。考諸經史緯候，無宓羲之號，必後世傳寫誤虙為宓，孔子弟子宓不齊、濟南伏生即子賤之後，是知虙與伏古字通用，後誤為宓。”按皇甫說是，故不從元本，依宋本、汲古。

The hexagram Zun changes to Cui. Lin Ci says: This is where the Yellow Emperor was born and where Fuxi lived. Weapons cannot reach here, so it is suitable for settling down. This is a line indicating a place of proper settlement. Shang Binghe says this line uses the method of mutual transformation. The hexagram Cui's hexagram of mutual transformation is Da Xu. Zhen represents yellow, emperor, and birth, so it says "the Yellow Emperor's birthplace." Xun represents Fuxi, and Gen represents a dwelling, so it says "Fuxi's dwelling." Gen has a yang yang at the top and symbolizes weapons, and Gen also represents stillness, so it says "weapons do not reach here." Xun represents benefit, and Gen represents dwelling, so it says "beneficial to dwell." Shang's commentary says: Fuxi established his capital in Chen, and the Yellow Emperor was the ruler of the Youxiong state, the son of Shaodian. Huang Fu Mi said that Youxiong is now Xinzheng in Henan, not Chen. Jiao Yanshou's time had many ancient books, so perhaps it was based on another source. The collation notes say: the character "fu" was originally written as "mi." Meng Kang's commentary on the Han Shu says "mi" is the same as "fu" today; Huang Fu Mi said Fuxi was also called Mi Xi, but after checking all classical texts, historical records, and commentaries, there is no record of Mi Xi. It must have been a mistake in copying where "fu" was miswritten as "mi." Confucius' disciple Mi Buqi and Fu Sheng of Jinan are descendants of Zi Jie, showing that "fu" and "mi" were used interchangeably in ancient times, and later became "mi." Shang believed Huang Fu Mi's view was correct, so he did not follow the original version but used the Song edition and the Ji Gu Ge edition instead.

升。東山拯亂，處婦思夫。勞我君子，役無休已。艮為陵、為東，故曰東山。坤為亂，伏艮為手、為拯。巽為婦，在內，故曰處婦。坤為思，震為夫，坤為勞，震為君子，坤為役，艮止，故已，艮覆故不已。詞皆用《東山》詩意。○無、已，汲古本作役使休止，從宋元本。

The hexagram Zun changes to Sheng. Lin Ci says: Going to the east mountain to pacify chaos, the wife at home misses her husband; the good man has labored much, and the military service has never ceased. This is a divination line indicating military service and hardship. Shang Binghe explains the image: Gen represents mountain and east, so it is said 'east mountain'; Kun represents chaos, and hidden Gen represents hand and rescue, so it is said 'east mountain rescues chaos'. Xun represents wife, located in the inner trigram, so it is said 'the wife stays at home'; Kun represents longing, Zhen represents husband, so it is said 'the wife misses her husband'. Kun represents hardship, Zhen represents the gentleman, Kun represents conscription; Gen should be still and cease, but Gen has become a reversed image, so it is said 'the service never stops'. The entire line draws its meaning from the poem 'Bing Feng · Dongshan' in the Book of Songs. The note says: the characters 'wu' and 'yi' in the Jigusha edition read 'ye shi xiu zhi', but this version follows the Song and Yuan editions.

困。跛躓未起，失利後市，不得鹿子。坎蹇，故跛躓。坎伏，故未起。互巽為利市，坎失，故失利後市。震為鹿、為子，震伏，故不得。○失，依汲古，宋元本皆作先。

The hexagram Zun changes to Kun. Lin Ci says: "One has a limp and falls down, unable to get up; misses the market and cannot catch up, failing to even catch a young deer. This is a divination indicating loss without gain due to inopportune timing." Shang Binghe explains the image: Kan represents a limp and difficulty, hence "limping and falling"; Kan is hidden and not apparent, hence "not yet rising." The mutual hexagram Xun represents benefit and the market, while Kan signifies loss, hence "losing the opportunity to benefit from the market." Zhen represents a deer and a young son, but Zhen is hidden, hence "not catching the young deer." The collation notes say: "loss" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "first."

井。大蛇當路，使季畏懼。湯火之災，切近我膚。賴其天幸，趨於王廬。巽為蛇，伏震為大塗，故曰大蛇當路。伏艮為季，坎為畏懼，中爻離上坎，故曰湯火。伏艮為膚、為廬，震為王、為走，故曰趨於王廬。○季，從宋元本，汲古等本皆作我，非。緣此用漢高斬當路蛇事。王，汲古本作主，亦非。

The hexagram Zun changes to Jing. Lin's interpretation says: A big snake is blocking the way, causing the young son to tremble in fear; a disaster like boiling water and fierce fire is approaching my skin; fortunately, I receive heavenly protection and quickly run to the house of the king. This is an interpretation of being saved from danger. Shang Binghe explains the image: Xun represents a snake, and hidden Zhen represents a great road, so it says 'a big snake blocking the way'; hidden Gen represents the season of spring, and Kan represents fear, so it says 'the young son is afraid'. The fourth line is Li below and Kan above, so it says 'a disaster like boiling water and fierce fire'. Hidden Gen represents skin and a dwelling, and Zhen represents the king and movement, so it says 'close to my skin' and 'moving towards the king's house'. The collation notes say: the character 'ji' comes from the Song and Yuan editions, while the Ji Gu Ge edition reads 'wo', which is incorrect, because this line refers to the story of Han Gaozu cutting the white snake blocking the road; the character 'wang' in the Ji Gu Ge edition is written as 'zhu', which is also incorrect.

革。從容長閒，遊戲南山。拜祠禱神，神使無患。通《蒙》。反正艮，艮止，故從容。震為遊戲、為南，艮為山，故曰南山。艮手為拜、為祠，震為禱、為神，坎為患，震樂故無患。全用旁通。○禱，汲古作祀，無作免，義皆可通，然禱為震象較切。故從宋元本。

The hexagram Zun changes to Ge. Lin Ci says: "Moving with ease and comfort, enjoying long leisure, going to play in the southern mountains; worshiping temples and praying to deities, the deities remove calamity." This is a line indicating ease and freedom from disaster. Shang Binghe says this line uses the method of mutual change. The hexagram Ge's mutual change is Meng. In Meng, there are two Gens, one upright and one inverted. Gen represents stillness, so it says "moving with ease and comfort." Zhen represents play and the south, and Gen represents mountain, so it says "playing in the southern mountains." Gen represents hands and worship, and also temples; Zhen represents prayer and deities, so it says "worshiping temples and praying to deities." Kan represents calamity, and Zhen represents joy, so it says "the deities remove calamity." The entire line relies on the imagery from mutual change. The note says: "prayer" in the Jigushan edition is "worship," and "without" is "remove," both make sense, but "prayer" fits better with the image of Zhen, so it follows the Song and Yuan editions.

鼎。區脫康居，慕義入朝。湛露之歡，三爵畢恩。復歸野廬，與母相扶。通《屯》。坤虛故曰區脫。《史記匈奴傳》：“東胡與匈奴中間有棄地千餘里，各居其邊為區脫”是也。坎西。康居，西方國，坤國，故曰康居。坤為義，坎為心，故曰慕義，震往，故曰入朝。坎為露，震為歡、為爵，數三，故曰三爵。坤為野，艮為廬，震為反、為歸，故曰復歸野廬。坤為母，艮手為扶，初至五正反皆艮，故曰相扶。湛露，《詩》篇名，天子宴諸侯入朝之詩。○義，汲古作仁，乾雖為仁，然林詞皆用旁通，坤義合也，故從宋本。復，從汲古，宋本作後，雖亦震象，然不如復字於文理適。

The hexagram Zun changes to Ding. Lin's interpretation says: people coming from distant border areas such as Quetu and Kangju in the Western Regions, who admire rites and morality and come to court; they are warmly received with the banquet of "Zhanlu," drinking three cups to fully appreciate this favor; they return to their country houses in the outskirts, supporting each other with their mothers. This is a divination line indicating the return of distant people. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Ding is transformed from Zun. The earth element is empty, so it is said "Quetu"; the "Records of the Grand Historian: Biography of the Xiongnu" says that between the Eastern Hu and the Xiongnu there was a deserted land of over a thousand li, each side setting up Quetu on their own side, which is the origin of this phrase. The position of Kan is in the west, and Kangju is a western country, while the earth element represents a country, so it is said "Kangju." The earth element represents righteousness, and Kan represents the heart, so it is said "admiring righteousness"; Zhen represents going forward, so it is said "entering the court." Kan represents dew, Zhen represents joy and wine vessels, and the number three, so it is said "the joy of Zhanlu, three cups fully expressing the favor." The earth element represents the outskirts, Gen represents a country house, and Zhen has the meaning of returning, so it is said "returning to the country house." The earth element represents the mother, Gen represents the hand, and the support, from the first line to the fifth line, one is upright and the other is inverted, both being Gen, so it is said "supporting each other with the mother." "Zhanlu" is the title of a chapter in the Book of Songs, describing the emperor entertaining the feudal lords who came to court. The notes say: the character "yi" in the Ji Gu Ge edition is "ren," although the乾 hexagram has the image of ren, but this Lin's interpretation entirely uses mutual transformation, so it follows the Song edition where the earth element represents righteousness. The character "fu" follows the Ji Gu Ge edition, while the Song edition has "hou," although also a Zhen image, it is less appropriate in terms of meaning and logic.

震。龜鱉列市，河海饒有。長財善賈，商季悅喜。互艮為龜鱉，伏巽為市。坎為河海，坎眾，故曰饒有。伏巽為利、為長、為商賈，艮為季，震為列、為善，又為悅喜。○財，宋元本皆作錢，賈作價，均依汲古。

The hexagram Zhun changes to Zhen. Lin Ci says: Turtles and tortoises fill the market, rivers, lakes, seas and oceans are rich in resources; wealth increases, business goes smoothly, and the younger son who engages in commerce is very happy. This is an omen indicating profit from business. Shang Binghe explains the image: The mutual trigrams produce Gen, which represents turtles and tortoises, and the hidden Xun represents the market, hence "turtles and tortoises are displayed in the market." Kan represents rivers and seas, and Kan signifies multitude, hence "rivers, lakes, seas and oceans are abundant." The hidden Xun represents profit, length, and commerce, while Gen represents the fourth season, Zhen represents display, goodness, and joy, hence "profitable commerce, the fourth season is joyful and pleased." The collation notes say: In the Song and Yuan editions, the character "财" (wealth) is written as "钱" (money), and "贾" (merchant) is written as "价" (price). Here, we follow the Ji Gu Ge edition.

艮。年常蒙慶，今歲受福。三夫采芑，出必有得。互震為年、為慶、為福、為夫，數三，故曰三夫。艮手為採，震為芑，《詩小雅》：“薄言采芑”，疏：“芑，似苦菜。”震為出，坎為得。○夫，汲古作伏，依宋元本。芑，宋元本作葩，依汲古。

The hexagram Zun changes to Gen. Lin Ci says: receiving joy every year, this year also receiving blessings; three strong men go out to gather qiyi, and going out will surely result in gain. This is a divination indicating continuous good fortune. Shang Binghe explains the image: the mutual trigrams produce Zhen, which represents years, joy, blessings, and adult males, with the number three, hence saying 'three men'. Gen represents the hand, which is associated with gathering, and Zhen represents qiyi. The Book of Songs, Xiao Ya, has 'thinly they gather qiyi', and Kong Yingda's commentary says qiyi resembles bitter vegetables. Zhen represents going out, and Kan represents obtaining, hence saying 'going out will surely result in gain'. The collation notes say: the character 'fu' in the Ji Gu Ge edition is 'fu', here following the Song and Yuan editions; the character 'yi' in the Song and Yuan editions is 'pa', here following the Ji Gu Ge edition.

漸。二人俱東，道怒爭訟。意乖不同，使君忷忷。通《歸妹》。震為人、為東，兌卦數二，故曰二人俱東。震為大塗、為怒，故曰道怒。震為言，兌亦為言，故爭訟。坎為意、為憂，故為忷忷。震為君。忷，同恟，懼也。○怒，宋本、汲古作路，依元本。使君忷忷，汲古作使我凶凶，依宋元本。

The hexagram Zun changes to Jie. Lin Ci says: Two people go east together, but on the way they turn against each other and start a lawsuit; their minds are not in agreement and they cannot talk it over, causing you to be anxious and uneasy. This is a divination line indicating that the journey is shared but the intentions are opposite. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Jie's mutually transforming hexagram is Gui Mei. Zhen represents people and the east, and Dui corresponds to the number two, so it is said 'two people going east'. Zhen represents the great path and anger, so it is said 'the path is angry'; Zhen represents speech, and Dui also represents speech, so it is said 'they quarrel'. Kan represents the mind and worry, so it is said 'anxious and uneasy'; Zhen represents the ruler. 'Xiong' is the same as 'hong', meaning fear. The collation notes say: the character '怒' in the Song edition and Jiguguo edition is 'lu', so we follow the Yuan edition; 'making the ruler anxious' in the Jiguguo edition is 'making me fearful', so we follow the Song and Yuan editions.

歸妹。樹我藿豆，為鹿兔食。君不慎護，秋無收入。震為藿荳、為立，故為樹。震為足、為走，故為鹿兔。兌口為食。震為君，坎為憂恤，兌正秋，兌毀，故秋無收入。○我，依宋元本，汲古作栽。為鹿兔食，宋元本作鹿兔為食，從汲古。慎，宋元本作恤，亦依汲古。

The hexagram Zun changes to Gui Mei. Lin Ci says: I planted beans, but they were all eaten by deer and rabbits; the master was careless in guarding them, and in autumn there was a poor harvest. This is a divination indicating a failure in protection leading to a poor harvest. Shang Binghe explains the image: Zhen represents bean sprouts and bean leaves, and also signifies upright growth, hence the term 'tree'; Zhen also represents feet and movement, thus the image of deer and rabbits; Dui represents mouth and eating, hence the phrase 'eaten by deer and rabbits'. Zhen represents the ruler, and Kan represents concern and care; Dui corresponds to the autumn season, and Dui also signifies destruction, hence the phrase 'no harvest in autumn'. The collation notes say: the character 'I' follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'planted'; 'eaten by deer and rabbits' in the Song and Yuan editions reads 'deer and rabbits eat', and this follows the Ji Gu Ge edition; the character 'careful' in the Song and Yuan editions reads 'concern', and this also follows the Ji Gu Ge edition.

豐。黃鳥悲鳴，愁不見星。困於鷙鳥，鸇使我驚。震為黃、為鳥、為鳴，互大坎，故悲鳴，故愁。離為星，坎伏，故不見。伏艮為鷙鳥、為鸇，坎為困，震為鷙。○下二句依宋元本，汲古作“困於鷙鸇、使我心驚”。又元本困訛因。

The hexagram Zun changes to Feng. Lin Ci says: The yellow bird cries in sorrow, unable to see the stars; trapped by fierce birds, a zhan bird frightens me. This is a line indicating being oppressed by the strong. Shang Binghe explains the image: Zhen represents yellow, birds, and crying; combined with several lines, it forms a large Kan shape. Kan signifies worry, hence saying 'sad cry' and 'sorrow'. Li represents stars, while Kan is hidden, hence saying 'unable to see stars'. Hidden Gen represents fierce birds and zhan, and Kan signifiespredicament, while Zhen indicates fierceness, hence saying 'trapped by fierce birds, zhan frightens me'. The collation notes: the last two lines follow the Song and Yuan editions; the Jigugong edition reads 'trapped by fierce zhan, frightening my heart'; the Yuan edition mistakenly writes 'trapped' as 'because'.

旅。雙鳧俱飛，欲歸稻池。經涉萑澤，為矢所射，傷我胸臆。通《節》。兌卦數二，震為鳧、為飛，故曰雙鳧俱飛。兌為池，震為稻，故曰稻池，故曰萑澤。震為涉，坎為矢，震為射，兌為傷，艮為胸臆。○池，依汲古，宋元本皆作食。

The hexagram Zun changes to Lu. Lin Ci says: Two wild geese fly together, intending to return to the pond with rice plants; they pass through a reed-filled marsh, but are shot by an arrow, wounding my chest. This is a divination indicating harm in the middle of the journey. Shang Binghe says this line uses the method of adjacent trigrams. The adjacent trigram of Lu is Jie. Dui corresponds to the number two, Zhen represents wild geese and flying, so it is said 'two wild geese fly together'. Dui represents a pond, Zhen represents rice, so it is said 'rice pond', and also 'reed marsh'. Zhen represents traveling, Kan represents arrows, Zhen represents shooting, Dui indicates injury, Gen represents the chest, so it is said 'passing through the reed marsh, shot by an arrow, wounding my chest'. The collation notes say: the character 'pool' is based on the Ji Gu Ge edition, while the Song and Yuan editions both have 'food'.

巽。久客無依，思歸故鄉。霖雨盛溢，道未得通。巽為商旅、為客，重巽故曰久客。伏坎為思，震為歸，艮為鄉，坎為雨，互大坎，故曰霖雨，曰盛溢。伏艮為道，坎陷故不通。○依，從宋元本，他本多作休。霖，宋元本作雷，從汲古本。

The hexagram Zun changes to Xun. Lin Ci says: "One has been living away from home for a long time, without support or reliance, and wishes to return to one's homeland; yet there has been continuous heavy rain, causing flooding and making the roads impassable. This is a line indicating obstruction in travel." Shang Binghe explains the image: Xun represents merchants and travelers, and both the upper and lower trigrams are Xun, hence "long-term traveler." Hidden Kan represents longing, Zhen represents return, and Gen represents the homeland, hence "longing to return home." Kan represents rain, and when combined with several lines, it forms a large Kan, hence "heavy rain" and "overflowing." Hidden Gen represents roads, and Kan signifies danger and difficulty, hence "roads are not yet passable." The collation notes say: "Yi" is taken from the Song and Yuan editions, while other editions mostly use "Xiu"; "Lin" is taken from the Ji Gu Ge edition, as the Song and Yuan editions use "Lei."

兌。道路闢除，南至東遼。衛子善辭，使國無憂。通《艮》。為道路，震為闢除，為南，先天震東北，故曰東遼。震為衛、為子、為辭，艮初至五正反震，故曰善辭。艮為國，互坎為憂，震樂故無憂。○闢，各本多誤僻，闢除者，清治也，惟元本不訛。○此有故實，各家皆不能詳。案：《史記》：“朝鮮王衛滿，本燕人，自全燕時，常略屬遼東真番，後燕王盧綰反，滿率部東渡浿水，都王險，高后時，與遼東太守約為外臣，保塞外，滿遂王三世。林似指此事。

The hexagram Zun changes to Dui. Lin Ci says: "The roads are cleared and opened, extending all the way from the south to the east of Liao; the son of the Wei family is eloquent in speech, bringing no worries to the state. This is a divination line indicating smooth passage and no troubles." Shang Binghe says that this line uses the principle of parallelism. The hexagram Dui is parallel to Gen. Gen represents roads; Zhen represents clearing and opening, as well as the south. Zhen in the Earlier Heaven position is in the northeast, hence the phrase "east of Liao." Zhen represents Wei, son, and speech; Gen from the first line to the fifth line alternates between positive and negative, which is Zhen, hence the phrase "eloquent in speech." Gen represents the state; the mutual hexagram produces Kan, which represents worry, while Zhen represents joy, hence the phrase "no worries for the state." The collation notes say: "Bi" is often mistakenly written as "pi" in other editions; "bi chu" means clearing and repairing, and only the Yuan edition is correct. Shang also says that this line refers to a historical event, but other scholars have not clearly explained it. According to the Records of the Grand Historian, the King of Chosun, Wei Man, was originally from Yan. During the height of Yan's power, it often included the area of Liao Dong and Zhenfan under its jurisdiction. Later, when King Wu Lan of Yan rebelled, Wei Man led his troops east across the Nie River, established his capital at Wangxian, and during the time of Lu Hou, he became an external minister with the Governor of Liao Dong, defending the frontier. Thus, the Wei family became kings for three generations. Lin Ci seems to be referring to this event.

渙。同枕共袍，中年相知。少賈無利，獨居愁思。艮為枕，震為袍，中爻正反艮震，故曰同枕共袍。震為年，坎為中，故曰中年。伏兌為少，巽為賈、為利，風散，故無利。巽為寡，艮為居，故曰獨居。坎為憂思。○相知，汲古作分去，少賈作價少，均依宋元本。無利，宋本作無失，於下句文義不協，故從汲古。

The hexagram Zun changes to Huan. Lin's interpretation says: sharing a pillow and blanket, living together, but only in middle age do they come to know each other; in youth they engaged in commerce but gained nothing, living alone filled with sorrow. This is a line indicating solitude and lack of achievement. Shang Binghe explains the image: Gen represents a pillow, Zhen represents a robe, and the fourth line, with one yao upright and one inverted, forms Gen and Zhen, hence "sharing a pillow and robe." Zhen represents years, Kan represents the center, hence "middle age." The hidden Dui represents youth, Xun represents merchants and profit, and the nature of Xun is dispersing, hence "youthful merchants gain nothing." Xun governs solitude and the aged, Gen represents dwelling, hence "living alone"; Kan represents sorrow and thought, hence "filled with sorrow." The collation notes say: "knowing each other" in the Jigusha edition reads "parting," and "youthful merchants" reads "price little," both following the Song and Yuan editions; "gaining nothing" in the Song edition reads "losing nothing," which does not fit the meaning of the following sentence, so we follow the Jigusha edition.

節。眾神集聚，相與議語。南國虐亂，百姓愁苦。興師征討，更立賢主。震為神，坎為眾，故曰眾神。坎為集聚。二至五正反震，故曰相與議語。艮為國，震南，故曰南國，伏離為虐亂，震為百、為人，故曰百姓。上坎為愁苦，震為征討，坎眾，故曰興師征討。互震為主、為立，故曰更立賢主。○主，汲古本訛王，依宋元本。

The hexagram Zun changes to Jie. Lin Ci says: "The gods gather together, consulting with each other; the southern state is tyrannical and disorderly, and the people are distressed. Therefore, they raise an army to attack and replace the ruler with a virtuous one." This is a divination line indicating the removal of tyranny and renewal. Shang Binghe explains the image: Zhen represents the gods, Kan represents many, so it is said "the gathering of gods." Kan also represents gathering, so it is said "gathering together." The second line to the fifth line, one is upright and the other is inverted, both form Zhen, which represents speech, so it is said "consulting with each other." Gen represents the state, Zhen represents the south, so it is said "the southern state." The hidden Li represents tyranny and chaos, Zhen represents hundreds and people, so it is said "the people are distressed." The upper trigram Kan represents distress, Zhen represents military action, and Kan also represents many, so it is said "raising an army to attack." The interacting trigrams produce Zhen, which represents the ruler and the act of supporting, so it is said "replacing the ruler with a virtuous one." The collation note says: "the character '主' in the Ji Gu Ge edition is mistakenly written as '王,' and this version follows the Song and Yuan editions."

中孚。北陸閉蟄，隱伏不出。目盲耳聾，道路不通。通《小過》。中互大坎，坎為北陸，陸者，道也。《左傳》“日在北陸而藏冰”是也。坎為冬、為隱伏，故曰閉。巽為蟲，亦為伏，故曰閉蟄，曰不出。本卦互大離。目睛漲大故盲。《小過》互大坎耳空塞實，故聾。艮震為道路，坎塞，故不通。

The hexagram Zun changes to Zhongfu. Lin's interpretation says: during the time when the sun moves northward, insects retreat into their holes, remain hidden and do not emerge; they cannot see, cannot hear, and the roads are blocked. This is a phrase indicating obstruction. Shang Binghe says this uses the method of parallelism. The hexagram Zhongfu's parallel hexagram is Xiaoguo. In between the lines, a great Kan is formed. Kan represents the north, "Lu" meaning the path, as the "Zuo Zhuan" says, "when the sun is in the north, ice is stored," which is exactly this usage. Kan represents winter and concealment, so it is said "closed"; Xun represents insects and also indicates concealment, so it is said "closed insects" and "not emerging." The primary hexagram Zhongfu has in between a great Li, the eye becomes swollen but loses sight, so it is said "blind eyes." The hexagram Xiaoguo has in between a great Kan, the ear hole is naturally empty but becomes blocked, so it is said "deaf ears." Gen and Zhen both represent roads, and Kan indicates blockage, so it is said "roads are not passable."

小過。痴狂妄作，心誑善惑。迷行失路，不知南北。此用屯象。震為狂，坤迷，故曰痴狂。坎為心、為惑，正覆震相背故曰誑。誑，妄語也。艮震為道路，震為南，坎為北，坎失，故不知。○誑，依宋本，元本作狂，非。迷行，依元本，汲古作迷惑。

The hexagram Zun changes to Xiao Guo. Lin Ci says: acting foolishly and crazily, behaving recklessly, with the mind full of lies and easily deceived; going astray, unable to distinguish north from south. This is a phrase indicating confusion and loss of direction. Shang Binghe says that this phrase uses the imagery of the hexagram Zun: Zhen represents restlessness, Kun represents confusion, hence 'craziness'. Kan represents the heart and confusion, with one upright and one inverted Zhen facing each other, hence 'lying'; 'lying' means speaking falsehoods. Gen and Zhen both represent paths, Zhen represents south, Kan represents north, and since Kan is lost, it says 'not knowing north and south'. The collation notes say: the character 'kuang' is based on the Song edition, while the Yuan edition has 'kuang', which is incorrect; 'mistaken path' is based on the Yuan edition, while the Ji Gu Ge edition has 'confusion'.

既濟。棟隆輔強，寵貴日光。福善並作，樂以高明。此用屯象。坎為極、為棟、為車、為輔，《大過》“棟橈之凶，不可以有輔也”，《詩》“勿棄爾輔”，《毛傳》“輔以佐車”。輔，夾車木也。坎在上，故曰棟隆，艮堅，故曰輔強。艮為日、為光、為寵貴，震為福善、為樂，艮為高明。

The hexagram Zun changes to Ji Ji. Lin Ci says: The beams are high and upright, the carriage and its supports are strong and firm, the grace and honor are as bright as the sun; blessings and good fortune come together, and joy is found in a lofty and exalted position. This is a great auspicious omen. Shang Binghe says that this omen uses the imagery of the Zun hexagram: Kan represents the roof ridge, the beam, the carriage, and the support of the carriage. The Da Guo hexagram says, "The beam bends, which is a凶 omen, for it cannot have support." The Shijing says, "Do not abandon your support." The Mao Zhuan says that the support is used to assist the carriage; "support" refers to the wooden strip that holds the carriage sides together. Since Kan is above, it says "the beam is raised high"; since Gen is firm and solid, it says "the support is strong." Gen also represents the sun, light, and honor, while Zhen represents blessings, good fortune, and joy. Gen also represents high and exalted positions, so it says "grace and honor are like the sun" and "blessings and good fortune come together, joy is found in a lofty and exalted position."

未濟。愛我嬰女，牽衣不與。冀幸高貴，反日賤下。此仍用屯象。震為嬰孩，坤為女，坎為愛，故曰愛我嬰女。震為衣，艮為手、為牽，艮止，故不與。艮為高貴、為求，故曰冀幸高貴。坤為賤下。

The hexagram Zun changes to Wei Ji. Lin Ci says: "Loving my little daughter, she pulls at my sleeve and won't let go; I expected to gain wealth and honor, but instead I become more and more humble." This is a line indicating a frustrated wish. Shang Binghe says this line still uses the imagery of the Zun hexagram: Zhen represents an infant, Kun represents a woman, Kan represents affection, so it says "loving my infant daughter." Zhen represents clothing, Gen represents hands and pulling, and Gen signifies stillness, so it says "pulling at the sleeve without letting go." Gen represents nobility and seeking, so it says "hoping for nobility"; Kun represents humility and being low, so it says "instead becoming more and more humble."

蒙。何草不黃，至未盡玄。室家分離，悲憂於心。震為草、為玄黃，坤貞。未，言草至未而將變色，《詩小雅》“何草不黃”“何草不玄”，箋：玄，赤黑色。艮為室家，二四艮覆，故曰分離。坎為心、為悲愁。○憂，依宋元本，汲古作愁。

The hexagram Meng transforms into itself, indicating that the primary hexagram remains unchanged. The line says: Which grass does not wither and turn yellow? By the month of Wei, the color of the grass turns red-black. A family divided between two places, with sorrow and grief in their hearts. This line indicates a situation of separation and sorrow. Shang Binghe explains the image: Zhen represents grass and the colors of yellow and black; Kun signifies steadfastness. Here, the term 'Wei' refers to the twelfth branch, meaning that grass changes color by the month of Wei. The Book of Songs, Xiao Ya, contains 'Which grass does not turn yellow' and 'Which grass does not turn black,' and Zheng Xuan's commentary explains that 'black' refers to red-black. Gen represents family, and the intercalated Gen from the second to the fourth lines forms an inverted image, hence 'separation.' Kan represents the heart and sorrow, hence 'grief in the heart.' The note says: The character 'grief' is based on the Song and Yuan editions, while the Jigugeshan edition reads 'sorrow.'

乾。海為水王，聽聖且明。百流歸德，無有畔逆，常饒優足。乾為海、為水、為王、為聰聖、為明、為百，《禹貢》：“匯漢朝宗於海，故百流歸德”，乾順行，故無有畔逆，乾富故常饒優足。

The hexagram Meng changes to Qian. Lin Ci says: The great sea is the king of all waters, listening with keen perception and clear insight; all rivers and streams submit to its virtue, none rebel or defy it, so it remains rich and abundant. This is a very auspicious statement. Shang Binghe explains the image: Qian represents the sea, water, the king, wisdom and sagehood, clarity, and the hundred streams, so it says, "The sea is the king of water, listening with wisdom and clarity." The Book of Documents, Yu Gong, mentions that the rivers and streams flow into the sea, so it says, "All streams return to virtue." Qian signifies smooth progress, so it says, "There is no rebellion or defiance." Qian signifies wealth, so it says, "Always rich and sufficient."

坤。左輔右弼，金玉滿堂。常盈不亡，富如敖倉。此全用《蒙》象。震為左，震反為右，震為輔弼，故曰左輔右弼。艮為金，震為玉，艮為堂、為厫倉，厫倉所以盛粟，震為粟，故尤切。○汲古本、宋元本首有“天之所有，禍不過家”二句，文義與下不屬，而元本家下一雲左輔右弼云云，是上二句確自為一林，非與下為一林，故刪上二句而附記於此。

The hexagram "Meng" changes to "Kun". Lin Ci says: On the left there are assistants, on the right there are ministers, gold and jade fill the hall; long-lasting abundance will not be exhausted, wealth is as abundant as the granary of Ao. This is a divination line indicating great wealth. Shang Binghe says this line entirely uses the imagery of the hexagram "Meng": Zhen represents the left, the reversed image of Zhen represents the right, and Zhen also represents ministers and assistants, hence "left assistant and right minister". Gen represents metal, Zhen represents jade, Gen represents the hall, and also represents the granary of Ao; Ao is a granary for storing grain, and Zhen directly represents grain, so the imagery is especially fitting. The collation notes say: The Ji Gu Ge edition and the Song, Yuan editions have before this line the two sentences "What heaven possesses, calamity does not exceed the family." The meaning does not connect with the following text; and the Yuan edition writes "left assistant and right minister" on a new line below the word "family," indicating that these two sentences indeed form a separate line of Lin Ci, not combined with the following text. Therefore, these two sentences are deleted and noted here.

屯。安息康居，異國穹廬。非吾習俗，使我心憂。坎位西。安息、康居，皆西方國。又中爻艮止，故曰安息康居。艮為國、為廬、為天，故曰穹廬。坤為我、為俗，坎為心、為憂。

The hexagram Meng changes to Tun. Lin's interpretation says: The countries of Anxi and Kangju are places where people from foreign lands live in yurts; those places are not familiar to me, causing me worry in my heart. This is a line about a guest living in a foreign land. Shang Binghe explains the image: The position of Kan is in the west, and Anxi and Kangju are both western countries; the fourth line, which is the central line, produces Gen, which represents stillness. Therefore, the names of the two countries, Anxi and Kangju, correspond to the hexagram image. Gen represents a country, a yurt, and heaven; the yurt is dome-like, like heaven, so it is called "qiong lu." Kun represents me and customs, while Kan represents the heart and worry, so it is said "not my customs, causing me worry."

需。范公鴟夷，善賈飾資。東之營邱，易字子皮。把珠載金，多得利歸。坎為毒，故曰范公，范蠡也。《檀弓》：“範則冠而蟬有緌”是也。伏艮為鴟，鴟夷者，革囊，盛酒器。楊雄《酒箴》所謂“鴟夷滑稽，腹大如壺”是也。艮又為革，坎為酒，故曰鴟夷。《易林》用一字兼數象往往如是，范公鴟夷者，言范蠡適齊、號鴟夷子皮也。乾為資財。飾、飭，通治也。離為東，伏艮為營邱、為皮，伏坤為字，故曰易字子皮。艮為把、為金，反震為珠，坤為載、為利，兼用旁通。○鴟，依宋元本，汲古作陶，非。載金，依宋本，元本作戴，非。得利，汲古作福利，依宋元本。

The hexagram Meng changes to Xu. Lin Ci says: Fan Li, who called himself Chi Yi, was good at business and skilled in managing goods; he went east to Yingqiu, changed his name to Zi Pi; he held a pearl in his hand and loaded carts with gold, making a great fortune on his return. This is a divination line indicating great success in business. Shang Binghe explains the image: Kan represents venomous creatures, and "Fan" is the name of a bee, so it is called "Fan Gong," referring to Fan Li. The "Liji · Tan Gong" says, "Fan has a crown and a cicada with a ribbon," which refers to this insect. The hidden Gen represents Chi, and "Chi Yi" is a leather bag used for holding wine. Yang Xiong's "Jiu Zhen" says, "Chi Yi is humorous, its belly is as big as a jar," which describes it. Gen also represents leather, and Kan represents wine, so it is called "Chi Yi." The "Yi Lin" often uses one character to represent several hexagram images, which is common. "Fan Gong Chi Yi" refers to Fan Li, who, after going to Qi, called himself Chi Yi Zi Pi. Qian represents wealth; "Shi" and "Chi" are homophones, meaning to manage. Li represents east, the hidden Gen represents Yingqiu and leather, and the hidden Kun represents a name, so it says, "Going east to Yingqiu, changing his name to Zi Pi." Gen represents holding and gold, the covered Zhen represents a pearl, and Kun represents carrying and profit, so it says, "Holding a pearl and carrying gold, gaining much profit." This line uses the image of mutual transformation. The collation notes say: the character "Chi" is based on the Song and Yuan editions, while the Ji Gu Ge edition has "Tao," which is incorrect; "carrying gold" is based on the Song and Yuan editions, while the Yuan edition has "wearing," which is incorrect; "gaining profit" is based on the Song and Yuan editions, while the Ji Gu Ge edition has "welfare," which is incorrect.

訟。老楊日衰，條多枯枝。爵級不進，日下摧隤。巽木乾老，故曰老楊。離為日、為枯、為爵，巽為隕落，故摧隤。○下，依宋元本，汲古作乃。日下，依泰之咸校，宋元本作遂下，汲古作遂乃。

The hexagram Meng changes to Song. Lin Ci says: The old poplar tree is gradually declining, with most of its branches withered and dry; official rank cannot be promoted, but keeps falling down. This is a divination line indicating decline. Shang Binghe explains the image: Xun represents wood, and Qian represents old age, so it is said 'old poplar'. Li represents the sun, withered condition, and official rank, while Xun indicates falling, so it is said 'collapse'. The note says: The character 'down' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'then'; the words 'sun down' are based on the correction from the hexagram Tai to Xian, while the Song and Yuan editions read 'then down', and the Ji Gu Ge edition reads 'then then'.

師。小狐渡水，汙濡其尾。利得無幾，與道合契。此用《蒙》象。上艮，故曰小狐、曰尾，坤坎皆為水，故汙濡其尾。坤為財、為聚，坤虛，故得少。震為大塗，故曰道。坎為合、為信，故曰合契。○利，汲古作科，餘多作稍。無，汲古作其，契作符，皆非，依宋元本。

The hexagram "Meng" changes to "Shi". Lin Ci says: A small fox crosses a river, getting its tail wet; the benefit gained is not much, but it conforms to the right path. This is a phrase about a small gain without losing the right way. Shang Binghe says that this phrase uses the image of the hexagram "Meng": the upper trigram is Gen (Mountain), so it says "small fox" and "tail"; Kūn and Kǎn both represent water, so it says "its tail gets wet". Kūn represents wealth and accumulation, but Kūn is also empty, so the gain is not much. Zhen represents the great path, so it says "path"; Kǎn represents harmony and sincerity, so it says "harmony with the path". The collation note says: the character "li" in the Ji Gu Ge edition is "ke", and most other editions have "shao"; the character "wu" in the Ji Gu Ge edition is "qi", and "qi" is "fu", which are all incorrect. This version follows the Song and Yuan editions.

比。豕生魚魴，鼠舞庭堂。奸侫施毒，上下昏荒，君失其邦。坎為豕，坤為魚、為育，故曰豕生魚魴。丁晏雲《開元占經》引京氏云：“豕生魚魴，其邑犬水”是也。艮為鼠、為庭堂，艮手為舞，《漢書五行志》：“燕有黃鼠銜其尾舞王宮”，《京房易傳》曰：“誅不原情厥妖鼠舞門”是也。坎為毒、為奸，坎上下兌口相背，故曰奸侫。艮為上，坎為下、為昏荒、為邦，震為君，震覆，故失邦。○邦，元本作國，依汲古。

The hexagram Meng changes to Bi. Lin Ci says: A pig gives birth to a鲂 fish, and mice dance on the hall; wicked and deceitful people spread poison, causing confusion and disorder throughout the realm, and the ruler loses his country. This is an omen of strange phenomena and the downfall of the state. Shang Binghe interprets the image: Kan represents a pig, Kun represents fish and also signifies birth, so it is said 'a pig gives birth to a鲂 fish'; Ding Yan cites Jing Fang's words in The Kaiyuan Treatise on Astrology, which says that if a pig gives birth to a鲂 fish, the city will suffer a great flood, which matches this image. Gen represents a mouse and the hall, Gen also represents hands and signifies movement, so it is said 'mice dance on the hall'; The Han Shu·Wuxing Zhi records that in Yan, yellow mice衔 their tails and danced in the royal palace, and the Jingfang Yijing Zhuan says that if punishments are not based on truth, there will be an omen of mice dancing at the gate, both of which confirm this. Kan represents poison and wickedness, and since Kan has two兑 mouths facing each other, it signifies 'wicked and deceitful people'. Gen is on top, Kan is below, representing confusion and disorder, and the state; Zhen represents the ruler, and since Zhen has a overturned image, it is said 'the ruler loses his country'. The collation note says: the original text had 'country' but here it follows the Ji Gu Ge edition.

小畜。天地配享，六位光明。陰陽順敘，以成厥功。乾天，伏坤為地，兌食故曰享。乾數六，離為光明，伏艮為位，故曰六位光明。乾陽巽順，乾為功。○厥功，從汲古，宋元本作和平。

The hexagram Meng changes to Xiaoxu. Lin Ci says: Heaven and Earth are both honored with sacrifice, and the six positions are bright and upright; yin and yang proceed in order, thus achieving its accomplishments. This is a great auspicious phrase. Shang Binghe explains the image: Qian represents Heaven, with Kun hidden as Earth, and Dui governs food and drink, so it is said 'to be honored together'. Qian's number is six, Li represents brightness, and Gen is hidden as the position of the lines, so it is said 'six positions are bright'. Qian belongs to yang, Xun governs order, so it is said 'yin and yang proceed in order'; Qian represents achievement, so it is said 'to accomplish its achievements'. The collation note says: the words 'jue gong' come from the Ji Gu Ge edition, while the Song, Yuan editions read 'heping'.

履。踝踵足傷，右指病癰。失旅後時，利走不歸。通《謙》。震為踝、為足，艮多節，故曰腫、曰傷、曰癰。《釋名》：踵，鍾也，聚也。義與腫同，與《易林》合。艮為指，兌為右，故曰右指。坎為孤、為失，故曰失旅。艮為時，震為後，故曰後時。震為走、為歸，坎陷，故不歸。○宋元本歸作來，從汲古。走不，汲古作不走，非，從宋元本。又右指病癰，元本作右足病擁，非。

The hexagram "Meng" changes to "Lv". Lin Ci says: the ankle and heel are injured, and there is a boil on the right finger; having fallen behind and missed the time, although there is convenience to move forward, one cannot return. This is a divination line indicating illness and missing the right time. Shang Binghe says this line uses the method of mutual transformation. The hexagram "Lv" transforms into "Qian". Zhen represents the ankle and foot, Gen has many joints, so it says "swelling", "injury", and "boil". The "Xinamei" explains "zhong" as "zhong" and "ju", which are similar in meaning to "swelling", fitting the usage in the "Yi Lin". Gen represents the finger, Dui represents the right, so it says "right finger". Kan represents solitude and loss, so it says "losing the journey"; Gen represents time, Zhen represents later, so it says "missing the time". Zhen represents movement and returning, while Kan signifies danger, so it says "not returning". The collation notes say: the Song edition and Yuan edition have "return" as "come", here we follow the Ji Gu Ge edition; the words "zou bu" in the Ji Gu Ge edition are "bu zou", which is incorrect, here we follow the Song and Yuan editions; also, the Yuan edition has "right foot disease yong", which is also incorrect.

泰。異體殊患，各有所屬。西鄰孤媼，欲寄我室。主母罵詈，求不可得。坤為體、為患害，乾陽坤陰，故曰異體殊患。六爻皆有應予，故曰各有所屬。兌為西、為孤媼，伏艮為室、為寄。震為主，坤為母，震言兌言，故曰主母罵詈。艮為求，艮伏，故求不可得。○異，汲古作思，殊患作同恩，求不可得作求子不得，皆非，今從宋元本。主母，依汲古，宋元本作王。

The hexagram Meng changes to Tai. Lin Ci says: Forms differ, troubles vary, each has its own place; an old woman from the west neighbor wants to stay in my house; the mistress scolds her loudly, and she cannot be persuaded. This is a divination line indicating that one's request is not fulfilled. Shang Binghe explains the image: Kun represents form and trouble, Qian belongs to yang, Kun belongs to yin, so it is said 'different forms, different troubles'. The six lines correspond in pairs, so it is said 'each has its own place'. Dui represents west and an old woman, hidden Gen represents a house and staying, so it is said 'an old woman from the west neighbor wants to stay in my house'. Zhen represents the master, Kun represents the mother, Zhen represents speech, Dui also represents speech, so it is said 'the mistress scolds her'. Gen represents a request, but Gen is hidden and not visible, so it is said 'the request cannot be fulfilled'. The collation notes say: the character 'yi' in the Jigusha edition is 'si', 'shu huan' is 'tong en', 'qiu bu ke de' is 'qiu zi bu de', all of which are incorrect, so we follow the Song and Yuan editions; 'zhu mu' follows the Jigusha edition, while the Song and Yuan editions have 'wang'.

否。操●鄉畝，祈貸稷黍。飲食充口，安和無咎。艮手為操，巽為●、為稷黍。坤為畝，乾為言，故曰祈貸，言以●為祭而祈田也。伏兌為口、為食，坤為安。○●即秬，黑黍也。宋元本作●，非。《書洛誥》以秬鬯二卣，秬鬯，皆祭品，言操秬至野祈田也。祈貸，宋元本作折貨，尤非。鄉，音向。安和，宋元本作安利，依汲古。

The hexagram Meng changes to the hexagram Po. Lin Ci says: holding black millet and going to the fields, praying for a good harvest of millet and jishe; food is enough to fill the stomach, peace and harmony, there will be no calamity. This is a divination line indicating good fortune in agricultural affairs. Shang Binghe explains the image: Gen represents the hand, which is the one holding; Xun represents black millet and jishe; Kun represents the fields; Qian represents speech, so it is said 'praying for a good harvest', meaning using black millet as an offering to the deity of the fields. Fu Dui represents the mouth and food, Kun represents peace, so it is said 'food fills the mouth, peace and harmony, no calamity'. The collation notes say: this missing character is 'ju', which is black millet; the Song and Yuan editions write another character, which is incorrect. The Book of Documents, the Luo Guo section, mentions 'using two vessels of ju and chang', both ju and chang are offerings, showing that Lin Ci is referring to holding black millet and going to the fields to pray. The Song and Yuan editions mistakenly write 'zhe huo' instead of 'qi duo'. The character 'xiang' is read as 'xiang'. The Song and Yuan editions write 'an li' instead of 'an he', here we follow the Ji Gu Ge edition.

同人。新受大寵，福祿重來。樂且日富，蒙慶得財。離為新，乾為大、為寵、為福祿，重乾故曰重來。離日乾富，故曰日富。乾為慶、為財。○新受大寵，宋元本作所受大喜，依汲古。

The hexagram Meng changes to Tongren. Lin Ci says: Just having received great favor, blessings andofficial stipend come one after another; joy increases day by day and wealth grows, receiving good fortune and gaining more riches. This is a great auspicious phrase. Shang Binghe explains the image: Li represents newness, Qian represents great things, favor, blessings andofficial stipend; the upper and lower trigrams both being Qian, so it is said 'returning again'. Li represents the sun, Qian represents wealth, so it is said 'daily wealth'. Qian represents joy and riches, so it is said 'receiving good fortune and gaining wealth'. The collation note says: 'Just having received great favor' the Song and Yuan editions read 'having received great joy', here we follow the Jigugē edition.

大有。舉杯飲酒，無益溫寒。指直失取，亡利不歡。通《比》。坤為缶、為杯，艮為舉，坎為酒，兌為飲，離溫乾寒，時之自然，非酒所能改易也。艮為指、為取，乾為直，故指直失取，言指僵不能取物也。坤貧，故亡利。震覆，故不歡。○汲古三四句倒置，直作宜，均依宋元本。

The hexagram "Meng" changes to "Da You." Lin Ci says: "Raising a cup to drink does not help with the cold or the warm; fingers become stiff and cannot grasp things, losing benefits without being happy." This is a line indicating labor in vain and loss. Shang Binghe says this line uses the principle of mutual change. The hexagram "Da You" changes to "Bi." The earth (Kun) represents earthenware and wine cups, the mountain (Geng) represents raising, the water (Kan) represents wine, and the lake (Dui) represents drinking, so it says "raising a cup to drink." The fire (Li) represents warmth, and the heaven (Qian) represents cold, which are natural conditions of the seasons, not something wine can change, so it says "no benefit from warmth or cold." The mountain (Geng) represents fingers and taking things, and the heaven (Qian) represents straightness, so it says "stiff fingers and unable to take," referring to stiff fingers that cannot grasp things. The earth (Kun) represents poverty, so it says "losing benefits"; the thunder (Zhen) has already formed a reversed image, so it says "not happy." The collation notes say: the third and fourth lines in the Jigusha edition are reversed, and the character "straight" is written as "suitable," but here we follow the Song and Yuan editions.

謙。日月相望，光明盛昌。三聖茂承，功德大隆。坎月。伏離為日、為目，故曰日月相望。艮為光明，震為盛昌，坎為聖，艮納丙數三，故曰三聖。震為茂、為隆，伏乾為功德。

The hexagram Meng changes to Qian. Lin Ci says: The sun and moon are far apart yet facing each other, their brightness is extremely great; three sages follow one another, their achievements and virtue are exceedingly abundant. This is a great auspicious phrase. Shang Binghe explains the image: Kan represents the moon, hidden Li represents the sun and the eye, so it says 'the sun and moon facing each other'. Gen represents brightness, Zhen represents prosperity and flourishing, so it says 'brightness and flourishing'. Kan represents the sage, Gen in the Najia system corresponds to Bing, its number is three, so it says 'three sages'. Zhen represents flourishing and thickness, hidden Qian represents virtue and merit, so it says 'three sages flourish in succession, virtue and merit reach their height'.

豫。猾夫爭強，民去其鄉。公孫叔子，戰於城南。坎為奸猾，震為夫、為強，坤為民、為鄉，震往，故民去其鄉。艮為叔、為孫，震為子，正反兩震相背，故曰戰。艮為城，震為南，故曰城南。下二句故實未詳。○城南，依汲古，宋元本作瀟湘，雖與上葉，似非。

The hexagram Meng changes to Yu. Lin Ci says: "Cunning and deceitful people compete for strength, the people flee their homes; Gongsun and Shuzi fight in the southern part of the city." This is a divination line indicating turmoil and displacement. Shang Binghe explains the image: Kan represents cunning and deceitful people, Zhen represents a man and strength, so it says "cunning men compete for strength." Kun represents the people and hometowns, Zhen is the main force moving forward, so it says "the people leave their homes." Gen represents a younger brother and a grandson, Zhen represents a son; one upright and one inverted Zhen stand facing opposite directions, so it says "fighting." Gen represents a city, Zhen represents the south, so it says "southern part of the city." The meaning of the last two sentences is no longer verifiable. The collation note says: "southern part of the city" follows the Jigugē edition, while the Song and Yuan editions read "Xiao Xiang," which although rhymes with the previous lines, may be incorrect.

隨。猿墮高木，不踒手足。保我金玉，還歸其室。巽為高，艮為猿，艮在震木上，故曰猿墮高木。艮手震足，兌折在外，故不踒。踒，折也。艮為金，震為玉、為歸，艮為室。○宋元本“保我金玉”在第四句，依汲古。金玉，汲古作全生，依宋元本。

The hexagram Meng changes to Suí. Lin's interpretation says: A monkey falls from a high tree, but its hands and feet are not broken; it preserves my gold and jade and safely returns to its own house. This is a divination with a surprising event but no real danger. Shang Binghe explains the image: Xun represents height, Gen represents a monkey, and Gen is located above Zhen wood, so it is said 'a monkey falls from a high tree.' Gen represents hands, Zhen represents feet, and Dui, which governs breaking, is located in the outer trigram, so it is said 'not broken'; 'broken' is called 'yu.' Gen represents gold, Zhen represents jade and also returning, and Gen represents a house, so it is said 'preserving my gold and jade, returning to its own house.' The collation note says: The Song and Yuan editions place 'preserving my gold and jade' in the fourth line, here following the Ji Gu Ge edition; the Ji Gu Ge edition uses 'preserving my life' instead of 'gold and jade,' here following the Song and Yuan editions.

蠱。逐狐東山，水遏我前。深不可涉，失利後便。艮狐震逐，震東，艮山，故曰逐狐東山。互大坎，故曰水、曰深不可涉。巽為利，坎為失，故曰失利後便。○遏，汲古作過，依宋元本。

The hexagram Meng changes to Gu. Lin Ci says: Going to the east mountain to chase a fox, but ahead is blocked by a big body of water; the water is too deep to cross, missing the opportunity and losing the advantage. This is a line indicating obstruction and failure. Shang Binghe explains the image: Gen represents a fox, Zhen signifies pursuit, Zhen represents the east, and Gen represents a mountain, so it is said "chasing a fox on the east mountain." The combination of several lines forms the shape of Da Kan, so it is said "water" and "deep and unpassable." Xun represents advantage, Kan signifies loss, so it is said "losing advantage after failure." The collation note says: The character "er" in the Ji Gu Ge edition is "guo," but here we follow the Song and Yuan editions.

臨。鑿井求玉，非卞氏寶。名困身辱，勞無所得。震為玉，兌為井，伏艮為求。非卞氏寶，言求之非地也。艮為名，艮反故名困。坤為身、為下，故為辱。坤虛役萬物，故勞無所得。

The hexagram Meng changes to Lin. Lin's interpretation says: digging a well to seek a fine jade, that is not the precious jade presented by Bi Han; the reputation is trapped, the body is disgraced, and all the effort is wasted with nothing gained. This is a line indicating seeking in the wrong place. Shang Binghe explains the image: Zhen represents jade, Dui represents a well, and the hidden Gen represents seeking, so it is said 'digging a well to seek jade.' 'Not the jade of Bi Han' means seeking in the wrong place. Gen represents reputation, and Gen forming a covered image indicates 'trapped reputation'; Kun represents the body and lowliness, so it is said 'body disgraced.' Kun is empty and controls all things, so it is said 'effort wasted with nothing gained.'

觀。黃玉溫厚，君子所服。甘露溽暑，萬物生茂。伏震為黃、為玉，坤為厚，艮火，故曰溫厚、曰溽暑。艮為君子，坤為萬物、為暑，兌為露。○厚，宋本、汲古作德，依元本。

The hexagram "Meng" changes to "Guan". Lin Ci says: Yellow jade is warm and thick, it is something a gentleman would wear; sweet dew falls, the heat of summer moistens and nurtures, and all things grow vigorously. This is a great auspicious phrase. Shang Binghe explains the image: Hidden Zhen represents yellow and jade, Kun represents thickness, Gen represents fire, so it is said "warm and thick" and "hot summer". Gen represents the gentleman, so it is said "the gentleman's attire"; Kun represents all things and summer heat, Dui represents dew, so it is said "sweet dew and hot summer, all things grow vigorously". The collation note says: The character "thick" in the Song edition and the Jigugong edition reads "virtue", here we follow the Yuan edition.

噬嗑。畫龍頭頸，文章不成。甘言善語，說辭無名。震為龍，艮為頭頸，離為文章，坎隱伏，故不成。初至四正覆震，故曰甘言善語、曰說辭。艮為名，坎隱故無名。○善，依宋元本，汲古作美。

The hexagram Meng changes to Shexie. Lin's interpretation says: drawing a dragon only shows its head and neck, but the patterns and colors are not completed; it speaks only sweet words, but the rhetoric does not lead to fame. This is a divination that has a beginning but no end. Shang Binghe explains the image: Zhen represents a dragon, Gen represents the head and neck, Li represents patterns and colors, while Kan is hidden, hence "the article is not completed." The first line to the fourth line each have Zhen, which represents speech, hence "sweet words" and "rhetoric." Gen represents fame, and Kan is hidden, hence "no fame." The note says: the character "善" is based on the Song and Yuan editions, while the Ji-gu-ge edition reads "美."

賁。招禍致凶，來弊我邦。病在手足，不得安息。艮手為招、為致，坎為災禍、為凶，艮為邦，伏巽為敝。坎為病，艮手震足，坎居中，故病在手足。艮止為安息，坎險故不安。○邦，音崩，與凶韻。

The hexagram Meng changes to Ben. Lin Ci says: "It brings calamity and danger, causing my country to be ruined; both hands and feet are afflicted with illness, and there is no peace." This is a very ominous statement. Shang Binghe explains the image: The mountain trigram represents hands and signifies attracting or causing something, the water trigram represents disaster and danger, the mountain trigram represents the state or country, and the hidden wind trigram signifies decay and ruin, hence the saying "bringing calamity and danger, causing ruin to my country." The water trigram represents illness, the mountain trigram represents hands, and the thunder trigram represents feet, with the water trigram in the middle, hence "illness in hands and feet." The mountain trigram signifies stillness and rest, which should be peace, but the water trigram signifies danger and peril, hence "no peace." The collation note says: "Bing" is read as "Beng" here, rhyming with "Xiong."

剝。履位乘勢，靡有絕斃。皆為隸圉，與眾庶位。艮為位，反震為履位乘勢。坤喪，故曰絕斃。艮為隸圉，坤為眾庶。艮僕坤眾合居，故曰與眾庶位。○皆圉，汲古作贊圖，非。位，宋元、汲古作伍，依元本。

The hexagram Meng changes to Bo. Lin Ci says: To occupy a high position and ride on power does not necessarily avoid the day of ruin and destruction; in the end, they all become slaves and servants, standing on the same level as common people. This is a phrase indicating a transformation from nobility to common status. Shang Binghe explains the image: Gen represents rank and position, and covered Zhen indicates ascending to power and riding on authority, so it is said "to occupy a position and ride on power"; Kun represents loss and destruction, so it is said "to reach the end of life." Gen represents slaves and servants, and Kun represents common people; Gen's servants and Kun's common people are combined together, so it is said "to be with the common people." The collation notes say: the characters "皆" and "圉" in the Jigusha edition are mistakenly written as "赞图"; the character "位" in the Song, Yuan, and Jigusha editions is written as "伍," and here we follow the Yuan edition.

復。獐鹿雉兔，群聚東圃。盧黃白脊，俱往趨逐。九齚十得，君子有喜。此用《蒙》象。坤文為雉，艮為獐，震為鹿、為兔，坤為群、為聚、為圃，震東故曰東圃。盧，黑犬。黃、白，皆犬名。《史記李斯傳》：“吾與汝牽黃犬”，《西京雜記》：“李亨有白望犬”。震為玄黃，又為日也。震為追逐、為口、為齚，震數九，故曰九齚，坤數十，故曰十得。震為喜，艮為君子。○圃，依汲古，宋元本皆作囿。趨，依宋元本，汲古作追。

The hexagram Meng changes to Fu. Lin Ci says: deer, wild pheasants, wild chickens, and wild rabbits gather in a garden to the east; black, yellow, and white-spotted hunting dogs run after them together; biting nine times gets ten, and the master is very happy. This is a divination line indicating a great success in hunting. Shang Binghe explains that this line uses the imagery of the hexagram Meng: the earth (Kun) has the color of the pheasant, the mountain (Gen) represents the deer, the thunder (Zhen) represents the deer and the rabbit, the earth (Kun) represents a group, gathering, and a garden, and the thunder (Zhen) is in the east, so it says 'gathered in the eastern garden.' 'Lu' refers to a black dog, 'Huang' and 'Bai' are also names of dogs; the 'Records of the Grand Historian: Li Si's Biography' mentions 'I will lead you with a yellow dog,' and the 'Miscellaneous Records of the Western Capital' records that Li Heng kept a dog named Bai Wang. The thunder (Zhen) represents black and yellow colors and the sun. The thunder (Zhen) represents chasing, the mouth, and biting, and the number of Zhen is nine, so it says 'biting nine times'; the number of Kun is ten, so it says 'getting ten.' The thunder (Zhen) represents joy, and the mountain (Gen) represents the gentleman, so it says 'the gentleman is joyful.' The notes say: the character 'pu' is taken from the Ji Gu Ge edition, while the Song and Yuan editions read 'you'; the character 'qu' is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads 'zhui.'

無妄。織錦未成，緯盡無名。長子逐兔，鹿起失路。見利不得，因無所據。巽為帛、為錦、為緯，巽下斷，故曰未成、曰緯盡。艮為名，巽為伏，故無名。震為兔、為長子、為逐、為鹿、為起、為路，巽伏故失路。震為後，巽為利，艮止，故不得。○錦盡，從元本，汲古及宋本作金、作畫，顯為訛字。鹿起失路，依宋元本，汲古作鹿失先路。見，依汲古，宋本作多。後因無所據四字，因疑困之訛字，附記待考。

The hexagram "Meng" changes to "Wu Wang." Lin Ci says: The silk has not yet been woven, but the warp threads have already been used up, so nothing can be made; the eldest son goes after a hare, but a deer startsle, and he ends up lost; seeing an opportunity but unable to grasp it, in the end there is nothing to rely on. This is a phrase indicating failure at the last moment. Shang Binghe explains the image: Xun represents silk, brocade, and warp threads; the lower trigram of Xun is broken, so it says "not completed" and "warp threads used up." Gen represents name, and Xun signifies concealment, so it says "no name." Zhen represents a hare, the eldest son, pursuit, a deer, startling, and roads; since Xun is concealed, it says "losing the way." Zhen represents later, Xun represents benefit, and Gen signifies stillness, so it says "seeing benefit but not obtaining it." The notes say: The words "brocade" and "used up" are from the original text; the Ji Gu Ge edition and the Song edition read "gold" and "drawing," which are clearly errors. The phrase "deer startsle and lose the way" follows the Song and original editions; the Ji Gu Ge edition reads "deer lose the previous way." The character "see" follows the Ji Gu Ge edition, while the Song edition reads "many." The last four characters "therefore having no support" include the character "therefore," which is suspected to be a corruption of "confined," and is noted here for further verification.

大畜。天厭周德，命與仁國。以禮靖民，兵革休息。震為周、為德，乾為天，兌絕，故曰天厭周德。艮為國，震為仁，故曰仁國。伏坤為民、為體，艮止為靖，艮剛在外為刀兵、為膚革，艮止，故休息。○靖，元本作靜，依宋本。

The hexagram Meng changes to Da Xu. Lin Ci says: Heaven has abandoned the virtue of the Zhou dynasty and transferred the mandate of heaven to the country practicing benevolent government; using rites to pacify the people, and putting away weapons and armor. This is a statement indicating a change of destiny leading to peace and prosperity. Shang Binghe explains the image: Zhen represents the Zhou dynasty and virtue, Qian represents heaven, and Dui signifies termination, so it says "Heaven abandons the virtue of Zhou." Gen represents the country, Zhen represents benevolence, so it says "benevolent country." Hidden Kun represents the people and form, Gen signifies stillness and stability, so it says "using rites to pacify the people"; Gen with yang strength on the outside symbolizes weapons and armor, and Gen also signifies stopping, so it says "weapons and armor rest." The collation note says: the character "靖" originally was "静," and here it follows the Song edition.

頤。重譯貢芝，來除我憂。善說遂良，與喜相求。震為言，正反震，故曰重譯。艮為芝，震為進，故曰貢芝。坤為我、為憂，震樂，故不憂。正反震，故曰善說、故曰喜。艮為求，正反艮，故曰相求。○貢，宋元本作賀，汲古作買，依局本。遂良，疑有訛字。

The hexagram Meng changes to Yi. Lin Ci says: turning over and translating the words of envoys from afar, presenting spiritual ginseng, to remove my worries; words that are kind and smooth, and reaching the virtuous, with mutual joy. This is a favorable omen indicating the coming of distant people to pay homage. Shang Binghe explains the image: Zhen represents speech, with one upright and one inverted Zhen, so it is said 'repeated translation,' meaning translation through layers. Gen represents spiritual ginseng, Zhen indicates offering, so it is said 'presenting ginseng.' Kun represents me and worry, while Zhen indicates joy, so it is said 'removing my worries.' One upright and one inverted Zhen, so it is said 'kind speech' and 'joy'; Gen represents seeking, with one upright and one inverted Gen, so it is said 'mutual seeking.' The collation notes say: the character '贡' in the Song and Yuan editions is '贺,' and in the Ji Gu Ge edition it is '买,' here following the local edition; the words '遂良' are suspected to be a mistake.

大過。膏壤肥澤，人民孔樂。宜利居止，長安富有。上卦兌，故曰膏澤，乾為肥，伏坤為壤，為人民，伏震為樂。巽為利，伏艮為居止。坤為長安，乾為富有。○宋本、汲古作膏澤肥壤，依元本，與樂協。富有，依汲古，與止協，宋元皆作富貴。

The hexagram Meng changes to Da Guo. Lin Ci says: The land is fertile, the waters and marshes are abundant, and the people are very happy; it is suitable for settling and gaining profit, leading to long-term peace and wealth. This is a great auspicious omen. Shang Binghe explains the image: The upper trigram is Dui, so it refers to "rich moisture"; Qian represents fertility, and the hidden Kun represents soil and people, while the hidden Zhen represents joy, hence "rich soil and moist land, people are very happy." Xun represents benefit, and the hidden Gen represents dwelling, hence "suitable for settling and benefiting." Kun represents peace and security, and Qian represents wealth, hence "peaceful and wealthy." The collation notes say: The Song edition and Jigugē edition read "rich moisture and fertile soil," but here we follow the Yuan edition, which rhymes with the character "le" (happiness); "wealthy" follows the Jigugē edition, rhyming with "zhi" (dwelling), while both the Song and Yuan editions read "rich and prosperous."

坎。白龍黑虎，起鬐暴怒。戰於涿鹿，蚩尤敗走。居止不殆，君安其所。震為白、為龍，艮為虎、為黔，故曰黑虎。震為起、為鬐、為威武、為怒、為戰、為鹿，坎水，故曰涿鹿。坎為寇盜，故曰蚩尤。坎險，故曰敗走。艮為居止，震為君。○涿鹿，汲古及常本皆作阪泉，於象亦合，然鹿與上韻，故從宋元本。鬐，汲古作伏，從宋元本。

The hexagram Meng changes to Kan. Lin Ci says: A white dragon and a black tiger raise their manes and fiercely fight each other; they battle in the field of Zhuulu, Chiyou retreats; they settle down and there is no more danger, the ruler sits securely in his position. This is a divination phrase indicating first danger then safety. Shang Binghe explains the image: Zhen represents white and dragon, Gen represents tiger and black, so it is said 'white dragon and black tiger'. Zhen represents rising, mane, majesty, anger, battle, and deer; Kan represents water, so it is said 'manes raised in anger' and 'battle in Zhuulu'. Kan represents bandits and thieves, so it is said 'Chiyou'; Kan governs danger and peril, so it is said 'retreat'. Gen represents dwelling and stopping, Zhen represents the ruler, so it is said 'dwelling without danger, the ruler is secure in his position'. The collation notes say: 'Zhuulu' is written as 'Banshui' in both the Ji Gu Ge edition and the common edition, which also makes sense in terms of the hexagram image. However, the word 'lu' rhymes with the previous text, so we follow the Song and Yuan editions. The character 'qi' in the Ji Gu Ge edition is written as 'fu', but we follow the Song and Yuan editions here.

離。抱關傳言，聾跛摧筋。眾賤無下，災殃所在。伏艮為關、為手，故曰抱關。正反兌口，故曰傳言。坎為耳，震為行，坎伏故聾，震伏，故跛。巽為殞落，兌毀折，故曰摧筋，蓋伏坎為筋也。坎為眾，離為災殃。○言，宋元本作語，筋作殆，依汲古。汲古下二句作“破賤無災，不安其所”，依宋元本。丁晏云：《淮南子》“聾者可令摧筋”，王制：瘖聾跛躃，百工各以其事食”。按：摧筋謂摩筋，摧揉之使柔也。抱關與跛聾為對文，傳言摧筋為對文，《周禮秋官》掌戮職，雲劓者使守關，守關則傳達禁令，故曰傳言，亦賤職也，故曰眾賤。《爾雅釋訓》：下，落也。《儀禮士相見禮》：“執摯至下”，鄭注：下，君所也。無下者，言眾賤無下落，不得其所也。言與筋亦韻，宋元本筋作殆，非也，將對文之義全失，且眾字亦無著落，此又汲古所據之本，前於宋元本之證也。

The hexagram "Meng" changes to "Li". Lin Ci says: Those who guard the gate and convey orders are deaf and lame, and they massage the muscles of others. This group of lowly people have nowhere to take refuge, and calamity is falling upon them. This is a divination line indicating that the lowly and servants suffer hardship. Shang Binghe explains the image: The hidden "Gen" represents the gate and the hand, so it is said "guarding the gate". One upright and one inverted "Dui" mouth, so it is said "conveying messages". "Kan" represents the ear, "Zhen" represents movement; "Kan" being hidden causes "deafness", "Zhen" being hidden causes "lame". "Xun" indicates falling, "Dui" indicates breaking, so it is said "breaking the muscles", because the hidden "Kan" is the muscle. "Kan" represents the multitude, "Li" represents calamity, so it is said "the multitude of the lowly have nowhere to go, calamity is where they are". The collation notes say: The character "yan" in the Song and Yuan editions is "yu", and the character "jin" is "dai", here following the Jigugē edition; the latter two lines in the Jigugē edition read "breaking the lowly without calamity, not finding their place", here following the Song and Yuan editions. Ding Yan cites the "Huainanzi" saying that the deaf can be assigned to massage muscles, and also cites the "Rites of Zhou: The King's System" saying that those who are mute, deaf, lame, or crippled should be given jobs according to their abilities. Shang's commentary says: "Breaking the muscles" means massaging the muscles, making them soft. "Guarding the gate" and "lame and deaf" form a parallel structure, "conveying messages" and "breaking the muscles" form a parallel structure. The "Rites of Zhou: Autumn Officials" says that those who have been castrated are assigned to guard the gate, and guarding the gate requires conveying orders, so it is said "conveying messages"; this is also a lowly task, so it is said "the multitude of the lowly". The "Erya: Interpretation of Terms" says "xia" means falling. In the "Rites of Zhou: The Meeting of the Scholars", "carrying a gift to xia", Zheng Xuan's commentary says "xia" refers to the place of the ruler. "No xia" means these lowly people have nowhere to fall, no place to rest. "Yan" and "jin" also rhyme. The Song and Yuan editions changing "jin" to "dai" is wrong, as it destroys the parallel meaning and leaves "zhong" without a place to fall; this is another evidence that the Jigugē edition's source predates the Song and Yuan editions.

咸。憂禍解除，喜至慶來。坐立歡門，與樂為鄰。通《損》。震樂，故憂禍解除，喜至慶來。艮坐震立，震歡艮門，故曰坐立歡門。

The hexagram Meng changes to Xian. Lin Ci says: worries and calamities are all removed, and joyful events and good fortune come one after another; whether sitting or standing, one is in the gate of joy, becoming a neighbor to happiness. This is a great auspicious phrase. Shang Binghe says this phrase uses the method of mutual transformation. The hexagram Xian's mutually transformed hexagram is Shen. Zhen represents joy, so it says "worries and calamities are removed, and joy and good fortune arrive." Gen represents sitting, Zhen represents standing, Zhen represents joy, and Gen represents a gate, so it says "sitting and standing at the gate of joy."

恆。折鋒載殳，轝馬放休。行軍依營，天下安寧。兌為鋒、為殳、為折，艮覆兌折，故曰折鋒。震為車，故曰載殳。震為馬，在外，故曰放休。坤為軍，伏艮為營，艮止，故曰依營，言不出也。坤為天下、為安寧。○轝，汲古作與。行軍，宋本、汲古作狩軍，依元本。

The hexagram Meng changes to Heng. Lin Ci says: The blade is broken, the long spear is loaded onto the cart, and the chariots and horses are allowed to rest; the army camps in place and does not move, thus the world becomes peaceful. This is a divination indicating the cessation of warfare and peace. Shang Binghe explains the image: Dui represents the blade, the spear, and breaking, while Gen is the reversed image of Dui and signifies breaking, hence "breaking the blade." Zhen represents the cart, hence "loading the spear"; Zhen represents the horse and is located outside, hence "resting." Kun represents the military forces, with Gen hidden beneath representing the camps, and Gen signifies stillness, hence "the army camps in place and does not move," meaning they have settled down and will not go out again. Kun represents the world and peace, hence "the world becomes peaceful." The notes say: The character "轝" in the Ji Gu Ge edition is written as "与"; "the army" in the Song edition and Ji Gu Ge edition is written as "狩军," but here we follow the Yuan edition.

遯。至德之君，仁政且溫。伊呂股肱，國富民安。乾為君、為至德、為仁，艮火，故曰溫。艮為臣，故曰伊呂。巽為股，艮為肱，故曰伊呂股肱。伏坤為國、為民，乾富艮安。

The hexagram Meng changes to Dun. Lin Ci says: A virtuous sovereign who practices benevolent government and is gentle; having great ministers like Yi Yin and Lü Wang as his supporters, the country is prosperous and the people are at peace. This is a very auspicious statement. Shang Binghe explains the image: Qian represents the sovereign, supreme virtue, and benevolence; Gen represents fire, hence 'gentle'. Gen represents ministers, thus symbolizing Yi Yin and Lü Wang; Xun represents the thigh, and Gen represents the arm, hence 'Yi and Lü as ministers'. Hidden Kun represents the country and the people; Qian signifies prosperity, and Gen signifies peace, hence 'prosperous country and peaceful people'.

大壯。千里望城，不見山青。老兔蝦●，遠絕無家。震為千里，艮為城、為望、為山，震東方，色青，艮伏故不見。震為兔、為蝦●。艮為家，艮覆，故無家。○●，汲古作蟆。蟆，●同。山青，依元本，汲古作青山。

The hexagram "Meng" changes to "Da Zhuang". Lin Ci says: Looking from a thousand miles away at that city, one cannot see the green mountains; the old rabbit and the toad are far apart and have no place to return. This is a line indicating being far away and displaced. Shang Binghe explains the image: Zhen represents a thousand miles, Gen represents a city, looking afar, and mountains; Zhen belongs to the east, whose color is green, but Gen is hidden, hence "not seeing the green mountains." Zhen represents the rabbit and the toad; Gen represents home, and since Gen has become a covered image, it is said "far apart with no home." The collation notes say: This missing character in the Ji Gu Ge edition is "ma," which is the same character; "shan qing" follows the Yuan edition, while the Ji Gu Ge edition has "qing shan."

晉。有莘季女，為夏妃后。貴夫壽子，毋字四海。坤為茅茹，故曰有莘。艮為季，坤女，故曰有莘季女。離為夏。坤為妃后。艮為貴、為壽，坎為夫、為中子，坤為母、為字。字者，養也。坤為水、為海，反震，卦數四，故曰四海。有莘氏，大禹之母。

The hexagram "Meng" changes to "Jin." Lin Ci says: There was a young daughter of the Shensi family who became the concubine of the Xia dynasty ruler. Her husband was esteemed, her son lived long, and her nurturing virtue extended throughout the four seas. This is a divination line concerning a noblewoman who becomes a queen. Shang Binghe explains the imagery: The earth (Kun) represents a gathering of reeds, hence "Shensi"; the mountain (Gen) represents the season of spring, and the earth (Kun) represents a woman, hence "the young daughter of Shensi." The fire (Li) represents the Xia dynasty, and the earth (Kun) represents the concubine, hence "became the concubine of the Xia ruler." The mountain (Gen) represents honor and longevity, and the water (Kan) represents the husband, as well as the middle son, hence "esteemed husband and long-lived son." The earth (Kun) represents the mother and nurturing, and "zi" means to raise or nurture. The earth (Kun) represents water and the sea, and the thunder (Zhen) is paired with the number four in the hexagram sequence, hence "four seas." The Shensi family was the maternal lineage of Yu the Great.

明夷。不虞之患，禍至無門。奄忽暴卒，痛傷我心。坤為患、為禍，坎為憂虞，艮為門，三至五艮覆，故曰無門。坤死故曰卒。坎為心、為痛，坤為我。《道德指歸論》：“道之為物，窺之無戶，察之無門”，無門，言不知禍之所自來也。

The hexagram Meng changes to Mingyi. Lin Ci says: Unexpected calamity comes, but one cannot find the door through which it enters; suddenly death occurs, causing deep sorrow in my heart. This is a very凶ous statement. Shang Binghe explains the image:坤 represents calamity, Kan represents worry and caution, Gen represents a door; the Gen from the third to fifth lines forms a covered image, hence 'no door'.坤 indicates death, so it says 'sudden death'; Kan represents the heart and pain, and坤 represents 'I', hence 'sorrow in my heart'. Yan Zun's "Dao De Zhi Gui Lun" says that such a thing is observed without a door or path; here 'no door' means not knowing from where the calamity comes.

家人。飛鷹退去，不食雉雞。憂患解除，主君安居。此用《蒙》象。艮為鷹、為飛，震反，故退去。本卦離為雉，巽為雞，坎為食，震為解除，上卦兌覆，故不食。坎為憂患、為君主，艮為安居。○雉雞，宋元本作鄰鳥，依汲古。解除，汲古作心解，依宋元本。主君，宋本、汲古作君主，依元本。

The hexagram Meng changes to the hexagram Jiaoren. Lin's interpretation says: A flying eagle has retreated and did not eat the wild pheasant or domestic chicken; the worries are removed, and the master is safe in his dwelling. This is a phrase indicating a turn from danger to safety. Shang Binghe says that this interpretation uses the imagery of the hexagram Meng: the mountain (Gèn) represents the eagle and flying, and the thunder (Zhèn) forms an inverted image, hence saying 'retreating'. The primary hexagram Jiaoren has the fire (Lí) representing the pheasant, the wind (Xūn) representing the chicken, the water (Kǎn) representing swallowing, and the thunder (Zhèn) representing removal; the upper trigram is the lake (Duì), which has become an inverted image, hence saying 'not eating'. The water (Kǎn) represents worries and the sovereign, and the mountain (Gèn) represents dwelling in safety, hence saying 'worries are removed, the sovereign is safe'. The collation notes say: 'pheasant and chicken' in the Song and Yuan editions read 'neighboring birds', here following the Jigugē edition; 'removal' in the Jigugē edition reads 'heart removal', here following the Song and Yuan editions; 'sovereign' in the Song and Jigugē editions reads 'sovereign', here following the Yuan edition.

睽。跮蹉側跌，申酉為祟。戌亥滅明，顏子隱藏。二折震成兌，故跮蹉側失。兌西方金，故曰申酉為祟。艮居戌亥，艮為明，艮伏故滅明。艮為顏，艮伏，故顏子隱藏。○蹉，元本作差，差蹉古通。申酉、戌亥，蓋古占術。

The hexagram Meng changes to Kui. Lin's interpretation says: stumbling and falling sideways, the branches of Shen and You are causing trouble; when reaching the positions of Xu and Hai, the light disappears, and Yanzi hides away. This is a phrase indicating unfavorable timing and position. Shang Binghe explains the image: the second line breaks, so Zhen becomes Dui, hence the phrase 'stumbling and falling sideways.' Dui belongs to the western metal, which corresponds to Shen and You, hence 'Shen and You are causing trouble.' Gen is located at the positions of Xu and Hai, Gen represents light, and when Gen is hidden, hence 'the light disappears at Xu and Hai'; Gen represents Yan, and when Gen is hidden, hence 'Yanzi hides away.' The notes say: the character 'cuo' originally was 'cha,' and 'cha' and 'cuo' were commonly used interchangeably in ancient times; the explanation about Shen and You, and Xu and Hai, probably comes from ancient divination methods.

蹇。司祿憑怒，謀議無道。商氏失政，殷人乏嗣。《漢書天文志》：“司祿，文昌第六星”。此用《蒙》象。艮為星、為官，故曰司祿。震為怒、為言，故為議。坎為心，故曰謀議。艮為道，坎伏，故曰無道。震為子、為人。子者，殷商之姓，坤殺，故無子而乏嗣。○氏，宋本、汲古作民，從元本。

The hexagram Meng changes to Jian. Lin Ci says: The star of official salary is furious, and matters of planning and deliberation are entirely wrong; the Shang dynasty loses its power, and the descendants of Yin are cut off. This is a divination indicating the downfall of a nation and the extinction of its lineage. Shang Binghe first cites the "Book of Han · Astronomical Records" which states that the star of official salary is the sixth star of the Wen Chang Palace. Then he explains that this line uses the image of the hexagram Meng: Guan represents stars and officials, so it is called "star of official salary"; Zhen represents anger and speech, so it is called "deliberation"; Kan represents the heart, so it is called "planning and deliberation." Guan represents the way, and Kan is hidden, so it is called "without the way." Zhen represents son and person; "son" is precisely the royal surname of the Yin dynasty, and Kun represents severity, so there are no sons and the lineage is cut off. The collation note says: The character "氏" in the Song edition and the Jigong edition is "民," but this text follows the Yuan edition.

解。望雞得雛，冀馬獲駒。大德生少，有廖從居。巽為雞，離目為望，巽伏，故不得雞而得雛，震為雛也。坎為馬，震為雛、為駒。下二句疑有訛字，義皆未詳。○雛，依汲古，宋元本作雉。

The hexagram "Meng" changes to "Jie". Lin Ci says: "One hoped for a chicken but got a chick; one expected a horse but got a foal. A family of great virtue produces descendants, and there is a Liao family living together." This is a phrase indicating that what is obtained is less than what is expected. Shang Binghe explains the image: "Xun represents a chicken, Li represents the eyes and looking around. Since Xun is hidden, one does not get the chicken but only the chick, because Zhen represents the chick. Kan represents a horse, Zhen represents the chick and the foal, so it says 'expecting a horse but getting a foal.' The last two lines are suspected to have errors, and their meaning is unclear. The collation notes say: 'Chu' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'Chi.'"

損。忉忉怛怛，如將不活。黍稷之恩，靈輒以存。《詩陳風》“心焉忉忉”，《傳》“忉忉，憂貌”，坤為憂，故曰忉忉怛怛。怛，亦憂也。坤死，故曰不活。震為黍稷、為恩，坤虛為餓，故曰靈輒。《左傳宣二年》：“初，趙盾田，見靈輒，餓食之”，故曰靈輒以存。○忉忉，汲古訛切切，俗本又訛叨叨，依宋元本。又汲古多“獲生保年”四字，依宋元本。

The hexagram "Meng" changes to "Sun". Lin Ci says: "Worried and anxious, it is hard to bear, and one seems about to die; relying on a meal of millet and millet grains, Ling Zhe was able to preserve his life. This is a divination indicating danger followed by rescue." Shang Binghe explains the image: The "Book of Songs · Chen Wind" says "my heart is full of sorrow," and the Mao Commentary explains that "sorrow" is the appearance of worry. The hexagram Kun represents worry, so it is said "sorrowful and anxious," and "dada" also means worry. The hexagram Kun represents death, so it is said "as if about to die." The trigram Zhen represents millet and millet grains, and represents kindness, while Kun is empty and represents hunger, thus the image of Ling Zhe is taken. The "Zuo Zhuan" records that in the second year of Duke Xuan, Zhao Dun met a starving Ling Zhe while hunting and gave him food, hence saying "Ling Zhe was saved by this act." The collation notes say: "sorrowful" was mistakenly written as "qie qie" in the Ji Gu Ge edition and as "dao dao" in common editions; here we follow the Song and Yuan editions. The Ji Gu Ge edition also adds the four characters "obtaining life and preserving years," but here we follow the Song and Yuan editions.

益。噂噂囁囁，夜作晝匿。謀議我資，來攻我室。空盡我財，幾無以食。初至五正反震相對，故曰噂噂囁囁。噂囁，對語也。此句宋元本、汲古原作莫莫輯輯，於卦象不切，依節之艮校。坤為夜，與震連，故夜作晝。伏乾為大明、為晝，巽為伏，故曰晝匿。坤為財、為我，正反震，故曰謀議我資。艮為室，震為伐、為攻，坤虛故財空。震為食，坤飢，故無食。○來，依汲古，宋元本作求。

The hexagram Meng changes to Yi. Lin's interpretation says: whispering and murmuring, secretly talking in the dark and hiding during the day; plotting and scheming to take my property, coming to attack my house; emptying my belongings, almost having nothing to eat. This is a divination indicating a calamity and the destruction of one's family. Shang Binghe explains the image: the first line moves to the fifth line, with one line upright and one inverted, two Zhen trigrams facing each other, so it is said 'whispering and murmuring'; 'whispering and murmuring' refers to two people facing each other and talking secretly. This sentence in the Song edition, Yuan edition, and Jiguguo edition originally reads 'mo mo ji ji', which is not consistent with the hexagram image. Shang revised it according to the interpretation of the hexagram Jie changing to Gen. The hexagram Kun represents night, connected with Zhen, so it is said 'night activity'; the hidden Qian represents great brightness and daylight, and Xun represents concealment, so it is said 'daytime hiding'. The hexagram Kun represents wealth and 'I', with one upright and one inverted Zhen trigrams, so it is said 'plotting and scheming about my property'. The hexagram Gen represents a house, Zhen represents attack and assault, and Kun is empty, so the family's wealth is emptied. Zhen represents food, and Kun indicates hunger, so it is said 'almost having nothing to eat'. The note says: the character 'come' is based on the Jiguguo edition, while the Song and Yuan editions read 'seek'.

夬。天之所壞，不可強支。眾口指笑，雖貴必危。乾為天，兌毀，故曰天之所壞，不可強支。兌為口、為笑，坤眾，故曰眾口。伏艮為指、為貴，兌毀，一陰將盡故危。○指，汲古本作遭，乃嘈之訛字，蠱之艮作嘈嘈。首二句本《國語》“天之所支不可壞也”，所壞不可支也。

The hexagram Meng changes to Guai. Lin Ci says: What heaven intends to destroy, human strength cannot sustain; the people jeer and point fingers, even if one is of high rank, danger is certain. This is a phrase indicating a dominant trend that cannot be saved. Shang Binghe explains the image: Qian represents heaven, Dui signifies destruction, hence "what heaven intends to destroy, human strength cannot sustain." Dui represents mouth and ridicule, while Kun signifies multitude, hence "the voices of many." A hidden Gen represents fingers and nobility, Dui signifies destruction, and a single yin line is about to be exhausted, hence "though noble, danger is certain." The collation notes: the character "指" in the Jigusha edition is "遭," which is a corrupted form of "嘈," as evidenced by the "嘈嘈" in the Gu hexagram's Gen line. The first two lines are based on the Guoyu passage "what heaven supports cannot be destroyed," but reversed to mean that what heaven intends to destroy cannot be sustained.

姤。目動睫瞤，喜來加身。舉家蒙歡，吉利無殃。《說文》：“瞤，目動也”，《西京雜記》：“陸賈曰：目瞤得酒食”。伏震為動、為喜，坤為身。目睫象未詳。○睫，汲古本作頰，俗木多從之，非，依宋元本。《漢書》：“睫瞤得酒肉。”

The hexagram Meng changes to Gou. Lin Ci says: twitching eyelids and moving eyelashes indicate that good fortune is about to come upon oneself; the whole family will be blessed and joyful, which is auspicious and free from misfortune. This is a great blessing. Shang Binghe first explains the meaning of the words: The Shuowen Jiezi says that "muan" refers to twitching eyelids, and the Xijing Zaji records Lu Jia's words that eye twitching signifies receiving food and drink. Then he explains the symbolic meaning: Hidden Zhen represents movement and joy, and Kun represents the body, so it says "twitching eyes and moving eyelashes indicate joy coming upon oneself." As for what hexagram symbols "eye" and "eyelash" represent, it is not clear. The collation notes say: the character "jie" in the Jigushan edition is "jia," and common editions often follow this, which is incorrect. Here we follow the Song and Yuan editions; the Han Shu also mentions the saying "eye twitching indicates receiving meat and food."

萃。黿羹芬香，染指拂裳。口飢於手，子公恨饞。艮為黿，坤為羹，巽為臭，故曰芬香。艮為指、為拂，坤水，故染指。坤為裳，艮手，故拂裳。兌為口，坤為飢，口飢於手者，言口飢而恃手也。於，依也。《孔融書》：“舉杯相於”，曹植《樂府》：“心相於”，《杜甫詩》：“良友幸相於”，皆作依恃解，是其證。子公，鄭公子宋也。《左傳宣四年》：“楚人獻黿於鄭靈公，公子宋與子家將見，子公之食指動，以示子家曰：“他日我如此，必嘗異味”，及入，宰夫將解黿，相視而笑，公問，子家以告。及食大夫黿，召子公而弗與，子公怒，染指於鼎，嘗之而出。林詞全述其事。○拂裳，依汲古，古人衣袖寬博，言染指之時須拂裳也，宋元本作弗嘗，於、子公，依宋元本，汲古誤打、誤公子，饞作讒。

The hexagram "Meng" changes to "Cui". Lin Ci says: "The fragrance of the turtle soup is so enticing that when dipping into the soup, one must lift up one's clothes. The mouth can only eat by relying on the hands; the gentleman is resentful of this craving in his heart." This is a divination line indicating a dispute over food leading to resentment. Shang Binghe explains the image: "Gèn represents the turtle, Kūn represents the soup, and Xùn represents the aroma, hence 'fragrant.' Gèn represents the fingers and wiping, and Kūn represents water, hence 'dipping the fingers.' Kūn represents the lower garment, and Gèn represents the hand, hence 'lifting the garment.' Dùi represents the mouth, and Kūn represents hunger; 'the mouth is hungry and relies on the hand' means the mouth is hungry and can only rely on the hands, where 'yú' means to rely. In Kong Rong's letter it says 'raising a cup to meet,' in Cao Zhi's yuefu poetry it says 'hearts meeting,' and in Du Fu's poetry it says 'good friends meeting,' all meaning to rely, which can serve as evidence. 'Zi Gong' refers to Zheng Guo's Prince Song. In the 'Zuo Zhuan' from the fourth year of Xuan Gong, a man from Chu presented a turtle to Zheng Ling Gong. Prince Song and Zi Jia were about to go in to see him, and suddenly Prince Song's finger twitched. He showed it to Zi Jia and said, 'In the past, when my finger twitched, I would certainly taste something rare.' Upon entering, they saw the cook about to slaughter the turtle, and they looked at each other and smiled. Ling Gong asked about it, and Zi Jia told him. When it came time to divide the turtle among the officials, Ling Gong summoned Prince Song but deliberately did not give him any. Prince Song became angry, dipped his finger into the cauldron, tasted it, and then left. Lin Ci fully recounts this incident. The collation notes say: 'Lifting the garment' is based on the Jigusha edition. In ancient times, sleeves were wide, so when dipping fingers into soup, one had to lift the garment. The Song and Yuan editions read 'not tasting.' The character 'yú' and 'Zi Gong' are based on the Song and Yuan editions, while the Jigusha edition mistakenly reads 'da' and 'Prince,' and the character 'chan' is written as 'can.'

升。天福所豐，兆如飛龍。成子得志，六二以興。伏乾故曰天福、曰豐，震為飛、為龍，坤坼為兆，故曰兆如飛龍。伏艮為成，震子，故曰成子。震為興，巽為志，故曰得志。坤數二，伏乾數六，故曰六二。翟云升云：“六二謂十二世也。”愚按：《莊子胠篋篇》：“田成子十二世有齊國”，《釋文》云：“自敬仲奔齊，至莊子九世，知齊政自大公和至威王三世而有齊國，共十二世”，故曰六二以興。○以，從元本，汲古及常本多作已。二，宋本作三，非，從汲古。

The hexagram "Meng" changes to "Sheng." Lin Ci says: The heavenly grace bestowed by heaven is abundant, and the omen is like a flying dragon ascending; Tian Chengzi fulfilled his wishes, and the family flourished for twelve generations. This is an omen indicating family prosperity. Shang Binghe explains the image: There is a hidden Qian trigram, hence "heavenly grace" and "abundance"; Zhen represents flying and dragon, and Kun is split open to form the omen, hence "the omen is like a flying dragon." A hidden Gen trigram represents "accomplishment," and Zhen represents the son, hence "accomplishing the son"; Zhen represents flourishing, and Xun represents will, hence "achieving one's will." Kun's number is two, and the hidden Qian trigram's number is six, hence "six in the second." Zhai Yunsheng says "six in the second" refers to twelve generations. Shang's commentary says: The "Zhuangzi · Qu Che" mentions Tian Chengzi ruling Qi for twelve generations. The "Classic Interpretation" says from Jingzhong fleeing to Qi to Zhuangzi, there were nine generations holding power in Qi, then from Taogong to Wei Wang, three generations, making a total of twelve generations, hence "six in the second brings rise." Notes say: The character "以" comes from the original manuscript; Ji Gu Ge edition and the common edition use "已" instead. The character "二" in the Song edition is mistakenly written as "三," so we follow the Ji Gu Ge edition.

困。氓伯易絲，抱布自媒。棄禮急情，卒罹悔憂。《詩氓》之篇：“氓之蚩蚩，抱布貿絲。匪來貿絲，來即我謀”。布，幣也。貿即易也。伏震為伯，巽為絲、為布，巽為商賈，故抱布易絲。伏艮為抱，坎為合、為媒、為憂。○易絲，宋本、汲古作以婚，依元本。罹，依宋本，元本作離，義同。

The hexagram "Meng" changes to "Kun". Lin Ci says: A man brings money to exchange for silk, carrying cloth and coming himself to propose marriage; abandoning ceremony for a momentary passion, he eventually ends up in regret and sorrow. This is a line indicating regret from improper union. Shang Binghe explains the image: The "Book of Songs · Wei Wind · Meng" says, "The man is so simple, carrying cloth to trade for silk. He did not come to trade for silk, but to propose to me." "Cloth" refers to money, and "trade" means exchange. The hidden trigram Zhen represents a senior brother, and Xun represents silk and cloth, as well as merchants, so it is said "carrying cloth to exchange for silk." The hidden trigram Gen represents holding, and Kan represents union, matchmaker, and sorrow, so it is said "self-proposing" and "regret and sorrow." The collation notes say: "Exchange silk" is written as "marriage" in the Song edition and the Ji Gu Ge edition, here following the Yuan edition; the character "lì" is taken from the Song edition, while the Yuan edition uses "li," meaning the same.

井。夏姬親附，心聽悅喜。利以搏取，無言不許。通《噬嗑》。離為夏，震為姬，兌悅，故親附、故悅喜。坎為心、為聽，巽為利，艮為搏取，震為言。○姬，汲古作姒，依宋元本作震辭。按：《左傳》：巫臣嘗止子反取夏姬，後竟自取，林似指此事。

The hexagram Meng changes to Jing. Lin's interpretation says: Summer Ji is close and attached, and when it is heard in the heart, it brings joy; it is favorable to seize the opportunity and obtain it, and when spoken, there is no refusal. This is a line indicating that seeking permission from others will be granted. Shang Binghe says that this line uses the method of mutual transformation. The hexagram Jing's mutual transformation is Shike. Li represents Summer, Zhen represents Ji, Dui signifies joy, so it is said 'close and attached' and 'joyful'. Kan represents the heart and listening, Xun represents benefit, Gen represents seizing, and Zhen represents speech, so it is said 'favorable to seize, no words are refused'. The collation note says: The character 'Ji' in the Ji ancient edition is 'Si', but here we follow the Song and Yuan editions, and 'Ji' is appropriate for the image of Zhen. Shang's commentary says: The Zuo Zhuan records that Wu Chen once prevented Zi Fan from marrying Xia Ji, but later he himself married her. Lin's interpretation seems to refer to this incident.

革。南山昊天，刺政閔身。疾悲無辜，背憎為仇。通《蒙》。震南艮山，故曰南山。本卦離為夏，故曰昊天。《爾雅釋天》：“夏為昊天。”注：言氣皓旰也。坎為刺，坤為政、為身，坎為憂閔、為悲、為疾、為憎、為仇，坤為辜，坤虛故無。艮為背，下坎，故曰背憎。《詩小雅》：“節彼南山，不弔昊天”，為刺譏厲王之詩。林辭全用其意。○昊，從宋元本，汲古誤旻，元本作艮，林象亦合。

The hexagram Meng changes to the hexagram Ge. Lin's commentary says: "The southern mountain rises high, the vast heaven above; criticizing the current government, lamenting one's own plight; suffering pain and anger yet innocent, secretly hated and forming enmity." This is a line indicating a case of wrongful accusation and suspicion. Shang Binghe says this line uses the principle of mutual assistance. The hexagram Ge's mutual assistance hexagram is Meng. Zhen represents the south, Gen represents a mountain, so it says "southern mountain." The original hexagram Ge contains Li, which represents summer, so it says "vast heaven." The Er Ya · Xie Tian says summer is called "vast heaven," and the annotation explains it as describing a bright and grand weather. Kan represents criticism, Kun represents government affairs and oneself, Kan represents sorrow, pity, suffering, hatred, and enmity, and Kun represents guilt but is hollow in the middle, so it says "innocent." Gen represents the back, and the lower trigram is Kan, so it says "back hatred." The Shijing · Xiaoya has "Jie bi nan shan, bu diao hao tian," and Shang says this is a poem criticizing King Li. Lin's commentary fully adopts this meaning. The collation note says: "Hao" character comes from the Song and Yuan editions, while the Ji Gushan edition mistakenly writes "Min," and the Yuan edition writes "Gen," which is also consistent with Lin's symbolic meaning.

鼎。三人為旅，俱歸北海。入門上堂，拜謁王母。勞賜我酒，歡樂無疆。通《屯》。震為人，後天數三，震為商旅，故曰三人為旅。坤為海水，位北，故曰北海。震為歸，故歸北海。艮為門堂，震為入、為上，艮為拜，震為謁、為王，坤母，故曰王母。坎為勞、為酒，坤為我。象全用旁通。○宋元本作井林，旁通《噬嗑》，於象不盡合，汲古少“歡樂無疆”四字，不協。

The hexagram "Meng" changes to "Ding." Lin Ci says: Three people travel together and all return to the Northern Sea; they enter the hall and pay homage to the Queen Mother; she comforts me and gives me wine to drink, and joy has no end. This is a very auspicious oracle. Shang Binghe says this oracle uses the principle of mutual transformation. The hexagram "Ding" is transformed from "Zun." Zhen represents people, and in the Later Heaven numbering it is assigned the number three, and Zhen also represents merchants, so it is said "three people as a traveling group." Kun represents the sea, and it is located in the north, so it is said "Northern Sea"; Zhen represents returning, so it is said "all return to the Northern Sea." Gen represents a door and a hall, Zhen represents entering and ascending, Gen represents bowing down, Zhen represents visiting and the king, Kun represents the mother, so it is said "enter the hall and pay homage to the Queen Mother." Kan represents comfort and wine, Kun represents me, so it is said "she comforts me and gives me wine." All the images in this oracle are derived from mutual transformation. The collation notes say: The Song and Yuan editions place this oracle under "Jing," which should instead be transformed from "Shi He," and the imagery does not fully match; the Ji Gu Ge edition is missing the four characters "joy without end," which disrupts the rhyme.

震。愆淫旱疾，傷害稼穡。喪制病來，農人無食。愆者，不及淫者過也。艮為火，坎為疾，故曰旱疾。震為稼穡，艮火，故傷害禾稼。震為人、為農、為食，稼傷，故無食。震初至四與無妄初至四同，京房以無妄為大旱卦，自虞翻莫明其義，由艮火之象失傳也。○愆，汲古作陽，疾作病，制作刈，茲從宋元本。林詞訛誤若此者，直無如何。又宋元本作井林，象亦合。

The hexagram Meng changes to Zhen. Lin's interpretation says: rain may be lacking or excessive, causing drought and disaster, damaging crops; funerals and diseases follow one after another, and farmers have no food to eat. This is a very ominous interpretation. Shang Binghe first explains the meaning of the characters: "qian" means deficiency, and "yin" means excess. Then he explains the imagery: Gen represents fire, Kan represents disease, so it is said "drought and disease"; Zhen represents crops, Gen represents fire, so it is said "damage to crops." Zhen represents people, farmers, and food; since crops are damaged, it is said "farmers have no food." The shape of the first to fourth lines of Zhen is the same as that of Wuwang's first to fourth lines. Jingfang classified Wuwang as the hexagram of great drought. Since Yu Fan and those after him could not explain it, it is because the image of Gen representing fire, an unusual image, has been lost. The note says: the character "qian" in the Jigusha edition is "yang," "ji" is "bing," and "zhi" is "yi," but here we follow the Song and Yuan editions. Lin's interpretation has reached such errors, which is truly unavoidable. The Song and Yuan editions also attach this interpretation to the hexagram Jing, which is consistent with the imagery.

艮。攫飯把肉，以就口食。所往必得，無有虛乏。坎為飲、為肉，艮手為攫、為把，互震為口、為食、為往，坎為得，故無有虛乏。○所，元刊作萬，依宋本、汲古。

The hexagram Meng changes to Gen. Lin Ci says: picking up food and holding meat, bringing it to the mouth to eat; going anywhere will surely result in gain, without going hungry empty-handed. This is a favorable hexagram indicating the ability to obtain food wherever one goes. Shang Binghe explains the image: Kan represents drinking and meat, Gen represents the hand, which is responsible for grasping and holding, thus saying 'picking up food and holding meat'; the mutual hexagram Zhen represents the mouth, food, and movement, while Kan represents obtaining, thus saying 'going anywhere will surely result in gain, without lacking anything.' The collation note says: the original edition had 'wan' instead of 'suo,' and this follows the Song edition and the Jigugong edition.

漸。鳥飛無翼，兔走折足。雖欲會同，未得所欲。離為鳥、為飛，震為翼，震伏，巽寡髮，故無翼。震為兔、為走、為足，震伏坎折，故曰折足。○所欲，汲古作已惑，依宋元。

The hexagram Meng changes to the hexagram Zhan. Lin Ci says: The bird wants to fly but has no wings, the rabbit wants to run but has broken legs; even though there is a desire to meet, the wish cannot be fulfilled. This is a line indicating a situation where one has the heart but lacks the strength. Shang Binghe explains the image: Li represents the bird and flying, Zhen represents the wings; since Zhen is hidden, Xun indicates sparse and hairless, thus saying 'no wings'. Zhen represents the rabbit, running, and feet; since Zhen is hidden and Kan represents breaking, thus saying 'broken legs'. The collation note says: The character 'suyu' in the Jigusha edition is 'yihuo', here following the Song and Yuan editions.

歸妹。體重飛難，未能踰關。行坐憂愁，不離室垣。此用《蒙》象。坤為身、為重，故曰體重。震為飛，坎陷，故難飛。艮為關，坤閉，故未能踰關。震為踰、為行，坎為憂愁、為宮室，坎陷，故不離。○宋元本無第三句，汲古有有是。未能，依元本，宋本、汲古作不得。

The hexagram "Meng" changes to "Gui Mei." Lin Ci says: The body is heavy and cannot fly, unable to cross that gate; whether walking or sitting, there is always worry, unable to leave the courtyard. This is a line indicating being confined and unable to move. Shang Binghe says this line uses the imagery of the hexagram "Meng":坤 represents the body and indicates heaviness, so it is said "weighty body"; 震 represents flying, and Kan indicates falling, so it is said "difficult to fly." Gen represents the gate, and坤 indicates blockage, so it is said "unable to cross the gate." 震 represents crossing and walking, and Kan represents worry and buildings, with Kan indicating falling, so it is said "not leaving the courtyard walls." The note says: The Song edition and Yuan edition do not have the third line, while the Ji Gu Ge edition does, which is correct; the words "unable" are based on the Yuan edition, while the Song edition and Ji Gu Ge edition have "not able."

豐。四雄並處，人民愁苦。擁兵西東，不得安所。震為雄，卦數四，故曰四雄。互大坎為人民，坎憂，故愁苦。兌為斧、為兵，坎聚，故曰擁兵。震東兌西，震動坎險，故不安。○西東，汲古作東西，依宋元本。

The hexagram "Meng" changes to "Feng". Lin Ci says: four strong men are in the same place, the people are distressed and suffering; both east and west have armies that are self-reliant, none can find a place of safety. This is a divination indicating a period of division and military chaos. Shang Binghe explains the image: Zhen represents a strong man, and the number of the hexagram is four, so it is called "four strong men". The combination of the lines forms a great Kan, representing the people, and Kan signifies worry, so it is called "distress". Dui represents axes and weapons, and Kan signifies gathering, so it is called "holding troops". Zhen is in the east, Dui is in the west, Zhen signifies movement, and Kan signifies danger, so it is called "unable to find a place of safety". The note says: "west and east" in the Ji Gu Ge edition is "east and west", and this follows the Song and Yuan editions.

旅。譯重關牢，求解己憂。心咸乃成，與善並居。通《節》。中爻反正震，故曰譯重。坎為牢，震為開、為解，艮為求，坎為憂、為心。辭皆費解，必有訛字。○咸，宋元本作惑。譯重，元本作重譯，非。譯重與關牢對文。牢，固也，依汲古。

The hexagram Meng changes to the hexagram Lu. Lin's interpretation says: turning and translating, the barriers are firm, seeking help from others to resolve one's worries; only when the hearts are in harmony can things be accomplished, and living with the virtuous. This is a line that requires the help of others. Shang Binghe says this line uses the principle of mutual assistance. The hexagram Lu's mutually assisting hexagram is Jie. The fourth line is a yang line and its opposite is a yin line, both forming Zhen. Therefore, it is said 'translation is repeated.' Kan represents firmness, Zhen represents opening and resolving, Gen represents seeking, and Kan represents worry and the heart. Therefore, it is said 'seeking to resolve one's own worries.' These sentences are quite difficult to understand, and there must be some incorrect characters. The collation notes say: in the Song and Yuan editions, the character 'Xian' is written as 'Huo'; 'translation is repeated' in the Yuan edition is 'repeated translation,' which is incorrect. 'Translation is repeated' and 'barriers are firm' are parallel expressions, and 'firm' here means firmness. Therefore, following the Ji Gu Ge edition.

巽。患解憂除，王母相於。與喜俱來，使我安居。通《震》。為樂，故無憂患。震為王，巽為母，相於者，相依也。義已見前《萃》卦。震為喜，艮為安居。皆用旁通。○於，從宋元本，汲古作予。王，元本作皇，義同。

The hexagram Meng changes to Xun. Lin Ci says: troubles are resolved, worries are dispelled, the Queen Mother comes to rely on me; joy comes together, allowing me to reside safely. This is a great auspicious phrase. Shang Binghe says this uses the method of mutual transformation. The hexagram Xun's mutual transformation hexagram is Zhen. Zhen represents joy, hence the phrase 'troubles are resolved and worries are dispelled'. Zhen represents the king, and Xun represents the mother, hence 'the Queen Mother'. 'Xiang Yu' means mutual reliance; this meaning was discussed earlier in the hexagram Cui. Zhen represents joy, and Gen represents a safe dwelling, hence 'joy comes together, allowing me to reside safely'. The entire phrase uses the method of mutual transformation. The collation notes say: the character 'yu' comes from the Song and Yuan editions, while the Jigugeshi edition has 'yu'; the character 'wang' in the Yuan edition is 'huang', with the same meaning.

兌。冬生不華，老女無家。霜冷蓬室，更為枯株。伏坎為冬，震為生，兌為華，冬，故不華。《大過》以兌為老婦，艮為家，艮伏，故老女無家。坎為霜、為冷，艮為室，震為蓬，故曰蓬室。巽為木，互離，故曰枯株。○更，依元刊，汲古作競。

The hexagram "Meng" changes to "Dui." Lin Ci says: In winter, there is growth but no flowers, an old maiden has no husband and no home; the frosty and cold thatch house turns into a withered branch in a moment. This is a line indicating loneliness and failure. Shang Binghe explains the image: Hidden Kan represents winter, Zhen represents growth, and Dui represents flowers; during winter, it is said "no flowers." "Da Guo" takes Dui as an old woman, Gen as a home, and since Gen is hidden, it is said "old maiden without a home." Kan represents frost and cold, Gen represents a house, and Zhen represents thatch grass, so it is said "frosty and cold thatch house." Xun represents wood, and the middle mutual hexagram produces Li, so it is said "becomes a withered branch." The note says: The character "geng" is based on the original edition, while the Ji Gu Ge edition uses "jing."

渙。震慄恐懼，多所畏惡。行道留難，不可以步。坎為恐懼、為畏惡。震為道、為行，坎陷，故留難，故不可步。○步，汲古作涉，從宋元本。

The hexagram Meng changes to Hun. Lin Ci says: trembling all over and fear in the heart, everywhere there are terrible and unpleasant things; once on the way, one meets obstacles, unable to move a step. This is a line indicating alarm and obstruction. Shang Binghe explains the image: Kan represents fear and dread, so it says 'trembling and fear, many things to be afraid of.' Zhen represents roads and movement, while Kan signifies danger and peril, so it says 'difficulties on the path' and 'cannot take a step.' The notes say: the character 'step' in the Ji Gu Ge edition is '涉' (to cross), but here we follow the Song and Yuan editions.

節。三夫共妻，莫適為雌。子無名氏，翁不可知。《節》長中少三男俱備，祇兌為女象，故曰三夫共妻。適，主也。莫適為雌，言兌女無所適從也。震為子，艮為名，坎隱，故無名氏。震為父，翁者，父也。坎隱，又二至五正反皆震，故曰不知。此林為愚求索林詞知其用象之始，故志其艱於此。○翁，宋元本作公，義同。

The hexagram Meng changes to Jie. Lin's interpretation says: Three men share one wife, none can be her proper husband; the child born cannot be given a surname, and even the father's identity is unclear. This is a line indicating disorder and licentiousness. Shang Binghe explains the image: In the hexagram Jie, the eldest son, middle son, and youngest son are all present, but only the trigram Dui represents a woman, hence "three men sharing one wife." "Shi" means the main or proper one, and "mo shi wei ci" means the Dui trigram, representing the woman, has no proper match. Zhen represents a son, Gen represents a name, and Kan is hidden, hence "the son has no surname." Zhen represents the father, and "weng" means father; Kan is hidden, and the second line to the fifth line are all Zhen, hence "the father is unknown." Shang himself records: This line was the starting point for his understanding of the method of using images in the Yi Lin, so he recorded his difficulties at that time. The note says: The character "weng" in the Song and Yuan editions is written as "gong," with the same meaning.

中孚。早凋被霜，花葉不長。非時為災，家受其殃。震為花葉，兌為霜，巽為隕落，故曰凋、曰不長。艮為時、為家，兌折巽落，故為災殃。○災，依宋本，元本作落。早，元本作草，依宋本、汲古。

The hexagram Meng changes to Zhongfu. Lin Ci says: early withering and suffering from frost, flowers and leaves cannot grow; not in season leads to disaster, the whole family suffers its consequences. This is a line indicating loss due to improper timing. Shang Binghe explains the image: Zhen represents flowers and leaves, Dui represents frost, Xun indicates falling, hence saying 'withering' and 'not growing'. Gen represents time and family, Dui signifies breaking, Xun indicates falling, hence saying 'not in season causes disaster, the family suffers its consequences'. The collation note says: the character 'zai' (disaster) follows the Song edition, while the Yuan edition has 'luo' (falling); the character 'zao' (early) in the Yuan edition is 'cao' (grass), but here follows the Song and Jigugong editions.

小過。雉兔之東，狼虎所從。貪饕凶惡，不可止息。艮為鳥、為雉，震為兔、為東、為之，之，往也。艮為狼虎，震為從，兌為食，震亦為食，故曰貪饕。兌毀為凶惡。艮為止息，坎險，故不可止息。○饕，依汲古，宋元刊作叨。

The hexagram "Meng" changes to "Xiao Guo". Lin Ci says: wild pheasants and rabbits run eastward, while wolves, tigers, and leopards follow closely behind; they are greedy and fierce, never stopping for a moment. This is a line indicating a situation of the strong oppressing the weak, with continuous dangers. Shang Binghe explains the image: "Gen" represents birds and pheasants, "Zhen" represents rabbits, east, and "zhi" (which means to go), so it says "pheasants and rabbits going east." "Gen" also represents wolves and tigers, while "Zhen" represents following, so it says "wolves and tigers following." "Dui" signifies devouring, and "Zhen" also signifies food, so it says "greedy and fierce." "Dui" signifies destruction, so it says "fierce and evil." "Gen" signifies stopping, while "Kan" signifies danger, so it says "cannot stop." The note says: the character "tuo" is based on the Ji Gu Ge edition; the Song and Yuan editions read "dao."

既濟。馬驚破車，主墮深溝。身死魂去，離其室廬。此用《蒙》象。震為馬、為車、為驚，坎破，故馬驚破車。震為主，坎為陷，故曰主墮。坎為溝，在下，故曰深溝。坤為身、為死，故曰身死。震為神、為魂、為去。艮為室廬。○主，依宋元本，汲古作王。

The hexagram "Meng" changes to "Ji Ji." Lin Ci says: A horse was startled and crashed into the cart, causing the cart owner to fall into a deep ditch; the person died, his soul scattered, and thus left his own dwelling. This is a very ominous omen. Shang Binghe says that this line uses the imagery of the hexagram "Meng": Zhen represents a horse, a cart, and alarm; Kan indicates damage, so it says "the horse startled and broke the cart." Zhen represents the cart owner, and Kan indicates falling, so it says "the owner fell." Kan represents a ditch and is in the lower position, so it says "a deep ditch." Kun represents the body and death, so it says "the body died." Zhen represents spirits, souls, and departure, and Gen represents a dwelling, so it says "the soul departed" and "left his dwelling." The collation note says: The character "主" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "王."

未濟。山林麓藪，非人所處。鳥獸無禮，使我心苦。此用《蒙》象。艮為山，震為林麓，故曰山林麓藪。震為人，坎險，故人不可處。艮為鳥、為獸，坤為禮，坎隱伏，故無禮。坎為心、為勞苦。○非人所處，從元本，汲古作“兆人所往”，兆因與非形近，訛。

The hexagram "Meng" changes to "Wei Ji". Lin Ci says: "Deep mountain forests and marshes are not places for people to stay; birds and beasts have no manners, which makes me feel distressed. This is a line indicating that the master is in an inappropriate place." Shang Binghe explains that this line uses the imagery of the hexagram "Meng": "Gen" represents mountain, "Zhen" represents forest and hillside, hence "mountain forests and marshes"; "Zhen" represents people, "Kan" represents danger, hence "not a place for people to stay." "Gen" represents birds and beasts, "Kun" represents propriety, and "Kan" represents concealment, hence "birds and beasts have no manners." "Kan" represents heart and toil, hence "it makes me feel distressed." The collation notes say: "not a place for people to stay" is from the original text, while the Ji Gu Ge edition reads "the people's destination," since the character "zhao" (兆) is similar in shape to "fei" (非), leading to a mistake.

行唐尚秉和節之注

This line is the title note at the beginning of volume two: This book is annotated by Shang Binghe of Xingtang. Shang Binghe, styled Jiezi, was from Xingtang in Zhili (now Xingtang, Hebei), a renowned master of the study of the Zhou Changes during the late Qing and early Republican periods. He devoted his life to recovering the lost "yi xiang" (extra images) of the Zhou Changes and restoring the Han scholars' study of xiangshu (images and numbers). This Commentary on Jiao's Forest of Changes is a representative work in which he used the images of the Jiao Forest of Changes to verify the ancient images of the Zhou Changes.

受業蒲城仵道益、豐潤董維城堃校刊

This entry identifies the editors and publishers as two students of Shang Binghe, Wu Daoyi from Pu Cheng, Shaanxi, and Dong Kun, also known as Dong Weicheng, from Fengrun, Zhili, who both collated and funded the publication of this book. "Shouye" is a term students use to refer to themselves, and its inclusion at the beginning of the volume indicates that the task of collating and publishing was undertaken by the disciples. The format of the title entry lists the place of origin first, followed by the name, so "Fengrun Dong Weicheng Kun" refers to Dong Kun from Fengrun.

需。久旱三年，草木不生。粢盛空乏，無以供靈。通《晉》。離火艮火，故曰久旱。離數三，坤為年，故曰三年。震為生、為草木，震覆，故不生。震為粢、為簠簋，故為盛。坤虛故空乏。

The hexagram "Xu" remains unchanged, which is one of the cases where the original hexagram does not change. Lin's commentary says: there was a severe drought for three consecutive years, and grass and trees could not grow. The grain in the sacrificial vessels was exhausted, and there was nothing to offer to the spirits. This is a very ominous omen. Shang Binghe explains that this line uses the method of mutual transformation. The hexagram "Xu" transforms into "Jin" through mutual transformation. "Li" represents fire, and "Gen" also represents fire, so it is said "long drought." The number of "Li" is three, and "Kun" represents years, so it is said "three years." "Zhen" represents growth and grass and trees, but "Zhen" has already formed a covered image, so it is said "grass and trees do not grow." "Zhen" represents sacrificial grains and vessels like "ci" and "fu gui," so it is said "sacrificial grains." "Kun" is empty, so it is said "empty and insufficient," hence "no offerings to the spirits."

乾。火滅復息，君明其德。仁人可遇，身受利福。此用《需》象。中爻離火，上臨坎水，故火滅。然《革》彖曰水火相息，故曰火滅復息。乾為君、為德、為仁人。離為明，伏坤為身。○福，汲古作祿，依宋元本。

The hexagram Need transforms into the hexagram Qian. Lin Ci says: The fire has gone out and then reignited, the ruler clarifies his virtue; one can meet a person of benevolence, and oneself receives benefit and good fortune. This is a phrase indicating a change from misfortune to good fortune. Shang Binghe says that this phrase uses the image of the hexagram Need: the fourth line is mutual and produces Li (Fire), with water (Kan) above it, so it is said 'the fire has gone out'; but the hexagram Ge's zhu says 'water and fire extinguish each other,' so it is said 'the fire has gone out and then reignited.' Qian represents the ruler, virtue, and a benevolent person; Li represents brightness, and hidden Kun represents the body, so it is said 'the ruler clarifies his virtue; a benevolent person can be met, and the body receives benefit and good fortune.' The collation note says: 'Fu' in the Ji Gu Ge edition is 'Lu,' and this follows the Song and Yuan editions.

坤。溫山松柏，常茂不落。鸞鳳所庇，得其歡樂。此仍用《需》象。乾為山，離為火，故曰溫山。坎為木、為堅，故曰松柏、故曰不落。離為文章，故曰鸞鳳。互兌為悅，故歡樂。

The hexagram Need changes to the hexagram坤. Lin Ci says: Warmth on the mountain, the pine and cypress remain evergreen throughout the four seasons without falling; the luanfeng dwell there and find joy. This is a great auspicious phrase. Shang Binghe says that this still uses the image of the hexagram Need: Qian represents the mountain, Li represents fire, so it is said 'warm mountain'; Kan represents wood and firmness, so it is said 'pine and cypress' and 'not falling'. Li governs literary brilliance, so it is said 'luanfeng'; the mutual hexagram Dui governs joy, so it is said 'finding their joy'.

屯。西誅不服，恃強負力。倍道超敵，師徒敗覆。坎位西，坤殺，故曰西誅。艮為負、為堅，故曰恃強負力。艮為道，震為大塗，故曰倍道。震為超，正反艮震，故曰敵。坤為師徒、為喪，故敗覆。丁晏云：“《史記》：“項梁西擊秦，屢敗之，有驕色，後敗死定陶”，林辭似用其事。○西，汲古作四，服作復，均非，從宋元本。○坎西之證。

The hexagram Need changes to the hexagram Zun. Lin Ci says: Going west to attack those who refuse to submit, relying on one's strong army; doubling the journey to attack the enemy, resulting in the complete destruction of the army. This is a line indicating failure due to reliance on strength. Shang Binghe explains the image: The trigram Kan is in the west, and the trigram Kun represents肃杀 (harshness and decline), so it is said 'west to punish'; the trigram Gen represents carrying burdens and solidity, so it is said 'relying on strength and power'. The trigram Gen represents roads, and the trigram Zhen represents the great road, so it is said 'doubling the journey'; the trigram Zhen represents crossing, and the trigram Gen and Zhen facing each other with one upright and one overturned, so it is said 'enemy'. The trigram Kun represents military forces and loss, so it is said 'the army and followers suffer defeat and destruction'. Ding Yan says that the Records of the Grand Historian mention Xiang Liang attacking westward against the Qin, repeatedly defeating the Qin army and showing arrogance, later suffering defeat and dying at Dingtao. Lin Ci's words seem to refer to this event. The collation notes say: The character 'west' in the Ji Gu Ge edition is 'four', and 'submit' is 'return', both incorrect; here we follow the Song and Yuan editions; this is another evidence that the trigram Kan is located in the west.

蒙。三塗五嶽，陽城太室。神明所伏，獨無兵革。丁云：《左傳昭四年》“四嶽三塗，陽城太室，九州島之險”，注：皆山名。正反艮，故山多，震為神明，坎為伏，艮為兵刃、為膚革，坤虛，故無。○所伏，從宋元本，汲古作之保。

The hexagram Need changes to Meng. Lin Ci says: San Tu Mountain and the Five Peaks, Yangcheng Mountain and Taishi Mountain, are all places where deities dwell in concealment, and none of them have experienced warfare. This is a phrase indicating safety from military conflict. Shang Binghe cites Ding Yan, who says: In the fourth year of Duke Zhao's reign in the Zuo Zhuan, San Tu and the Four Peaks, Yangcheng and Taishi are mentioned as dangerous areas of the Nine Provinces. Du's commentary states that these are all names of mountains. Shang's interpretation of the imagery: One upright and one inverted mountain (Geng), hence the mountains are layered upon each other; Zhen represents deities, and Kan signifies concealment, thus it is said 'deities dwell in concealment'; Geng represents weapons and armor, and Kun is hollow, thus it is said 'none of them have military weapons'. The collation note says: The words 'dwell in concealment' are taken from the Song and Yuan editions, while the Jigugeshan edition reads 'protection'.

訟。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之“震”。三牛，從汲古本，宋元本作二牛。離牛坤牛，數二，故曰二牛。象亦合。

The hexagram Need changes to the hexagram Strife. Lin Ci says: Three oxen give birth to a dog, taking the dog of the hour戌 as the mother; the barbarians from Jingchu advance northward, and the feudal lords of the Ji surname flee. This is a divination phrase indicating strange phenomena and military disorder. Shang Binghe says the detailed explanation of this phrase can be found in the section of the hexagram Kūn changing to Zhen. The collation note says: "Three oxen" is from the Ji Gu Ge edition; the Song, Yuan and other editions read "two oxen." The hexagram Li represents oxen, and Kūn also represents oxen, their number being two, so the reading "two oxen" is consistent with the hexagram imagery.

師。鳧游江海，沒行千里。以為死亡，復見空桑。長生樂鄉。震為鳧、為遊行，坤為江海、為沒、為千里、為死亡。二上體復震為桑，坤虛，故曰復見空桑。震為生、為樂，坤為鄉，《呂氏春秋》：“伊尹生空桑。”○沒、桑、長生樂鄉，均依汲古，宋元本作役、作素、作長主凶憂。

The hexagram Need changes to the hexagram Army. Lin Ci says: Wild geese move in rivers and seas, traveling a thousand miles in hiding; people think they are dead, but they reappear in the empty mulberry grove, thus achieving long life in a land of comfort. This is a phrase describing revival from a desperate situation. Shang Binghe explains the image: Zhen represents wild geese and movement, Kun represents rivers and seas, sinking, a thousand miles, and death. The second line and above form another Zhen structure, representing mulberry, and Kun is empty, so it is said 'reappearing in the empty mulberry grove.' Zhen represents life and joy, and Kun represents the land, so it is said 'long life in the land of joy.' The "Lüshi Chunqiu" records that Yi Yin was born in an empty mulberry grove, which is the origin of this phrase. The collation note says: the characters 'death,' 'mulberry,' and the phrase 'long life in the land of joy' are based on the Ji Gu Ge edition. The Song and Yuan editions have 'service,' 'silk,' and 'long suffering from misfortune' respectively.

比。太乙駕騮，從天上求。徵召叔季，封為魯侯。無有凶憂。坤乙艮星，故曰太乙。坤為馬，五居坤上，故曰駕騮。艮為天、為求、為叔季，伏兌為徵召、為魯。坎為合、為封，坤為凶坎、為憂，坤虛故無。○求，宋本、汲古作來，召訛君，依元本。

The hexagram Need transforms into the hexagram Compare. Lin Ci says: The Taiyi star rides a black-maned red horse, descending from the heavens; it summons my younger son and appoints him as the Duke of Lu, there is no danger and no worry. This is a great auspicious oracle, with the same meaning as the oracle in the hexagram Zun transforming into Suí. Shang Binghe explains the image: The hexagram Kun is paired with Yi in the Najia system, and Gen represents the star, so it is said 'Taiyi'; Kun represents the horse, and the fifth line is located above Kun, so it is said 'riding a black-maned horse'. Gen represents heaven, seeking, and the younger brother, with hidden Dui representing summoning, and Lu, so it is said 'descending from heaven to seek', 'summoning the younger brother', and 'appointing as Duke of Lu'. Kan represents harmony and appointment, while Kun signifies danger and Kan signifies worry. Since Kun is empty, it is said 'there is no danger or worry'. The note says: The character 'seek' in the Song edition and the Ji Gu Ge edition reads 'come', and the character 'summon' is mistakenly written as 'king'. This version follows the Yuan edition.

小畜。紝績獨處，寡處無夫。陰陽失志，為人僕使。巽為紝績、為獨、為寡，震為夫，震伏，故無夫。伏坎為志，坤為失，艮為僕使。○志，從汲古，宋元本作忌。

The hexagram Need changes to Xiao Xu. Lin Ci says: A person spins thread and weaves hemp, living alone, isolated without a husband; yin and yang are not in harmony, so he can only serve as a servant. This is a line indicating a state of solitary hardship as a servant. Shang Binghe explains the image: Xun represents spinning thread and weaving hemp, solitude, and being alone or in a state of being an orphan or widow; Zhen represents a husband, and since Zhen is hidden, it is said 'without a husband'. Hidden Kan represents the mind and will, and Kun indicates loss, so it is said 'yin and yang lose their will'; Gen represents a servant or attendant, so it is said 'to serve others as a servant'. The collation note says: the character 'will' comes from the Jigusha edition, while the Song, Yuan, and other editions have 'jealousy'.

履。兵征大宛，北出玉門，與胡寇戰。平城道西，七日絕糧，身幾不全。通《謙》。與《屯》同象，解見《屯》林。

The hexagram Need changes to the hexagram Step-by-Step. Lin Ci says: going to war against the Duyan, marching north through the Jade Gate Pass, fighting against the Hu armies; being trapped west of the Pingcheng Road, with no food for seven days, almost losing one's life. This is a凶 (auspicious) omen indicating a distant campaign surrounded by enemies. It refers to the historical event of Han Gaozu being surrounded at Baideng Pingcheng. Shang Binghe says this instance uses the method of parallelism (旁通). The hexagram Step-by-Step's parallel hexagram is the hexagram Humility. It shares the same symbolic imagery as the instance in the hexagram屯, which is explained in Lin Ci's commentary on屯. This explanation is not repeated here.

泰。楚靈暴虐，罷極民力。禍起乾溪，棄疾作毒。扶伏奔逃，死申亥室。震為木、為楚，楚，叢木也，為神、為靈、為暴。坤為害、為虐，坤役萬物故罷極。坤為民、為禍，兌為溪，下乾，故曰乾溪。坤為疾、為毒。棄疾，靈王弟。艮為扶、為伏，扶伏，匍匐也，言匍匐而逃也。震為奔逃，坤死。坤後天位申，消息卦居亥，故死申亥。伏艮為室。○極，從宋元本，汲古作及，非。伏，從元本，宋本、汲古作仗，非。死申亥室，宋本、汲古作“身死亥室”，非，依元本。申亥者，楚臣。《左傳昭十三年》：“楚靈王暴虐，師潰於乾溪，王遂縊於羋尹申亥氏”，申亥，羋尹無宇之子也。妄者臆改申為身耳。

The hexagram Need changes to Tai. Lin Ci says: Chu Ling Wang was cruel and tyrannical, using up the people's strength to the extreme; calamity arose from Ganyi, and his younger brother Jidi stirred up trouble; Ling Wang crawled and fled, and finally died in the house of Shen Hai. This is a divination phrase about a tyrant's death. Shang Binghe explains the image: Zhen represents wood, and also Chu—'Chu' originally means a cluster of trees—also represents deity, spirit, and violence; Kun represents calamity and cruelty, and since Kun controls all things, it is said 'the people's strength was exhausted'. Kun represents the people and calamity, Dui represents stream, and below is Qian, so it is said 'Ganyi stream'. Kun represents illness and poison; Jidi is the younger brother of Chu Ling Wang. Gen represents support and concealment, 'support and concealment' means crawling, referring to Ling Wang crawling while fleeing; Zhen represents fleeing, and Kun governs death. In the Later Heaven arrangement, Kun is located in Shen, and in the message hexagram it is located in Hai, so it is said 'died in Shen Hai'; hidden Gen represents a house. Notes say: the character 'ji' comes from the Song and Yuan editions, while the Ji Gu Ge edition says 'ji', which is incorrect; the character 'fu' comes from the Yuan edition, while the Song and Ji Gu Ge editions say 'zhang', which is incorrect; 'died in Shen Hai house' in the Song and Ji Gu Ge editions says 'died in Hai house', which is incorrect; here we follow the Yuan edition. Shen Hai was a minister of Chu; in the 'Zuo Zhuan' of Duke Zhao's thirteenth year, it is recorded that Chu Ling Wang was cruel and tyrannical, and his army dispersed at Ganyi stream, and Ling Wang eventually hanged himself in the house of Shen Hai, who was the son of Mi Yin Wu Yu. Those who arbitrarily altered the text lacked understanding, hence they mistakenly changed 'Shen' to 'Shen'.

否。雌單獨居，歸其本巢。毛羽憔悴，志如死灰。坤為雌、為寡，艮為居、為巢，伏震為歸，故曰歸其本巢。巽為寡髮，故毛羽憔悴。坤為死、為志，灰，蓋艮象。

The hexagram Need changes to the hexagram No. 60, Po. Lin Ci says: A female bird lives alone, returning to its original nest; its feathers are withered and falling off, its heart is cold like dead ashes. This is a line indicating solitude and depression. Shang Binghe explains the image: The earth element represents a female bird and solitude, the mountain element represents dwelling and a nest, and the hidden thunder element indicates returning, hence 'returning to its original nest'. The wind element signifies sparse and withered feathers, hence 'feathers withered and falling off'. The earth element represents death and will, hence 'will like dead ashes'; 'ash' is probably derived from the mountain image.

同人。兩矛相刺，勇力鈞敵。交綏結和，不破不缺。兌為斧、為矛，下離兩兌相對，故曰兩矛相刺。乾健，故曰勇。伏坎為和，巽為退。交綏，退軍名，見《左傳》文十二年交綏注。坎為破、為缺，坎伏故否。○汲古綏訛援，依宋元本。

The hexagram Need changes to Tongren. Lin Ci says: Two long spears attack each other, with both sides equally brave and strong; later they both retreat and make peace, neither suffering any damage or loss. This is a phrase describing a situation where both sides are evenly matched and thus cease hostilities. Shang Binghe explains the image: Dui represents axes and spears, and the lower trigram Li contains two Dui facing each other, hence 'two spears attacking each other'; Qian is strong and vigorous, hence 'bravery'. Hidden Kan represents harmony, and Xun indicates retreat, hence 'mutual retreat and peace'; 'mutual retreat' refers to both armies withdrawing, as mentioned in the annotation of the Zuo Zhuan from the 12th year of King Wen's reign. Kan represents destruction and deficiency, and since Kan is hidden, it says 'no destruction, no deficiency'. The collation notes say: The Ji Gu Ge edition mistakenly writes 'sui' as 'yuan', and this text follows the Song and Yuan editions.

大有。乘船濟渡，載水逢火。賴倖免禍，蒙我生全。通《比》。坤虛為船，坎為水，坤為載，故曰載水。互艮為火，故曰逢火。坤為禍，乾為幸，坤為我，乾為生。○幸，從宋本，汲古作行。

The hexagram Need changes to Da You. Lin Ci says: sitting on a boat crossing water, water entered the boat and fire also came; fortunately, disaster was avoided, and I managed to preserve my life. This is a phrase indicating survival through danger. Shang Binghe says this phrase uses the method of mutual transformation. The hexagram Da You's mutual transformation hexagram is Bi. The earth (Kun) is empty and represents the boat, Kan represents water, and Kun represents carrying, so it is said 'carrying water'; the interacting hexagram produces Gen, which represents fire, so it is said 'meeting fire'. The earth (Kun) represents disaster, Qian represents good fortune, the earth (Kun) represents me, and Qian represents life, so it is said 'relying on good fortune to avoid disaster, and preserving my life'. The collation note says: the character '幸' comes from the Song edition, while the Ji Gu Ge edition reads '行'.

謙。喪寵益尤，政傾家覆。我宗失國，秦滅周室。艮為寵，坤為喪、為尤、為政，艮為家，坎陷，故傾覆。震為宗，坤為我、為國、為失，坎位西，故曰秦。震為周，艮室坤喪，故滅。○益，宋元本作溢，依汲古。

The hexagram Need transforms into the hexagram Humility. Lin Ci says: losing favor and adding guilt, the government collapses and the family's fortune is ruined; my clan has lost the country, and Qin destroyed the Zhou dynasty. This is a verse indicating the downfall of a state. Shang Binghe explains the image:艮 represents favor,坤 represents loss, guilt, and affairs,艮 also represents the family, and坎 indicates falling into ruin, so it says 'the government collapses and the family is ruined'.震 represents the clan,坤 represents me, the country, and loss, so it says 'my clan loses the country';坎 is located in the west, so it refers to 'Qin'.震 represents Zhou,艮 represents the house, and坤 indicates loss, so it says 'Qin destroyed the Zhou dynasty'. The collation note says: the character '益' was written as '溢' in the Song and Yuan editions, but here we follow the Jigugē edition.

豫。冬無藏冰，春陽不通。陰流為賊，國被其殃。坎為冬、為冰，坤為藏，在下故不藏。震為春陽，坎陷，故不通。坤為陰，坎為賊，坤為國、為殃。○陽，從宋本，汲古作江，非。

The hexagram Need changes to Yu. Lin Ci says: In winter there is no stored ice, so the yang energy of spring cannot flow; the yin energy becomes excessive and causes calamity, bringing disaster to the country. This is a statement about disaster caused by imbalance between yin and yang. Shang Binghe explains the image: Kan represents winter and ice, and Kun represents storage and is located in the lower position, so it is said 'winter has no stored ice'. Zhen represents the yang energy of spring, and Kan represents obstruction, so it is said 'spring yang does not flow'. Kun represents yin, Kan represents harm, and Kun represents the country and disaster, so it is said 'yin flows as a thief, the country suffers its calamity'. The collation note says: The character 'yang' comes from the Song edition, while the Ji Gu Ge edition reads 'jiang', which is incorrect.

隨。田鼠野雞，意常欲逃。拘制籠檻，不得動搖。艮為鼠，巽為雞，艮為田野，故曰田鼠野雞。震為逃，艮為籠檻、為拘，故不得動搖。○常，從宋本，汲古及俗本皆誤當。

The hexagram Need changes to the hexagram Following. Lin Ci says: The mice in the fields and the pheasants in the wild always think of running away, but they are confined in cages and enclosures, unable to move. This is a line indicating a master who is restricted and lacks freedom. Shang Binghe explains the image:艮 represents the mouse, 巽 represents the pheasant, and艮 also represents the field, so it is said 'field mice and wild pheasants'. Zhen indicates fleeing, while艮 represents the cage and enclosure, indicating restraint, so it is said 'unable to move'. The note says: the character '常' comes from the Song edition, while the Ji Gu Ge edition and the vulgar edition both mistakenly use '当'.

蠱。佩玉橤兮，無所繫之。旨酒一盛，莫與笑語。孤寡獨特，常愁憂苦。互震為玉、為華、為橤，艮為佩，巽為繫，兌決，故無繫。互大坎為酒，震為盛，坎數一，故曰一盛。震為笑語，巽寡，故無與。艮陽在上，故孤，巽寡震陽在下為獨，兌為特，大坎為憂愁。凡六子《易林》皆有鰥寡孤獨象。○橤，從宋本，汲古作藻，非。《左傳哀十三年》：“佩玉橤兮，餘無所繫之，旨酒一盛兮，餘與褐之父睨之”，林所本也。

The hexagram Need changes to Gǔ. Lin Ci says: The jade pendant hangs with dangling tassels, yet there is no place to fasten it; a fine wine is set before you, but no one is there to share a laugh; alone and without support, one suffers from constant sorrow and worry. This is a line indicating loneliness and the loss of a spouse. Shang Binghe explains the imagery: The interacting trigrams produce Zhen, representing jade, flowers, and tassels; Gen represents the pendant; Xun represents the cord; Dui signifies decision, so it is said, "there is nowhere to fasten it." The combined lines form a great Kan, representing wine, and Zhen represents the vessel, while Kan's number is one, so it is said, "a single vessel of fine wine." Zhen represents laughter, and Xun signifies the lonely, so it is said, "no one to share a laugh." Gen has a yang line at the top, so it represents loneliness; Xun signifies the lonely, Zhen has a yang line at the bottom representing solitude, Dui represents uniqueness, and the great Kan represents sorrow, so it is said, "lonely, alone, unique, and constantly sorrowful and distressed." Whenever the six trigrams Zhen, Kan, Gen, Xun, Li, and Dui appear, the "Yi Lin" can derive images of widowers, widows, orphans, and the lonely. The note says: The character "橤" comes from the Song edition, while the Ji Gu Ge edition uses "藻," which is incorrect. The "Zuo Zhuan" from the 13th year of Duke Ai of Lu has "I wear jade with dangling tassels, yet there is nowhere to fasten it; a single vessel of fine wine is set before me, yet I look at it with the father of a poor man," which is the source of Lin's words.

臨。沒遊源口，求鮫為寶。家危自懼，復出生道。兌為源、為口，坤為水，震為遊，故曰沒遊源口。坤為魚、為鮫，震為玉、為寶，伏艮為求，故曰求鮫為寶。《述異記》：“鮫人居水中如魚，不廢機織，眼泣成珠”，故曰求鮫為寶。艮為家，艮覆，故家危。二至上體復震為出、為生、為道，故曰復出生道。○寶，從宋本，汲古作室，非。寶與道韻。

The hexagram Need changes to the hexagram Approaching. Lin's interpretation says: going to the source of the water to swim, hoping to obtain a pearl from a鲛 person as a treasure; the family is in danger, and oneself is also fearful, but fortunately there is still a way to be reborn. This is an interpretation of a dangerous but salvaged situation. Shang Binghe explains the image: Dui represents the source of water and the mouth, Kun represents water, Zhen represents swimming, so it is said 'swimming to the source of the water'. Kun represents fish and鲛 people, Zhen represents jade and treasure, and the hidden Gen represents seeking, so it is said 'seeking the treasure from the鲛 people'; The "Record of Strange Events" says that鲛 people live in water, their shape is like fish, they never stop weaving, and their tears fall as pearls, which matches this description. Gen represents the family, and since Gen has become a covered image, it is said 'the family is in danger'. The second line and above form a Zhen structure, Zhen represents going out, life, and the path, so it is said 'reborn on the path'. The note says: the character 'treasure' comes from the Song edition, while the Ji Gu Ge edition has 'room', which is incorrect. 'Treasure' and 'path' rhyme.

觀。河水孔穴，壞敗我室。水深無岸，魚鱉傾倒。坤為河水，艮為孔穴，巽為敗壞，艮為室，坤為我，重坤，故曰水深。艮為岸，巽敝，故無岸。艮為鱉，坤為魚，巽漏，故傾倒。

The hexagram Need transforms into the hexagram Observe. Lin Ci says: "The river water rushes in from the holes, damaging my house; the water is so deep that the banks cannot be seen, and even the fish and turtles are thrown about." This is a divination indicating water disaster that destroys the family. Shang Binghe interprets the image: The earth (Kun) represents the river water, the mountain (Gen) represents the hole, the wind (Xun) signifies destruction, the mountain (Gen) represents the house, and the earth (Kun) represents me. Therefore, it says, "River water rushes in from the holes, destroying my house." The upper and lower trigrams are both earth (Kun), so it says "the water is deep." The mountain (Gen) represents the bank, and the wind (Xun) signifies destruction, so it says "no bank." The mountain (Gen) represents the turtle, the earth (Kun) represents the fish, and the wind (Xun) signifies leakage, so it says "the fish and turtles are overturned."

噬嗑。教羊牧兔，使魚捕鼠。任非其人，費日無功。伏兌為羊，巽為魚，震為兔，艮為鼠，巽為命，故曰教、曰使。艮手為牧、為捕，震為人，上離為日，坎失，故失任、故無功。○捕鼠，從宋本，元本作相捕，非。人，古音仍，與功韻。語本《淮南子主術訓》。

The hexagram Need transforms into the hexagram噬嗑. Lin Ci says: "Teach the sheep to chase the rabbit, command the fish to catch the mouse; using people in the wrong way, wastes time and achieves nothing." This is a phrase indicating the misuse of talent. Shang Binghe explains the image: Hidden兑 represents the sheep, 巽 represents the fish, 震 represents the rabbit, 艮 represents the mouse, and 巽 governs command, hence "teach" and "command." 艮 represents the hand and is associated with herding and capturing, 震 represents people; the upper trigram 离 is the sun, and 坎 represents loss, hence the meaning of improper appointment and "no achievement." The note says: "Catch the mouse" is from the Song edition, while the Yuan edition says "mutual catching," which is incorrect; the character "person" was pronounced like "still" in ancient times, rhyming with "achievement." These sentences are based on the "Main Skills Training" section of the Huainanzi.

賁。升戶入室，就溫燠食。冰凍北陸，不能相賊。艮為戶、為室，震為升，伏巽為入，故曰升戶入室。離火為溫，震為缶，在離上有若燠食，坎為食也。坎為冰、為凍、為北陸、為賊，震樂，故不賊。

The hexagram Need changes to Bi. Lin Ci says: climbing the steps and entering the house, taking warm food in a warm place; outside the northern land is frozen and icy, but it cannot harm those inside the house. This is a line indicating avoiding cold and achieving safety. Shang Binghe explains the image: Gen represents the gate and the house, Zhen represents ascending, and the hidden Xun indicates entering, so it is said 'ascending the gate and entering the house'. Li represents fire and is associated with warmth, Zhen represents a vessel, and placing the vessel on top of Li fire resembles hot food. Kan also represents food, so it is said 'taking warm and hot food'. Kan represents ice, frost, the northern land, and harmful things, while Zhen represents joy, so it is said 'they cannot harm each other'.

○燠，從宋元本，汲古等本作暖，非。冰，依宋本，元本作水。

This entry follows the previous one's conclusion regarding the line from "Xu" to "Ben" in Lin Ci: the character "yù" is taken from the Song edition and Yuan edition as "yù" (warm), while the Ji Gu Ge edition reads "nuǎn". Shang Binghe considers "nuǎn" to be an error. The character "bing" is taken from the Song edition as "bing", while the Yuan edition reads "shuǐ". In the book's collation notes, "Ji Gu" refers to the Ji Gu Ge edition of the "Yi Lin" by Mao Jin of the Ming dynasty. The "Song edition" and "Yuan edition" refer to the Song and Yuan printed versions, which are the three most commonly relied upon base texts in Shang's collation of the "Yi Lin".

剝。孤竹之墟，老婦亡夫。傷於蒺藜，不見少妻。東郭棠姜，武氏破亡。坤為寡，坤虛，故為竹，坤為墟，故曰孤竹之墟。伏兌為老婦，震為夫，震覆坤喪，故曰亡夫。三四句用《遇》卦“需”象。坎為蒺藜，兌為少妻，坎伏，故不見，艮為城郭，震為武，震覆，故武氏破亡。武子者，崔杼，娶東郭偃之姊、棠公之妻，棠公死，武子吊，見棠姜而美之，遂娶之。事見《左傳襄二十五年》。○老，汲古作失，《大過》以兌為老婦，故《易林》本之，遇兌即言老婦，此於經義所關至巨，後人不知老婦指兌，於是說《大過》而誤，《易林》老婦亦不知所謂。

The hexagram Need transforms into the hexagram Po. The divination text says: A lonely bamboo grove grows on a ruined site, an old woman has lost her husband; pierced by thornbushes, she cannot see her young wife; the lady Tang Jiang from the eastern town of Tungguo in the state of Qi caused the family of Cui Wuzi to fall into ruin and destruction—throughout the text there is a gloomy omen of widowhood and family destruction. Shang Binghe explains the image: The hexagram Kun has the image of being alone, and since Kun is hollow in the center, it is taken as bamboo; Kun also has the image of a ruined site, so together they form the image of 'a lonely bamboo grove on a ruined site'. The images of Kun as being alone, as bamboo, and as a ruined site are not recorded in the 'Sayings on the Hexagrams', but Shang Binghe has collected them from the use of images in the 'Yi Lin', which are 'lost images' or '逸象', meaning images that have been lost outside the main text. 'Hidden image' refers to the hexagram that is hidden when all the yin and yang lines of a hexagram are reversed. In this case, the hidden image is the hexagram Dui, which represents an old woman, and the hexagram Zhen, which represents a husband. When Zhen is reversed, it becomes a 'reversed image' (the hexagram turned upside down). Since Kun represents loss, it is said 'the husband is lost'. The third and fourth lines use the image of the hexagram Need, which is the hexagram encountered (the original hexagram): Kan represents thornbushes, Dui represents a young wife, and since Kan is in the hidden position, it is said 'cannot be seen'; Gen represents city walls, which matches 'eastern town', and Zhen represents 'Wu', and when Zhen is reversed, it is said 'the Wu family falls'. Wu refers to the state of Qi, and the person is Cui Zhu, a minister of Qi, who married the sister of Tungguo Yan and the widow of Tang Gong, Tang Jiang. When Cui Zhu went to mourn Tang Gong, he saw Tang Jiang's beauty and married her. This is recorded in the 'Zuo Zhuan · Xiang Gong Twenty-Fifth Year'. Later, the Cui family indeed fell into ruin because of her. Note: The character 'old' in the Jiguge edition is 'lost'. The hexagram Da Guo uses Dui to represent an old woman, and the 'Yi Lin' is based on this example. Whenever Dui appears, it is said to represent an old woman. This is of great importance to the meaning of the Zhou Yi, but later people did not know that 'old woman' refers to Dui, so they misunderstood the meaning of Da Guo, and even the 'old woman' in the 'Yi Lin' became unclear.

復。凶憂災殃，日益明彰。福不可釐，三卻夷傷。坤為凶憂災殃。震為明彰。坤禍，故無福。釐，予也。《詩大雅》：“釐爾士女”是也。震數三，三卻，卻錡、卻釐、卻至。伏巽為隙，坤喪故夷。○憂，汲古作禍，晉殺三卻在成七年。

The hexagram Need (Xu) changing to Fu (Fu): danger, worry, calamity, and misfortune become increasingly evident day by day; blessings cannot be bestowed, and three senior officials of the Xi family of Jin state were executed or injured. Shang Binghe's interpretation: the hexagram Kun represents danger, worry, calamity, and misfortune; Zhen signifies clarity and revelation, hence the increasing manifestation. Kun also represents calamity, thus there is no blessing. "Li" means to bestow or grant, as in the "Great Ya" section of the Book of Poetry, "Li er shi nu" (bestow upon you male and female servants), which is the meaning of this word. The number of the hexagram Zhen is three, so "three being repelled" refers to the three senior officials of the Xi family in Jin: Xi Qi, Xi Li (who is actually Xi Chou), and Xi Zhi. The hidden Xun indicates suspicion or discord, and Kun also signifies loss, hence "injured and ruined." Notes: The character "you" in the Jiguge edition is actually "huo"; the incident of Duke Li of Jin executing the three Xis is recorded in the seventh year of Duke Cheng, but the actual event is recorded in the seventeenth year of Duke Cheng in the Zuo Zhuan.

無妄。載璧秉珪，請命於河。周公作誓，沖人瘳愈。震為璧、為珪、為載，艮手為秉，故曰載璧秉珪。巽為命，震為請，上乾為河，故請命於河。震為周、為作、為誓、為沖人、為樂，故瘳愈。《史記魯世家》：“成王病，周公為自揃其蚤沈之河，成王病果愈”，沖人，成王也。○作誓，從宋元本，汲古作克敏。按：《金縢》作植璧秉圭，後有此林亦作植璧，然各本皆作載，故依之。

The hexagram Need (Xu) transforming into Wuwang (Wu Wang): Holding a jade璧 and a jade圭, one prays to the river god for a mandate; the Duke of Zhou writes a vow on a scroll and makes a solemn promise, and the young King Cheng's illness is cured — this is an omen of dispelling calamity and achieving good fortune. Shang Binghe interprets the image: Zhen represents the璧, the圭, and carrying; Gen represents the hand, thus forming "carrying the璧 and holding the圭"; Xun represents the mandate, Zhen represents the act of requesting, and the upper trigram Qian represents the great river, hence "requesting the mandate from the river." Zhen represents the Zhou, action, a vow, a confrontation, and joy, hence the illness is cured. The "Records of the Grand Historian: The Family of Lu and the Duke of Zhou" records that when King Cheng was ill, the Duke of Zhou cut off his own fingernails and cast them into the Yellow River, offering himself as a guarantee to the river god, and King Cheng's illness was indeed cured. "Confronting people" refers to the young person, meaning King Cheng. Notes: "Making a vow" is from the Song and Yuan editions, while the Jigugong edition reads "ke min." Also, according to the "Book of Documents: Jin Teng," the original text says "planting the璧 and holding the圭," and there is another line of Lin Ci also saying "planting the璧," but all editions here read "carrying," so we follow the editions as they are.

大畜。鳥飛鵲舉，照臨東海。尨降庭堅，為陶叔後。封圻英六，履福綏厚。艮為鳥鵲，震為飛舉。乾為海，納甲，故曰東海。震多毛，尨，多毛犬也。艮為庭、為堅，艮為火、為陶，故曰陶叔。震為後、為英，乾數六，艮為封圻，故曰封圻英六。庭堅，皋陶字，言皋陶之後封在英、六二國也，見《史記陳世家》，又《左傳》文五年，楚人滅六、滅蓼。臧文仲曰“皋陶庭堅不祀，忽諸”，又《楚世家》“成王二十六年滅英”，張守節疑英即蓼，非。據《杞世家》，英亦皋陶後。○封圻，從宋元本，汲古作圭祈，非。六，汲古等本皆作雄，惟宋元本作六。飛，依汲古，宋元皆作升。

The hexagram Need (Xu) transforming into Da Xu (Great Accumulation): Birds flying high, magpies spreading their wings, light shining on the eastern coast of the sea; a long-haired dog and a man named Tingjian were born, becoming descendants of Tao Shu; the state was established in Ying and Liu, enjoying blessings and abundant prosperity - this is a favorable omen indicating the flourishing of a clan receiving a fief. Shang Binghe interpreted the image: Gen represents birds and magpies, Zhen represents flying; Qian represents the sea, according to the method of 'Najia' (assigning heavenly stems to the eight trigrams), Qian is paired with Jia, which belongs to the east, so it is said to be the eastern sea; Zhen has many hairs, 'Mang' refers to a long-haired dog; Gen represents court and firmness, forming 'Tingjian', Gen also represents fire and pottery, so it is said to be 'Tao Shu'; Zhen represents descendants and Ying, Qian's number is six, Gen represents the border of a state, so it is said to be 'Fengqi Ying Liu'. Tingjian is the given name of Gao Yao, these two lines refer to the descendants of Gao Yao being granted fiefs in Ying and Liu, as recorded in the 'Records of the Grand Historian: The Annals of Chen and Qi'. Also, in the 'Zuo Zhuan' (Commentary of Zuo) from the fifth year of Duke Wen's reign, the Chu people destroyed the states of Liu and Liao, and Zang Wenzhong lamented, 'The worship of Gao Yao and Tingjian has suddenly ceased'; the 'Records of the Grand Historian: The Annals of Chu' records that in the twenty-sixth year of King Cheng of Chu, the state of Ying was destroyed. Tang dynasty scholar Zhang Shoujie suspected that Ying was actually Liao, but Shang's view is different; according to the 'Records of the Grand Historian: The Annals of Qi', Ying was also a descendant of Gao Yao. Notes: 'Fengqi' is from the Song and Yuan editions, the Jigugong edition reads 'Guiqi', which is incorrect; the character 'Liu' in the Jigugong edition and others is written as 'Xiong', only the Song and Yuan editions have 'Liu'; 'Fei' follows the Jigugong edition, while the Song and Yuan editions both have 'Sheng'.

頤。危坐至暮，請求不得。膏澤不降，政戾民忒。艮為坐，坤暮。艮為請求，坤虛，故不得。上伏兌為膏澤，艮止故不降。坤為政、為民，坤凶，故曰戾、曰忒。○忒，汲古作惑，依宋元本。

The hexagram Need (Waiting) changing to the hexagram Cultivation: sitting upright and properly until dusk, the matter sought is without result; grace like sweet rain does not descend, the government is perverse, and the people act improperly — this is an image of obstruction where appeals are futile. Shang Binghe explains the image: the mountain (Geng) represents sitting, and the earth (Kun) represents dusk; the mountain represents a request, and the earth is empty, hence the failure to obtain; the upper trigram is hidden兑 (Dui), representing dew and rain, while the mountain (Geng) signifies stillness, hence the rain does not descend; the earth (Kun) represents government and the people, and the earth's nature is harsh, hence it is said 'perverse' and 'erroneous'. Note: The character '忒' in the Jigusha edition is '惑', but here we follow the Song and Yuan editions.

大過。宜昌娶婦，東家歌舞。宴樂有緒，長安嘉喜。通《頤》。巽為婦，震為娶、為東、為歌舞，艮為家，故曰東家歌舞。巽為緒，震為嘉樂。○安，宋元本作樂，依汲古。

The hexagram "Need" changing to "Great Excess": In Yichang, a new bride is married in, and the eastern neighbor's family sings and dances; the banquet and joy continue without end, long-lasting peace and happiness, auspicious and joyful—this is an omen of a favorable marriage. Shang Binghe explains the image: "Connecting with 'Nourishment'" refers to the fact that "Great Excess" and "Nourishment" are "mutually communicating" hexagrams, meaning all six lines of yin and yang are completely transformed, and the two hexagrams are connected. When taking the image, one can borrow the image from the mutually communicating hexagram. Xun represents the wife, Zhen represents marriage, east, and singing and dancing, Gen represents the family, so it is said "the eastern family sings and dances"; Xun represents the thread (continuous), Zhen represents joy and celebration. Notes: The character "an" in the Song and Yuan editions is written as "le", but here we follow the Jigugong edition.

坎。鑿井求玉，非卞氏寶。名困身辱，勞無所得。艮手為鑿、為求，坎為井，震為玉、為寶，艮為身名，坎為困，楚卞和玉最良，然求之於井非其地。坎為勞、為失，故無得。

The hexagram Need (Xu) with the trigram Kan (Water): digging a well to seek a fine jade, but failing to obtain the precious璧 presented by Bi Gan; reputation is trapped, body suffers disgrace, efforts are wasted with nothing gained — this is an ominous image of seeking in the wrong place. Shang Binghe explains the image: Gen (Mountain) represents hands, thus indicating digging and seeking; Kan (Water) represents the well; Zhen (Thunder) represents jade and treasure; Gen (Mountain) represents body and reputation; Kan (Water) represents being trapped and hardship. The jade presented by Bi Gan of Chu was of the highest quality, yet seeking it in a well indicates searching in the wrong place. Kan also represents labor and loss, hence labor without result.

離。鵠思其雄，欲隨鳳東。順理羽翼，出次須日。中留北邑，復反其室。通《坎》。震為鵠、為東，離文為鳳，震為羽翼，艮手為理，互巽，故曰順理。震為出，艮為次，離為日，艮止，故須日。艮為邑，坎北，故曰北邑，艮止故留。震為復，坎室。○出次須日，中留北邑。從宋元本，汲古作“出次日中，須留北邑”，非。因翼日室為韻，妄人盲改，韻不協矣。

The hexagram Need (Xu) changing into Li (Fire): A swan misses its male companion, wanting to follow the phoenix to the east; it combs its wings in order to travel and stay waiting for the sun; it is detained in a northern town on the way, and finally returns to its nest — this is an image of going and returning, not traveling far. Shang Binghe explains the image: "Connecting with Kan (Water)" means it is connected with the hexagram Kan. Zhen (Thunder) represents the swan, and East is also Zhen; Li (Fire) has beauty and is thus associated with the phoenix. Zhen represents wings, Gen (Mountain) represents the hand, so it is "combing" (li). The hexagram formed by the second, third, and fourth lines or the third, fourth, and fifth lines is called the "intermediate body" (hu ti). In this case, the intermediate body forms Xun (Wind), which represents following, so it is "following the order." Zhen represents going out, Gen represents staying (a stopover on the journey), Li represents the sun, and Gen represents stopping, so one must wait for the sun. Gen represents the town, and Kan is located in the north, so it is "northern town." Gen represents stopping, so it stays. Zhen represents returning, and Kan represents the room. Notes: "Going out, staying, waiting for the sun, being detained in the northern town" comes from the Song and Yuan editions. The Ji Gu Ge edition says "Going out, staying at noon, needing to stay in the northern town," which is incorrect. This passage uses "wings, sun, room" as the rhyme, and the incorrect alteration by a foolish person has disrupted the rhyme.

咸。早霜晚雪，傷害禾麥。損功棄力，飢無所食。乾為冰、為霜雪，巽為禾麥，兌為傷、為害、為損棄，乾為功，兌為食，伏坤為飢，故無所食。

The hexagram Need (Xu) transforming into the hexagram Salty (Xian): Early frost and delayed snowfall freeze the millet and wheat, causing damage to the crops; the whole year's effort is wasted, labor is in vain, and there is a famine with nothing to eat—this is an inauspicious sign (auspicious omen) indicating failure in agricultural timing. Shang Binghe explains the image: Qian represents ice and frost snow, Xun represents millet and wheat, Dui represents injury, harm, and abandonment, Qian represents merit, Dui represents food, and hidden Kun represents famine, so there is nothing to eat.

恆。蝙●生子，深目黑丑。雖飾相就，眾人莫取。蝠●，即蝙蝠。《爾雅》注：“齊人謂之蝙●”。巽為蟲，震為生、為子，伏大離，故曰深目。伏坤為黑、為丑、為文飾、為眾，震為人，艮手為取，艮覆，故莫取。○蝙●，從元本，宋本作蝙螺，汲古及常本作蝠螺，皆非。

The hexagram Need (Wait) changing into the hexagram Constant: A bat gives birth to young ones, which have deep-set eyes and a dark, ugly appearance; even if they dress up and try to approach people, no one is willing to accept them — this is an image of being superficial and not being accepted. Shang Binghe explains the image: "Bat" refers to the bat, and the commentary in the Erya says that people in Qi region call it "bat." Xun represents insects, Zhen represents birth and children; the hidden hexagram has several lines forming a large Li image (called "Great Li"), Li represents eyes, so it is said "deep eyes"; the hidden Kun represents black, ugliness, ornamentation, and multitude, Zhen represents people, Gen represents hands, so it is about taking, but Gen is inverted, so no one comes to take. Notes: "bat" is from the original edition, the Song edition says "bat螺," and the Ji Gugē edition and the common edition say "bat螺," which are both incorrect.

遯。去如飛鴻，避凶直東。遂得全脫，與福相逢。艮陽在上為飛，艮為鳥，故為鴻，巽伏，故曰避凶。伏震為東、為脫，乾為福。○直，宋本作且，依元本。

The hexagram Need (Waiting) changing to遁 (Retreating): When leaving, it is like a high-flying goose, avoiding danger and heading straight east; finally escaping unharmed, encountering good fortune face to face — this is an omen of avoiding misfortune and gaining good fortune. Shang Binghe's interpretation: The yang line of Gen (Mountain) is on top, showing a rising and flying trend, hence 'flying'; Gen represents birds, thus taking the goose as a symbol; Xun (Wind) is in a hidden position and not visible, hence 'avoiding danger'; hidden Zhen (Thunder) represents east and release, while Qian (Heaven) represents good fortune. Note: The character '直' in the Song edition is '且', but here we follow the Yuan edition.

大壯。婚姻合配，同枕共牢。以降休嘉，子孫封侯。此合對象。言震巽為婚姻、為合配。艮木為枕，震為盆、為牢，《史記平準書》“官與牢盆”，樂彥云：“牢乃盆名”，《禮記昏義》：“共牢而食”注，共牢者，共食一牲也。此則以震盆為象，震為休嘉、為子，兌為孫，震為諸侯。

The hexagram Need (Xu) changing to Da Zhuang (Great Strength): This signifies a harmonious and suitable marriage, where the couple share a bed and eat from the same vessel; thus, good fortune and blessings descend, and the children are enfeoffed as marquises — an omen of a great auspicious marriage that benefits future generations. Shang Binghe's interpretation: This line combines the images of the two hexagrams in opposition. Zhen (Thunder) and Xun (Wind) are associated with marriage and compatibility; Gen (Mountain) belongs to wood, thus symbolizing a pillow, while Zhen represents a basin or a prison — the Records of the Grand Historian mentions 'officials and prison basins,' and Luo Yan explains that 'prison is the name of a basin.' The Rites of Zhou: Book of the Rituals states 'sharing a sacrificial animal,' with the commentary explaining that 'sharing a sacrificial animal' refers to the newlyweds eating from the same animal. Here, Zhen is taken as a basin to symbolize the image. Zhen represents beauty, joy, and children, while Dui (Lake) represents grandchildren, and Zhen also represents a marquis.

晉。咸陽辰己，長安戌亥。邱陵生止，非魚市。不可避阻，終無悔咎。伏乾為陽。消息卦乾居辰己，坤為安，消息卦居戌亥，互艮為邱陵、為止，坤為魚，言邱陵之地非魚市也。坎為阻。○避，依汲古，宋元本作辭。

The hexagram Need (Xu) transforming into the hexagram Progress (Jin): Xianyang corresponds to the direction of Chen and Si, while Chang'an corresponds to the direction of Xu and Hai. Hill and ridge land is suitable for living and dwelling, but not for a fish market; obstacles cannot be avoided, yet there is no regret or misfortune—this is the image of having obstacles but no fault. The third sentence "non-fish market" consists of only three characters, which does not conform to the four-character pattern of the entire text. Therefore, the original text is recorded as is without supplementation. Shang Binghe explains the image: the hidden trigram Qian represents yang, taking the "yang" from Xianyang; according to the twelve "message hexagrams" (the twelve trigrams of Qian and Kun paired with the twelve earthly branches to record the waxing and waning of yin and yang), Qian is located at Chen and Si. Kun represents safety, taking the "safety" from Chang'an; in the message hexagrams, Kun is located at Xu and Hai. The interacting trigrams form Gen, which represents hills and ridges and stopping; Kun represents fish, meaning that hill and ridge land is not a fish market. Kan represents obstacles. Note: The character "avoid" is taken from the Ji Gu Ge edition, while the Song and Yuan editions read "leave."

明夷。螟蟲為賊，害我五穀。簟笥空虛，家無所食。伏巽為螟。螟，食苗心蟲。坎為賊，坤為害，互震為谷，坤數五，故曰五穀。震為簟笥，坤為空虛，故無所食。○笥，依汲古，宋元本作食。

The hexagram Need (Waiting) transformed into Mingyi (Dimmed Light): locusts have become thieves, destroying my five grains; the bamboo mat is empty and the bamboo container is empty, the whole family has nothing to eat — this is an omen of poverty caused by insect plague. Shang Binghe's interpretation: the hidden Xun indicates locusts, locusts are pests that eat the heart of the grain plants; Kan represents thieves, Kun represents harm, the interacting lines form Zhen, which represents grain; Kun's number is five, so it is called 'five grains'; Zhen represents bamboo mat and bamboo container, Kun represents emptiness, so the family has no food. Note: The character 'sì' is taken from the Jigugē edition; the Song and Yuan editions read 'shí'.

家人。蒙恩拜德，東歸吾國。慷慨宴笑，歡樂有福。象多未詳。祇東歸及宴笑歡樂知用伏象。○蒙，依汲古，宋元本作謀。

The hexagram Need (Xu) transforming into the hexagram Family (Jia Ren): receiving grace and gratitude, thanking for great kindness, returning eastward to my state; being generous and spirited, feasting and laughing, joy and happiness, blessings coming in — this is an omen of returning in glory and receiving blessings. Shang Binghe frankly stated: the imagery of this line is mostly still unclear, except for 'returning east' and 'feasting and laughing' which clearly use the hidden image (the image of the hexagram after all six lines are reversed in yin and yang). Notes: The character 'Meng' follows the Ji Gu Ge edition, while the Song and Yuan editions read 'Mou'.

睽。齎貝贖狸，不聽我辭。繫於虎鬚，牽不得求。伏《蹇》。艮為齎，離為貝，艮為狸，震為辭，震覆，故不聽。坎為聽也。艮為虎、為須、為牽，艮止，故不來。

The hexagram Need (Xu) changing to the hexagram Strife (Kui): I went to redeem a fox with a shell, but the other party would not listen to my words; the fox seemed to be tied to the tiger's whisker, and I could neither pull it nor beg for it — this is an image of being blocked in one's efforts. Shang Binghe explains the image: this line uses the hidden hexagram蹇 (Jian) within Kui. The mountain (Gèn) represents carrying something, the fire (Lí) represents the shell, and the mountain (Gèn) again represents the fox; the thunder (Zhèn) represents words, but since the thunder hexagram is inverted, the other party does not listen — the water (Kǎn) is the image of listening. The mountain (Gèn) represents the tiger, the whisker, and the act of pulling, but since the mountain hexagram signifies stopping, it is impossible to pull it through.

蹇。比目附翼，歡樂相得。行止集周，終不離忒。伏重離故曰比目。兌悅為歡樂，艮為止。○集周，依宋元本，《詩》：“集於道周”是也。汲古作同。

The hexagram Need (Xu) transforming into Jian (Obstruction): It resembles two fish with one eye each swimming together, and birds with wings joined flying side by side, happily united; whether moving or resting, they gather at the bend of the road, never separating or making mistakes — this is a favorable omen of companionship and harmony. Shang Binghe's interpretation: The hidden trigram contains two Li (Fire) trigrams stacked together ('Chong Li'), with Li representing the eye, two eyes facing each other, hence 'bi mu' (fish with one eye each); Dui (Lake) represents joy, hence the happiness; Gen (Mountain) represents stopping. Notes: 'Ji Zhou' follows the Song and Yuan dynasty printed editions, with the 'Book of Poetry' stating 'ji yu dao zhou' (gather at the bend of the road), which is exactly this term; the Jiguge edition reads 'tong' (together).

解。一指食肉，口無所得。染其鼎鼐，舌饞於腹。坎為肉，數一，故曰一指食肉。一，或為以之訛字，不敢定也。震為口，在外，故無得。震為鼎鼐，故染指於鼎鼐也。離為腹。此仍用子公染指於鼎事，詳《蒙》之“萃”。○一，應作以。

The hexagram Need (Xu) interpreted as Jie (Xie): stretching one finger to dip into meat soup to eat, yet ultimately nothing is eaten in the mouth; the finger gets stained by the cooking pot, and the tongue licks greedily at the delicious food in the stomach — this is the image of saliva flowing but not being able to eat. Shang Binghe's interpretation of the image: Kan represents meat, and the number of the hexagram Kan is one, so it is said 'one finger eating meat'; however, 'one' might also be a variant of 'with', and Shang said he is not certain. Zhen represents the mouth, and since the mouth is in the outer trigram, there is nothing obtained; Zhen also represents the cooking pot, so it is said the finger gets stained in the pot; Li represents the stomach. Here the story of Zheng Guizi Gong (Zi Gong) dipping his finger into the pot is still used: In the fourth year of Duke Xuan of Zheng, Duke Ling used a tortoise soup to entertain guests, and Zi Gong's finger automatically stretched out to taste it first, as detailed in the interpretation of Meng (Meng) and Cui (Cui). Notes: 'one' should be 'with'.

損。曳綸江湖，釣掛魴鯉。王孫利得，以享仲友。通《咸》。巽為綸，艮手為曳。坤為江湖，故曰曳綸江湖。艮為釣、為掛，坤為魚，震為王，艮為孫，故曰王孫。巽為利，兌為友，伏大坎為仲。○江湖，從元本，宋作江海，汲古作汀洲。王孫利得，汲古作“公孫得利”，依宋元本。

The hexagram Need (Xu) transforming into the hexagram Loss (Sun): casting a fishing line in the rivers and lakes, with carp and crucian carp hanging on the hook; the noble gentleman thus gains profit, using these fish to entertain his friends of the middle class — a favorable omen of successful fishing and gathering friends through food. Shang Binghe's interpretation: "Connecting with the hexagram Salt (Xian)" means it is related to the hexagram Salt. The trigram Xun represents the fishing line, and Gen represents the hand, thus forming "dragging the line"; Kun represents rivers and lakes, combining to form "dragging the line in rivers and lakes"; Gen represents fishing and hanging, and Kun represents fish; Zhen represents the king, Gen represents the grandson, hence "the noble gentleman and his grandson"; Xun represents profit, and Dui represents friends, while the hidden trigram formed by several lines in the inner trigram forms the trigram Kan, representing the middle. Notes: "rivers and lakes" follows the Yuan edition, while the Song edition reads "rivers and seas" and the Jiguge edition reads "island region"; "the noble gentleman gains profit" in the Jiguge edition reads "the grand gentleman gains profit," but here we follow the Song and Yuan editions.

益。商紂牧野，顛敗所在。賦斂重數，黎元愁苦。坤為惡，故曰商紂。坤為野、為養、為牧，故曰牧野。坤喪，故顛敗，坤為藏，故為賦斂。坤為重，故曰重數。坤為民、為黑，又艮黔震蒼，故曰黎元。伏大坎為愁苦。

The hexagram Need (Xu) transforming into Gain (Yi): King Zhou of Shang fought a great battle at Muye, which was precisely where he lost his kingdom; taxes were both heavy and frequent, causing the common people great distress — this is an omen of a kingdom destroyed by tyranny. Shang Binghe's interpretation: the hexagram坤 (Kun) represents evil, so it symbolizes the tyrannical King Zhou of Shang;坤 also represents plains, breeding, and grazing, hence 'Muye';坤 signifies loss and defeat, hence 'upset and downfall';坤 represents storage, hence taxation;坤 signifies weight, hence 'heavy frequency' (repeated taxation);坤 represents people and darkness, and with the addition of艮 (Gen) meaning black and震 (Zhen) meaning dark green, it signifies 'the common people' (black people, i.e., commoners); the hidden hexagram's five lines form the hexagram Kan, which represents sorrow.

夬。北辰紫宮，衣冠立中。含和建德，常受天福。通《剝》。艮為星，坤北，故曰北辰。艮為宮、為冠，乾為衣，兌為和，乾為天、為福。○立中，依宋本，毛本、元作中立。

The hexagram Need (Xu) transforming into Gua (Guai): The North Star and the Purple Micro Palace hang high in the center of the sky, with a person dressed neatly standing in the central position; his heart is harmonious and balanced, and he cultivates virtue and achievements, thus enduring the blessings bestowed by Heaven for a long time — this is a great auspicious omen of dwelling in the correct position and receiving blessings. Shang Binghe's interpretation of the image: "To be connected with the hexagram Bao (Bao)" means it is related to Bao through mutual communication. The trigram Gen represents stars, and the trigram Kun resides in the north, hence it is said "North Star" (the Pole Star); Gen represents buildings and caps, and Qian represents clothes; Dui represents harmony; Qian represents Heaven and blessings. Notes: "Standing in the center" follows the Song edition, while Mao Jin's Ji Gu Ge edition and the Yuan edition read "standing in the center."

姤。輕戰尚勇，不知兵權。為敵所制，從師北奔。通《復》。震為勇、為戰，坤為兵，巽為權，坤迷，故不知兵權。震為征、為奔，坤為師、為北，故曰從師北奔。○從，依宋元本，汲古作徵。

The hexagram Need (Xu) transforming into Gou (Gou): rashly engaging in battle, blindly showing bravery, and lacking the flexibility and strategy of military tactics; as a result, being captured by the enemy and fleeing north with the defeated army — this is an inauspicious sign (auspicious omen) indicating failure due to over-reliance on bravery. Shang Binghe's interpretation: "Connecting with the hexagram Fu (Fu)" refers to the mutual transformation between Fu and Xu. Zhen represents bravery and warfare, Kun represents the army, and Xun represents strategy and tactics; since Kun is characterized by confusion and darkness, it indicates a lack of understanding of military strategy. Zhen signifies military campaigns and movement, while Kun represents the army and the north, hence the phrase "fleeing north with the army." Note: The character "从" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "征."

萃。大口宣唇，神使伸言。黃龍景星，出應德門。興福上堂，天下安昌。兌為口、為唇，巽白為宣，伏震為神、為伸。兌為言，伏震為黃、為龍。艮為星、為明，故曰景星。艮為門堂。○唇，從宋元本，汲古作舌。伸，宋元本作仲，依汲古。興、堂，從汲古，宋元本作與、作天，非。

The hexagram Need (Xu) transforming into Cui (Cui): A large mouth is open, the lips are exposed, as if driven by a divine spirit to speak out; a yellow dragon appears, and a bright star shines, appearing at the gate of a virtuous family as a sign; good fortune arises and enters the hall, the world becomes peaceful and prosperous — this is a great auspicious omen indicating the response to virtue. Shang Binghe's interpretation of the image: Dui represents the mouth and the lips, Xun is white and thus signifies 'exposure' (manifestation), hidden Zhen represents the spirit and extension; Dui represents speech, hidden Zhen represents yellow and dragon; Gen represents stars and brightness, thus 'bright star' (auspicious star); Gen represents the gate and the hall. Notes: 'Lip' is taken from the Song and Yuan editions, while the Jigugé edition reads 'tongue'; 'extension' in the Song and Yuan editions reads 'Zhong', here following the Jigugé edition; the characters 'arise' and 'hall' are taken from the Jigugé edition, while the Song and Yuan editions read 'with' and 'heaven', which are incorrect.

升。凶子禍孫，仗劍出門。凶訟讙囂，驚駭我家。坤為凶禍，震為子孫，伏艮為匕、為劍。坤為門戶，震出，故曰出門。初至四正反兩兌口相背，故曰凶訟讙囂。震為驚駭，坤為我，艮為家，艮反，故驚駭我家。○仗，依元本，宋毛作把。

The hexagram Need changing to Ascending: giving birth to a wicked son and a calamitous grandson, holding a sword and rushing out the door; fiercely quarreling and shouting, frightening my whole family with fear — this is an ominous sign of domestic unrest. Shang Binghe's interpretation: the earth element represents calamity and misfortune, the thunder element represents sons and grandsons, with the mountain element hidden as a dagger or sword; the earth element represents the gate or door, and the thunder element indicates going out, hence 'going out the door'; the first line to the fourth line contain one yin and one yang trigrams of the lake, the lake trigram represents mouth, two mouths facing opposite directions, hence 'fierce litigation and clamor'; the thunder element represents fear, the earth element represents me, the mountain element represents the family, and the mountain trigram is inverted, hence 'fear striking my family'. Note: the character '仗' is taken from the Yuan edition, while the Song edition and Mao Jin Ji Gu Ge edition use '把'.

困。祝伯善言，能事鬼神。辭祈萬歲，使君延年。三至上正反兌口，故善言，易所謂尚口也，故曰祝伯。祝史以口舌為用。伏震為伯，坎為鬼，伏震為神、為辭、為歲年、為萬、為君，辭猶拜表拜書。○辭祈，從宋元本，汲古本、局本作拜辭，非。

The hexagram Need (Xu) transforming into the hexagram Difficulty (Kun): The chief priest is skilled in eloquence and can serve the spirits; the divination prayer requests longevity for the sovereign, thus indicating a favorable omen of prayers being answered. Shang Binghe explains the image: the third line moving to the top line contains one positive and one negative trigrams of Dui, which represents mouth. Therefore, it is said 'good speech,' which corresponds to the phrase 'relying on words' in the Zhou Changes (I Ching) hexagram Difficulty (Kun). From this, the image of 'Chief Priest' is derived, as the office of priest relies on verbal skills. Hidden Zhen represents 'chief,' Kan represents 'ghost,' and hidden Zhen also represents 'god,' 'words,' 'years,' 'ten thousand,' and 'sovereign'; here, 'words' refers to submitting petitions. Notes: 'words prayer' is taken from the Song and Yuan editions, while the Jigugong and publishing house editions read 'bowing words,' which is incorrect.

井。珪璧琮璋，執贄見王。百里甯戚，應聘齊秦。伏震為玉、為王，伏艮為手、為執，震為百里，坎為憂戚。巽為齊，兌為秦，百里奚用於秦穆、甯戚以飯牛歌乾齊桓也。

The hexagram Need (Waiting) changing to Well (Abundance): holding jade objects such as gui, bi, cong, and zhang as gifts to meet the king; Bai Li Xi and Ning Qi were respectively appointed by the states of Qin and Qi — this is a favorable omen for virtuous men encountering wise rulers. Shang Binghe explains the image: hidden Zhen represents jade and the king, hidden Gen represents hand and holding; Zhen represents Bai Li, Kan represents sorrow and worry, which exactly matches the names of the two virtuous men; Xun represents Qi, Dui represents Qin. Bai Li Xi was appointed by Duke Mu of Qin, while Ning Qi sang songs while herding cattle to seek the favor of Duke Huan of Qi, both rising from humble origins to become high officials.

革。昧旦乘車，履危蹈溝。亡失裙襦，摧折兩軸。通《蒙》。震為昧旦、為乘、為車、為履、為蹈，坎險為溝瀆，震上坎下，故履危蹈溝。坤為亡失，震為裙襦，坎折坤，坤數二，故曰兩軸。坤為軸也。○震為襦證。

The hexagram Need (Waiting) changing into Revolution: To drive a carriage out before dawn, entering danger, falling into a ditch; losing the short skirt and the short jacket, both axle shafts also broken and snapped — this is an inauspicious sign (auspicious omen) indicating an adventure to leave early, overturning the carriage and losing belongings. Shang Binghe's interpretation: "Connecting with the hexagram蒙 (Obstruction)" means it is related to the hexagram蒙 through mutual communication. Zhen represents the time before dawn (dawn), riding, carriage, walking, and stepping; Kan represents danger and sinking, and ditches. Zhen is above and Kan is below, so it is said "stepping into danger and falling into a ditch." Kun represents loss, and Zhen represents the skirt and jacket; Kan can break Kun, and the number of Kun is two, so it is said "two axles." Kun itself also has the image of an axle. Note: This is an evidence that Zhen has the image of "jacket."

鼎。膠著木連，不出牛欄。斯饗羔羊，家室相安。通《屯》。坎為膠，震艮坎皆為木，故曰木連。又屯初至五正反兩震相合，亦有木連象。震為出，坤為牛，艮為欄，艮止，故不出。本卦兌為羔羊、為食，故曰饗。艮為家室、為安。○木連，從宋本，汲古及常本皆訛未通，將卦象妙用全失。

The hexagram Need (Xu) transforming into the hexagram Ding (Tripod): It resembles sticky glue and wooden logs connected one after another, with a cow unable to escape the pen; thus, they slaughter a lamb and hold a feast, with the whole family in harmony and peace — this is an image of staying at home and guarding the family for security. Shang Binghe explains the image: "Connecting with the hexagram Zun (Obstruction)" means it is related to Zun through mutual communication. Kan represents glue, and Zhen, Gen, and Kan all have the image of wood, so it is said "wood connected"; furthermore, Zun from the first line to the fifth line contains one yang and one yin line, with two Zhen lines connected, also forming the image of wood connected to wood. Zhen represents going out, Kun represents cattle, Gen represents the pen, and Gen governs stopping, so the cattle cannot go out; the primary hexagram Dui represents a lamb and food, so it is said "feast"; Gen represents family and security. Notes: "wood connected" comes from the Song edition, while the Ji Gu Ge edition and the commonly circulated edition have mistakenly altered it into incorrect characters, making the meaning unclear and losing the subtle use of the hexagram.

震。卷領遯世，仁德不舍。三聖攸同，周國茂興。艮為領，坎伏，故曰卷領、曰遁世。震為仁德，艮止，故不舍，舍，發也。坎為聖，震數三，故曰三聖。艮為國，震為周、為興，故曰周國茂興。○領，依宋元本，汲古作舌。國，依元本，宋、汲古作家。

The hexagram Need (Waiting) changing to Zhen (Thunder): rolling up the collar to hide and retreat from the world, yet the heart of benevolence has never been abandoned; three sages share the same aspiration, thus the Zhou dynasty flourishes greatly — this is a favorable omen of hidden virtue benefiting the world. Shang Binghe's interpretation: Gen (Mountain) represents the collar, and Kan (Water) is in the hidden position, thus it is said 'rolling up the collar' and 'retreating from the world'; Zhen (Thunder) represents benevolence, and Gen (Mountain) signifies stopping, thus 'not abandoning', where 'abandoning' means dispersing or letting go. Kan (Water) represents the sages, and Zhen's number is three, thus 'three sages' (referring to King Wen, King Wu, and the Duke of Zhou); Gen (Mountain) represents the country, and Zhen represents Zhou and prosperity, thus 'the Zhou country flourishes greatly'. Note: The character 'ling' is based on the Song and Yuan edition, while the Ji Gu Ge edition reads 'she'; the character 'guo' is based on the Yuan edition, while the Song and Ji Gu Ge editions read 'jia'.

艮。黍稷苗稻，垂秀方造。中旱不雨，傷風枯槁。互震為禾苗、為秀、為造，造，作也。坎為中、為雨，艮火故旱、故不雨。伏巽為風，離為枯槁。○苗稻，從宋本，汲古作禾稼，韻不協，非。

The hexagram Need (Waiting) changing into the hexagram Ken (Obstruction): millet, jing, young grain, and rice are all hanging their ears and beginning to form their mature appearance; but in the middle of the process, there is a great drought with no rain, and they are also damaged by the wind, and all of them wither away — this is an ominous sign of crops about to be harvested but suffering from drought. Shang Binghe's interpretation of the image: the mutual hexagram forms Zhen, which represents grain, the shedding of ears, and 'making' or 'creating'; 'making' means generation; Kan represents the middle and rain; Ken belongs to fire, so it indicates drought and no rain; the hidden Xun represents wind, and Li represents withering. Notes: 'seed and rice' are taken from the Song edition, while the Ji Gu Ge edition reads 'grain and crops', which does not match the rhyme and is therefore incorrect.

漸。冠帶南遊，與福喜逢。期於嘉貞，拜為公卿。艮冠巽帶，離南。伏震為福，喜為嘉貞者，卜問。《周禮》：“天府秀冬陳玉以貞來歲之美惡”是也。艮手為拜，艮為官，故為公卿。○貞，汲古作徵，依宋本。

The hexagram Need (Waiting) transforming into the hexagram Gradual: One should dress properly, fasten the belt, and travel southward, meeting good fortune and joy; the result of the divination is auspicious and favorable, leading to being honored and appointed as a high official. This is a great auspicious omen of gaining official salary through travel. Shang Binghe's interpretation of the image: The hexagram Gen (Mountain) represents the cap, the hexagram Xun (Wind) represents the belt, and the hexagram Li (Fire) is located in the south. The hidden hexagram Zhen (Thunder) represents fortune and joy. The character "Zhen" in "Jia Zhen" refers to divination. According to the "Rites of Zhou," the officials in charge of the imperial treasury in late winter display jade objects to divinate the good or bad harvest of the coming year, which is what the character "Zhen" signifies. The hexagram Gen represents the hand, hence the act of bowing, and Gen also represents officials, thus symbolizing high-ranking officials. Notes: The character "Zhen" in the Ji Gu Ge edition is written as "Zheng," but here we follow the Song edition.

歸妹。一巢九子，同公共母。柔順利貞，出入不殆，福祿所在。離為巢，坎數一，故曰一巢。震為子，數九，故曰九子。震為公，伏巽為母，故曰同公共母。震出巽入，震為勇往，故不殆，震又為福祿也。

The hexagram Need (Waiting) interpreted as the hexagram Returning Wife: There is a nest with nine young birds, all with the same father and mother; they are gentle and upright, bringing good fortune, and there is no danger in going in or out, for blessings are here—this is a sign of family prosperity and all actions being auspicious. Shang Binghe's interpretation: The trigram Li (Fire) represents the nest, and the number of Kan (Water) is one, so it is said 'one nest'; the trigram Zhen (Thunder) represents the young birds, and the number of Zhen is nine, so it is said 'nine young birds'; Zhen represents the father, and hidden Xun (Wind) represents the mother, so it is said 'same father and mother'; Zhen governs going out, Xun governs coming in, and Zhen is bold in moving forward, so there is no danger; Zhen also has the image of blessings and good fortune.

豐。韓氏長女，嫁於東海。宜家宜主，柔順以居，利得過倍。《說文》：“韓，乾也”，故震為韓、為長，兌為女，故曰長女。震為嫁、為東，兌為海，震為主，伏艮為家。巽為順、為利，二四正反巽，故曰倍。○三四兩句從宋元本，汲古作“多貌美好，宜家福壽”。過，汲古作十，亦依宋元本。

The hexagram Need (Xu) changing to the hexagram Abundance (Feng): The eldest daughter of the Han family marries far away to the eastern coastal region; it is suitable for managing the household and taking charge of affairs, living in a gentle and obedient manner, gaining profits more than double—this is a favorable omen of a successful marriage and increasing family prosperity. Shang Binghe's interpretation: The "Sayings of the Classic of Characters" says that "Han" has the meaning of dry (well wall, support), which is related to Qian, so Zhen represents Han and the eldest; Dui represents a woman, forming the "eldest daughter." Zhen represents marriage and the east, Dui represents the sea; Zhen represents taking charge, with Guan hidden as the family; Xun represents obedience and profit, with the second and fourth lines containing one positive and one negative Xun, hence saying "more than double." Notes: The third and fourth lines are taken from the Song and Yuan editions; the Ji Gu Ge edition reads "beautiful appearance, suitable for family happiness and longevity." The character "over" in the Ji Gu Ge edition is written as "ten," also following the Song and Yuan editions.

旅。因禍受福，喜盈我室，所願必得。通《節》。坎為禍，震為福喜，艮為室。○汲古多“先人後己”四字，在第三句，此從宋本。

The hexagram Need (Waiting) changing to the hexagram Travel: Because of a calamity, one gains blessing; joy fills my house; whatever I wish for will surely come to pass — this is a favorable omen of turning misfortune into blessing. Shang Binghe's interpretation: "It connects with the hexagram Moderation (Jie)." The trigram Kan represents calamity, Zhen represents blessing and joy, and Gen represents the house. Notes: The Jigusha edition has the words "prioritize others over oneself" added at the third line, but this version follows the Song edition and does not adopt it.

巽。晉平有疾，迎醫秦國。病乃大秘，分為兩豎。逃匿肓上，伏於膏下，和不能愈。通《震》為晉，坎平坎疾，故曰晉平有疾。醫醷同字，酒也。坎為酒，故借用以與象合。坎西故曰秦。艮為國也。坎為病、為隱伏，故曰病乃大秘。互艮為僮僕，故曰豎，正反艮故曰兩豎。坎為心、為膏肓，成十年杜注：“肓，鬲也，心下曰膏”。坎又為逃匿、為和，坎疾，故不愈。《左傳成十年》：“晉景公疾，求醫於秦，秦使醫緩為之，未至，公夢疾為二豎子，曰：‘彼良醫也，懼傷我，焉逃之？’其一曰：‘居肓之上、膏之下，若我何？’醫至，曰：‘疾不可為也，在肓之上、膏之下，攻之不可，達之不及。’”○逃匿肓上、伏於膏下，宋元本作“逃匿膏肓”，雖簡捷似不如汲古文勢足，且韻協，故從汲古。

The hexagram Need (Xu) changing to Xun (Wind): Duke Ping of Jin fell ill and invited a famous physician from Qin to treat him; the illness was extremely hidden and hard to detect, transforming into two small boys; one was hidden above the肓, the other was lying beneath the膏, even the famous physician 'He' could not cure it — this is a great凶 omen of a long-standing illness that cannot be cured. Shang Binghe interpreted the image: 'Connect with Zhen (Thunder)', Zhen represents Jin; Kan represents Ping and disease, so it says 'Jin Ping has an illness'. 'Medical treatment' and 'Yi' (a type of wine) are originally the same character, referring to wine, and Kan represents wine, so this character is used to match the hexagram; Kan is in the west, so it refers to Qin, Gen represents country. Kan represents disease and concealment, so it says 'the illness is extremely hidden'; the mutual hexagram forms Gen, Gen represents servants, so it says 'vertical' (small child), one positive and one reverse Gen, so it says 'two verticals'. Kan represents the heart and the 膏肓, according to Du Yu's annotation in the Zuo Zhuan, Chenggong 10th year, '肓 is the diaphragm, the area below the heart is called 膏'; Kan also represents concealment and harmony, and Kan is the main hexagram for disease, so it cannot be cured. The Zuo Zhuan, Chenggong 10th year records: Duke Jing of Jin was seriously ill and sought medical help from Qin, and Qin sent the physician Huan; before the physician arrived, Duke Jing dreamed that his illness had transformed into two small boys, one said 'that is a good physician, afraid he will hurt us, where should we hide', the other said 'stay above the 膏肓, he cannot do anything to us'; after the physician arrived, he said 'this illness cannot be cured, it is above the 膏肓, the needle cannot reach it'. Lin Ci refers to Duke Jing as Duke Ping and the physician Huan as He, which is a combination of Han dynasty legends. Notes: The phrases 'escaping concealment above the 膏肓, lying beneath the 膏' in the original text, the Song and Yuan editions read 'escaping concealment in the 膏肓', although concise, it is less full than the Ji Gu Ge edition, and the Ji Gu Ge edition has a rhyme, so we follow the Ji Gu Ge edition.

兌。牡飛門啟，患憂大解。修福行善，不為身禍。牡門，牡也。兌牡在艮，艮伏不見，故曰飛。艮為門，震為啟，故曰牡飛門啟。艮中爻坎為憂患，震為解、為福，艮為身，坎為禍，震樂，故不為身禍。《漢書五行志》：“成帝元延元年，長安章城門門牡自亡”，或謂此事為焦氏所不及見。豈知京房死於元帝時，真不及見此事者，而房有厥妖、門牡自亡之占，可見此事古已有之，不始於成帝時。○牡，依汲古，宋元本皆作杜，非。

The hexagram Need (Xu) interpreted with the trigram Dui (Lake): The door latch flies away by itself, the main gate opens wide, thus greatly resolving worries and troubles; accumulating virtue and doing many good deeds will not bring calamity upon oneself — this is a sign of dispelling misfortune and eliminating disasters. Shang Binghe explains the image: "Mu" refers to the door latch. The image of Mu in Dui is associated with Gen (Mountain), which is hidden and not visible, hence "flying" (disappearing without wings). Gen represents the door, and Zhen (Thunder) represents opening, hence "Mu flies and the door opens." The middle line of Gen combines with Kan (Water) to indicate worries, while Zhen represents resolution and fortune. Gen represents the body, Kan represents calamity, and Zhen signifies joy and happiness, so it will not bring calamity to oneself. The "Book of Han, Five Elements Chapter" records that in the first year of Yuanyan of Emperor Cheng of Han, the door latch of the Changcheng Gate in Chang'an disappeared by itself. Some people have used this to argue that this line of divination was something Jiao Yanshou could not have seen, thus doubting that the "Yi Lin" was a later forgery. But in fact, Jing Fang died during the reign of Emperor Wu, and he was the one who could not have seen this event. Yet Jing Fang already had the divination phrase "the monster appears, the door latch disappears," indicating that this strange event has existed since ancient times and was not something that began in the time of Emperor Cheng. Note: The character "Mu" is based on the Jiguguo edition. The Song and Yuan editions both use "Du," which is incorrect.

渙。追亡逐北，至山而得。稚叔相呼，反其室廬。互震為追逐，艮止故至山而得。艮為叔，中爻正反震，故曰相呼。震為反，艮為室廬。○山，汲古作止，非。又汲古二三句倒置，亦非，依宋元本。

The hexagram Need (Waiting) changing to Hexagram Huan (Dispersal): Pursuing a fugitive, chasing retreating enemies, continuing the pursuit until the mountain's edge, and finally catching up; the young and the old call to each other and return together to their homes — this is a favorable omen of successful pursuit and safe return. Shang Binghe's interpretation: The interacting lines form Zhen (Thunder), which signifies pursuit; Gen (Mountain) signifies stopping, hence the pursuit ends at the mountain's edge. Gen represents the younger brother, and the middle lines contain one positive and one negative Zhen, hence the phrase 'calling to each other'; Zhen signifies returning, and Gen signifies houses. Notes: The character 'mountain' in the Jigusha edition is incorrect, it should be 'stop'; also, the Jigusha edition reverses the order of the second and third sentences, which is also incorrect. This version follows the Song and Yuan dynasty editions.

節。鳥鳴葭端，一呼三顛。動搖東西，危栗不安，疾病無患。震為葦、為葭、為鳴，艮鳥在上，故曰葭端。坎數一，震數三，震為呼、為顛、為動搖，震東兌西，坎為栗、為疾病、為患，震樂，故無。

The hexagram Need (Waiting) changing to the hexagram Restraint: A bird perches on the tip of reeds and calls out, each call causing three tremors; it sways east and west, in a precarious and trembling state, unable to find stability, though there is a minor illness, there is no major danger — this is an image of a situation full of fluctuation but ultimately without blame. Shang Binghe explains the image: Zhen represents reeds, reed grass, and calling, Gen represents the bird and its position above, so it is said 'the tip of reed grass' (the top of the reeds); Kan's number is one, Zhen's number is three, Zhen represents calling, overturning, and movement; Zhen is in the east, Dui is in the west, so it is said 'swaying east and west'; Kan represents trembling, illness, and calamity, while Zhen represents joy, so it is said 'no danger'.

中孚。龍化為虎，泰山之陽。眾多從者，莫敢敉藏。震為龍，艮為虎，震反為艮，故龍化為虎。艮山震東，故曰泰山。艮納丙，丙南，故曰為陽。震為從，正覆震，故曰眾。坎為藏，坎伏，故莫藏。○敉，從元本，撫也、愛也，宋本、汲古作救，義淺。

The hexagram Need (Wait) changing into Zhongfú (Sincere Trust): A dragon has transformed into a tiger, coiled on the southern side of Mount Tai; those following it are numerous, yet none dare to pacify or take care of it — this is an image of overwhelming power that keeps all others at a distance. Shang Binghe's interpretation: Zhen represents the dragon, Gen represents the tiger, and when the Zhen hexagram is inverted, it becomes Gen, hence 'the dragon transforms into a tiger'; Gen represents a mountain, and Zhen is located in the east, hence 'Mount Tai'; Gen includes the heavenly stem Bing, which belongs to the south, and the southern side of a mountain is yang, hence 'to the south'. Zhen represents following, and one upright and one inverted Zhen hexagram together represent 'numerous'; Kan represents concealment, and Kan is in a hidden position, hence 'none can conceal'. Note: The character '敉' comes from the original edition, meaning to pacify or care for; the Song edition and Jigugong edition use '救', which has a shallow meaning.

小過。猋風阻越，車馳揭揭。棄古追思，失其和節，憂心惙惙。巽風，艮火炎上，故曰猋風。《爾雅》：“扶搖謂之猋”注：暴風從下上。又《月令》：“猋風暴雨總至。”注：迴風為猋。中爻正反巽，故曰猋風。越，散也、墜也，阻越，猶踰越也。《易林》用一字能含數卦象，此等雖《易》亦少也。震為越、為車、為馳。揭揭，馳貌。震為追，坎為思，坎為和、為失、為憂、為心，《詩檜風》：“匪風發兮，匪車偈兮；顧瞻周道，中心怛兮”，思，周道也。棄古追思者，言古周道滅絕，今追思之，正詩意也，或作棄名則違詩意矣。○猋，從宋元本，汲古作焱，猋，音標。焱，音豔，《說文》：“火華也”。阻越，各本皆訛忽起，古訛名，均依渙之乾宋本校。

The hexagram Need (Xu) transforming into Xiao Guo (Small Excess): A sudden whirlwind surges up, obstructing and surging forward; a chariot dashes swiftly; abandoning the old path to recall the past, losing harmony and order, with inner anxiety and worry—this is an omen of disorder in the world and sorrow from reflecting on the past. Shang Binghe's interpretation: Xun represents wind, Gen (mountain) belongs to fire and rises upward, thus it is called "Biao wind" (a whirlwind rising from below). The Er Ya says "Biao wind is called 'Biao'," and the note explains it as a violent wind rising from below. The Li Ji · Yue Ling says "Biao wind and heavy rain come together," and the note explains that a swirling wind is called Biao. The middle lines contain one positive and one negative Xun, thus indicating Biao wind. "Yue" means scattering and falling, and "zhu yue" is like surging forward against obstruction. The Yi Lin uses a single character to encompass several hexagrams, a style rare even in the Zhou Yi. Zhen represents movement, a chariot, and speed; "jie jie" describes the swift movement of a chariot. Zhen also represents pursuit, and Kan represents thought; Kan also signifies harmony, loss, worry, and the heart. The Shijing · Hui Feng says "The wind is fierce, the chariot is swift; looking back at the road leading to the Zhou capital, my heart is sorrowful," where "si" refers to the Zhou road. "Discarding the ancient and recalling the past" means the ancient Zhou road has been lost, and now only the past can be recalled, which matches the poetic meaning. If a version reads "discarding the name," it contradicts the poetic meaning. Notes: "Biao" is from the Song and Yuan editions, while the Ji Gu Ge edition reads "Yan"—"Biao" is pronounced as "biao," and "Yan" as "yan." The Shu Wen says Yan is sparks, and the two characters are different. All editions mistakenly read "zhu yue" as "hu qi" and "gu" as "ming," which are corrected according to the Song edition in the section "Huan" transforming into "Qian."

既濟。遊居石門，祿安身全。受福西鄰，歸飲玉泉。此用《需》象。乾為石、為門、為行，故曰遊居石門。乾為福、為祿、為玉，坎為西鄰，兌口，故曰飲。石門，地名。《論語》：“子路宿於石門。”

The hexagram Need (Waiting) transforming into the hexagram Ji Ji (Perfect Union): traveling and residing at Shimen, with a secure official position and preserved body; receiving blessings from the western neighbor's household, returning to drink the jade spring water—this is a favorable omen of obtaining official favor while traveling and returning safely. Shang Binghe's interpretation: this uses the image of the primary hexagram Need. Qian represents stone, gate, and movement, hence "traveling and residing at Shimen"; Qian also represents blessings, official favor, and jade, while Kan represents the western neighbor and Dui represents mouth, hence "drinking." Shimen is a place name. The Analects records that Zilu stayed at Shimen.

未濟。登高上山，見王自言。申理我讒，得職蒙恩。震為登，艮為高、為山，震為王、為言、為申，坎離皆上下兌口相背，故曰讒。艮為官，故曰得職。多用半象，《易林》於既、未濟通例也。

The hexagram Need (Xu) in the hexagram Not Yet Completed (Wei Ji): climbing high up the mountain, seeing the king personally expressing sincerity; defending oneself to clear the slander cast upon me, thus obtaining an official position and receiving grace — this is a favorable omen of clearing injustice and gaining honor. Shang Binghe's interpretation: Zhen represents climbing, Gen represents high ground and mountain; Zhen represents the king and speech, and also represents defense; Kan and Li are above and below with the shape of Dui mouths facing opposite, Dui represents mouth, two mouths facing opposite, hence 'slander'; Gen represents official position, hence 'obtaining a position'. This interpretation makes frequent use of 'half hexagram' — that is, taking two lines to form half of a hexagram structure. The Yi Lin often uses this method in the hexagrams Ji Ji and Wei Ji.

訟。文巧俗弊，將反大質。僵死如麻，流血漂樐。皆知其母，不識其父，干戈乃止。通《明夷》。坤為文，坎為俗，巽為敝，震為反、為白，故曰大質。坤為死，震為麻，坎為血、為樐，坤水、坎水，故流血漂樐。《偽古文尚書武成篇》“血流漂杵”，《孟子》同杵，焦作樐。坤為母，乾為父，明滅故不知。離為干戈。○樐，從宋元本，汲古及常本皆作杵。俗，汲古訛信，依宋元本。

From here on is "The Sixth: The Hexagram of Strife," which refers to the sixth section using the Hexagram of Strife as the primary hexagram. The following entries are the interpretations of the Hexagram of Strife transforming into the other sixty-four hexagrams. The first entry of this section, "The Hexagram of Strife" itself, says: adorned with artificiality and cunning, the customs have decayed, and people are returning to simplicity and authenticity; dead bodies are piled up like tangled hemp, and the blood flowing is enough to float a large shield; everyone only knows their mother, but cannot recognize their father, and only then does the war cease—this is a sorrowful expression of the extreme chaos leading to the desire for governance and the return to simplicity. Shang Binghe's interpretation of the image: "It corresponds with the Hexagram of Brightness Dimmed (Mingyi)." The Hexagram of Earth (Kun) represents culture, the Hexagram of Water (Kan) represents customs, and the Hexagram of Wind (Xun) represents decay. The Hexagram of Thunder (Zhen) represents reversal and whiteness, and whiteness represents simplicity, hence "great simplicity." The Hexagram of Earth (Kun) represents death, the Hexagram of Thunder (Zhen) represents hemp, and the Hexagram of Water (Kan) represents blood and a large shield. Since both the Hexagram of Earth (Kun) and the Hexagram of Water (Kan) belong to the element of water, it is said that "blood flows and floats the shield." The伪 ancient text of the Book of Documents (Shujing), the chapter "Wu Cheng," mentions "blood flows and floats the pestle," and the text quoted by Mencius also says "pestle." Jiao Yanshou here writes "shield." The Hexagram of Earth (Kun) represents the mother, the Hexagram of Heaven (Qian) represents the father, and since the light has gone out, they cannot be recognized. The Hexagram of Fire (Li) represents weapons. Notes: "Shield" is taken from the Song and Yuan editions; the Jigugong edition and the commonly circulated editions both say "pestle." The character "customs" in the Jigugong edition is mistakenly written as "trust," and this is based on the Song and Yuan editions.

乾。文王四乳，仁愛篤厚。子蓄十男，夭折無有。此用《遇》卦“訟”象。乾王離文，故曰文王。艮為乳，初二與三四皆形艮，故曰四乳，又巽數四也。乾為仁愛，伏坤為厚，震為子男，坤數十，故曰十男。坤為死，故曰夭。坎為折，震生故夭折無有。又全用《訟》伏。

The hexagram Gou (Strife) corresponds to Qian (Heaven). King Wen was born with four breasts, showing a deep and sincere compassion; he raised ten sons, none of whom died young—this is a great auspicious sign of great virtue and many sons. Shang Binghe explains the image: this uses the image of the primary hexagram Gou (Strife). Qian represents the king, Li represents Wen, combining to form "King Wen." Gen represents breasts, with the second and first lines and the third and fourth lines forming the shape of Gen, thus saying "four breasts." Additionally, the number of the hexagram Xun is four. Qian represents benevolence and love, with hidden Kun representing thickness; Zhen represents sons and male descendants, and the number of Kun is ten, thus saying "ten sons." Kun represents death, thus saying "died young"; Kan represents breaking, while Zhen represents life, thus saying there were no deaths. This also fully uses the hidden image of Gou.

坤。日入望車，不見子家。長女無夫，左手搔頭。此亦用《遇》卦“訟”象。離伏在下，故曰日入，《易》所謂後入于地也。離為望，伏震為車、為子，坎為室家。《訟》巽為長女，坎為夫，坎隱，故無。伏震為左，反艮為手、為搔，坎為頭，亦用《訟》伏。○車，依汲古，宋元本作東。

The hexagram Gou (Strife) meets the hexagram Kun (Earth): The sun has set but still looks for the returning carriage, yet cannot see his son and family; the eldest daughter has no husband and can only scratch her head with her left hand in worry—this is an inauspicious sign (auspicious omen) of longing without fulfillment and being alone without a partner. Shang Binghe explains the image: This also uses the image of the meeting hexagram Gou. The trigram Li (Fire) is hidden in the lower trigram, so it is said 'the sun has set,' which is what the Zhou Changes (I Ching) in Mingyi (Bright Abode) says 'the king enters the earth.' Li represents looking, the hidden trigram Zhen (Thunder) represents the carriage and the son, and Kan (Water) represents family. In Gou, Xun (Wind) represents the eldest daughter, and Kan represents the husband, but Kan is hidden and not visible, so it is said 'no husband.' The hidden Zhen represents the left, the inverted Gen (Mountain) represents the hand and scratching, and Kan represents the head. All these are using the hidden images of Gou. Note: The character 'carriage' follows the Jigugong edition; the Song and Yuan editions read 'east.'

屯。東上泰山，見堯自言。申理我冤，以解憂患。艮山震東，故曰泰山。震為帝、為言，故曰見堯自言。坎為冤、為憂患，震解。

The hexagram Gou (Strife) changing to Zun (Obstruction): Going eastward to climb Mount Tai, seeing Emperor Yao personally recounting his case; defending myself to clear my injustice, thus resolving all my worries — this is a favorable omen of clearing injustice. Shang Binghe's interpretation: Gen represents a mountain, Zhen is in the east, hence 'Mount Tai'; Zhen represents a ruler and speech, hence 'seeing Yao speaking himself'; Kan represents injustice and worries, while Zhen is the main one that disperses, hence the worries are resolved.

蒙。奎軫湯湯，過角宿房。宜時布和，無所不通。艮為星。先天居西北對兌。兌居東南，故曰奎軫。奎，西北宿，軫，東南宿，而坤、坎皆為水，故曰湯湯。角、房，皆東方宿。震為東，故曰過角宿房。艮為時，坎為和、為通，震為軫，艮為角房尤切。○湯湯，依汲古，宋元本作溫湯。按：《天官書》：“奎為溝瀆，凡江河之事皆占之”，又《星經》：“天江近尾。”軫南方宿，故曰湯湯。

The hexagram "Judicial Dispute" transformed into "Confusion": The water power of the Qiu mansion and the Ch轸 mansion is vast and flowing, crossing over the Jiao mansion and settling at the Fang mansion; at the right time, harmonious energy is spread out, nothing is obstructed—this is a favorable omen indicating harmony with the heavenly timing and smooth success in all affairs. Shang Binghe's interpretation: The mountain (Gèn) represents the stars, and in the Earlier Heaven hexagram arrangement, Gèn is located in the northwest, facing Dui (Lake) in the southeast. Therefore, the Qiu mansion in the northwest and the Ch轸 mansion in the southeast are selected. Kūn and Kǎn both belong to water, so it is said "tāng tāng" (a description of abundant water). Jiao and Fang are both star mansions in the east, and Zhèn (Thunder) is located in the east, so it is said "passing over Jiao mansion and reaching Fang mansion." Gèn represents time, Kǎn represents harmony and smoothness; Zhèn corresponds to Ch轸, and Gèn taking Jiao and Fang mansions is especially appropriate. Note: "tāng tāng" follows the Jigugē edition; the Song and Yuan editions read "wēn tāng." Also, according to the "Records of the Grand Historian: Celestial Officials," the Qiu mansion governs ditches and channels, and all matters concerning rivers and rivers are divined using it; the "Star Classic" says that the Tian Jiang star is near the Wei mansion; Ch轸 is a southern star mansion, hence "tāng tāng."

需。引髯牽頭，雖懼無憂。王母善禱，禍不成災。通《晉》。艮為引、為牽、為髯、為頭，坎為憂懼，坤安，故無憂。坤母乾王，故曰王母。坎上下皆兌口，故曰善禱。坎為禍災，坤安，故不災。○髯，依汲古，宋元本作船。頭，依宋元本，汲古作須。懼，依汲古，宋元作拘。

The hexagram "Strife" transformed into "Necessity": being pulled by someone by the beard and the head, although afraid, there is no real calamity; the Queen Mother is good at praying, and misfortunes do not turn into disasters — this is a situation of alarm without actual danger. Shang Binghe's interpretation: "Connected with the hexagram 'Progress'" means it is related to the hexagram 'Progress' through mutual transformation.艮 represents leading, pulling, beard (cheek whiskers), and head; Kan represents fear and anxiety, while坤 represents stability, hence there is no real worry.坤 represents the mother, and乾 represents the king, together forming "Queen Mother"; the upper and lower parts of Kan both have the shape of兑's mouth, and兑 represents mouth, so it is said "good at praying"; Kan represents calamity, while坤 represents peace, so disaster does not occur. Notes: "beard" follows the Ji Gu Ge edition, while the Song and Yuan editions read "ship"; "head" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "beard"; "fear" follows the Ji Gu Ge edition, while the Song and Yuan editions read "restraint".

師。鳧得水沒，喜笑自啄。毛羽悅懌，利以攻玉。公出不復，伯氏客宿。震為鳧，坤水、坎水，故曰沒水。震為喜笑、為口、為啄，坤為自，故曰自啄。震為毛羽、為悅懌，為玉，伏巽為利，坎為破、為攻，故曰利以攻玉。震為公、為出、為復，坤死，故不復。震為伯、為客，坎為夜、為宿。○懌，從元本，宋本、汲古作澤，非。伯，依宋本，汲古訛柏，丁晏釋文不知其為訛字，以為柏氏即柏人，劉毓崧又以為柏谷，皆不知震為伯、為客故也。

The hexagram "Strife" interpreted as "Army": A wild duck gets water and dives into it, happily calling out and grooming its feathers; the smooth feathers bring it joy, and it is appropriate to use them to polish jade; the lord goes out and does not return, so the elder brother has to stay overnight as a guest outside—mixed fortune, the first part is gainful, the latter part is loss. Shang Binghe explains the image: Zhen represents the wild duck, Kun belongs to water, and Kan also belongs to water, so it is said "submerged in water"; Zhen represents joy, speech, and pecking, Kun represents self, so it is said "self-pecking"; Zhen represents feathers, joy, and jade, with Xun hidden representing benefit, and Kan representing breaking and polishing, so it is said "beneficial for polishing jade." Zhen represents the lord, going out, and returning, while Kun indicates death, hence the lord going out without returning; Zhen represents the elder brother and guest, Kan represents night and lodging. Notes: "Yi" is from the original edition, while the Song edition and Jiguguo edition read "Ze," which is incorrect. "Bo" follows the Song edition, while the Jiguguo edition mistakenly reads "Bo" as "Bo." Ding Yan's "Explanation of the Forest of the Book of Changes" did not know it was a mistake, thinking it referred to the place named Bo Ren, and Liu Yusheng thought it referred to Bo Valley, both due to not understanding that Zhen can represent the elder brother and guest.

比。水流趨下，欲至東海。求我所有，買魴與鯉。坎坤皆水，故曰趨下。坤為海，納乙，故曰東海。艮為求，坤為我、為魚，故曰魴鯉。○元本多“足關路止”四字，依汲古。

The hexagram of Strife and the hexagram of Contention: Water flows continuously downward, intending to reach the East Sea; someone comes to request my possessions, buying some crucian carp and carp - this is an image of proceeding in accordance with the trend and engaging in trade to obtain things. Shang Binghe interprets the image: Kan and Kun both belong to water, hence 'flowing downward'; Kun represents the sea, and Kun includes the heavenly stem Yi, which belongs to the East, hence 'East Sea'; Gen represents seeking, and Kun represents me and fish, hence 'crucian carp and carp'. Note: The original edition adds the four characters '足关路止', but here we follow the Jiguge edition.

小畜。獐鹿逐兔，安飽其居。反還次舍，無有疾故。通《豫》。艮為獐鹿，震為逐、為兔，在前故曰獐鹿逐兔。艮為居、為安，坎為飽，艮為次舍，震為反，故反次舍。坎為疾，震樂，故無疾。坤為死、為故。○有，汲古作乃，非，依宋元本。

The hexagram of "Strife" and "Small Accumulation": A male deer and a wild boar chase a hare, eating and resting comfortably; returning to their dwelling, there is no illness or misfortune—this is a favorable omen of safe travel and sufficient food. Shang Binghe's interpretation: "To connect with 'Eager'" means it is in mutual relationship with "Eager." The trigram Gen represents deer and wild boar, Zhen represents chasing and the hare, with the hare ahead, hence "deer and wild boar chase the hare"; Gen represents dwelling and stability, Kan represents fullness, Gen also represents a temporary dwelling, and Zhen represents returning, hence returning to the dwelling; Kan represents illness, and Zhen represents joy, hence no illness; Kun represents death and change. Notes: The character "有" in the Jiguge edition is mistakenly written as "乃," which is incorrect; this version follows the Song and Yuan dynasty editions.

履。樹植藿豆，不得芸鋤。王事靡盬，秋無人收。通《謙》。震為藿豆，艮手為樹植、為芸鋤，坎陷，故不得。震為王，坤為事，震為行，故曰靡監。靡監，無定也，見《詩唐風》注。震為人，震伏故無。兌為秋。○人，依汲古，宋元本作所；又靡元本作無，非。

The hexagram "Judicial Dispute" in the context of "Walking" indicates that bean sprouts have been planted, yet there is no time to weed and loosen the soil; the Wang family's official duties never end, and by autumn there is no one to harvest—the ominous sign of conscription hindering agriculture and the abandonment of farming work. Shang Binghe explains the image: "It connects with the hexagram 'Modesty'." The trigram Zhen represents beans, and Gen represents hands, thus indicating planting and weeding; Kan indicates a trap, hence the inability to be free. Zhen represents the king, Kun represents affairs, and Zhen also represents movement, hence "no rest" (i.e., "mi gan" from the "Songs of the States" commentary). "Mi gan" means no cessation or stability, as noted in the "Songs of the States·Tang Wind." Zhen represents people, and since Zhen is in the hidden position, it is said "no one";兑 represents autumn. Notes: The character "人" follows the Ji Gu Ge edition; the Song and Yuan editions read "所." The character "靡" in the Yuan edition reads "无," which is incorrect.

泰。弱水之西，有西王母。生不知老，與天相保。坤水坤柔，故曰弱水。互兌為西，乾王坤母，故曰王母。震為生，乾為老，震樂，故不知老。乾為天，震為健，故曰與天相保。汲古多“行者危殆，利居善喜”二句，與上不協，依宋元本。元本注云：“柳宗元曰西海之山有王母，神仙所居，其下有水，散渙無力，不能負芥。”

The hexagram "Strife" transforming into "Great Peace": On the west side of the weak river, dwells the Queen Mother of the West; she grows old without knowing it, and lives in harmony with heaven and earth—this is a great auspicious sign of long life and prolonged vision. Shang Binghe explains the image: The earth element belongs to water and has a gentle nature, so it is called "weak water" (water so weak that it cannot even carry a single blade of grass). The interacting trigrams form the trigram Dui, which is located in the west; Qian represents the king and Kun represents the mother, together forming "Queen Mother." Zhen represents birth, Qian represents old age, Zhen governs joy and happiness, so she does not know aging; Qian represents heaven, Zhen represents strength and vigor, so it is said "to be protected by heaven." Notes: The Ji Gu Ge edition adds two lines, "The traveler is in danger, and it is advantageous to dwell in a pleasant place," which do not fit well with the preceding text. Therefore, this version follows the Song and Yuan editions. The old annotations from the Yuan edition cite Liu Zongyuan's words: There is a mountain in the western sea where the Queen Mother resides, a place for immortals. Below the mountain there is water, which is scattered and weak, unable to float even a single blade of grass.

否。數窮廓落，困於曆室。幸登玉堂，與堯佑食。乾為陽，九居數之極，故曰數窮。乾為遠，故廓落。艮為室、為時，故曰曆室。艮止為困，乾為玉，艮為堂，乾行，故登玉堂。乾為帝，故曰堯。伏兌為食。○幸，依汲古，宋元作卒。

The hexagram "Strife" in the hexagram "Obstruction": The momentum has reached its end, leaving emptiness and desolation, confined within the chamber of time;by chance (luckily) ascending the Jade Hall, sharing the blessings and food with Emperor Yao — this is an image of being first confined and then unblocked, encountering fortune in the most desperate situation. Shang Binghe explains the image: Qian represents Yang, and the number nine is the extreme of Yang numbers, hence "the number has reached its end"; Qian represents distance, hence "empty and desolate" (vast and coldly lonely); Gen represents a room and time (the "calendar" in "历法"), hence "chamber of time". Gen governs stopping, hence it signifies being confined; Qian represents jade, Gen represents the hall, and Qian governs vigorous movement, hence "ascending the Jade Hall"; Qian represents the emperor, hence taking Emperor Yao; hidden Dui represents food and drink. Notes: The character "幸" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "卒".

同人。子鉏執麟，春秋作經。元聖將終，尼父悲心。通《師》。震為鉏、為子，坤文為麟，坎為獲，故曰子鉏執麟。震為春，坤為秋，坤為文，故曰春秋作經。乾為聖、為元，坤死，故曰終。乾為聖、為山，故曰尼父。坎為心、為悲。按：《左傳哀十四年》：“叔孫氏之車子鉏商獲麟”，《公羊》、《穀梁》皆以孔子感獲麟而作春秋，《後漢班固傳》注引《演孔圖》云：“孔子母徵在夢，感黑龍而生孔子”，故曰元聖。《公羊》：“孔子見麟，反袂拭面，涕沽袍。”言孔子知將死而悲也。○經，依汲古，宋元本作“春秋作元，陰聖將終”，殊費解。又按：車子鉏商，杜注以車子連文，疏引《家語》服虔語以證其誤。今按：《易林》以子鉏連文，益足證杜注之非，惟王肅、服虔皆以子為姓，鉏商為名。今《易林》以子鉏連文，似以子鉏為姓，商乃其名，服氏、王氏仍誤也。又元字，據《演孔圖》疑為玄，今《漢書》為避清諱改，乃查元刊《易林》亦作元，是原作元，故從而不改。又按：此文下屢見，皆依汲古，此林校正音義皆協。

The hexagram "Strife" and "Harmony with Others": A man named Zi Chu captured a qilin, and Confucius thus composed the "Spring and Autumn Annals" as one of the classics; the life of the great sage is about to end, and Master Ni felt deep sorrow—this is an omen of the end of the sage's virtue and the conclusion of his writing. Shang Binghe explains the omen: "To connect with the hexagram 'General'" means to be in mutual communication with the hexagram 'General'. Zhen represents a tool for capturing, and Zi represents a son; Kun has the quality of literary beauty, thus representing the qilin. Kan represents capturing, so it is said "Zi Chu captured the qilin"; Zhen represents spring, Kun represents autumn, and Kun represents literature, thus it is said "the Spring and Autumn Annals were composed as a classic"; Qian represents the sage and the beginning (Da), and Kun governs death, thus it is said "about to end"; Qian represents the sage and the mountain (qiu), thus taking "Ni Fu" (Confucius, whose courtesy name was Zhongni); Kan represents the heart and sorrow. Note: According to the "Zuo Zhuan" in the 14th year of Duke Ai's reign, "Zi Chu, the charioteer of the Shu Sun family, hunted a qilin." The "Gong Yang Zhuan" and "Gu Liang Zhuan" both say that Confucius composed the "Spring and Autumn Annals" upon seeing the qilin. The "Hou Han Shu" (Book of the Later Han) in the "Ban Gu Zhuan" notes that according to the esoteric text "Yan Kong Tu," Confucius's mother, Yan Zhengzai, dreamed of a black dragon and thus gave birth to Confucius, hence calling him the "Original Sage." The "Gong Yang Zhuan" says that when Confucius saw the qilin, he wiped his face with his sleeve, and his tears soaked his robe, indicating that he knew he was about to die and felt sorrow. Notes: The character "Jing" (classic) follows the Ji Gu Ge edition; the Song and Yuan editions read "the Spring and Autumn Annals were composed as Yuan, the Yin sage is about to end," which is hard to understand. Also, regarding the name "Zi Chu Shang," Du Yu's annotation combines "Zi" and "Chu," but Kong Yingda's commentary cites the "Kongzi Jia Wu" and Fu Qian's views to prove that Du's annotation is wrong; now, looking at the "Yi Lin," which combines "Zi Chu" as a single term, further proves that Du's annotation is incorrect. However, Wang Su and Fu Qian both took "Zi" as a surname and "Chu Shang" as a name, but since the "Yi Lin" uses "Zi Chu" together, it seems that "Zi Chu" is the surname and "Shang" is the name, so Wang and Fu are still wrong. Moreover, the character "Yuan" in "Original Sage" is suspected to have originally been "Xuan" according to the "Yan Kong Tu," but the current "Han Shu" changed it to avoid the Qing dynasty taboo; however, checking the Yuan edition of the "Yi Lin," it also reads "Yuan," indicating that it originally was "Yuan," so it remains unchanged. In addition, these sentences appear repeatedly in the following text, and they follow the Ji Gu Ge edition, as after correction, the rhyme, tone, and meaning all match.

大有。尹氏伯奇，父子生離。無罪被辜，長舌所為。周尹吉甫子伯奇為後母所讒，被逐，故曰父子生離。《林》用其事。此用《遇》卦“訟”象，《訟》通《明夷》，互震為尹、為伯、為子，《訟》天水違行，故曰父子生離。《訟》上乾為善，故曰無罪。坎為刑，故曰被辜。兌為舌，《明夷》互震似兌形而長，故曰長舌。

The hexagram "Strife" combined with "Great Possession" refers to the case of Boqi, the son of Yinsi, who was separated from his father and suffered punishment without being guilty, all due to the slander of a jealous wife—this is an inauspicious sign (auspicious omen) of being slandered and exiled. During the reign of King Xuan of Zhou, Boqi, the son of Yinshigufu, was slandered by his stepmother and exiled, hence the phrase "father and son separated in life." The "Yi Lin" uses this incident. Shang Binghe explains the image: this instance uses the "meeting hexagram" of "Strife." "Strife" and "Darkness over the Sun" are complementary; the interacting lines form Zhen, which represents Yins, Bo, and son. The upper trigram of "Strife" is Qian (Heaven), and the lower trigram is Kan (Water), which move in opposite directions, hence "father and son separated in life." The upper trigram of "Strife" is Qian, representing goodness, hence "without guilt"; Kan represents punishment, hence "suffering punishment"; Dui represents the tongue, and the interacting lines of "Darkness over the Sun" form Zhen, which resembles Dui but is longer, hence "long tongue."

謙。播木折枝，與母別離。九皋難和，絕不相知。坎為播、為折，震為木、為枝，坤為母。播，種也，言折枝種於他處，故此枝與母木分離。震納庚、數九，艮為皋，故曰九皋，《詩》：“鶴鳴於九皋”。震為鶴，在山上高遠，故難和。○播木，宋元本作蟠枚，和作扣，均依汲古。後此詞屢見，皆依汲古此林校。

The hexagram "Strife" combined with "Modesty" indicates that when planting trees, branches are cut off and thus separated from the mother tree; cranes call in distant marshes, their voices so far away that no one can respond, leading to a state of separation and lack of communication — an inauspicious sign (auspicious omen) of estrangement between family members and lack of communication. Shang Binghe explains the image: Kan represents sowing and breaking, Zhen represents wood and branches, and Kun represents the mother. "Sowing" means planting, referring to cutting off branches to plant elsewhere, hence the branch is separated from the mother tree. Zhen includes the heavenly stem Geng and has a number of nine, while Gen represents a high land by water, thus it is said "nine gao." The "Book of Songs" has the line "a crane calls in the nine gao." Zhen represents cranes, which are in high and distant places on mountains, making it difficult for others to respond. Notes: In the Song and Yuan editions, "播木" is written as "蟠枚," and "和" is written as "扣," both following the Jigugeshan edition. This term appears repeatedly afterward, and all instances follow the correction in this entry from the Jigugeshan edition.

豫。眵雞無距，與鵲格鬬。翅折目盲，為鳩所傷。旁通《小畜》。上巽為雞，半離，故眵目。《說文》：“眵目，傷眥也”。震為足，巽下斷，故無距。離為鵲、為鳩，兩兌口相對，故格鬥。震為羽，坎折，故翅折。震形目無上眥，故目盲。兌決，故為鳩所傷。○汲古多“復歸野廬，與母相扶”二句，與上義不屬，茲從宋元本。

The hexagram "Strife" changing to "Joyful Expectation": A chicken with a rotten corner of its eye, without spurs, fights a magpie. It ends up with broken wings, blind eyes, and is injured by a dove — an inauspicious sign indicating self-inflicted defeat through overestimating one's strength. Shang Binghe explains the image: The primary hexagram is in "Small Accumulation" through "side communication" (all six lines reversed in yin and yang). The upper trigram is Xun (Wind), representing a chicken, and contains half of Li (Fire), which represents the eye, thus "眵目" (rotten corner of the eye). The "Shuo Wen Jie Zi" explains "眵" as an ulcer in the eye socket. Zhen (Thunder) represents the foot, and the lower line of Xun is broken, thus "no spurs". Li (Fire) represents the magpie and the dove, with two Dui (Lake) trigrams facing each other, thus the fight. Zhen (Thunder) represents feathers, and Kan (Water) signifies breaking, thus broken wings. The shape of Zhen resembles an eye missing the upper eyelid, thus blindness. Dui (Lake) signifies rupture, thus being injured by the dove. Note: The Ji Gu Ge edition adds "returning to the wilderness hut, supporting each other with the mother," which does not connect with the previous text. This version follows the Song and Yuan editions.

隨。甲乙丙丁，俱歸我庭。三丑六子，入門見母。震東方，故曰甲乙。艮納丙，兌納丁，艮為庭，震為歸，故曰甲乙丙丁，俱歸我庭。巽貞丑，震數三，故曰三丑。卦六子俱備，故曰六子。艮為門，巽為入、為母，兌見，故曰入門見母。○以巽為母，可釋《蠱》母象。

The hexagram of "Strife" transforming into "Following": The four heavenly stems Jia, Yi, Bing, and Ding all come to my courtyard; three Chous and six children are seen upon entering the door - this is a favorable omen of family reunion and harmony. Shang Binghe's interpretation: Zhen is located in the east, which corresponds to Jia and Yi; Gen contains the heavenly stem Bing, and Dui contains the heavenly stem Ding; Gen represents the courtyard, and Zhen represents returning, hence "Jia, Yi, Bing, and Ding all return to my courtyard." The qi of Xun corresponds to Chou, and the number of Zhen is three, hence "three Chous"; this hexagram includes six subsidiary hexagrams: Zhen, Kan, Gen, Xun, Li, and Dui, hence "six children." Gen represents the gate, Xun represents entering and mother, and Dui represents seeing, hence "entering the gate and seeing the mother." Note: Here, Xun is taken as mother, which can be used to explain the "mother" image in the hexagram "Guzh" (Guilt).

蠱。桑葉螟蠧，衣敝如絡。女工不成，絲布為玉。巽為桑、為螟蠧、為絡。震為衣，巽為敝，言桑壞蠶飢無所得絲，故衣敝如絡。巽為女、為工，巽下斷，故不成。巽為絲布，震為玉，言絲布貴如玉也。

The hexagram "Strife" transformed into "Guilt": mulberry leaves are infested with caterpillars and worms, clothes are torn like a net; the female weaver cannot complete the cloth, silk and cloth are as valuable as jade—this is a凶 omen of disaster for mulberry cultivation and high prices for fabrics. Shang Binghe explains the omen: Xun represents mulberry, caterpillars, and nets; Zhen represents clothes, and Xun signifies damage, indicating that the mulberry leaves are ruined, the silkworms are hungry and unable to produce silk, hence clothes are torn like a net. Xun represents the female and the worker, and the lower yao of Xun is broken, hence the cloth cannot be woven. Xun represents silk and cloth, and Zhen represents jade, meaning that silk and cloth are as precious as jade.

臨。開牢闢門，巡狩釋冤。夏臺羑里，湯文悅喜。伏艮為牢門，震為開、為巡狩、為釋，艮為臺、為里，乾大，故曰夏臺。夏，大也。艮為道，故曰羑里。羑，道也。震為帝王，故曰湯文。震為樂，故悅喜。

The hexagram "Strife" changing to "Approach": opening the prison and opening the gate, the Son of Heaven tours the four directions, releasing the innocent prisoners; King Tang of Shang, imprisoned in Xutai, and King Wen of Zhou, imprisoned in Youli, both rejoice at their release — this is a great auspicious omen of clearing wrongful imprisonment. Shang Binghe explains the image: concealed艮represents the prison and the gate, 震represents opening, touring, and releasing; 艮represents the platform and the place; 乾indicates greatness, so it is called "Xutai," where "Xia" means great; 艮represents the path, so it is called "Youli," where "You" also means path. 震represents the sovereign, thus referring to King Tang of Shang and King Wen of Zhou; 震indicates joy, so it is said to be joyful.

觀。欽明之德，坐前玉食。必保嘉美，長受安福。艮為光明、為坐，伏震為玉，兌為食，震為佳美，坤為安。○美，汲古作善。

The hexagram "Strife" observed through "Viewing" indicates possessing the virtues of reverence and clear discernment, with delicacies before one's seat; certainly one will maintain goodness and long enjoy peace and blessings—this is a favorable omen of virtue matched with position and enduring happiness. Shang Binghe's interpretation: "Gen" represents brightness and sitting, with "Zhen" hidden as jade, "Dui" as food, "Zhen" as beauty, and "Kun" as peace. Note: The character "美" in the Jigusha edition is "善".

噬嗑。武夫司空，多口爭訟。金火當戶，民不安處，年飢無有。震為武夫，艮為官，故曰司，離虛故曰司空。震為口，正反震，故曰多口、故曰爭訟。艮為戶、為金，離火，故曰金火當戶。金火，謂金星、火星也。《史記天官書》：“月五星順入軌道，其逆入若不軌道，以所犯命之，中坐成形，皆群下從謀也，金火尤甚”，故《後漢書天文志》：“孝和帝永元七年二月癸酉，金火俱在參，戊寅金火俱在東井”，特書其異。唐楊炯《渾天賦》：“金火犯之而甚憂”，茲曰當戶，是金火併見也。首二句似用《左傳》“宋華元使民築城，民謳歌嘲笑華元”故事。坎為民，坎險不安。震為年，離虛故飢。○按：此震為武人之證，《易》武人象舊說皆誤。

The hexagram "Zheng" (Strife) and "Shihe" (Breaking Up of a Heap): A soldier is appointed as the Minister of Works, and there is much talk and contention, leading to lawsuits; the planet Venus and Mars are directly opposite the gate, causing the people to be unable to live in peace and leading to famine and no harvests — this is an inauspicious sign (auspicious omen) indicating an inappropriate appointment and heavenly changes with people in hardship. Shang Binghe explains the image: Zhen represents a soldier, Gen represents an official, so it is said "minister"; Li has an empty center, so it is said "Si Kong" (Minister of Works), meaning an office that is empty and lacks substance; Zhen represents the mouth, and two Zhen trigrams, one positive and one negative, indicate many mouths and contention; Gen represents the gate and metal, Li represents fire, so it is said "metal and fire at the gate." Metal and fire refer to the planet Venus (metal) and Mars (fire). The "Records of the Grand Historian: Celestial Officials" says that when the moon and five planets move in their usual orbits, it is normal, but when they moveretrograde (retrograde) or do not follow their orbits, they are judged according to the star mansion they invade, with metal and fire being especially harmful; thus the "Book of the Later Han: Records of Astronomy" specially records such unusual phenomena as in the second month of the seventh year of Yongyuan during the reign of Emperor He of Han, when Venus and Mars were both in the Three Stars mansion on the day of Guiyou, and also both in the Well mansion on the day of Wuyin. The Tang dynasty poet Yang Jiong in his "Holistic Treatise on the Heavens" also said, "When Venus and Mars invade, it is a great cause for concern." Here, "at the gate" means both Venus and Mars are present. The first two lines seem to refer to the story in the "Zuo Zhuan" about Hua Yuan, the supervisor of the people of the State of Song, who ordered the people to build a city, and the people sang songs mocking him. Kan represents the people, and Kan indicates danger and hardship, so the people are in an unstable situation; Zhen represents the year, and Li has an empty center, so there is famine. Note: This is an evidence that Zhen has the image of a soldier. The old interpretations of the image of soldiers in the "Zhou Yi" are all wrong.

賁。紫闕九重，尊嚴在中。黃帝堯舜，履行至公。冠帶垂裳，天下康寧。艮為闕，坎赤，故曰紫闕。震數九，上震覆，故曰九重。艮貴，故尊嚴。震為帝、為黃，故曰黃帝堯舜。震為履、為行，艮為冠，伏巽為帶。震為裳，艮為反震，故垂裳。震又為康寧也。○裳，從元本，宋本、汲古作衣。闕，宋元作閣。

The hexagram "Judicial" transformed into "Brightness": purple palaces with nine layers, the supreme emperor residing within; the Yellow Emperor and Yao and Shun acted with utmost fairness; wearing caps and sashes, governing by hanging robes, the world was peaceful and tranquil—this is a great auspicious sign of sage kings governing by inaction. Shang Binghe explains the image: "Gen" represents palaces, "Kan" has a red color, hence "purple palace"; "Zhen" has the number nine, and the upper part of "Zhen" is inverted, hence "nine layers"; "Gen" signifies dignity, hence respect. "Zhen" represents emperor and yellow, hence the Yellow Emperor and Yao and Shun; "Zhen" represents walking and movement; "Gen" represents cap, hidden "Xun" represents sash; "Zhen" represents robe, "Gen" is the reverse of "Zhen", hence "hanging robe"; "Zhen" also has the image of peace and tranquility. Notes: "Robe" is from the original edition, while the Song edition and Jigugong edition read "clothes"; "palace" in the Song and Yuan editions reads "tower".

剝。負牛上山，力劣行難。烈風雨雪，遮遏我前，中道復還。艮為背、為負、為山，坤牛，故曰負牛上山。震為行，震覆，故行難，坤柔，故力劣。坤為風、為冰霜，故曰烈風雨雪。艮止為遮遏。坤為我，艮為道，反震為還、為復。○依《旅》之“睽”校，宋元本多“憂苦日歡”四字，與上意不屬。

The hexagram "Strife" transformed into "Breaking Up": carrying a cow up the mountain, unable to move forward due to lack of strength; fierce winds mixed with rain and snow block my path, forcing me to turn back halfway—this is an inauspicious sign of carrying heavy burdens and abandoning the journey halfway. Shang Binghe's interpretation: "Geng" represents the back, carrying burdens, and mountains, "Kun" represents the cow, hence "carrying a cow up the mountain"; "Zhen" represents movement, but since "Zhen" is inverted, movement is difficult; "Kun" is weak, hence lack of strength. "Kun" represents wind and frost, hence "fierce wind, rain, and snow"; "Geng" signifies stopping, hence blocking the way; "Kun" represents me, "Geng" represents the path, and inverted "Zhen" signifies returning and going back. Note: This entry is corrected according to the "Travel" hexagram transformed into "Strife"; the Song and Yuan dynasty editions add the four characters "grief turns to joy," which do not connect logically with the preceding text.

復。蹇兔缺唇，行難齒寒。口病不言，為身生患。震為兔，伏巽下斷，故曰蹇、曰缺唇。震為行，坤閉，故難行。震為齒，坤為冰霜，故寒。震為口、為言，坤害，故曰病，坤閉故不言。坤為身、為患。震為生，故生患。○病，依元本，宋本、汲古作痛。

The hexagram "Strife" transformed into "Returning": a lame rabbit with a split lip, walking with difficulty and its teeth feeling cold; its mouth is diseased and it cannot speak, thus bringing calamity upon itself — this is an inauspicious sign of deficiency and speechlessness, self-invoked misfortune. Shang Binghe's interpretation: Zhen represents the rabbit, and the lower yao of hidden Xun is broken, hence "lame" and "split lip"; Zhen represents movement, while Kun signifies obstruction, hence difficulty in movement; Zhen represents teeth, and Kun represents frost and ice, hence cold teeth; Zhen represents mouth and speech, while Kun signifies harm, hence "disease," and Kun's obstruction causes inability to speak; Kun represents body and calamity, while Zhen represents generation, hence "calamity arising." Note: The character "病" follows the Yuan edition; the Song and Jigugong editions read "痛."

無妄。合體比翼，嘉耦相得。與君同好，使我有福。艮為體，正反艮相對，故曰合體。震為翼，正反震相連，故曰比翼、故曰嘉耦。乾君震君，故同好。乾為福，故曰有福。○嘉，從宋元本，汲古作喜，非。

The hexagram "Strife" combined with "Without Pretense": The forms are in harmony, the two wings are aligned, forming a perfect pair; in harmony with the superior ruler, I gain blessings—this is a favorable omen of proper coordination and unity between superiors and inferiors. Shang Binghe's interpretation: The trigram Gen (Mountain) is the main trigram, with one positive and one negative Gen facing each other, thus called "harmony of form"; the trigram Zhen (Thunder) is the wing, with one positive and one negative Zhen connected, thus called "paired wings" and "excellent pair"; the trigram Qian (Heaven) represents the superior ruler, and Zhen also represents the superior ruler, so two rulers harmonizing is called "shared aspirations"; the trigram Qian represents blessings, thus called "having blessings." Note: The character "嘉" is taken from the Song and Yuan editions, while the Jigugang edition uses "喜," which is incorrect.

大畜。口啄卒卒，憂從中出。喪我寶貝，無妄失位。兌為口、為啄，震為卒卒。《漢書司馬遷傳》：“卒卒無須臾之間”，注：卒卒，促遽也。乾為惕、為憂，震為出、為寶，艮為貝，兌毀，故喪，無妄覆，故曰失位。○首句從宋本，汲古作“憒憒不脫”。無妄，汲古作亡妾，宋元本作妻妾，依下《升》林校。

The hexagram "Strife" transforming into "Great Accumulation": constantly pecking, hurried and anxious, sorrow arises from within; I have lost my treasure, the hexagram "Without Expectation" is inverted and loses its position — this is a凶 omen of panic and loss. Shang Binghe's interpretation of the image: "Dui" represents the mouth and pecking, "Zhen" represents "hurriedly" and "in a rush"; the "Book of Han·Biography of Sima Qian" mentions "hurriedly without a moment's pause," with the annotation explaining that "hurriedly" means urgent and hurried. "Qian" represents vigilance and sorrow, "Zhen" represents going out and treasure, "Gen" represents shell; "Dui" signifies destruction, hence "loss"; the hexagram "Without Expectation" is inverted, hence "losing position." Notes: The first sentence is taken from the Song edition, while the Ji Gu Ge edition reads "kui kui bu tuo"; the characters "wu wang" in the Ji Gu Ge edition are "wu qie," while the Song and Yuan editions read "qi qie," here following the correction from the "Sheng" hexagram's Lin's commentary.

頤。兩心不同，或從西東。明論終日，莫適我從。震起艮止，故兩心不同。震東，伏兌為西。艮明震論，艮終，伏乾為日，故明論終日。坤為我，震為從，下動上止，故莫適所從。○以艮為光明，凡《易》光明象得解。○我從，依汲古，宋元本作相從。

The hexagram "Judicial" changing to "Nourishment": Two people have different thoughts, one going west and the other east; they have discussed clearly all day, yet still do not know whom I should follow—this is an image of disagreement and uncertainty. Shang Binghe's interpretation of the image: Zhen (Thunder) represents the dominant force, and Gen (Mountain) represents stillness, hence "two hearts differ." Zhen is in the east, while concealed Dui (Lake) is in the west. Gen represents clarity, Zhen represents discussion, Gen represents completion, and concealed Qian (Heaven) represents the sun, hence "clear discussion all day." Kun (Earth) represents me, Zhen represents following, with the lower trigram moving and the upper trigram still, hence uncertainty in following. Notes: Taking Gen as brightness, all images of brightness in The Zhou Changes can be explained through this. Also: "I follow" is from the Jigugé edition; the Song and Yuan editions read "mutual following."

大過。啞啞笑言，與喜飲食。長樂行觴，千秋起舞，拜受大福。兌為笑言、為飲食，伏震為喜、為樂、為觴、為起舞。兌為正秋，乾為千，故曰千秋。伏艮為拜，乾為大福。○喜，從汲古，宋元本作善。

The hexagram "Strife" transformed into "Great Excess": talking and laughing in a dull manner, joyfully drinking and eating; long-lasting happiness, passing cups and drinking, rising to dance for thousands of years, bowing and thanking for receiving great blessings—this is a great auspicious sign of a joyous feast and receiving blessings. Shang Binghe's interpretation of the image: Dui represents laughter and speech, as well as food and drink; hidden Zhen represents joy, pleasure, wine cups, and dancing. Dui is located in the position of autumn, and the number of Qian is thousand, so it is said "thousand years." Hidden Gen represents bowing, and Qian represents great blessings. Note: The character "joy" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "good."

坎。初憂後喜，與福為市。八佾列陳，飲御嘉友。坎為憂，震為喜、為福，艮後天數八，震為佾，佾，樂舞。八佾，橫縱皆八。正反艮震，故用以為象，《易林》用象其精妙不可思議如此。伏巽為市，震為列陳、為飲御，艮為友。○嘉，依元本，宋本、汲古作諸。

The hexagram "Strife" combined with "Water" indicates initial worry and later joy, engaging in trade with good fortune; the eight-row dance formations are arranged in order, with feasting and hospitality for guests and friends—this is a favorable omen of first worrying and then rejoicing, with host and guest both enjoying themselves. Shang Binghe explains the image: "Water" represents worry, "Thunder" represents joy and good fortune; "Mountain" in the Later Heaven position corresponds to the number eight, and "Thunder" signifies the arranged dance formations (佾), so eight-row dance refers to the dance arranged in eight rows both horizontally and vertically; this hexagram combines both the positive and negative aspects of "Mountain" and "Thunder," thus establishing the image—The imagery used in the "Forest of Divination" is so ingenious and astonishing. "Fuxi" (伏巽) refers to the market, "Thunder" signifies the arrangement of the dance and the banquet with service, and "Mountain" represents friends. Note: The character "嘉" is based on the Yuan edition, while the Song edition and the Jigugong edition read "诸."

離。西徙無家，破其新車。王孫失利，不如止居。中爻兌為西，艮為家，艮伏，故無家。離為新，伏震為車，兌折，故破。伏震為王，艮為孫，巽為利，兌折，故失利。艮止艮居。○車，從宋元本，汲古作事，非。

The hexagram 'Strife' with the trigram 'Fire' indicates going west to migrate but having no home to return to, and also breaking a new vehicle; the nobleman loses money, so it is better to remain in the original place and not act rashly — this is an inauspicious sign of losing through reckless action. Shang Binghe explains the image: the middle lines form 'Lake', which is located in the west; 'Mountain' represents home, and 'Mountain' is in the hidden position, hence 'no home'; 'Fire' represents new things, hidden 'Thunder' represents the vehicle, and 'Lake' signifies destruction, hence the vehicle is broken. Hidden 'Thunder' represents the nobleman, 'Mountain' represents the grandson; 'Wind' represents profit, but 'Lake' signifies loss, hence the loss of profit; 'Mountain' signifies stopping and dwelling, hence advising people to stop and remain. Note: the character 'vehicle' comes from the Song and Yuan dynasty editions, while the Jigugong edition reads 'matter', which is incorrect.

咸。鳳凰在左，麒麟處右。仁聖相遇，伊呂積聚。時無殃咎，福為我母。通《損》。坤為鳳凰、為麒麟，震左兌右，乾為仁聖，正反震兌口，故曰伊呂。伊，吾語聲。呂雙口，皆取象震兌。坤為積聚、為殃咎。艮為時，乾福坤母。

The hexagram "Strife" combined with "Sincerity": A phoenix stands on the left, a qilin stands on the right; benevolence and wisdom meet, like the virtuous ministers I Yin and Lü Shang gathered together; at this time there is no calamity or misfortune, and the blessing is like my mother protecting me — this is a great auspicious sign of harmony between sovereign and minister and the arrival of auspicious omens. Shang Binghe explains the image: "To connect with the hexagram 'Loss'" means it is related to the hexagram "Loss" through mutual correspondence. The hexagram坤 represents the phoenix and the qilin; the trigram Zhen is on the left, the trigram Dui on the right; the trigram Qian represents benevolence and sagehood. This hexagram has both positive and negative images of Zhen and Dui with the mouth shape, so the characters "I" and "Lü" are taken: "I" is the sound of speech, and "Lü" is composed of two mouths stacked together, both derived from the mouth shape of Zhen and Dui. The hexagram坤 represents accumulation and calamity; the hexagram Gen represents time; the trigram Qian represents blessing, and the hexagram坤 represents mother.

恆。區脫康居，慕仁入朝。湛露之歡，三爵畢恩。復歸舊廬，與母相扶。對象。益中空，故曰區脫，兌西，故曰康居。震為仁、為朝，巽為入，故曰慕仁入朝。互大坎為湛露。湛露，《小雅》詩篇名，勞使臣也。震為歡、為爵，數三，故曰三爵。震為歸，艮為廬，坤為母，正反艮手，故曰相扶。故實詳蒙之鼎。○宋元本及汲古等本無末句，文勢不足，依蒙之鼎補，不惟文足與卦象尤覺神妙有味，且音協矣。

The hexagram "Strife" transformed into "Permanence": border outposts in the frontier regions and the Kangju state in the Western Regions, admire the benevolence of the Central Plains and come to court; they are welcomed with a banquet like the poem "Zhanlu," and after drinking three cups of wine, they express their gratitude and depart; returning to their old homes, they support each other with their mothers — this is a favorable omen of distant people being civilized and returning to their homeland to honor their parents. Shang Binghe's interpretation: this uses the image of the opposite hexagram. The hexagram "Permanence" is opposite to "Increase," which is empty in the middle, hence "quetuo" (a vacant hut on the border of the Xiongnu). The trigram Dui is located in the west, hence "Kangju." Zhen represents benevolence and court attendance, Xun represents entering, hence "admiring benevolence and coming to court." The mutual trigrams contain the great Kan, which represents "Zhanlu," a poem from the "Book of Songs, Xiao Ya," which is a poem to comfort envoys. Zhen represents joy and wine cups, and the number of the hexagram is three, hence "three cups." Zhen represents returning, Gen represents a house, and坤 represents mother. One positive and one negative Gen trigrams represent hands, hence "supporting each other." The details of these allusions are explained in the entry for "Meng" transformed into "Ding." Notes: The original text in the Song and Yuan editions and the Ji Gugē edition does not include the last sentence, making the text incomplete. Here, the sentence is added based on the entry for "Meng" transformed into "Ding." After adding this sentence, not only is the text complete, but it also aligns well with the hexagram's meaning, making it more profound and interesting, and the rhyme is also harmonious.

遯。疾貧望幸，賈販市井。開牢擇羊，多得大牂。《獨斷》云：“天子所臨曰幸，言或得賞賜而喜幸也”。伏坤為貧，艮為望。乾為福、為君，故曰幸。巽為賈販、為市井，艮為牢，伏震為開，兌為羊、為牂。牂，《說文》“牡羊也”。乾為大，故曰大牂。○汲古望幸下多“使伯行販”四字，宋元本無“賈販市井”四字，而元本下注云：一雲疾貧望幸，賈販市井，幸、井為韻較幸販協矣，故從之。多得大牂，汲古訛“喜得天詳”。

The hexagram "Zong" (Strife) transforming into "Dun" (Retreat): suffering from poverty, hoping for the emperor's arrival to bestow blessings, and starting business in the marketplace; opening the sheep pen to select sheep, getting many large sheep — this is a favorable omen indicating a transition from poverty to wealth. Shang Binghe's interpretation: Cai Yong's "Du Duan" says that the emperor personally coming is called "Xing", meaning perhaps receiving a reward and feeling joyful. The trigram K'un represents poverty, and Gen represents hope; Qian represents blessings and the sovereign, so it is said "Xing". Xun represents merchants and the marketplace, Gen represents the enclosure, with Zhen hidden as opening, Dui represents sheep and a male sheep; "Zang" is a male sheep according to "Shuo Wen Jie Zi". Qian represents the large, so it is said "Da Zang". Notes: The Jigusha edition has the phrase "Shi Bo Xing Fan" added below "Wang Xing", while the Song and Yuan editions do not have the phrase "Jia Fan Shi Jing". The Yuan edition has a note stating that another edition reads "Ji Pin Wang Xing, Jia Fan Shi Jing", with "Xing" and "Jing" rhyming, which is more harmonious than "Xing" and "Fan". The phrase "Du De Da Zang" in the Jigusha edition is mistakenly written as "Xi De Tian Xiang".

大壯。處高不傷，雖危不亡。握珠懷玉，還歸其鄉。伏巽為高，震樂故不傷、不危亡，伏坤為亡也。震為珠，乾為玉，伏艮，艮為握，震為歸，坤為鄉。

The hexagram "Strife" transforming into "Great Strength": being in a high position without being harmed, although there is danger, it does not lead to destruction; holding a pearl in the hand, carrying a jade in the heart, and returning home with wealth—this is a favorable omen of overcoming danger and returning home rich. Shang Binghe's interpretation: the hidden trigram Xun indicates a high position, and the trigram Zhen represents joy, so there is no harm or danger, and no destruction. The hidden trigram Kun implies loss. Zhen represents a pearl, Qian represents jade; this hexagram has the hidden trigram Gen, which signifies holding. Zhen represents returning, and Kun represents the hometown.

晉。右手棄酒，左手收柈。行逢禮御，餌得玉杯。艮為手，伏兌為右。坎為酒，離為左。柈，食器也。震為柈，二四震反，故曰收柈。坤為禮，艮為玉、為杯。○收柈，從汲古，宋元本作牧牂，似非。得，汲古作德，依宋元本。

The hexagram "Judicial Proceedings" changing to "Progress" indicates: the right hand pushes away the wine, while the left hand takes away the food tray; along the way, one meets with courteous reception and even enjoys delicacies served in jade cups—this is a favorable omen of receiving honor on the journey. Shang Binghe's interpretation: "Geng" represents the hand, with hidden "Dui" on the right; "Kan" represents wine, and "Li" is on the left. "Pan" is a tray for food, and "Zhen" represents the tray; the "Zhen" from the second to fourth lines is inverted, hence "taking away the tray." "Kun" represents propriety, "Geng" represents jade and cup. Notes: "taking away the tray" follows the Ji Gu Ge edition; the Song and Yuan editions read "pasturing a young ram," which seems incorrect; the character "de" in the Ji Gu Ge edition is here taken as "de" according to the Song and Yuan editions.

明夷。養虎牧狼，還自賊傷。大勇小捷，雖危不亡。坤為虎狼、為牧養，坤喪，故賊傷，坎為賊也。震為勇捷，乾大坤小，坎險，故危。震樂坤安，故不亡。

The hexagram "Strife" transformed into "Darkening of the Light": feeding tigers and herding wolves, yet being bitten by them; being brave in great matters and agile in small ones, although dangerous, does not lead to destruction — this is an image of nurturing harmful creatures that eventually lead to self-injury yet ultimately preservation. Shang Binghe explains the image:坤 represents tigers and wolves, and also livestock breeding;坤 signifies loss and death, hence being injured by thieves, while Kan itself is the thief. Zhen represents courage and agility; Qian signifies the great, while坤 signifies the small; Kan signifies danger, hence peril; Zhen signifies joy and contentment, while坤 signifies stability and peace, hence not leading to ultimate ruin.

家人。戴堯扶禹，松喬彭祖。西遇王母，道路夷易，無敢難者。通《解》。震為帝，故曰堯禹。下兩半艮，艮為戴、為扶、為堅木、為壽，故為松喬彭祖。坎為西，震為王，巽為母，故曰王母。赤松子、王子喬，皆仙人。彭祖名籛，壽八百歲。《穆天子傳》：“穆王西巡，宴王母於瑤池之上”。艮為道路，坎為平，故曰夷易。夷者，平也。艮皆用半象。○巽母可解《易》。

The hexagram "Strife" and "Family": One has the Emperor Yao on top, and the great Yu by one's side, accompanying the ancient immortals Chishenzi, Wangziqiao, and Pengzu; going west one meets the Queen Mother of the West, the road is smooth and easy, no one dares to trouble—this is a great auspicious sign of encountering sages and achieving immortality, with unimpeded passage. Shang Binghe explains the image: "To understand 'Strife' is to relate it to 'Release' as complementary." Zhen represents the Emperor, so Yao and Yu are taken; the lower trigram has two half-Gen (two lines forming a half-trigram), Gen represents wearing, supporting, firm wood, and longevity, so Chishenzi, Wangziqiao, and Pengzu are taken. Kan is located to the west, Zhen represents the king, Xun represents the mother, so it is said "Queen Mother." Chishenzi and Wangziqiao are both ancient immortals; Pengzu's name was Zhan, and it is said he lived for eight hundred years; the "Transmission of the King Mu of Zhou" records that King Mu of Zhou went west on a tour, and held a banquet for the Queen Mother of the West at the Yao Pool. Gen represents the road, Kan represents flatness, so it is said "smooth and easy," "yi" means flat. In this case, the Gen is used as a half-image. Notes: Xun has the image of a mother, which can be used to interpret the "Zhou Changes."

睽。秋冬探巢，不得鵲雛。銜指北去，愧我少姬。兌為秋，坎為冬、為巢，半艮為手，故曰探巢。離為鵲，兌為雛，坎失，故不得。兌口為銜，艮為指，坎北，故曰北去。坎為愧，兌為少姬。○愧，依宋本，汲古作慚，元本訛塊。

The hexagram "Strife" and "Disconnection": In autumn and winter, trying to dig into a bird's nest, but failing to find the young magpies; holding one's finger and walking northward, feeling ashamed towards my young concubine—this is an image of something sought after but failing to obtain, and being unable to face it. Shang Binghe explains the image: Dui represents autumn, Kan represents winter and the nest, half Gen represents the hand, thus "digging into the nest"; Li represents the magpie, Dui represents the young ones, and Kan signifies loss, hence failing to find them. Dui represents the mouth, thus "holding the finger"; Kan is located to the north, hence "walking northward"; Kan signifies shame, and Dui represents the young concubine. Note: The character "愧" is based on the Song edition, while the Ji Gu Ge edition reads "惭", and the Yuan edition mistakenly writes "块".

蹇。兩羝三牂，俱之我鄉。留連多難，損其食糧。伏兌為羊，故曰羝、曰牂。羝、牂，皆牡羊也。兌卦數二，艮數三，故曰兩羝三牂。艮為鄉，坎陷艮止，故流連。坎為難，震為食、為糧，震覆故曰損。○牂，從宋元本，汲古作羊。我，宋元本作代，依汲古。

The hexagram "Strife" changing to "Obstruction": two rams and three large rams rush to my village; the journey is delayed and full of difficulties, with the food supplies being consumed — this is a凶 omen of blocked travel and loss of provisions. Shang Binghe's interpretation: the hidden trigram is兑, which represents sheep, so it is said "羝" and "牂", both referring to rams. The number of兑 is two, and the number of艮 is three, hence "two rams and three large rams". 艮 represents the village; 坎 indicates danger and 艮 indicates stopping, hence the delay and inability to move forward; 坎 represents difficulty; 震 represents food and grain, and since 震 is inverted, it is said "loss". Notes: "牂" is taken from the Song and Yuan editions, while the Jigugé edition reads "sheep"; the character "我" in the Song and Yuan editions is "代", but here we follow the Jigugé edition.

解。南徙無廬，鳥破其巢。伐木思初，不利動搖。震為行、為南，艮為廬，艮覆，故曰南徙無廬。離為鳥，坎為巢，坎破，故鳥破其巢。震為木、為伐，坎為思，故曰伐木思初。《詩》：“伐木丁丁，鳥鳴嚶嚶”，言鳥尚知求友也。震為動搖，坎險，故不利。○鳥，從宋本，元本、汲古作烏，以《伐木》詩證之作鳥是。初，依宋元，汲古作切。

The hexagram "Strife" is interpreted as: moving south without a dwelling, the birds' nests are also destroyed; while cutting down trees, one recalls the beginning, and it is not advisable to take any further action — this is an omen of displacement and migration, indicating that stillness is preferable to movement. Shang Binghe's interpretation of the image: Zhen represents movement and the south, while Gen represents a dwelling; since Gen is inverted, it is said "moving south without a dwelling." Li represents birds, Kan represents nests, and Kan signifies destruction, hence the nests are destroyed. Zhen represents wood and cutting, and Kan signifies thought, hence "cutting wood and recalling the beginning." The poem from the "Book of Songs · Xiao Ya · Faming" says "cutting wood with a sharp sound, birds call in harmony," indicating that even birds know to seek companionship. Zhen signifies disturbance, and Kan signifies danger, hence it is not favorable. Notes: "bird" is taken from the Song edition; the Yuan edition and Jigugong edition read "crow." Using the "Faming" poem to verify, "bird" is correct. "Initial" is taken from the Song and Yuan editions; the Jigugong edition reads "cut."

殞。爭訟不已，更相牽擊。張季弱口，被髮北走。二至上正反震，故爭訟，正反艮，故相擊。震為張，艮為季，坤柔兌口，故曰弱口。震為發，坤位北，故北走。○坤北之證。○擊，從汲古，與上協，宋元本作擊劍，非。顧千里本謂劍當作訽，與下走協，豈知擊與已協，走與口協，汲古可從。

This entry's hexagram title is originally carved as "yǔn," but according to the sequence of the sixty-four hexagrams in this text, it should be the hexagram "Zhong" (Strife) and "Sun" (Loss). "Yǔn" is a variant form of "Sun," so it is recorded as is without alteration. Lin's commentary says: Strife and litigation continue without end, with people pulling each other and fighting; Zhang's mouth is weak and he cannot win an argument, so he only has to let his hair down and flee northward—this is a凶 (auspicious) omen of failure in litigation. Shang Binghe's interpretation of the image says: The second line to the top line contain one yin and one yang trigrams of Zhen (Thunder), so there is strife; they also contain one yin and one yang trigrams of Gen (Mountain), so there is mutual fighting. Zhen represents Zhang, Gen represents Ji; Kun is flexible, and Dui represents mouth, so it is said "weak mouth"; Zhen represents hair, and Kun resides in the north, so it is said "flee north." Notes for verification: This is one piece of evidence that Kun has the image of the north. Also: The character "ji" comes from the Ji Gu Ge edition, which rhymes with the previous line. The Song and Yuan editions have "ji jian," which is incorrect. Gu Qilin's edition suggests that "jian" should be "gu," so that it rhymes with the following "zou," but this is not correct, as "ji" rhymes with "yi" and "zou" rhymes with "kou." The Ji Gu Ge edition is therefore acceptable.

益。延頸望酒，不入我口。初喜後否，利得無有。艮為頸、為望，兌為酒，又為口，坤我。口象覆，故不入我口。震為喜、為後，坤喪，故初喜後否。巽為利，坤亡，故利得無有。○利得，依汲古，宋元本皆作得利。

The hexagram "Strife" transformed into "Increase": stretching the neck in anticipation of a cup of wine, yet the wine cannot enter my mouth; initially joyful, later disappointed, originally seeking gain but ending up with nothing—this is an ominous omen of unattainable desire. Shang Binghe's interpretation: "Geng" represents the neck and looking forward, "Dui" represents wine and the mouth, "Kun" represents me; the mouth is depicted as inverted, hence the wine cannot enter my mouth. "Zhen" represents joy and later, "Kun" signifies loss, hence first joy then failure; "Xun" represents gain, while "Kun" signifies loss, hence seeking gain but achieving nothing. Note: "li de" follows the Jigugē edition, while the Song and Yuan editions both read "de li".

夬。被髮傾走，寇逐我後。亡失刀兵，身全不傷。通《剝》。震為髮，震反，故被髮。被者，下垂也。震為走，震反故傾走。艮陽在上為刀兵，坤為亡失，故曰亡失刀兵。坤為身。○艮為刀證，兵傷韻。

The hexagram "Strife" changing to "Decisive Victory": one is running wildly with hair loose, pursued by robbers; all weapons are lost, yet the person remains unharmed—this is an image of losing something but preserving one's life. Shang Binghe's interpretation: "Connected with the hexagram 'Breaking Up'" meaning it is related to "Breaking Up" through mutual opposition. Zhen represents hair, and when Zhen is inverted, it is said "hair loose," "being loose" meaning hanging down. Zhen represents movement, and when inverted, it is said "fleeing in panic." Gen has a yang line on top, its shape like a blade, hence representing weapons; Kun represents loss, hence "losing weapons"; Kun represents the body. Notes: This is one piece of evidence showing Gen has the image of a blade; "weapons" and "injury" rhyme.

姤。麟鳳所遊，安樂無憂。君子撫民，世代千秋。通《復》。坤為文、為麟鳳，震為遊、為樂，坤為憂，震樂，故安樂無憂。乾為君子，坤為民、為世、為千秋。

The hexagram of "Strife" and "Meeting": The place where qilin and phoenixes rest and enjoy themselves is peaceful and joyful without worries; the gentleman nurtures the people, and the lineage continues for thousands of generations — this is a great auspicious sign of benevolent governance enduring for a long time. Shang Binghe's interpretation of the image: "Connecting with the hexagram of 'Return'" means it is connected with the hexagram of "Return" through mutual correspondence. The earth (Kun) has cultural splendor, hence it is the qilin and the phoenix; the thunder (Zhen) represents movement and joy; the earth (Kun) represents worry, but the thunder (Zhen) is the main element of joy, so it is said to be peaceful and joyful without worries. The heaven (Qian) represents the gentleman, the earth (Kun) represents the people, generations, and thousands of years.

萃。褰衣涉河，水深漬罷。賴幸舟子，濟脫無他。坤為衣裳，艮手為褰。坤為水，故曰涉河。上兌互大坎，下坤皆為水，故曰水深。坎勞故疲。伏震為舟、為子、為濟。○漬，依宋本，汲古作請，非。罷，同疲，《唐韻正》疲音皮，皮音婆。凡經傳罷倦之罷、罷休之罷，皆音婆。愚按：《詩召南》：“羔羊之皮，素絲五紽”，即協婆，此罷字與他協，與詩正同。又按：《左傳宣二年》：“牛則有皮，犀兕尚多”，協與此同。

The hexagram "Strife" transformed into "Gathering": one lifts up his clothes and walks across a river, the water is deep and drenches the body, and the person is exhausted; fortunately, with the help of a boatman, he crosses safely without any other mishap — this is a favorable omen indicating success after danger. Shang Binghe's interpretation: the earth (Kun) represents clothes, and the mountain (Gen) represents hands, thus indicating "lifting up the clothes." The earth (Kun) represents water, thus indicating "crossing the river." The upper trigram is Dui (Lake), and the interacting trigram is Kan (Water), while the lower trigram is also Kun (Earth), all belonging to water, thus indicating "deep water." Kan represents labor, thus indicating exhaustion. The hidden trigram Zhen (Thunder) represents a boat, a son (boatman), and crossing the river. Notes: "渍" is based on the Song edition; the Ji Gu Ge edition reads "请," which is incorrect. "罢" is the same as "疲," and Gu Yanwu's "Correcting the Tang Rhyme" states that "疲" is pronounced "pi" and "pi" is pronounced "po." In all classical texts, "pity" and "to stop" are both pronounced "po." Shang's note: In the "Book of Songs · Zhuan Nan," "the skin of the lamb is wrapped with five threads" uses "皮" which matches the "po" sound. Here, "罢" is in harmony with "他," following the same pattern as that poem. Additionally, in the "Zuo Zhuan" · Xuan Gong Er Nian, "the ox has skin, and rhinoceros and兕 are still numerous," the rhyming method is the same as here.

升。憒憒不悅，憂從中出。喪我金罌，無妄失位。坤迷，故曰憒憒。坤憂，故不悅。坤在外，故曰出。坤為喪、為我，伏艮為金，震為罌，故曰金罌。伏無妄故失位。○悅，從宋元本，汲古訛脫。喪，從宋本，元本作答，此與前《大畜》詞同，而大畜首句宋元本作“口啄卒卒”，於象較切，姑兩存之。

The hexagram "Judicial" changing to "Ascending": the mind is confused and uncomfortable, worry arises from within; I lost my golden jar, the hexagram "Without Fraud" is reversed and loses its position—this is an ominous sign of mental confusion and loss of wealth and position. Shang Binghe's interpretation of the image: the earth trigram (Kun) is characterized by confusion and darkness, hence "kui kui" (confused and muddled); the earth trigram represents worry, hence the lack of joy; the earth trigram is in the outer trigram, hence "going out." The earth trigram represents loss and myself, with the hidden mountain trigram (Gen) representing metal, and the thunder trigram (Zhen) representing the jar (a container with a small mouth and large belly), hence "golden jar"; since the hidden trigram is "Without Fraud," it is said "losing position." Notes: "joy" is taken from the Song and Yuan editions, while the Jigugē edition mistakenly reads it as "loss"; "loss" is taken from the Song edition, while the Yuan edition reads it as "answer." This entry is the same as the previous one from "Great Accumulation," but the first line of "Great Accumulation" in the Song and Yuan editions reads "kou zhuo cu cu," which is more consistent with the hexagram image. Therefore, both interpretations are presented.

困。絆跳不遠，心與言反。尼父望家，萏菡未華。巽為繩，伏震為跳，故曰絆跳，震反，故不遠。坎為心，三上正覆兌相背，故曰心與言反。《易》所謂有言不信者以此。伏震為父，艮為山，故曰尼父。互離為望，艮為家，故曰望家。兌為華、為萏菡，巽落故不華。○《易》有言不信得解。

The hexagram "Judicial" changing to "Obstruction": the feet are caught, unable to jump far; what is in the heart differs from what is spoken; Confucius looks afar at his hometown, the lotus has not yet bloomed — this indicates inconsistency between words and deeds and an unsuitable time. Shang Binghe explains the image: Xun represents a rope, and hidden Zhen represents jumping, hence "being tripped up and jumping"; Zhen is inverted, so the jump is not far. Kan represents the heart, the third line and the top line form two opposite Dui, hence "the heart and speech are opposite" — the "there is speech but it is not believed" in the "Zhou Changes" "Obstruction" hexagram is derived from this image. Hidden Zhen represents the father, Gen represents mountain (hill), hence "Confucius"; the mutual hexagram forms Li representing looking afar, Gen representing home, hence "looking at home"; Dui represents flowers, and the lotus, Xun indicates falling, hence the lotus has not yet bloomed. Note: the phrase "there is speech but it is not believed" in the "Zhou Changes" is thus explained.

井。大牡肥牸，惠我諸舅。內外和穆，不憂飢渴。通《噬嗑》。離為牛、為牡、為牸，震為父、為舅，正反震故曰諸舅。坎為和，內互大坎，外坎，故曰內外和穆。離為飢渴，坎為憂，震樂，故不憂。《詩伐木》篇“既有肥牡，以速諸舅”，林所本。○牡，各本皆作壯，惟元本舊注云壯當作牡。按：《伐木》詩“既有肥牡”，元本注是也，故從之。牸，音字，牝牛也，其見於史漢者亦作牝馬，宋本訛為（牛孛）。

The hexagram "Strife" and "Well": There are fat and strong bulls, both male and female, used to entertain my various maternal uncles; both inner and outer relatives are harmonious and peaceful, so there is no need to worry about hunger or thirst—this is a favorable omen for a family feast. Shang Binghe explains the image: "It connects with the hexagram 'Breaking the Bones' (噬嗑)." The trigram Li (Fire) represents cattle, male cattle (牡), and female cattle (牸); the trigram Zhen (Thunder) represents father and maternal uncle. There are two Zhen trigrams, one upright and one inverted, so it is said "all the maternal uncles." The trigram Kan (Water) represents harmony; within there is the mutual trigram of a great Kan, and outside there is Kan, so it is said "inner and outer harmony." The trigram Li represents hunger and thirst, Kan represents worry, and Zhen represents joy, so there is no worry. The poem "Felling Timber" from the "Book of Songs" says, "We have fat male cattle, to invite all the maternal uncles," which is the basis of the text. Notes: The character "牡" is written as "壮" in all editions, except the Yuan edition, which notes that "壮" should be "牡." According to the poem "Felling Timber," it is "fat male cattle," so we follow the Yuan edition. The character "牸" is pronounced and means female cattle; it is also written as "牝马" in the "Records of the Grand Historian" and the "Book of Han." The Song edition mistakenly wrote it as "牛孛."

革。黃帝建元，文德在身。祿若陽春，封為魯君。通《蒙》。震為黃、為帝，為建。元者，首也，言黃帝始作甲子也。乾為首，坤為文、為身、為祿，震為陽春、為君，兌為魯，故曰魯君。

The hexagram "Strife" changing to "Revolution": The Yellow Emperor established the beginning of the calendar, and virtue and moral excellence were embodied in him; his official rank and position were like the warm spring season, promoting growth, and he was granted the title of ruler of Lu — this is a great auspicious sign of being enfeoffed due to virtue. Shang Binghe explains the image: "Connecting with the hexagram 'Obstruction'" means it is related to the hexagram 'Obstruction' through mutual communication. Zhen represents yellow, emperor, and establishment; "yuan" means beginning, indicating that the Yellow Emperor first established the Jiazi system for dating; Qian represents the beginning (head), Kun represents culture, body, and official rank; Zhen represents the yang spring and the ruler; Dui represents Lu, so it is said "the ruler of Lu."

鼎。虎聚磨牙，以待豚豬。往必傷亡，宜利止居。通《屯》。正反艮艮虎，故曰虎聚。艮為磨，兌為牙，正反兌，故磨牙。坎為豚豬，艮止，故曰待。震為行，坎災在上，故往必傷。艮為居止。○利，從宋元本，汲古作待，非。按：本卦巽亦為豬，乾亦為虎，但不如用旁通字字有著。

The hexagram "Strife" changing to "Tripod" indicates that tigers are gathering to grind their teeth, waiting to hunt small and large pigs; going forward will surely result in injury or death, so it is better to remain where one is — this is an inauspicious sign of danger ahead, suitable for stillness rather than movement. Shang Binghe explains the image: "Connecting with the hexagram 'Obstruction' (屯)" means that the adjacent hexagram is in communication. One positive and one negative艮 (mountain) trigrams,艮 represents tigers, so it says "tigers gathering";艮 represents grinding,兑 represents teeth, one positive and one negative兑 trigrams, so it says "grinding teeth."坎 represents pigs;艮 represents stopping, so it says "waiting";震 represents movement,坎's danger is above, so going forward will surely result in injury;艮 represents dwelling and stopping. Notes: "Beneficial" is taken from the Song and Yuan editions, while the Jigugē edition says "waiting," which is incorrect. Also, note that the original hexagram's巽 also has the image of pigs and the乾 also has the image of tigers, but they are not as clear as using the adjacent hexagram for interpretation, which makes each word correspond clearly.

震。天地配享，六位光明。陰陽順序，以成和平。震為口、為食，上下震，故曰天地配享。艮為位、為光明，坎數六，故曰六位光明。陽遇陰則通，故曰順序。坎為和平。○六，依蒙之小畜校，各本皆作立，非。○艮為光明可釋《易》。

The hexagram "Zheng" (Thunder) in the hexagram "Song" (Contention): Heaven and Earth are united in offering sacrifices and receiving offerings, with all six lines shining brightly; yin and yang proceed in order, thus achieving harmony and peace — this is a great auspicious sign of harmony between heaven and humanity. Shang Binghe's interpretation: "Zhen" represents mouth and food, and both upper and lower trigrams are Zhen, hence "Heaven and Earth are united in offering sacrifices"; "Gen" represents position and brightness, and the number of "Kan" is six, hence "six positions shining brightly"; when yang meets yin, it becomes smooth, hence "in order"; "Kan" represents peace. Notes: The character "six" is corrected according to the entry on "Meng" and "Xiaoxu", as all other versions read "stand", which is incorrect. Also: "Gen" has the image of brightness, which can be used to explain the "Zhou Yi".

艮。猿墜高木，不踒手足。保我金玉，還歸其室。艮為猿，在震上，故曰猿墜高木。艮為手，震為足，坎為折、為踒，震行，故不踒。艮為金、為保，震為玉，為反，艮為室。○墜，汲古作墮。○艮金可釋《易》。

The hexagram 'Strife' changing into 'Obstruction': A monkey falls from a high tree, but its hands and feet are not twisted or injured; it preserves its gold and jade treasures and returns safely to its own house — this is a favorable omen of encountering danger without injury and without loss of property. Shang Binghe explains the image: 'Geng' represents the monkey, located above 'Zhen' wood, hence 'a monkey falling from a high tree'; 'Geng' represents the hand, 'Zhen' represents the foot, 'Kan' represents breaking or twisting, yet 'Zhen' signifies unimpeded movement, so there is no injury; 'Geng' represents metal and protection, 'Zhen' represents jade and returning, and 'Geng' represents the house. Note: The character '坠' in the Jigusha edition is '堕'. Also: 'Geng' has the image of metal, which can be used to explain the 'Zhou Yi'.

漸。營室紫宮，堅不可攻。明神建德，君受大福。艮為宮室、為星。營室，宿名，居亥方，艮象也。《天文志》：“紫宮為皇極之居”，即北辰也。坎赤，故曰紫。艮為堅、為明，伏震為神、為建、為君、為福。○建，從宋本，汲古訛達。

The hexagram "Strife" transforming into "Gradual Progress": The Encampment Mansion and the Purple Micro Palace are firm and unbreakable; the spirits are clearly visible, and virtue and achievements are established, so the sovereign receives great blessings—this is a favorable omen indicating solid foundations and heavenly protection. Shang Binghe's interpretation: The mountain trigram represents palaces and stars; the Encampment Mansion is a name of a star mansion located in the亥 direction, which perfectly matches the mountain trigram. The "Astronomical Records" state that the Purple Palace is where the heavenly emperor resides, that is, the North Pole; the water trigram has a red color, hence it is called "purple." The mountain trigram represents firmness and clarity; the hidden thunder trigram represents spirits, establishment, the sovereign, and blessings. Notes: The character "建" comes from the Song edition, while the Ji Gu Ge edition mistakenly uses "达."

歸妹。孤翁寡婦，獨宿悲苦。目張耳鳴，無與笑語。震為翁，坎為孤，伏巽為震婦，巽寡，故曰寡婦。坎為獨、為宿、為愁苦，互離為目，震為張、為鳴，坎耳，故曰目張耳鳴。震為笑語，坎孤，故無與笑語。

The hexagram "Strife" and "Marriage of the Maiden": an old man living alone, a widow, spending the night alone, feeling sorrow and distress; his eyes are open, his ears are ringing, with no one to accompany him in laughter and conversation—this is an inauspicious sign of being alone and without support. Shang Binghe explains the image: Zhen represents the old man, Kan represents solitude; the hidden Xun is the spouse of Zhen, and Xun has the image of widowhood, so it is said "widow." Kan represents solitude, staying overnight, and sorrow; the interacting trigrams form Li, which represents the eyes, Zhen represents opening and sound, and Kan represents the ears, so it is said "eyes open and ears ringing"; Zhen represents laughter and speech, and Kan represents solitude, so there is no one to share in laughter and conversation.

豐。低頭竊視，有所畏避。行者不利，酒酸魚敗，眾莫貪嗜。艮為頭、為視，艮覆，故曰低頭、曰竊視。巽為伏，故曰畏避。震為行，巽顛趾，故不利。巽為魚、為臭，故曰魚敗。兌為酒，從木作酸，故酒酸。○利，依宋元本，汲古作至。竊，宋元本皆作窺，依汲古。

The hexagram "Strife" transforming into "Abundance": one lowers his head and secretly looks around, with fear in his heart and a tendency to avoid; travelers are not fortunate, the wine turns sour, the fish rot, and no one is willing to eat much — this is an inauspicious sign of fear in the heart and things going bad while people dislike it. Shang Binghe's interpretation of the image: Gen represents the head and sight, and since Gen is inverted, it is said "lowering the head" and "secretly looking"; Xun indicates concealment, hence "fear and avoidance"; Zhen represents movement, and Xun's inverted toes suggest unfavorable travel. Xun represents fish and rot, hence "rotten fish";兑 represents wine, and the character "sour" contains the wood element (the metal of酉 is generated by the wood, hence the taste changes), thus the wine turns sour. Notes: "favorable" is based on the Song and Yuan editions, while the Jigugē edition says "to"; "secretly" is "peek" in the Song and Yuan editions, but here follows the Jigugē edition.

旅。載金販狗，利棄我走。藏匿淵底，悔折為咎。通《節》。震為車、為載、為商販。艮為金，又為狗，故曰載金販狗。震為走，巽為利，坎失，故曰利棄我走。坤為淵，坎為隱，坎入坤中，故曰藏匿淵底。兌為折。○以艮為金，《易》金象得解。

The hexagram "Strife" combined with "Travel": pulling gold to trade for dogs, profit is lost and I myself run away; hiding at the bottom of a deep abyss, regret and setbacks become calamity — this is an inauspicious sign indicating business failure and being at a dead end. Shang Binghe's interpretation: "Connecting with the hexagram 'Moderation'" means it is related to the hexagram "Moderation" in a complementary way. Zhen represents a vehicle, carrying, and a merchant; Gen represents gold, and also a dog, so it is said "carrying gold to trade for dogs." Zhen represents movement, Xun represents profit, and Kan represents loss, so it is said "profit is abandoned and I run away." Kun represents a deep abyss, Kan represents concealment, and Kan sinking into Kun indicates "hiding at the bottom of a deep abyss"; Dui represents breaking. Notes: Taking Gen as gold, all the images of gold in the "Zhou Changes" can be explained.

巽。行觸大忌，與司命牾。執囚束繫，拘制於吏。伏震為行、為觸，初至四大過死，故曰大忌。巽為命，初四正反兩巽相背，故與司命牾。《晉書天文志》：“文昌六星在北斗魁前，五曰司命。主壽。”《禮記》五祀之一。伏艮為拘繫、為官，故曰拘制於吏。○忌、牾，從宋元本，汲古作諱、作忤，亦通，然忌與下韻尤合。汲古下多“憂人有喜”四字，宋元本無此句，與上義不合，故從宋元本。又係字依汲古，與吏協，宋元本作縛，非。拘，依宋元，汲古作鉗。

The hexagram "Strife" with the trigram "Wind": Every movement and action violates great taboos, conflicting with the god of destiny; being arrested, bound, and imprisoned, subject to the control of officials — this is a凶 portent of offending divine influences and being imprisoned. Shang Binghe's interpretation: The hidden trigram Zhen represents movement and collision; the first line to the fourth line form the hexagram "Great Excess," which signifies death, hence the term "great taboo." Wind represents destiny, and the first and fourth lines have one positive and one negative Wind trigrams opposing each other, hence the phrase "conflicting with the god of destiny." The "Book of Jin · Records of Astronomy" states that the six stars of Wen Chang are in front of the Big Dipper's handle, with the fifth one called the god of destiny, which governs lifespan; the god of destiny is also one of the five ancestral sacrifices mentioned in the "Rites of Zhou." The hidden trigram Gen represents imprisonment and binding, as well as officials, hence the phrase "imprisoned by officials." Notes: The characters "忌" and "牾" are taken from the Song and Yuan editions, while the Jiguge edition uses "讳" and "忤," which can also make sense, but "忌" better rhymes with the following text. The Jiguge edition adds the phrase "worries turn to joy for others," which is absent in the Song and Yuan editions, and does not fit with the preceding text, so we follow the Song and Yuan editions. The character "系" is taken from the Jiguge edition, which harmonizes with "officials," while the Song and Yuan editions use "缚," which is incorrect; "拘" follows the Song and Yuan editions, while the Jiguge edition uses "钳."

兌。執玉歡喜，佩之解攣。危詳反安，使我無患。通《艮》。艮為執，震為玉、為喜。中二句必有訛字，義未詳。○反，汲古作及，依宋元本。

The hexagram 'Strife' combined with 'Lake': holding a beautiful jade in the hand, full of joy, wearing it removes the restriction on hands and feet; danger turns into safety, bringing no calamity—this is a favorable omen of turning danger into safety. Shang Binghe's interpretation: 'Connecting with the hexagram 'Mountain' (Geng)' means it is connected with the hexagram 'Mountain'. 'Mountain' represents holding on, 'Thunder' represents jade and joy. The middle two sentences must have some incorrect characters, and the meaning is still unclear, so Shang did not force an interpretation. Notes: The character 'reverse' in the Jiguge edition is 'and', here following the Song and Yuan edition.

渙。機杼紛擾，女功不成。長女許嫁，衣無襦袴。聞禍不成，凶惡消去。坎為機杼。巽為繩、為女功，震為動，艮為成。二五正反震艮，故曰紛擾、曰不成。巽為長女，震為歸、為嫁、為言，故許嫁。震為襦，巽為袴，坎隱，故無襦袴。下二句疑贅。○紛，依宋元本，汲古作騰。功，依汲古，宋元作巧。女，依汲古，宋元作妹。○《震》襦可解《既濟》六四。

The hexagram "Strife" transformed into "Dispersal": The shuttle of the loom is tangled up, and the embroidery cannot be completed; the eldest daughter has already been promised in marriage, yet she has neither a short jacket nor trousers; the rumors of misfortune have not come true, and the evil spirit has dispersed away—first there was embarrassment, then it turned into peace. Shang Binghe explains the image: The trigram Kan represents the loom and shuttle; the trigram Xun represents rope and embroidery, Zhen represents movement, and Gen represents completion; the second to fifth lines contain both the trigrams Zhen and Gen, hence it is said "confusion" and "not completed." Xun represents the eldest daughter, Zhen represents marriage, speech, and returning, hence it is said "promised in marriage"; Zhen represents the short jacket, Xun represents the trousers, and Kan is hidden, hence there is no short jacket or trousers. The last two lines are likely later additions. Notes: "Confusion" follows the Song and Yuan editions, while the Jigugé edition reads "Teng"; "Skill" follows the Jigugé edition, while the Song and Yuan editions read "Qiao"; "Woman" follows the Jigugé edition, while the Song and Yuan editions read "Younger sister." Also: Zhen has the image of a short jacket, which can be used to explain the line statement of "Both Success and Completion" at line six of the fourth line.

節。金人鐵距，火燒左右。雖懼不恐，獨得全處。艮為金鐵，震人震距，故曰金人鐵距。艮為火，震左兌右，故火燒左右。坎為憂恐，震樂艮安，故得全處。○距，依宋元，汲古訛巨。

The hexagram "Strife" interpreted as "Restraint": A bronze figure, an iron spur, great fire burning on both sides; although the heart is startled, there is no fear, and one can preserve oneself — this is the image of being in a dangerous situation yet remaining unharmed. Shang Binghe's interpretation: The trigram Gen represents metal and iron, and Zhen represents people and spurs (the bony spurs behind a chicken's legs), hence "bronze figure and iron spur"; Gen represents fire, Zhen is on the left and Dui on the right, hence "fire burning on both sides"; Kan represents worry and fear, but Zhen signifies joy and pleasure, and Gen signifies stability, hence one can preserve oneself. Note: The character "距" follows the Song and Yuan editions, while the Ji Gu Ge edition mistakenly uses "巨".

中孚。謝恩拜德，東歸吾國。舞蹈欣躍，歡樂受福。艮為拜，震為謝。兌為恩澤，震為東、為歸，艮為吾、為國。下二句皆震象。○吾，從宋元，汲古作吳，非。欣、歡，依宋元，汲古作歡、作恣。

The hexagram "Strife" changing into "Sincerity": Bowing and thanking for the generous grace, returning eastward to my homeland; dancing with joy, leaping happily, joyfully receiving blessings — this is a great auspicious omen of returning home with honor and receiving blessings. Shang Binghe's interpretation of the image: "Geng" represents bowing, "Zhen" represents thanking; "Dui" represents grace; "Zhen" represents east and returning; "Geng" represents "I" and the country. The last two lines both take the image of "Zhen". Notes: "I" is taken from the Song and Yuan editions, while the Jigugé edition reads "Wu", which is incorrect; "Xin" and "Huan" follow the Song and Yuan editions, while the Jigugé edition reads "Huan" and "Zi".

小過。青牛白咽，呼我俱田。厯山之下，可以多耕。歲樂時節，民人安寧。艮為牛，震東方，色青，故曰青牛。巽色白，兌為咽，故曰白咽。咽，音燕，與田韻。震為呼、為耕，艮為山，兌為下，故曰山下。震為歲時、為樂，艮為安寧。○寧，從宋本，汲古作業。

The hexagram "Strife" transforming into "Minor Excess": A blue cow with a white neck calls me to go plow the fields together; the land below Lishan Mountain can be cultivated extensively; the harvest is good, the season is favorable, and the people are at peace—this is a favorable omen indicating abundant agriculture and stable livelihoods. Shang Binghe's interpretation of the image: Gen represents the mountain, and the cow is represented by Gen; Zhen is located in the east, and the color of the east is blue, hence "blue cow." Xun's color is white, and Dui represents the throat, hence "white throat," where "throat" is read as "Yan" and rhymes with "field." Zhen represents calling and plowing, Gen represents the mountain, and Dui is below, hence "below the mountain"; Zhen represents the seasons and joy, and Gen represents peace. Notes: "Peace" is taken from the Song edition, while the Ji Gu Ge edition reads "occupation."

既濟。白雉群雊，慕德朝貢。湛露之恩，使我得歡。離為雉，震為白、為雊，重離，故群雊。坎為慕，震為朝，坎為露、為恩，震為歡。多用半象。○朝貢，依宋元，汲古作貢朝，非。歡，汲古訛懼，歡與恩韻。湛露，《詩》篇名。

The hexagram of "Strife" transforming into "Perfect Union": white pheasants call in groups, distant people admire virtue and come to present tribute; receiving the grace of the poem "Zhan Lu," my heart is joyful—this is a great auspicious sign of virtue attracting people from afar (white pheasants presenting tribute in the Han dynasty were considered a sign of a prosperous era). Shang Binghe's interpretation of the image: Li represents the pheasant, Zhen represents white and the sound of the pheasant's call; two LIs overlapping, hence "grouped calls"; Kan represents admiration, Zhen represents presenting tribute; Kan represents dew and grace, Zhen represents joy. This passage makes frequent use of half-images. Notes: "presenting tribute" follows the Song and Yuan edition, while the Jigugé edition has "tribute presenting," which is incorrect; the character "joy" in the Jigugé edition is mistakenly written as "fear," and "joy" rhymes with "grace." "Zhan Lu" is the title of a chapter in the Book of Songs.

未濟。避患東西，反入禍門。糟糠不足，憂思我心。坎為避、為患、為西，離為東，故曰避患。東西艮為門，坎為禍，震為糟糠，離飢，故不足。坎為憂思、為心。艮震皆用半象。

The hexagram "Strife" in "Not Yet Completed": hiding and avoiding danger by moving east and west, yet ending up right in the door of misfortune; even basic food like coarse grain is not enough to eat, and worry fills my heart—this is an inauspicious sign of avoiding misfortune but suffering it, and facing both hunger and hardship. Shang Binghe explains the image: Kan represents avoiding, calamity, and the west, Li represents the east, so it is said "avoiding calamity east and west"; Gen represents the door, and Kan represents misfortune; Zhen represents coarse grain, and Li indicates hunger, hence the lack of sufficiency; Kan represents worry and the heart. In this instance, both Gen and Zhen are used in a half-image.

師。鳥鳴呼子，哺以酒脯。高樓之處，子來歸母。嗇人成功，年歲大有，妬婦無子。震為鳥、為鳴、為子、為哺。坎為酒、為脯、為室，坤為重，故曰高樓。坤母震子，震歸，故曰子來歸母。震為人，坤為吝嗇，故曰嗇人。嗇人，鄉官也。震為功，坤為年歲、為積聚，故大有。坎為妬，伏巽為婦，坤喪故無子。○鳥，宋元本作烏。嗇，宋元本作穡。

From here begins "The Seventh on the Hexagram of Military Campaign," which refers to the seventh section using the Hexagram of Military Campaign as the primary hexagram. The following entries are the interpretations of the Hexagram of Military Campaign transforming into the sixty-four hexagrams. The first entry of this section is "The Hexagram of Military Campaign" itself: a mother bird calls out to her young, feeding them with wine and meat; on a high building, the child returns to his mother; the agricultural official completes the task, resulting in a bountiful harvest, but the jealous wife has no children—this is generally a favorable omen, except for the last sentence which is lacking. Shang Binghe interprets the image: Zhen represents the bird, the call, the child, and the feeding; Kan represents wine, meat, and the house, while Kun signifies repetition, hence "high building." Kun represents the mother, Zhen the child, and Zhen signifies returning, hence "the child returns to his mother." Zhen represents people, and Kun signifies stinginess, hence "the stingy person," who is originally the agricultural official responsible for farming. Zhen represents achievement, and Kun represents years and accumulation, hence "great abundance." Kan represents jealousy, concealed Xun represents the wife, and Kun signifies loss, hence no children. Notes: In the Song and Yuan editions, the character "bird" is written as "crow," and "stingy" is written as "harvest."

乾。一簧兩舌，侫言諂語。三奸成虎，曾母投杼。此全用《師》象。震為音，故曰簧，坎數一，故曰一簧。震為舌，坤數二，故曰兩舌。震數三，坤為奸，乾為虎，故曰三奸成虎。坤為母、為重，曾與層同，故曰曾母。坎為杼，事詳坤之夬注。侫言諂語，言坎上下皆兌口，凡《易》云有言者象皆如此。○虎，從汲古，宋元皆作古。

The hexagram "Military Campaign" (Shi) and its trigram "Heaven" (Qian): A single tongue produces two voices, all words are deceitful and flattery; three people spreading rumors make a real tiger, even the mother of Zeng threw away her loom and climbed over the wall to escape—this is a terrifying omen of slander (the idioms "three people make a tiger" and "Zeng's mother threw away her loom" are ancient expressions to describe the power of collective slander). Shang Binghe's interpretation: This entirely uses the image of the primary hexagram "Military Campaign" (Shi). Zhen represents sound, so it is said "tongue"; Kan's number is one, so it is said "one tongue"; Zhen represents tongue, Kun's number is two, so it is said "two tongues"; Zhen's number is three, Kun represents deceit, Qian represents tiger, so it is said "three deceivers become a tiger." Kun represents mother and repetition, "Zeng" and "layer" are homophones, so it is said "Zeng's mother"; Kan represents the shuttle used in weaving, details can be found in the annotation of "Kun" and "Gua." Note: The character "tiger" is taken from the Ji Gu Ge edition; the Song and Yuan editions both use "ancient."

坤。春桃生花，季女宜家。受福且多，在師中吉，男為邦君。此用《遇》卦師象。震為春、為桃、為花、為生。坎為室家，伏巽為季女。《詩召南》：“桃之夭夭，灼灼其華；之子于歸，宜其室家”。坤為邦，震為長男、為君，故曰男為邦君。○邦，宋元本作封，依汲古。陳樸園引“無在師中，吉”四字，並謂似是武王娶邑姜事，故曰邦君。與毛異。

The hexagram "Tian" (Heaven) in the "Shi" (Army) hexagram: In spring, peach trees bloom, and it is auspicious for a young daughter to marry; the blessings received are numerous, and even in the midst of military campaigns it is favorable. The son born will become a ruler of a country — this is a great auspicious omen of a favorable marriage and noble descendants. Shang Binghe's interpretation: This uses the image of the hexagram "Shi" (Army). Zhen represents spring, peach trees, flowers, and birth; Kan represents family, and concealed Xun represents a young maiden (seasonal daughter). The lines "The peach trees are flourishing, their blossoms bright and radiant; the young bride goes to her new home, suitable for her family" from the "Zhaonan" section of the "Classic of Poetry" are the source of these lines. Kun represents a state or country, and Zhen represents the eldest son and a ruler, so it is said "the son becomes a ruler of the state." Notes: The character "bang" (state) in the Song and Yuan editions was written as "feng" (feudal territory), but here we follow the Ji Gu Ge edition. Chen Puyuan cites the four characters "wu zai shi zhong, ji" (there is no misfortune in the army) and says this line seems to refer to King Wu of Zhou marrying Yiqiang, hence the term "bangjun" (ruler of the state), differing from the Mao edition.

屯。殊類異路，心不相慕。牝牛牡豭，獨無室家。艮震皆為道路，相反故曰殊類異路、心不相慕。坎為心也。坎為牝豭，坤為牝牛，艮為室家，坤寡坎孤，故無室家。

The hexagram "Military Campaign" transforming into "Obstruction": Different kinds, different paths, with no mutual affection between them; a cow and a pig are paired, each remaining alone and unable to form a family — this is an inauspicious sign (auspicious omen) indicating unsuitable pairings and isolation. Shang Binghe explains the image: Both艮 (mountain) and震 (thunder) indicate movement or paths, but they are in opposite directions, hence "different kinds and different paths" and "no mutual affection."坎 (water) represents the heart.坎 is the male pig,坤 (earth) is the female cow;艮 represents family, but坤 signifies寡 (single) and坎 signifies孤 (lonely), hence there is no family.

蒙。折若蔽日，不見稚叔。三足孤烏，遠其元夫。《楚辭》：“折若木以蔽日”，若，木名也。坎為木、為折，離伏，故曰蔽日。艮為叔、為少，坎隱，故不見稚叔。震為足，數三，艮為鳥、為烏，故曰三足孤烏。震為夫、為長，故曰元夫。○若、日，從宋元本，汲古作葉、作目，非。遠，汲古作達，亦非。

The hexagram "Military Campaign" in its "Obscured" line: The ifu tree is broken down, blocking the sun, so the young uncle is not visible; a solitary three-legged bird hangs high, far from its original husband—this is an inauspicious sign of obstruction and separation from relatives. Shang Binghe's interpretation: The "Chu Ci" mentions "breaking the ifu tree to sweep the sun," where "ifu" is the name of a divine tree. Kan represents wood and breaking, Li is in the hidden position, hence "blocking the sun." Gen represents the uncle and the young, and Kan is hidden, hence the young uncle is not visible. Zhen represents feet, the number of the hexagram is three, Gen represents birds and crows, hence "a solitary three-legged bird" (legend says the sun has a three-legged crow). Zhen represents husband and the elder, hence "original husband." Notes: The characters "ifu" and "sun" are taken from the Song and Yuan dynasty editions; the Ji Gu Ge edition reads "ye" and "mu," which is incorrect; the character "far" in the Ji Gu Ge edition reads "da," which is also incorrect.

需。雀東求粒，誤入罔域。賴仁君子，脫服歸息。通《晉》。離為雀，位東，艮為求，艮為反，震為粒，故曰雀東求粒。離為網罭，乾為仁、為君子，震為服、為歸，震反為艮，艮止，故曰脫服、曰歸息。《詩》“兩服上襄”注：兩服者，馬之上駕也。脫服，即馳駕也。○丁晏云：罔域即網罭。服，宋本、汲古訛復，元本訛腹，皆不知服訓而妄改。○離東之證。

The hexagram "Military" and "Waiting": A sparrow flies east to find grain, accidentally entering a net. Fortunately, a kind and benevolent gentleman rescues it, allowing it to remove its harness and rest. This is a fortunate omen of being rescued in a difficult situation. Shang Binghe's interpretation: "This is connected with the hexagram 'Progress'." The trigram Li (Fire) represents the sparrow, located in the east, the trigram Gen (Earth) represents seeking and returning, and the trigram Zhen (Thunder) represents grain. Therefore, it is said "the sparrow seeks grain to the east." The trigram Li also represents the net used for hunting, and the trigram Qian (Heaven) represents benevolence and the gentleman. The trigram Zhen represents the harness and returning, and when Zhen is reversed, it becomes Gen, which signifies stopping. Therefore, it is said "remove the harness" and "rest." The "Shijing" notes that "two horses in the middle" refer to the two horses in the middle of the carriage; "remove the harness" means to take off the carriage. Notes: Ding Yan says "wangyu" is "wangyan" (a net for fishing). The character "fu" in the Song edition and the Ji Gugē edition was mistakenly written as "fu," and in the Yuan edition as "fu," all due to not understanding the meaning of "fu." Also, this is another evidence that the trigram Li has the image of the east.

訟。王孫季子，相與孝友。明允篤誠，升擢薦舉，為國乾輔。通《明夷》。震為王、為子，反艮為孫、為季，坤順，故孝友。離明坎信，故曰明允篤誠。震為升擢薦舉。坤為國，震為輔。○乾，依宋元本，汲古作藩。薦，宋本元作家，依汲古。

The hexagram "Military" and "Contention": The elder son and the young son are both filial and friendly towards each other; they are clear-sighted and trustworthy, sincere and upright, thus being promoted and recommended, becoming the pillars and assistants of the state — this is a great auspicious sign indicating the use of virtue and talent. Shang Binghe's interpretation of the image: "It corresponds with the hexagram 'Darkening of the Light' (Mingyi)." The trigram Zhen represents the king and the son, while the inverted Gen represents the grandson and the youngest; Kun represents flexibility and obedience, hence filial piety and friendship. Li represents clarity, and Kan represents trustworthiness, hence "clear and sincere." Zhen represents promotion and recommendation; Kun represents the state, and Zhen represents assistance. Notes: The character "Qian" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "Fan." The character "jian" (recommend) in the Song and Yuan editions reads "jia" (family), but here we follow the Ji Gu Ge edition.

比。刖樹無枝，與子分離。飢寒莫食，獨泣哀悲。艮為刀、為手、為木，故曰刖樹。坎為孤，故曰無枝。坎為寒，坤為飢，兌口為食，兌伏，故莫食。坎為獨、為泣、為悲哀。第二句象未詳。○刖樹，從宋本，汲古作削木。泣，汲古作立，依宋元本。

The hexagram "Military Campaign" in the "Comparison" section: cutting a tree into a bare trunk with no branches, separating from a child; both hungry and cold, with nothing to eat, crying alone in sorrow — this is an inauspicious sign (auspicious omen) of family separation, suffering from cold and hunger with no one to help. Shang Binghe's interpretation: Gen represents a knife, hand, and wood, so it is said "cutting the tree" (removing the branches); Kan represents solitude, so it is said "no branches." Kan represents cold, and Kun represents hunger; Dui represents mouth, hence food, but Dui is in the hidden position, so one cannot eat. Kan represents solitude, crying, and sorrow. The interpretation of the second sentence remains unclear according to Shang's view. Notes: "Cutting the tree" comes from the Song edition; the Ji Gu Ge edition reads "cutting wood." The character "cry" in the Ji Gu Ge edition is "stand," but here we follow the Song and Yuan editions.

小畜。舜升大禹，石夷之野。徵詣玉闕，拜治水土。通《豫》。震為帝、為升，故曰舜升大禹。艮為石，坤為夷、為野，故曰石夷之野。《洛書靈淮聽》：“禹出石夷”是也。震為征、為詣、為玉，艮為闕、為拜，坎為水、為土。○玉，依宋元本，汲古作王，亦合。○坎為土證。又按：《史記夏本紀》注：“楊雄《蜀王本紀》云：‘禹生於石紐’，《括地志》：‘茂州汶川縣石紐山’，《華陽國志》云：‘今夷人共營其地不敢居。’”石夷或指此事。詳坤之中孚。

The hexagram "Military" and "Small Accumulation": Yu the Great was promoted by Yu Shun, and Yu came from the wilderness of Shiyi; he went to the Palace of Jade to pay homage and was entrusted with the task of governing water and soil — this is a favorable omen indicating the appointment of a virtuous person and the accomplishment of great achievements. Shang Binghe explains the image: "Connecting with the hexagram 'Joyful Expectation'" refers to its mutual relationship with the hexagram "Joyful Expectation." Zhen represents the emperor and ascending, so it is said "Shun elevated Yu the Great"; Gen represents stone, and Kun represents Yi and wilderness, so it is said "the wilderness of Shiyi." The "Luo Writing Ling Huai Listening" mentions "Yu emerged from Shiyi," referring to this event. Zhen represents military campaigns, visiting, and jade; Gen represents palace gates and homage; Kan represents water and soil. Notes: The character "Jade" is based on the Song and Yuan edition, while the Ji Gu Ge edition reads "Wang," which also makes sense. Also, this is an evidence of Kan having the image of soil. Further note: The "Records of the Grand Historian: The Annals of the Xia Dynasty" cites Yang Xiong's "The Annals of the Shu King" which says "Yu was born in Shiniu." The "Kuo Di Zhi" says Shiniu Mountain is located in Wenchuan County, Maozhou, and the "Hua Yang Guo Zhi" says that the local Yi people jointly guarded that place and did not reside there. "Shiyi" may refer to this event, see also the hexagram "Earth" and "Middle Trust."

履。義不勝情，以欲自營。見利危躬，滅君令名。通《謙》。坤為義，坎為情、為欲，巽為利，艮為射，坎危兌見，故曰見利危躬。震為君，艮為名，坎滅，故曰滅君令名。○躬，宋元本皆作寵，依汲古。

The hexagram "Military Campaign" and "Following the Footsteps": The principles of righteousness cannot restrain personal feelings; one acts solely based on desires and indulgences to serve oneself. When encountering benefits, one neglects one's own safety, thus destroying the noble reputation of the sovereign—this is a凶 portent indicating corruption through private interests. Shang Binghe's interpretation: "Connecting with the hexagram 'Modesty'" means it is related to the hexagram "Modesty" through mutual relations. The earth (Kun) represents righteousness, the water (Kan) represents feelings and desires; the wind (Xun) represents benefits, the mountain (Gen) represents seeking and taking, and the water (Kan) signifies danger, while the lake (Dui) signifies seeing, so it is said "seeing benefits brings danger to oneself"; the thunder (Zhen) represents the sovereign, the mountain (Gen) represents reputation, and the water (Kan) signifies destruction, so it is said "destroying the sovereign's good name." Notes: The character "躬" is written as "宠" in both Song and Yuan dynasty editions, but here we follow the Jigugong edition.

泰。三人北行，六位光明。道逢淑女，與我驥子。震為人，數三，故曰三人北行。坤為北，乾數六，伏艮為位、為光明，故曰六位光明。艮為道，伏巽為淑女、為震婦，故曰與我驥子。震為馬、為子。○《坤》北之證。

The hexagram "Military" (Tian) indicates: three people are traveling north, and all six lines are bright; on the way, they meet a virtuous woman who gives them a young horse. This is an omen of a fortunate journey and unexpected gain. Shang Binghe explains the image: Zhen represents people, and the number of the hexagram is three, hence "three people traveling north"; Kun is located in the north; Qian's number is six, with Guan hidden as position and brightness, hence "six positions are bright." Guan represents roads, with Xun hidden as a virtuous woman and as the spouse of Zhen, hence "meeting me with a young horse"; Zhen represents a horse and a son. Notes: This is evidence that Kun has the image of the north.

否。羿張烏號，彀射天狼。柱國雄勇，鬬死滎陽。坤為惡，故曰羿。羿簒夏，《論語》：“羿善射”。鳥號，弓名。伏震為號、為射，艮為烏，故曰烏號、曰彀射。艮為狼，上乾，故曰天狼，星名也。坤為國，艮為柱，故曰柱國。乾健，故曰雄勇。坤為死、為水，故戰死滎陽。滎，水名。按：《史記陳涉世家》：“陳王以房君蔡賜為上柱國，後敗死。”不著死地，死滎陽者為李歸，又吳叔雖死滎陽，為部下所殺，非鬬死也。林詞或別有所據，抑蔡賜亦死滎陽歟？又噬嗑之旅、井之大過柱皆作趙，或國為人名。

The hexagram "Military" in the "Opposition" line: Hou Yi drew his famous bow named "Wuhao" and drew the string to shoot at the star Tianlang; the general Shang Zhuoguo was brave and fierce, but ultimately died in Xingyang—this is an inauspicious sign of bravery leading to death. Shang Binghe's interpretation: The trigram坤 represents evil, so Hou Yi, who usurped the Xia dynasty, is taken as an example. The "Analects" says "Yi was good at shooting." "Wuhao" is the name of a good bow. The trigram Zhen represents the bow and shooting, and Gen represents the bird "wu," so it is said "Wuhao" and "gou she" (drawing the bow). Gen represents the wolf, and the upper trigram is Qian, so it is said "Tianlang," which is the name of a star.坤 represents the country, Gen represents the pillar, so it is said "Zhuoguo." Qian represents strength and courage, so it is said "Xiong yong."坤 represents death and water, so it is said that he died in Xingyang, which is a name of water. Note: The "Records of the Grand Historian: Chen She Ji" records that Chen Wang appointed Fang Jun Cai Cai as the general Shang Zhuoguo, but later he died in battle without specifying the location. The one who died in Xingyang was Li Gui. Wu Shu (Wu Guang), although he died in Xingyang, was killed by his subordinates, not in battle. This line of interpretation may have another basis, or perhaps Cai Cai also died in Xingyang. Moreover, in the lines "Shihe" in "Lv" and "Jing" in "Da Guo," the character "Zhu" is interpreted as "Zhao," so "Guo" may also be a person's name.

同人。季姬踟躕，結衿待時。終日至暮，百兩不來。離為日，伏坎為暮，乾為百，坤為大，輿數二，故曰百兩，巽伏故不來。季姬，指互巽，大過以巽為女妻。《易林》本之，見巽即謂為少齊，季亦少也。陳樸園云：案：《左傳》：“齊桓公有長衛姬，少衛姬”，疑《易林》所云季姬即少衛姬。又同人之隨有“望我城隅，終日至暮，不見齊侯”之語，陳氏並謂其說《衛風靜女》之詩。

The hexagram "Military" and "Union with the People": A young daughter hesitates and wanders uncertainly, fastening her sash and waiting for the right time; she waits from day to dusk, but still no hundred wedding chariots come — this is an image of a bride who has lost her husband. Shang Binghe explains the image: "Li" represents the sun, and "Kan" hidden beneath it represents dusk; "Qian" has the number of a hundred, and "Kun" represents a large chariot, with the number of chariots being two (one chariot has two wheels), so it is said "a hundred chariots"; "Xun" is in the hidden position, so they do not come. "Ji Ji" refers to "Xun" in the mutual position. "Da Guo" uses "Xun" to represent a young wife, and "Yi Lin" follows this example, referring to "Xun" as a young girl. "Ji" also means young. Chen Puyuan says: According to "Zuo Zhuan," King Huan of Qi had a long Wei Ji and a young Wei Ji, suspecting that the "Ji Ji" mentioned in "Yi Lin" refers to the young Wei Ji. Also, in "Union with the People" to "Following," there is a line: "I look for him by the city corner, from morning till dusk, I do not see Duke Qi," and Chen believes this refers to the poem "Jingnü" from the "Book of Songs," "Wei Feng."

大有。鴻雁翩翩，始怨勞苦。災疫病民，鰥寡愁憂。通《比》。艮為鴻雁、為飛，故曰翩翩。坎為怨、為勞苦、為災病，坤為民、為寡，艮為鰥，坎為寡。○怨，從宋本，汲古作若。鴻雁，《小雅》篇名，林詞全本之《詩》。

The hexagram "Military" and "Great Possession": Wild geese fly gracefully, beginning to complain about the hardships of their journey; famine and plague cause the people to fall ill, and widowers and widows are filled with sorrow—this is an inauspicious sign of wandering and hardship. Shang Binghe's interpretation: "To connect with 'Comparison' (the hexagram 'Comparison')" means it is related to the hexagram 'Comparison'. The trigram Gen represents wild geese and flying, hence "gracefully flying"; the trigram Kan represents complaint, hardship, disaster, and illness; the trigram Kun represents the people and widowhood, while Gen also represents widowers, and Kan also has the image of widowhood. Notes: The character "complain" comes from the Song edition, while the Ji Gu Ge edition reads "if". "Wild Geese" is the title of a poem from the "Book of Songs, Xiao Ya", and this line of text is entirely based on that poem (describing the hardships of refugees and the sorrow of widowers and widows).

謙。穿胸狗邦，僵離旁春。天地易紀，日月更始。坤為腹、為胸，卦一陽在五陰之中，坎為穿，故曰穿胸。坤為邦，艮為狗，故曰狗邦。坤死，故曰僵離，艮手，故曰旁春。坤地。艮為天，艮居丑寅，成始成終，故曰易紀、曰日月更始。坎月，艮為日，震為春，故更始。《爾雅釋地》疏：蠁類有八，五曰穿胸，七曰狗軹，八曰旁春。又《逸周書王會》：“正西崑崙、狗國、貫胸、離、丘。”丁晏云：狗邦即犬戎，非。又《山海經》有貫胸國，《淮南子墬形訓》有穿胸民。《後漢書南蠻傳》有封離，楊竦破封離是也。又有那離，見《西羌傳》，疑僵離或封離之音訛字。○旁春，元本作旁美，依宋本、汲古。

The hexagram "Military" and its interpretation "Humility": There are two distant tribes, the "Pierced Chest" and the "Dog Country," as well as two other tribes, "Stiffened Departure" and "Side Spring" (all names of distant tribes). The heavens and earth change their era, and the sun and moon begin anew — this is an omen of a complete change in the system and the replacement of a dynasty. Shang Binghe explains the image: Kun represents the abdomen and the chest, and in this hexagram, one yang line is sandwiched between five yin lines, so it is called "pierced chest." Kun represents a country, and Gen represents a dog, so it is called "dog country." Kun governs death, so it is called "stiffened departure." Gen represents a hand, so it is called "side spring." Kun represents earth, and Gen represents heaven. Gen is located at the position of Chou and Yin, which can both conclude and begin anew, so it is called "changing era" and "sun and moon renewed." Kan represents the moon, Gen represents the sun, and Zhen represents spring, so it is called "renewal." The commentary on "Er Ya · Interpretation of Places" mentions eight distant tribes, with the fifth being "pierced chest," the seventh "dog country," and the eighth "side spring." The "Yi Zhou Shu · Wang Hui" also lists the western Kunlun, dog country, pierced chest, Li, and Qiu. Ding Yan says that "dog country" is the Qiong戎, which is incorrect. The "Shan Hai Jing" mentions the "pierced chest country," and the "Huainanzi · Du Xing Xun" mentions the "pierced chest people." The "Hou Han Shu · Nan Man Zhuan" mentions "Feng Li," which is the tribe that Yang Song defeated. The "Xi Qiang Zhuan" mentions another tribe called "Na Li" — there is suspicion that "stiffened departure" is a phonetic error for "Feng Li." Notes: The original edition reads "side beauty," but here we follow the Song edition and the Ji Gu Ge edition.

豫。北山有棗，使叔壽考。東嶺多栗，宜行賈市。陸梁雌雉，所至利喜。艮為山，坤為北，艮為果，故曰北山有棗。艮為叔、為壽考，震為東，艮為嶺、為栗，伏巽為賈市。艮為梁，伏離為雉，震為喜。○雉，依宋元本，常本或訛雄。栗，元本訛粟。

The hexagram "Military" and "Joy": The northern mountain grows jujubes, allowing the uncle to enjoy a long life; the eastern ridge produces many chestnuts, suitable for trading in the market; the wild pheasants jump high, and wherever they go, there is benefit and joy—this is a favorable omen of abundant resources and profitable trade. Shang Binghe's interpretation: Gen represents mountain, Kun is located in the north, Gen represents fruits, so it says "the northern mountain has jujubes"; Gen represents uncle and longevity, Zhen is east, Gen represents ridge and chestnuts, hidden Xun represents merchants and market transactions; Gen represents beam (high place), hidden Li represents pheasant, Zhen represents joy. Notes: "Pheasant" follows the Song and Yuan edition, while the common edition mistakenly writes "rooster"; "chestnut" in the Yuan edition is mistakenly written as "millet".

隨。干旄旌旗，執幟在郊。雖有寶珠，無路致之。震為木、為乾、為羽，故為旄、為旌旗。《左傳》“火焚其旗”即以震為旗。艮手為執，震為寶玉、為路，艮止故無路。《詩墉風》：“了了干旄，在浚之郊”，毛謂美大夫下賢，茲曰：“雖有寶珠無路致之”，是齊說與毛異。○執，依汲古，宋元作撫。珠，依汲古，宋元本作玉。

The hexagram "Military" transforming into "Following": A flag with a yak's tail is mounted on a pole, and someone is holding the flag standing in the outskirts; although there is a precious pearl as a gift, there is no way to deliver it—this is an image of having the intention to give but being unable to communicate. Shang Binghe's interpretation: Zhen represents wood, the pole (flagstaff), and feathers, so it is the flag with a yak's tail and the banner; the "Zuo Zhuan" mentions "the flag was burned by fire," which uses Zhen as the flag. Gen represents the hand, hence the act of holding; Zhen represents precious jade and the path, while Gen signifies stopping, hence the saying "no way." The "Book of Songs · Yong Feng" says, "Highly decorated flags, standing in the outskirts of Jun," and the Mao transmission interprets this as praising the gentleman for being humble and respectful to the virtuous; but here it says "although there is a precious pearl, there is no way to deliver it," showing that the interpretation of the Qi school differs from that of the Mao transmission. Notes: "holding" is based on the Jigugē edition, while the Song and Yuan editions read "touching"; "pearl" is based on the Jigugē edition, while the Song and Yuan editions read "jade."

蠱。精潔塞淵，為讒所言。證訊詰問，繫於枳溫。甘棠聽斷，怡然蒙恩。震為精潔，兌為淵，坎為塞，《詩衛風》：“秉心塞淵”箋：塞，充實。淵，深也。三上正反震，故曰讒言、曰譏問。艮為拘繫。枳，地名，在魏郡。溫在河內。巽木為枳，艮火為溫，故曰枳溫。凡《易林》用字，無論地名、人名，無不從象生。巽為棠，初四正反兌，故曰聽斷。兌為耳、為聽、為恩。按：以正反震兌為讒、為詰問，則《易》與《左傳》用覆之處皆得解。繫於枳溫，《左傳僖二十八年》：“會於溫，衛侯與元喧訟，於是衛侯不勝寘諸深室”，甘棠聽斷者，《詩召南》甘棠篇，魯韓詩說皆謂召伯聽訟棠下，茲曰蒙恩，似謂召伯能平反冤獄也。○問，宋本、汲古作請，依元本。

The hexagram "Tian" (Heaven) transforming into "Gu" (Guilt): A person is pure and sincere, yet is slandered by others. He is summoned for trial and questioned repeatedly, and is detained in the places called Zhi and Wen. Fortunately, he encounters a fair judge like Zhaobo who listens to cases under a Guantang tree, and thus is pardoned with joy. This is an omen of first being wronged and then being exonerated. Shang Binghe explains the image: Zhen represents purity, Dui represents a deep abyss, and Kan represents fullness. The "Book of Songs · Wei Feng" says, "Bingxin sa yuan," where Zheng's commentary explains "sa" as fullness and "yuan" as depth. The third line and the top line form two Zhen trigrams, one positive and one negative, hence "slander" and "interrogation." Gen represents being detained. Zhi is a place name in the Wei Commandery; Wen is in the Hei Inner Commandery. Xun belongs to wood, hence Zhi, and Gen belongs to fire, hence Wen, so it is said "Zhi Wen." All words used in the "Yi Lin" are derived from the trigrams, whether place names or personal names. Xun represents Guantang, and the first to fourth lines contain one positive and one negative Dui trigrams, hence "hearing and judging." Dui represents ears, hearing, and favor. Note: Taking the positive and negative Zhen and Dui as slander and interrogation, then all instances of reversed images in the "Zhou Yi" and "Zuo Zhuan" can be explained. The phrase "bound in Zhi and Wen" refers to the event in the "Zuo Zhuan" where in the 28th year of Duke Xiu's reign, the feudal lords met at Wen, and Duke Wei was involved in a lawsuit with Yuan Xuan, losing the case and being detained in a deep room. "Guan Tang hearing cases" comes from the "Book of Songs · Zhao Nan · Guan Tang," and both Lu Shi and Han Shi say that Zhaobo once heard cases under a Guantang tree. Here, "being favored" seems to refer to Zhaobo's ability to clear wrongful cases. Notes: The character "ask" in the Song edition and the Ji Gu Ge edition is "request," but here we follow the Yuan edition.

臨。玄黃瘣隤，行者勞罷。役夫憔悴，踰時不歸。震為馬、為玄黃，坤弱，故曰玄黃。瘣、隤，皆病也，見《毛詩周南》注。震為行，坤役萬物，故勞疲。坤為役，震為夫、為踰、為時、為歸，坤喪故不歸。○瘣，宋本、汲古作虺，與《毛詩》合，元本作瘣，音義與虺同，特字異耳，說詳賁之小過。

The hexagram "Military Campaign" and its line "Approaching": black and yellow horses are sick and exhausted, travelers are weary; conscripted laborers look pale and have not returned home on time—this is a凶 omen of heavy conscription and labor. Shang Binghe's interpretation: Zhen represents horses and the color black and yellow; Kun is characterized by softness, hence "xuanhuang" (the horses are sick and their coat is dull). "Liu" and "tui" both mean illness, as noted in the annotations to the "Mao Shi · Zhou Nan". Zhen represents movement, and Kun controls all things, hence the fatigue and exhaustion; Kun represents labor, Zhen represents men, excess, time, and returning, while Kun governs loss, hence they cannot return. Notes: The character "liu" in the Song edition and the Jigugē edition is "hui", which matches the "Mao Shi"; the Yuan edition reads "liu", which has the same sound and meaning as "hui", but uses a different character. A detailed explanation can be found in the interpretation of "Ben" in "Xiao Guo".

觀。膚敏之德，發憤晨食。虜豹禽說，以成主德。艮為膚，巽為敏，伏震為發、為憤、為晨、為食。艮為拘繫、為虜、為禽，艮為豹。伏兌為說，故曰虜豹禽說。豹，魏王豹。說，代相夏說也。見《史記淮陰侯傳》。伏震為主。○說，從宋元本，汲古訛越。多“為王求福”四字。晨食，亦用《淮陰侯傳》，汲古、宋本作忘食，後人臆改，依元本。

The hexagram "Military Campaign" observed in "Observation": The virtue of having a graceful appearance and quick wit, striving hard and eating early in the morning; capturing the King of Wei, capturing Xia Shuo, thus achieving the merit of the ruler — this is a great auspicious sign for a general's achievements. Shang Binghe's interpretation: Gen represents the skin (appearance), Xun represents quickness; the hidden Zhen represents effort, anger, morning, and food; Gen represents capture, imprisonment, and capture, and Gen also represents the豹 (a type of leopard); the hidden Dui represents Shuo, hence "capturing the豹 and capturing Shuo." The豹 refers to the King of Wei, and Shuo refers to Xia Shuo, the chancellor of the State of Dai, both captured by Han Xin, as recorded in the "Records of the Grand Historian: Biography of Han Xin." The hidden Zhen represents the main subject. Notes: The character "Shuo" is taken from the Song and Yuan editions, while the Jigugē edition mistakenly writes it as "Yue" and adds the four characters "seeking blessings for the king." The phrase "morning meal" is also based on the events in the "Records of the Grand Historian: Biography of Han Xin," while the Jigugē edition and the Song edition write it as "forgetting to eat," which is a later fabrication; here we follow the Yuan edition.

噬嗑。采唐沬鄉，要我桑中。失信不會，憂思約帶。艮為採，震為唐。唐，菜也。艮為鄉，坎隱，故曰沬鄉。沬，衛邑，見《衛風》。震為要、為桑，坎為中，故曰桑中，《詩》“期我乎桑中”。坎為信、為失，艮止，故不會。坎為憂思，伏巽為帶、為約。約帶即結帶。按：《檜風素冠篇》：“我心蘊結”，《曹風鳲鳩篇》：“心如結兮”，正義云：“憂愁不散，如物之裹結”，即約帶之義也。楊慎謂即古詩“衣帶日以緩”之義，非。

The hexagram "Tian" (Heaven) in "Shi" (Army) corresponds to "Shihe" (Crushing the Bones). It describes the situation of gathering wild vegetables in Mei village, with an agreement to meet in the桑林 (mulberry forest); the other party failed to keep the appointment, causing me deep sorrow and worry, like a belt tied in a knot that cannot be undone — this is an inauspicious sign (auspicious omen) of unfulfilled longing. Shang Binghe explains the image: Gen (Mountain) represents gathering, Zhen (Thunder) represents Tang, which is a type of vegetable; Gen represents village, Kan (Water) signifies concealment, hence "Mei village," as Mei is a city in the state of Wei, mentioned in the "Book of Songs · Wei Wind." Zhen represents a meeting (appointment) and桑 (mulberry), Kan represents the middle, hence "Sanzhong" (mulberry forest). The "Book of Songs" indeed has the line "I await you at Sanzhong." Kan represents trust and loss, Gen signifies stopping, hence the failure to meet; Kan represents worry and thought, with hidden Xun (Wind) representing a belt and a bond, so "yue dai" (bond and belt) refers to a belt tied in a knot. Note: The "Book of Songs · Hui Wind · Suguan" says "My heart is bound up," and the "Book of Songs · Cao Wind · Shijiu" says "My heart is like a knot." Kong Yingda's "Justice" explains that "grief accumulates and cannot be dispelled, like something wrapped and tied in a knot," which is exactly the meaning of "yue dai." Yang Shen believes it refers to the ancient poem "The belt grows looser day by day" (due to longing and thinning), which is incorrect.

賁。伯寧子福，惠我邦國。蠲除苛殘，使季無患。震為伯、為子、為福。艮為邦國、為季，坎為患，震樂，故無患。

The hexagram "Military Campaign" transformed into "Brightness": The eldest son is peaceful and secure, the youngest son has blessings, kindness spreads throughout my territory; harsh and cruel policies are abolished, so the young have no worries—this is a favorable omen indicating good governance and people's peace. Shang Binghe's interpretation: Zhen represents the elder brother, the son, and blessings; Gen represents the state and the youngest son; Kan represents troubles, but Zhen is the main element indicating joy, so there are no worries.

剝。讒父佞雄，賊亂邦國。生雖忠孝，敗困不福。通《夬》。兌為言，乾為言，兌口與乾言相背，故曰讒父佞雄。父，長者之稱，言為讒人之長，佞者之雄也。坤為賊、為亂、為邦國。○父，依汲古，宋本、元本作言。讒父佞雄，對文。父亦乾象。困，宋元本作恩，依汲古。淮，汲古作離，依宋元本。又：不福，宋元本作不足，依汲古。○此可釋《夬》“聞言不信”義。

The hexagram "Tzu" (The Army) and "Po" (Breaking Up): Those who spread slander and are the leading villains, who harm and disturb the state; though they may be born with loyalty and filial piety, they ultimately end up in defeat and hardship, without receiving blessings — this is an ominous sign indicating that petty men are in power and the virtuous are suffering. Shang Binghe's interpretation: "Connected with the hexagram 'Gua' (The Great Elimination)" refers to its mutual relationship with 'Gua'. The trigram Dui (Lake) represents speech, and the trigram Qian (Heaven) also represents speech. The mouth of Dui and the speech of Qian are opposing, hence it is said "slanderous father,佞 (sycophantic) leader"; "father" is a term for an elder, here referring to the leader among those who spread slander, the dominant figure among the sycophants. The trigram Kun (Earth) represents thieves, disorder, and the state. Notes: The character "father" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "speech"; "slanderous father" and "sycophantic leader" are parallel phrases, and "father" also represents the trigram Qian. The character "confusion" in the Song and Yuan editions is written as "favor," here based on the Ji Gu Ge edition; the character "Hui" in the Ji Gu Ge edition is written as "Li," based on the Song and Yuan editions. Also: the phrase "without blessings" in the Song and Yuan editions is written as "insufficient," here based on the Ji Gu Ge edition. Furthermore, this can be used to explain the meaning of "not believing the words" in the hexagram "Gua."

復。淵泉堤防，水道利通。順注湖海，邦國富有。坤為淵、為泉，坤閉為堤防。震為道，坤水，故曰水道。震為通，伏巽為利，坤為順、為湖海、為邦國、為富有。○利通，依元本，與防韻，宋本、汲古作通利，非。

The hexagram "Military" and its repetition: building embankments around a deep spring source ensures the water channel is unobstructed and beneficial; following the current into lakes and seas leads to the prosperity of states — this is a favorable omen indicating the flourishing of water resources and the abundance of state resources. Shang Binghe's interpretation: the trigram坤 (Kun) represents a deep pool and a spring, and since坤 governs closure, it signifies an embankment; the trigram震 (Zhen) represents a path, and since坤 belongs to water, it is said "water channel"; Zhen represents communication, and the hidden trigram巽 (Xun) signifies benefit;坤 represents following, lakes and seas, states, and wealth. Note: "benefit and communication" follows the original edition, rhyming with "embankment"; the Song edition and the Jigugong edition read "communication and benefit," which is incorrect.

無妄。江南多蝮，螫我手足。冤繁詰屈，痛徹心腹。乾為江河，位南，故曰江南。蝮，毒蛇也。伏坤為螫。艮手震足，正反震，故曰冤繁，正反艮，故曰詰屈。伏坤為心、為腹。

The hexagram "Military" in "Without Fault": In the south there are many venomous snakes, which bite my hands and feet; injustice entangles and twists, causing pain that reaches my heart and abdomen — this is an inauspicious sign (auspicious omen of danger). Shang Binghe explains the image: Qian represents rivers and lakes, located in the south, so it is said "Jiangnan" (south of the river); "Fu" is a venomous snake; hidden Kun represents the sting. Gen represents hands, Zhen represents feet; one positive and one negative Zhen, so it is said "yuan fan" (accumulated injustice); one positive and one negative Gen, so it is said "jie qu" (twisted and bent); hidden Kun represents the heart and abdomen.

大畜。三人俱行，別離獨宿。一身五心，反覆迷惑，亂無所得。震為人、為行，數三，故曰三人俱行。一陽止上，故曰別離獨宿。通《萃》。坤為身，乾卦數一，故曰一身。巽卦數五，伏坤為心，故曰五心。三至上正覆巽，坤迷，故反覆迷惑。坤虛，故亂無所得。○宿，從汲古，宋元本作食。

The hexagram "Military Campaign" and "Great Accumulation": Three people travel together, but on the way they part and each stays alone; one person carries five hearts inside, hesitates repeatedly, is confused and disordered, and gains nothing—this is an inauspicious sign (auspicious omen) of separation among companions and wavering intentions. Shang Binghe's interpretation: Zhen represents people and movement, and the hexagram number is three, so it is said "three people travel together"; one yang line stops at the upper position, so it is said "separation and solitary lodging." "Tong Cui" means it is connected with the hexagram "Cui": Kun represents the body, and the number of Qian is one, so it is said "one body"; the number of Xun is five, and hidden Kun represents the heart, so it is said "five hearts"; the third line to the top line includes one upright and one inverted Xun, and Kun governs confusion and darkness, hence repeated confusion; Kun is hollow in the middle, so it is chaotic and results in nothing gained. Note: The character "宿" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "食."

頤。鴉鳴庭中，以戎災凶。重門擊柝，備不速客。艮為鴉、為庭，震為鳴。坤為災凶，古人常以鴉鵲鳴為占。艮為門，正反艮，故曰重門。震為柝、為鳴，艮為擊，震為客。○鴉，從宋元本，汲古作鶩，非。○此可釋《繫辭》頤與豫象同。

The hexagram "Military" and "Contemplation": Crows cry in the courtyard, indicating impending military calamity and misfortune; thus, many gates are set up and the watchman beats the drum at night to guard against unexpected visitors — this is an omen of foreseeing danger and taking precautions. Shang Binghe explains the image: Gen represents crows and courtyard, Zhen represents crying; Kun represents disaster and misfortune, and ancient people often used the cries of crows and magpies to predict good or bad fortune. Gen represents gates, and two Gen trigrams, one positive and one negative, thus indicating "many gates"; Zhen represents the wooden drum (used for night watch) and crying, Gen represents striking, and Zhen represents guests. Notes: The character "crow" is taken from the Song and Yuan editions, while the Jigugé edition reads "duck," which is incorrect. Also, this can be used to explain why the phrase "many gates and drumming" in the Great Treatise is associated with the same imagery as the hexagrams "Contemplation" and "Ease."

大過。功成事就，拱手安居。立德有言，坐飭貢賦。通《頤》。震為功，艮為成，坤為事，艮為拱、為手、為安居。震為立、為德、為言，艮為坐。坤為貢賦。震為飭。全用旁通。○飭，依汲古，宋元作飾。飾飭古通。

The hexagram "Military Campaign" in "Great Excess": achievements are completed, matters are properly handled, and one can rest comfortably in ease; establishing virtue and leaving commendable words, one can sit and manage taxes and contributions efficiently—this is a favorable omen of achieving success and maintaining security, governing with ease. Shang Binghe's interpretation: "Connecting with the hexagram 'Nourishment'" indicates mutual communication with the hexagram "Nourishment." Zhen represents achievement, Gen represents completion, and Kun represents matters; Gen represents bowing, hands, and dwelling in security; Zhen represents establishing, virtue, and words, while Gen represents sitting; Kun represents taxes and contributions, and Zhen represents rectification. All these use the imagery of mutual communication. Note: "Chì" follows the Ji Gu Ge edition; the Song and Yuan editions read "shì," with "shì" and "chì" being interchangeable in ancient times.

坎。國亂不安，兵革為患。掠我妻子，家中飢寒。中爻艮為國，震動，故不安。艮為兵、為革，坎為患。艮手為掠，震子，伏巽為妻，艮為家，坎為寒，伏離為飢。○艮為兵證。

The hexagram "Military" (Tzu) is associated with the trigram "Water" (Kan). This indicates national unrest and lack of peace, with weapons and armor becoming sources of calamity; wives and children are taken away, and the household suffers from both hunger and cold—this is a great ominous sign of a family destroyed by warfare. Shang Binghe's interpretation: the middle lines form the trigram "Mountain" (Gen), which represents the state; "Zhen" (Thunder) indicates movement, hence instability. "Gen" signifies soldiers and armor, and "Kan" signifies calamity. "Gen" represents hands, hence plundering; "Zhen" represents sons, and the hidden "Xun" (Wind) represents wives. "Gen" signifies the family, "Kan" signifies cold, and the hidden "Li" (Fire) signifies hunger. Note: This is an evidence that "Gen" can represent military forces.

離。戴堯扶禹，松喬彭祖。西過王母，道路夷易，無敢難者。通《坎》。中爻震為帝，故曰堯禹。艮為扶、為戴，艮堅為松喬、為彭祖。解詳訟之家人。坎為西，震為王，巽為母，故曰王母。艮為道路，坎平，故道路夷易。○松，汲古作從，過作遇，依宋元本。艮為祖，可釋《易》。松喬、彭祖，皆古仙人名。

The hexagram "Military" with the line "Fire" indicates: wearing the hat of Emperor Yao, assisting Great Yu, traveling together with Chisongzi, Wangziqiao, and Pengzu; going west through the land of Xiwangmu, the road is smooth and easy to walk on, with no one daring to obstruct—this is a great auspicious sign of encountering a sage and attaining immortality, with smooth progress. Shang Binghe explains the image: "Connecting with the hexagram 'Water'" refers to its connection with the hexagram "Water." The middle lines form the trigram "Zhen," which represents the emperor, so taking Yao and Yu; "Gen" represents supporting and wearing, and because Gen is firm, it takes Chisongzi, Wangziqiao, and Pengzu, as detailed in the entry "Strife" with "Family." "Kan" is located to the west, "Zhen" represents the king, and "Xun" represents the mother, so it is said "Wangmu"; "Gen" represents the road, and "Kan" represents flatness, so it is said the road is smooth. Notes: In the Ji Gu Ge edition, the character "Song" is written as "Cong," and "passing" is written as "meeting," but here we follow the Song and Yuan editions. Also: "Gen" has the image of an ancestor, which can be used to explain the "Zhou Yi." Chisongzi, Wangziqiao, and Pengzu are all names of ancient immortals.

咸。長尾蜲蛇，畫地成河。深不可涉，絕無以北，惆悵嘳息。艮為尾，巽長，故曰長尾。巽為蛇，故曰蜲蛇。蜲蛇，蟲名也。《管子水地篇》“蜲一頭兩身，其形若蛇，其長八尺”是也。通《損》。坤為地、為江河。艮為畫。坤水臨大澤，故曰深不可涉。兌為絕，坤位北，兌口為嘳息。嘳息，猶嘆息。○蜲，依噬嗑之覆校改。北，宋元皆作比，依汲古。惆悵，汲古作惆然，依宋元本。嘳字依汲古，宋元本皆訛會。《說文》：“嘳，大息也”。《晏子春秋》“嘳然而嘆息”。汲古作思，依宋元本。

The hexagram "Tian" (Heaven) and "Xian" (Increase): A long-tailed snake draws a line on the ground, forming a great river; the water is too deep to cross, the northern path is completely cut off, and one can only sigh in sorrow — this is a凶 (auspicious) omen of a blocked path. Shang Binghe's interpretation: Gen (Mountain) represents the tail, and Xun (Wind) represents length, so it is said "long tail"; Xun (Wind) represents the snake, so it is said "long-tailed snake," which is a type of insect. The "Tian" hexagram is connected with the "Sun" hexagram through mutual relations: Kun (Earth) represents land and rivers, Gen (Mountain) represents drawing; Kun (Earth) represents water, facing a great marsh, so the water is deep and cannot be crossed.兑 (Lake) represents a cut-off path, and Kun (Earth) is located in the north;兑 (Lake) represents the mouth, hence "sighing," which means sighing long. Notes: The character "蜲" is corrected according to the "Shihe" hexagram's "Fu" hexagram entry; the character "北" (north) is written as "比" (comparison) in both Song and Yuan dynasty editions, but here it follows the Jigugong edition; the character "惆怅" (sorrowful) in the Jigugong edition is written as "惆然," following the Song and Yuan editions; the character "嘳" follows the Jigugong edition, while Song and Yuan editions mistakenly write it as "会." The "Shuowen Jiezi" says "嘳" means a long sigh, and the "Yanzi Chichun" mentions "嘳然而叹息." Another place in the Jigugong edition reads "思" (think), but follows the Song and Yuan editions.

恆。乘龍從蜺，徵詣北闕。乃見宣室，拜守東域。鎮慰黎元，舉家蒙福。震為龍、為乘，巽為蜺。

The hexagram "Military" interpreted as "Permanence": riding on a dragon, following a rainbow, proceeding towards the northern palace to pay homage; thus meeting the emperor in the Xuanshi hall, receiving an official post to govern the eastern territory; pacifying the people, the whole family benefiting—this is a great auspicious omen of entering court to take office and the entire family receiving blessings. Shang Binghe's interpretation: Zhen represents dragon and riding, Xun represents rainbow (secondary rainbow). The original text of this section is interrupted here, and Shang's remaining commentary (from "the rainbow, the atmospheric phenomenon beside the sun" onwards) is in the next fragment. This part is quoted as is without supplementation.

蜺，日旁氣。伏艮為闕。坤為北，震往為詣、為宣明，艮室，故曰宣室。艮為拜、為守，震東，故守東域。坤為黑、為黎元。艮家震福。○坤北證。○域，依汲古，宋元本皆作城。

The four-character phrase of this line is found in the previous section. Here follows the latter part of Shang Binghe's commentary and the collation notes. He first explains the character: "蜺" refers to a rainbow, meaning a layer of cloud near the sun. Then he discusses the symbolic imagery: the hidden Qian trigram in the hexagram has the image of a gate or threshold—the hexagram obtained by inverting all the yin and yang lines of a three-line hexagram is called the "hidden image" (fu xiang). For example, the hidden image of Dui is Gen. The "易林" often uses this method of taking images. The trigram Kun belongs to the north in terms of direction, Zhen represents movement forward, which can be interpreted as "to visit," and also has the image of publicity and clarity. Gen represents a house, and when combined with these images, it corresponds to the "Xuan Shi" hall in the Han dynasty's Yu Yang Palace. Gen has the images of kneeling and guarding, and Zhen is located in the east, so the phrase refers to guarding the eastern territory. Kun has the color black and represents common people, hence "Li Yuan." Gen represents the family dwelling, and Zhen represents blessings and good fortune. The collation notes mention two points: first, this line serves as evidence for the image of Kun representing the north; second, the character "yu" is taken from the Jiguguo edition as "yu," while the Song and Yuan editions both use "cheng."

遯。土與山連，終身無患。天地高明，萬歲長安。艮為土，乾為山，故曰土與山連。艮為終、為身，伏震為樂，故終身無患。乾天坤地，巽高艮明，故曰高明。乾為萬歲。艮安巽長，故曰長安。○艮光明證。

The hexagram "Military" transforms into the hexagram "Retreat." Each entry in the "Forest of Divination" is formed by transforming the original hexagram into another one. The original hexagram is called the "encountered hexagram," and the transformed one is called the "going-to hexagram." In this case, the encountered hexagram is "Military," and the going-to hexagram is "Retreat." The forest oracle says: thick earth connects with high mountains, and there is no calamity throughout one's life; heaven is high and earth is thick, and clarity prevails, leading to peace and security for ten thousand years. This is a very auspicious omen from beginning to end. Shang's note: "Retreat" has the earth hexagram below and the heaven hexagram above. Earth represents soil, and heaven represents mountain, so the earth and mountain are connected, which is why it says "earth and mountain connect." The earth hexagram also has the images of "end" and "life" — these images not found in the "Explanation of Hexagrams" but actually used by Han scholars, Shang refers to them as "lost images." The hidden zhen hexagram beneath the earth hexagram represents joy, and together they signify no calamity throughout one's life. Heaven represents heaven, earth represents earth, and the inter hexagram formed by the second, third, and fourth lines has the wind hexagram, which has the image of height, and the earth hexagram, which has the image of clarity, so it says heaven and earth are high and clear. Heaven governs longevity, so it is called ten thousand years, and the earth hexagram is stable and the wind hexagram is enduring, so it is called long peace. Notes: This entry can be used as evidence for the earth hexagram having the image of brightness.

大壯。久旱水涸，枯槁無澤。虛修其德，末有所獲。通《觀》。艮為火，故旱、故水涸。坤為水，巽為枯槁，枯槁故無澤。坤為虛，虛故無獲。○艮火可解無妄旱卦。

The hexagram "Military" transforms into "Great Strength": there has been a long drought with no rain, the water sources are dry, the grass and trees are withered and lack any moisture; one cultivates virtue in vain, eventually achieving nothing. This is a凶签 indicating futile effort. Shang notes: "Great Strength" is "Observation" through "side communication"—all six lines of yin and yang are completely opposite, and the two hexagrams are connected, which is usually called the opposite hexagram. Therefore, the image of "Observation" is used. In "Observation," the third, fourth, and fifth lines form the hexagram "Mountain" (the third, fourth, and fifth lines form another hexagram, called "intermediate body"). Shang believes that "Mountain" has the image of fire, and strong fire causes drought, hence the mention of long drought and dry water sources. The lower trigram of "Observation" is "Earth" representing water, and the upper trigram is "Wind" representing withered grass and trees; naturally, there is no moisture. "Earth" also signifies emptiness, and emptiness leads to no harvest. Note: This passage can serve as evidence that "Mountain" has the image of fire, and it can be used to explain the line about drought in the hexagram "Without Misfortune."

晉。依山倚地，凶危不至。上清下淨，君受其利。坤地艮山。艮為依倚，故曰依山倚地。坤為凶，坎為危，艮安，故凶危不至。艮上坤下，坎水，故曰清淨。伏乾為君。○山，宋元本作天，依汲古。宋元多“受福大明”四字，依汲古。淨，汲古作降，依宋元本。

The hexagram "Military" transforms into "Progress": relying on the mountain, standing on the earth, dangers and calamities do not reach near; above is clear, below is pure, the ruler thus gains benefit. Shang's commentary: "Progress" has the earth (Kun) as its lower trigram, and the second, third, and fourth lines together form the mountain (Gen); Gen symbolizes support and reliance, hence "relying on the mountain and the earth." Although Kun represents danger, the third, fourth, and fifth lines together form the water (Kan), which signifies danger, but Gen is stable and peaceful, so danger does not arrive. Gen is above, Kun is below, with Kan water in between, hence the clarity and purity; the hidden trigram of Kun is Qian, representing the ruler. Notes: The character "mountain" in the Song and Yuan editions is written as "heaven," here following the Jigugē edition; the Song and Yuan editions include the four characters "receiving great brightness" which are omitted here following the Jigugē edition; the character "pure" in the Jigugē edition is written as "descend," here following the Song and Yuan edition.

明夷。火烈不去，必殪僵仆。燔我衣裾，禍不可悔。離火。震往為去，坎陷，故不去，不去必僵仆。坤為死也。震為衣裾，離為燔，坤為我、為禍。○禍，依元本，宋本作福。

The hexagram "Military Campaign" and "Darkness over the Sun": A fierce fire does not cease, and people will certainly be burned to death and fall lifeless; the fire spreads to my hem, and this calamity is too late to regret. Shang's commentary: The lower trigram of "Darkness over the Sun" is "Fire," which represents the fire; the fourth, third, and fifth lines together form "Thunder," which signifies movement and can be interpreted as "to go away." The second, third, and fourth lines together form "Water," which represents sinking and obstruction, so the fire cannot retreat, and if it cannot retreat, people will fall lifeless. The upper trigram is "Earth," which signifies death. "Thunder" also represents the hem, "Fire" can cause burning, and "Earth" represents "I" and calamity. Note: The character "happiness" is based on the Yuan edition, while the Song edition reads "calamity."

家人。配合相迎，利之四鄉。欣喜興懌，所言得當。此用《師》象。坎為配合，巽為利，震為之，震卦數四，故曰利之四鄉。坤為鄉，震為樂、為興、為言。○懌，從汲古，宋元訛釋。

The hexagram "Military Campaign" combined with "Family" indicates that the marriage between male and female is mutually beneficial, and going in all directions is advantageous. Everyone is happy and joyful, and their words are appropriate and proper. This is a favorable omen of harmony and smoothness. Shang's note: This line takes the image of the hexagram "Military Campaign." The lower trigram of "Military Campaign" is Kan, which signifies union and pairing; the upper trigram of "Family" is Xun, which represents benefit. The second, third, and fourth lines of "Military Campaign" together form Zhen, which signifies going forward and can be interpreted as "to go to." Since Zhen corresponds to the fourth in the sequence of the hexagram, it is said "advantageous to go to the four directions." Kun represents the local area, and Zhen also signifies joy, excitement, and speech. Notes: The character "怿" is taken from the Jigusha edition; the Song and Yuan editions mistakenly wrote it as "释."

睽。清人高子，久屯外野。逍遙不歸，思我慈母。高子，高克。清，鄭邑名。《詩》序：“鄭文公惡高克，使將兵河上，久不召，兵散，故賦《清人》詩”，此似用遇卦師象。○逍，宋元本、汲古皆作道，依局本。

The hexagram "Military" (师) and "Separation" (睽): In the "Book of Songs," there is a general named Gaozi from the town of Qing. He has been stationed for a long time in the wilderness beyond the borders of his country. He wanders outside, unable to return home, and can only miss his kind mother. Shang's commentary says: "Gaozi" is the name of a minister of the State of Zheng, Gao Ke, and "Qing" is the name of a town in Zheng. The "Preface to the Book of Songs" (毛诗序) says: The King Wen of Zheng disliked Gao Ke, and sent him with his troops to guard the banks of the Yellow River, refusing to recall him for a long time. The army eventually dispersed, and the people of the state thus composed the poem "The Clear People" (清人). This passage still uses the imagery of the hexagram "Military" (师) — "Military" originally refers to military campaigns, which fits the situation of prolonged military service abroad. Notes: The character "逍" in the Song edition, Yuan edition, and Jigugong edition is written as "道," but here we follow the local edition and use "逍."

蹇。武庫軍府，甲兵所聚。非裡邑居，不可舍止。此兼用《師》象。震為武，坤為軍、為府庫。艮為甲兵，坎為聚，艮為邑、為里居、為舍止，多兵故不可舍止。○艮亦為甲兵之證。

The hexagram "Military" and "Obstruction": Here is a place for the weapons store and military headquarters, with armor and weapons piled up in mountains; it is not a place for a village residence where one can settle down, so one cannot stay here. Shang's note: This line uses the imagery of the hexagram "Military" — the trigram Zhen (Thunder) derived from the mutual trigrams of "Military" symbolizes martial prowess, while Kun (Earth) represents the army and treasury. In "Obstruction," the lower trigram Gen (Mountain) signifies armor and weapons, and the upper trigram Kan (Water) indicates gathering; Gen also represents city walls and village dwellings, as well as stopping and settling, but because there are too many weapons, one cannot stay here. Notes: This is also evidence that Gen (Mountain) can symbolize military equipment.

解。三德五才，和合四時。陰陽順序，國無咎災。《書洪範》：“六三德一曰正直，二曰剛克，三曰柔克”。五材，金木水火土也。震數三，故曰三德。坎數五，震木，故曰五材。坎為和、為合，震為時，卦數四，故曰四時。離坎雜居，故曰陰陽順序。○才，依宋本，汲古作材。

The interpretation of the hexagram "Military Campaign" states: Three virtues and five materials are fully present, harmonized and integrated throughout the four seasons. Yin and yang proceed in order, so the state will not suffer calamity or error. Shang's commentary: The "Book of Documents · Hongfan" mentions the sixth category, which discusses the three virtues, saying "one is uprightness, two is firmness, three is gentleness." The "five materials" refer to metal, wood, water, fire, and earth. The upper trigram is Zhen, which corresponds to the number three, hence the three virtues; the lower trigram is Kan, which corresponds to the number five, and Zhen belongs to wood, hence the five materials. Kan represents harmony and union, while Zhen represents the seasons. Since the number of Zhen is four, it refers to the four seasons. The lines two, three, and four produce Li, and the lines three, four, and five produce Kan. Yin and yang alternate, hence the order of yin and yang. Note: The character "cai" is taken from the Song edition, while the Ji Gu Ge edition uses "cai."

損。解衣毛羽，飛入大都。晨門戒守，鄭忽失家。震為解、為衣、為毛羽、為飛。坤為大都。艮為門，震為晨，故曰晨門。艮為守，震言為戒，故曰戒守。坤為鄭，《釋名》“鄭，町也，地多平町。町，然也。町田，區畔也”，故坤為鄭。純取卦形，坤亡，故曰鄭忽失家。艮為家也。鄭忽，鄭昭公名，《左傳桓十一年》“鄭忽出奔衛”是也。○坤為鄭象證。

The hexagram "Military" transforms into "Loss": removing clothes, growing feathers, flying into a great city; the gatekeeper was on alert early in the morning, yet Zheng's Prince Hu lost his country. Shang's note: In the hexagram "Loss," the second, third, and fourth lines together form the trigram Zhen, which signifies release, also representing clothes, feathers, and flying. The hexagram "Military" has the trigram Kun as its upper trigram, which represents a great city. The upper trigram of "Loss" is Gen, representing a gate, and Zhen represents morning, forming "morning gate." Gen represents guarding, and Zhen signifies speech, which can be interpreted as warning, forming "guarding and warning." Kun also represents the state of Zheng. The "Shi Ming" explains "Zheng" as "Zheng means 'town,' for the land has many flat fields. 'Town' means 'clear,' and 'town fields' refer to boundaries." The land of Zheng has many flat fields with clear boundaries, which matches the image of Kun as earth and fields, so Kun can represent Zheng. This is purely based on the structure of the hexagram: from "Military" to "Loss," Kun is removed, so Zheng Hu loses his home. Gen is actually the home. "Zheng Hu" is the name of Zheng Zhao Gong. The "Zuo Zhuan" records in the eleventh year of Duke Huan that "Zheng Hu fled to Wei," referring to this event. Note: This is evidence that Kun represents the state of Zheng.

益。刖根燒株，不生肌膚。病在心腹，日以焦枯。艮為刀兵、為手，故曰刖根。巽下斷，刖根之象。艮為火，故燒株。震巽皆為木株，艮為膚，巽落，故不生。坤為腹、為心、為病，艮火為焦枯。伏乾為日，是可為艮刀、艮火證。○刖，依元本，宋本、汲古作削，皆淺人妄改。

The hexagram "Military Campaign" and "Increase": Cutting off the tree roots and burning the stump, it can no longer grow new skin and flesh; the disease root is lodged in the heart and abdomen, gradually withering and drying up. Shang's commentary: The third, fourth, and fifth lines of "Increase" together form the trigram Gen (Mountain), which represents weapons and hands, so it is said "cutting off the roots" (yuè is to cut off). The initial line of the upper trigram Xun (Wind) is broken but not connected, which is exactly the shape of the root being cut off. Gen also represents fire, so it is said "burning the stump." Zhen (Thunder) and Xun (Wind) both take the image of wooden trees and stumps, and Gen represents skin, while Xun has the image of falling, so new growth cannot occur. The second, third, and fourth lines together form the trigram Kun (Earth), which represents the abdomen, the heart, and disease. The fire of Gen roasting leads to withering and drying up; the hidden trigram Qian (Heaven) in Kun represents the sun. This passage can serve as evidence for both the images of Gen as a weapon and Gen as fire. Note: The character "yuè" is based on the Yuan edition; the Song edition and the Jigugong edition both use "xuē," which is a false alteration by those who do not understand the principles of yin and yang.

夬。文山紫芝，雍梁朱草。生長和氣，王以為寶。公尸侑食，福祿來處。通《剝》。艮山坤文，故曰文山。艮形似芝，乾舍離。離宮色紫，故曰紫芝。乾為大赤，故曰朱草。兌西，故曰雍梁。乾為生長，兌悅，故曰和。乾為王、為寶、為父、為公。坤為尸，兌為食，乾為福祿。《詩小雅》：“公尸來燕來處，福祿來下”。陳樸園雲《鳧鷖》詩。《鄭箋》以為第三章為祭天地山川之詩，蓋王者德配天地，紫芝、朱草，符瑞並臻也。○四五句依同人之剝增，宋元、汲古諸本皆遺失，不惟不協，事義皆缺。

The hexagram "Military" and "Decisive": On a mountain with cultural splendor, purple spiritual herbs grow; in the regions of Yongzhou and Liangzhou, auspicious red grass appears. The vital energies of heaven and earth harmonize, and the king regards them as treasures. The public corpse, who serves as a substitute for the deceased in worship, enjoys food and drink, and thus receives blessings and honor. Shang's commentary: "Decisive" is in mutual relationship with "Erosion," so we take the image of "Erosion" to interpret it. In "Erosion," the upper trigram is "Gen" (mountain), and the lower trigram is "Kun" (earth), forming "cultural mountain." The shape of "Gen" has one continuous line at the top and two broken lines below, resembling the appearance of spiritual herbs. The trigram "Qian" (heaven) is located in the "Li" (fire) palace, and the color of the "Li" palace is purple, hence the term "purple spiritual herbs." "Qian" represents red, hence the term "red grass." The upper trigram of "Decisive" is "Dui" (lake), located in the west, so the western regions of Yongzhou and Liangzhou are mentioned. "Qian" represents growth, and "Dui" represents joy, hence the harmonious atmosphere. "Qian" represents the king, treasure, father, and public; "Kun" represents the corpse (a person who replaces the deceased in ancient sacrifices); "Dui" represents food and drink; "Qian" represents blessings and honor. The "Book of Songs · Xiao Ya · Fu Yi" contains the lines "The public corpse comes to feast, blessings and honor descend." Chen Puyuan points out that the last two lines are based on this poem. The "Zheng Jie" (explanatory notes) believes that the third chapter of this poem is a sacrifice to heaven, earth, mountains, and rivers — the king's virtue matches that of heaven and earth, hence the simultaneous appearance of purple spiritual herbs and red grass. Notes: The fourth and fifth lines are added based on the entry for "Same People" and "Erosion," as they are missing in the Song, Yuan, and Ji Gu Ge editions. The omission not only disrupts the rhyme but also leaves half the meaning missing.

姤。多載重負，捐棄於野。予母誰子，但自勞苦。通《復》。坤為多載重負、為捐棄、為野。坤為母，震為子，震伏坤死，故曰誰子，言無子也。坤役萬物故勞苦，坤為自。○第三句從宋元本，汲古及常本皆作小任其大，非。

The hexagram "Tian" (Heaven) and "Gou" (Meeting): The vehicle is overloaded and the burden is too heavy, so one has to throw things away in the wilderness; the mother asks, "Who is my child?" In the end, she only suffers in vain. Shang's commentary: "Gou" is complementary to "Fu" (Return), taking the image of "Fu": the upper trigram of "Fu" is Kun (Earth), which can carry things, so it refers to carrying a heavy load. Kun also represents discarding and the wilderness. Kun is the mother, and the lower trigram is Zhen (Thunder), which represents the child. However, Zhen is hidden and Kun signifies death, so asking "who is my child" actually means there is no son. Kun controls all things but itself suffers, and Kun also means "self." Notes: The third sentence is from the Song edition and Yuan edition; the Jigugong edition and the commonly circulated edition say "small bears the great," which is incorrect.

萃。鳧雁啞啞，以水為家。雌雄相和，心志娛樂，得其歡欲。艮為鳧雁，正反兌口，故曰啞啞。艮為家，坤為水，兌雌艮雄，坎為和，故曰相和。坎為心志，兌悅為娛樂、為歡。○艮為鳥證。漸、小過得解，詳《焦氏易詁》。

The hexagram "Military Campaign" and "Gathering": Wild geese and swans call out in a loud manner, taking the water surface as their home; male and female pairs harmonize with each other, feeling happy in their hearts, and achieving their wishes. Shang's commentary: In the hexagram "Gathering," the second, third, and fourth lines together form the trigram "Mountain," which represents waterfowl such as wild geese and swans; the upper trigram is "Lake," representing the mouth. When the hexagram is viewed upside down, it becomes another "Lake" trigram — this kind of image obtained by reversing the hexagram is called "reversed image." One upright mouth and one reversed mouth together make a sound of "yā yā." "Mountain" represents home, and the lower trigram is "Earth," representing water; "Lake" belongs to yin and represents the female, while "Mountain" belongs to yang and represents the male. The hexagram "Military Campaign" has the trigram "Water," which shows a harmonious relationship, so they harmonize with each other. "Water" represents the mind, and "Lake" signifies joy, so it refers to entertainment and happiness. Notes for reference: This is evidence that "Mountain" has the image of birds; the cranes in the hexagram "Gradual Progress" and the flying birds in the hexagram "Excess" can also be explained in this way, see Shang's "Jiao's Glosses on the Changes" for details.

升。耳目盲聾，所言不通。佇立以泣，事無成功。兌為耳，坤閉故聾。離為目，兌半離、目不全，故盲。兌口為言，坤閉，故不通。震為立，坎為泣，坤為事，坤喪，故無功。

The hexagram "Military Campaign" with the rising line: deafness and blindness, words cannot be conveyed; standing for a long time and weeping, things cannot be accomplished. Shang's note: The second, third, and fourth lines of "Rising" produce the trigram Dui (Lake), which represents ears. The upper trigram is Kun (Earth), which is closed and obstructed, hence deafness. Li (Fire) represents eyes, but Dui contains only half of Li—the upper two lines of Dui are exactly the lower part of Li. This method of forming a half-trigram is called "half-image." Half of Li means the eyes are incomplete, hence blindness. Dui represents the mouth and speech, but Kun is closed and obstructed, so words cannot be conveyed. The third, fourth, and fifth lines produce Zhen (Thunder), which represents standing. The hexagram "Military Campaign" has Kan (Water), which represents weeping. Kun represents affairs, and Kun also signifies loss, hence failure.

困。天官列宿，五神所舍。宮闕堅固，君安其居。通《賁》。艮為官，在上，故曰天官。艮為星，故曰列宿。坎亦為宿也。震為神，坎數五，故曰五神。五神，金木水火土五星也。艮為舍、為宮闕、為堅固、為安居。震為君。○震為神證。

The hexagram "Military Campaign" and "Obstruction": The star mansions are arranged in order, being the places where the five stars of metal, wood, water, fire, and earth rest; the palace gates and thresholds are strong and unbreakable, and the sovereign resides safely within. Shang's note: "Obstruction" is connected with "Brightness," and takes the image of "Brightness": the upper trigram is艮 (mountain), representing officials, located in the upper position of the hexagram, so it is called heavenly officials;艮 also represents stars and constellations, so it is said to be the arrangement of star mansions. The trigrams 2, 3, and 4 together form坎 (water), which also has the image of star mansions. The trigrams 3, 4, and 5 together form震 (thunder), representing deities;坎 corresponds to the number five, so it is said to be the five deities—the five stars of metal, wood, water, fire, and earth.艮 also represents buildings, palaces, strength, and security, while震 represents the sovereign. Notes: This is evidence that震 has the image of deities.

井。范子妙材，戮辱傷膚。後相秦國，封為應侯。巽為蟲，故曰範。《禮檀弓》：“範則冠而蟬有緌”，注：範，蠭也。伏震為子，故曰范子。巽為材，兌為毀折，離為膚，故戮辱傷膚。伏震為相，艮為國，兌西，故曰相秦國。艮為封，伏震為諸侯、為聲，正反震相和答，故曰應侯。《史記范睢傳》：“魏齊笞睢，折脅棄廁中，更溺之後，為秦相，封應侯”，以應侯象正反震，神妙。○第三句依大畜之剝校，各本皆作然後相國。

The hexagram "Military Campaign" and "Well": Fan Ju had extraordinary talent, but first he suffered punishment and physical injury; later he became the prime minister of the state of Qin and was granted the title of Ying Hou. Shang's commentary: The lower trigram of "Well" is Xun, which represents insects, and "Fan" originally refers to a bee - the "Rites of Zhou: Rituals of the Archway" says "Fan is a bee with a ribbon on its head," so Xun can represent Fan. The hidden trigram of Xun is Zhen, which represents a son, thus forming "Fan Zi." Xun also represents material, and the mutual trigrams of the second, third, and fourth lines produce Dui, which signifies destruction, while the mutual trigrams of the third, fourth, and fifth lines produce Li, which represents skin. Therefore, he suffered punishment and injury to his skin. The hidden trigram Zhen represents assistance and governance, and the hidden trigram of Dui is Gen, which represents a state. Dui is located in the west, and the state of Qin is in the west, so it is said that he became the prime minister of Qin. Gen represents a title of nobility, and the hidden trigram Zhen represents a feudal lord and sound. The two Zhen trigrams, one positive and one negative, correspond to each other, thus indicating "Ying Hou." The "Records of the Grand Historian: Biographies of Fan Ju" states that Wei Qi broke Fan Ju's ribs and threw him into a toilet, and then ordered people to urinate on him. Later, he became the prime minister of Qin and was granted the title of Ying Hou. Using the two Zhen trigrams, one positive and one negative, to represent "Ying" Hou is truly marvelous. Notes: The third sentence is corrected according to the entry "Great Accumulation" and "Splitting," and all versions read "then became prime minister."

革。秋冬探巢，不得鵲雛。銜指北去，慚我少夫。兌為秋，互乾為冬，艮為巢、為手，故曰探巢。兌為鵲雛，坤為失，故不得。兌口為銜，艮為指。坎為北，震往，故曰北去。艮為少夫，坎為慚，故曰慚我少夫。正伏象雜用。

The hexagram "Military Campaign" changing to "Revolution": In autumn and winter, trying to dig into a nest, but failing to find young magpies; biting one's finger and heading north, causing a young man much embarrassment. Shang's commentary: The upper trigram of "Revolution" is Dui, representing autumn; the intersecting lines of the third, fourth, and fifth lines form Qian, representing winter. Dui's hidden trigram is Gen, representing a nest and a hand, so it refers to digging into a nest. Dui also represents young magpies, while Kun signifies loss, hence the failure to find them. Dui can also mean mouth, interpreted as biting, and Gen represents a finger. The hidden trigram of Li is Kan, representing the north, and Zhen signifies movement, hence going north. Gen represents a young man, and Kan indicates shame, hence "shame for the young man." This instance uses both the main image and the hidden image together.

鼎。子畏於匡，厄困陳蔡。德行不危，竟脫厄害。通《屯》。震子坎畏。匡，目匡，離象。坎陷，故厄困。震為陳，艮為龜、為蔡，事皆見《論語》。震為行，艮安，故不危，故脫厄害。坤為害。

The hexagram "Military" and "Tripod": Confucius was besieged in the place called Kuang and suffered from hunger and hardship between the states of Chen and Ci. Because his virtue was upright and not perilous, he eventually escaped from these difficulties. Shang's note: The hexagram "Tripod" is complementary to the hexagram "Obstruction," taking the image of "Obstruction." The lower trigram of "Obstruction" is Zhen (Thunder), representing the son, and the upper trigram is Kan (Water), representing fear. "Kuang" originally refers to the eye socket, which is the image of Li (Fire). Kan is characterized by sinking, hence the difficulty. Zhen represents the state of Chen, and the fourth, third, and fifth lines together form Gen (Mountain), which represents turtle and also Ci (the name of a large turtle). The two incidents of being besieged in Kuang and suffering hardship in Chen and Ci are both recorded in the Analects. Zhen governs movement, and Gen has the nature of stillness, so there is no danger and thus he was able to escape from the difficulties. The second, third, and fourth lines together form Kun (Earth), representing calamity.

震。鴻飛在陸，公出不復。仲氏任只，伯氏客宿。互艮為鴻、為飛、為陸，故曰在陸。震為復、為公、為出，坎陷故不復。坎為仲、為宿，震為伯、為客，首二語見《豳風》，美周公也。震為周，故因以起興。三句見《邶風》。任者，《鄭箋》：相親信也。○以艮為鴻，漸鴻得解。

The hexagram "Military" transforms into "Thunder": Wild geese fly along high ground, when the Duke of Zhou leaves, he does not return; the second brother is trustworthy, the eldest brother stays away as a guest. Shang's note: "Thunder" is one of the eight pure hexagrams, with the same upper and lower trigrams. The second, third, and fourth lines together form the trigram "Mountain," which represents wild geese, flying, and land, hence "on land." "Thunder" represents returning, the public, and going out; the third, fourth, and fifth lines together form the trigram "Water," which indicates a situation of being trapped, hence why one goes out but does not return. "Water" represents the second brother and lodging, while "Thunder" represents the eldest brother and a guest. The first two lines come from the "Song Wind" section of the "Book of Songs," "Nine Net," which is a poem praising the Duke of Zhou. "Thunder" corresponds to "Zhou," so it is used as a starting point. The third line comes from the "Bai Feng" section, "Yan Yan." The character "ren" is interpreted by Zheng's commentary as mutual closeness and trust. Notes: Taking "Mountain" as wild geese, all the wild geese in the hexagram "Gradual" can be explained consistently.

艮。鶴鳴九皋，避世隱居。抱朴守貞，竟不隨時。互震為鶴、為鳴，艮為皋，震數九，故曰九皋。坎為隱避，艮為居、為抱、為守。震木為樸，艮為貞、為時，坎隱，故不隨時。○貞，從汲古，宋元本作真。義同，而貞切艮象。隨時，依宋元本，汲古作相隨。鶴鳴，《小雅》篇名，序謂誨宣王求賢而隱者。茲云隱居，義與毛同。

The hexagram "Military Campaign" transforms into "Mountain Restraint": A white crane calls out from a distant marsh, and the virtuous person withdraws from the turmoil of the world to live in seclusion. He clings to simplicity and adheres to the right path, never yielding to the current. Shang's note: "Mountain Restraint" is also one of the eight pure hexagrams. The fourth, third, and fifth lines together form the trigram Zhen (Thunder), representing the crane and its call. The trigram Gen (Mountain) signifies a high land by water, and Zhen corresponds to the number nine, hence "nine gao." The second, third, and fourth lines together form the trigram Kan (Water), indicating concealment and retreat. Gen represents dwelling, holding on, and upholding. Zhen belongs to wood, and uncarved wood is "pu" (simple). Gen signifies uprightness and time, while Kan signifies concealment, so he does not bend with the times. Notes: The character "zhen" is taken from the Jigusha edition; the Song and Yuan editions use "zhen," which are similar in meaning, but "zhen" better fits the image of Gen. "Following the times" is taken from the Song and Yuan editions; the Jigusha edition uses "xiang sui." "He Luming" is the title of a poem from the "Book of Songs, Xiao Ya." The "Mao Shi Xü" states that it is a poem advising King Xuan of Zhou to seek out the virtuous hermits; here, the reference to seclusion is consistent with the meaning in the "Mao Zhuan."

漸。舜升大禹，石夷之野。徵詣王庭，拜治水土。解見乾之中孚、師之小畜，漸伏象與前同。

The hexagram "Military Campaign" and "Gradual Progress": Yu the Great was promoted by Yu the Great, being taken from the wild and barren land of Shixi. Yu came to the royal court upon summons and was entrusted with the task of managing water and soil. Shang's commentary: The explanation for this line is found in "Heaven" and "Faithful Birds" of "Military Campaign," and "Gradual Progress" uses the same hidden images as those two, so the words used are also the same.

歸妹。左輔右弼，金玉滿堂。常盈不亡，富如厫倉。本象、對象雜用。解見蒙之坤。○艮金之證○堂，依元本，宋本、汲古作匱。

The hexagram "Military Campaign" and "Marriage" indicate that there are capable ministers on both sides, and treasures such as gold and silk fill the hall. Wealth is always abundant without loss, and prosperity is like a large granary. Shang's note: This line uses the image of the primary hexagram and the image of the opposite hexagram in combination, for a detailed explanation see the line from "Obstruction" and "Earth." Note: This is evidence of the image of metal in the mountain hexagram. Also, the character "hall" is taken from the Yuan edition, while the Song edition and the Jigugong edition both have "treasure."

豐。崔嵬北嶽，天神貴客。衣冠不已，蒙被恩德。通《渙》。巽高，故崔嵬。艮山坎北，故曰北。嶽震為神、為客，艮陽在上而貴，故曰天神貴客。艮為冠，震為衣、為恩德。○艮貴證。

The hexagram "Military Campaign" and "Abundance": The northern mountain is high and majestic, with heavenly spirits and honored guests descending; garments are continuously bestowed, and all people receive grace. Shang's note: "Abundance" and "Dispersal" are complementary. Taking the image of "Dispersal": the upper trigram is Xun, which has the image of height, so it is said to be towering. The third, fourth, and fifth lines interact to form Gen, which represents a mountain, and the lower trigram is Kan, which resides in the north, so it is said to be the northern mountain (the original text here is punctuated as "gù yuē běi. yuè zhèn wéi shén," which should be read as "gù yuē běi yuè. zhèn wéi shén"). Zhèn represents spirits and guests, and Gen's yang line is in the upper position and thus noble, forming "heavenly spirits and honored guests." Gen represents hats, Zhèn represents clothes and grace. Notes for verification: This is evidence that Gen has the image of nobility.

旅。空槽注器，獖彘不至。張弓祝雞，雄父飛去。艮為槽，互巽為獖彘。《莊子達生篇》“以瓦注者巧”，《釋文》“注，擊也”。注器者，擊器使獖彘聞，然槽空無食，亦不至也，艮止，故曰不至。艮少，故曰獖彘。伏坎為弓，震為張，故曰張弓。巽為雞，兌口為祝。祝者，呼聲。《說苑》“猶舉杖而祝狗，張弓而祝雞”。伏震為雄、為父、為飛，巽伏，故曰飛去。○父，汲古作鳩，從宋元本。獖，依宋元，汲古作（左反犬右屯）。注器，各本作住豬，至作到，依汲古咸之困校。器、至韻。

The hexagram "Military Campaign" and "Travel": The feeding trough is empty but there is a sound of striking instruments to call the pigs, but the castrated pigs do not come. Drawing the bowstring to call the chickens, the roosters instead fly away with their young. Shang's commentary: In the lower trigram of "Travel," the trigram "Kun" represents the feeding trough, and the second, third, and fourth lines together form the trigram "Xun," which represents castrated pigs. The "Zhuangzi · Da Sheng" says, "Those who use pottery as a wager are skillful," and the "Classic Interpretation" explains "zhu" as striking. "Zhu qi" means striking the vessels to make the pigs hear, but since the trough is empty, the pigs do not come. Also, the nature of "Kun" is to stop, so they do not arrive. "Kun" also represents the young, so it refers to castrated pigs. The hidden trigram of "Xun" is "Zhen," which represents the bow, and "Zhen" also represents opening, forming "drawing the bow." "Xun" represents the chicken, and the third, fourth, and fifth lines together form "Dui," which represents the mouth, so "zhu" is the sound of calling. The "Sayings of the States" says, "It is like raising a stick to call the dog, or drawing the bow to call the chicken," which is exactly this use. The hidden trigram of "Xun" is "Zhen," which represents the male, the father, and flying, while "Xun" itself is hidden and not visible, so they fly away. Notes: The character "father" in the Ji Gu Ge edition is written as "jiu," but here we follow the Song and Yuan editions. The character "zhu" is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses a strange character combining "fan quan" and "tun." All editions read "zhu zi" as "zhu pig" and "zhi" as "arrival," but here we follow the Ji Gu Ge edition's correction from the "Xian" hexagram's "Kun" hexagram entry, where "qi" and "zhi" rhyme perfectly.

巽。蠻夷戎狄，太陰所積。涸冰冱寒，君子不存。初四大坎，故曰太陰。蠻夷戎狄，皆陰類。坎為冰、為寒，艮為君子，二至四艮伏，故君子不存。○蠻夷，原作胡蠻，冱作凍，均依既濟之謙校。

The hexagram "Military Campaign" (Tian) and the trigram "Wind" (Xun): The four directions of the barbarian tribes of Man, Yi, Rong, and Di are places where the extreme yin energy gathers; water freezes into ice, and heaven and earth are frozen, so the gentleman does not stay there. Shang's note: The trigram "Wind" from the first line to the fourth line has one yin below, two yang in the middle, and one yin above, forming a large "Kan" trigram, which is called "the great image of Kan"; since Kan represents water and belongs to yin, it is called "excessive yin," and the barbarian tribes of Man, Yi, Rong, and Di also belong to the category of yin. Kan represents ice and cold; Gen represents the gentleman, but the second line to the fourth line only produce the trigram "Dui," so Gen is merely a hidden trigram within Dui and does not appear in the hexagram, hence the gentleman does not remain. Notes: The original text says "Hu Man" for "Man and Yi," and "Hù" for "frost," both have been corrected according to the entry on "Ji Ji" and "Qian."

兌。甘露醴泉，太平機關。仁德感應，歲樂民安。解見屯之謙。兌通艮，艮象與謙同。

The hexagram "Military Campaign" (师) and "Joy" (兑): Heaven sends sweet dew, and the earth produces sweet springs, which are the key features of a peaceful era. When benevolence and virtue prevail, there is mutual response between above and below, resulting in good harvests and people's security. Note: The explanation is the same as in "Sprouting" (屯) and "Humility" (谦). "Joy" (兑) and "Stillness" (艮) are complementary, and they share the same image as "Humility" (谦), so the wording is similar.

渙。惡來呼伯，慎驚外客。甲守閉宅，以備凶急。臨折之憂，雖滅無災。丁云：惡來，紂臣名，然此似非用事。惡來，猶聞凶耗也，故呼伯。震為呼、為伯，巽為旅客，在外，故不驚外客。震為驚，艮為甲、為守、為宅，坎閉，故曰閉宅。伏兌為急、為毀折，坎為憂、為滅、為災，震樂故無災。○艮剛在外為甲證。○甲、閉、急，依宋本，汲古作中、作閒、作黠，非。

The hexagram "Military" transforming into "Dispersal": bad news comes, hurry to call the elder brother, be careful not to disturb the foreign guest; wear armor to guard, close the doors and windows, to guard against sudden dangers; although there is worry of loss, it eventually resolves without disaster. Shang's note: Ding Yan said "Evil Come" was the name of a minister of King Zhou of Shang, but here it seems not to be using this allusion—"Evil Come" means hearing bad news, so one should call the elder brother. The second, third, and fourth lines together form Zhen, which represents calling and the elder brother; the upper trigram Xun represents travelers, and since the guest is outside, one should not disturb the foreign guest; Zhen also represents alarm. The third, fourth, and fifth lines together form Gen, which represents armor, guarding, and the dwelling; the lower trigram Kan represents blockage, so it says closing the dwelling. The hidden trigram Xun contains Dui, which represents urgency and destruction; Kan represents worry, destruction, and disaster, while Zhen represents joy, so in the end there is no disaster. Notes for comparison: This is evidence that the yang line of Gen can be taken as armor. Also, the words "Jia," "closed," and "urgent" are based on the Song edition; the Ji Gu Ge edition has "middle," "leisure," and "clever," which are all incorrect.

節。日月相望，光明盛昌。三聖茂功，仁德大隆。坎為月，艮為日、為觀，正反艮故曰相望。艮為光明，震為盛昌。坎為聖，震數三，故曰三聖。震為茂、為功、為仁德、為隆。三聖，指文、武、周公。

The hexagram "Military Campaign" in its "Section" states: The sun and moon are far apart yet facing each other, their brightness reaching its greatest extent; the achievements of the three sages are flourishing, and benevolence is greatly flourishing. Shang's commentary says: The upper trigram is Kan, representing the moon; the fourth, third, and fifth lines together form the trigram Gen, representing the sun, and there is an image of observation and contemplation. Gen, when viewed upright or inverted, forms two images facing each other, hence the saying of mutual gaze. Gen represents brightness; the second, third, and fourth lines together form the trigram Zhen, representing grandeur and flourishing. Kan represents sages, and Zhen, in terms of numbers, is three, hence the term three sages. Zhen also represents flourishing, achievements, benevolence, and flourishing. The so-called three sages refer to King Wen of Zhou, King Wu of Zhou, and the Duke of Zhou.

中孚。葛藟蒙棘，華不得實。讒佞亂政，使恩壅塞。震為葛藟，伏大坎為棘，故曰蒙棘。兌為華，艮為實，巽隕，故不實。中爻正反震，故曰讒佞。正覆艮，艮止，故壅塞。兌為恩澤。葛藟，《唐風》篇名，毛謂刺晉獻公好攻戰，茲謂刺讒佞，與毛異。

The hexagram "Military Campaign" and "Faithful Trust": A vine entwined with brambles blooms but does not bear fruit; slanderous and petty men disrupt the government, blocking the king's grace from reaching below. Shang's commentary: The second, third, and fourth lines together form the trigram Zhen (Thunder), representing the vine. The entire hexagram "Faithful Trust" forms a large trigram Li (Fire), with an underlying trigram Kan (Water), which represents brambles, hence "encumbered brambles." The lower trigram Dui (Lake) represents flowers; the third, fourth, and fifth lines together form Gen (Mountain), representing fruit. The upper trigram Xun (Wind) has the image of falling, so no fruit is formed. The middle lines contain two Zhen trigrams, one upright and one inverted, representing slanderous and petty men. Gen is present both upright and inverted, but its nature is to stop, hence the blockage. Dui represents grace. "Gelui" is the title of a poem from the "Book of Songs, Tang Wind." The "Preface to the Mao Poems" interprets it as a satire on Duke Jin Xian Gong's fondness for warfare; here, it is used to satirize slanderous and petty men, differing from the Mao interpretation.

小過。鄰不我顧，而望玉女。身多癩疾，誰肯媚者。震為東，故曰鄰。艮陽在上為望。震為玉，兌為女，故曰玉女。艮為身，多節，故曰癩疾。兌為媚。○媚，從宋元本，汲古作媍。

The hexagram "Military Campaign" in the "Minor Overstep": The neighbor is unwilling to take care of me, yet I foolishly desire to marry a beautiful woman; I myself am covered with sores and diseases, who would then come close to me and flatter me? Shang's commentary: The upper trigram is Zhen (Thunder) in the east, so it refers to the eastern neighbor; the lower trigram is Gen (Mountain), with a yang line at the top, indicating a distant view. Zhen represents jade, and the lines 3, 4, and 5 together form Dui (Lake), which represents a woman, thus forming "Jade Woman." Gen represents the body, and the shape of Gen has one yang line pressing down on two yin lines, which signifies many warts, hence the term "skin disease." Dui also signifies charm and flattery. Notes: The character "mèi" comes from the Song and Yuan editions; the Jigugé edition uses "yì."

既濟。精誠所在，神之為輔。德教尚忠，彌世長久。三聖茂功，多受福祉。此用《師》象。坎為精誠，震為輔、為教。坎為忠，故曰尚忠。坤為世，重坤，故曰彌世長久。坎為聖，震數三，故曰三聖。震為功、為福佑。○神之為輔，依元本，宋本、汲古皆作“神為之輔”。忠，依宋元本，汲古作中。《史記》：“夏之政忠”。祉，依宋本，汲古、元本作佑。茂功，依《節》林，宋元本作尚功，汲古作與為。

The hexagram "Military Campaign" (师) in the "Already Achieved" (既济) phase indicates that wherever sincere devotion is directed, divine assistance will come; by establishing virtue based on sincerity and promoting moral education, one's influence can endure for generations. Three sages have achieved great accomplishments, and one can receive abundant blessings. Note: This passage uses the imagery of the hexagram "Military Campaign." The lower trigram is Kan (Water), representing sincerity and devotion. The second, third, and fourth lines together form Zhen (Thunder), symbolizing assistance and moral guidance. Kan also represents loyalty, hence the emphasis on loyalty. The upper trigram is Kun (Earth), representing generations. The third, fourth, and fifth lines of "Military Campaign" also form Kun, with two Kuns stacked together, indicating long-lasting legacy. Kan represents sages, and Zhen, in terms of numbers, corresponds to three, hence the reference to three sages. Zhen signifies achievements and blessings. Note: "God's assistance" follows the Yuan edition; the Song and Jigugong editions read "God's assistance." "Loyalty" follows the Song and Yuan editions; the Jigugong edition reads "center," and the "Records of the Grand Historian" mentions "the virtue of loyalty in the Xia dynasty" as evidence. "Blessings" follows the Song edition; the Jigugong and Yuan editions read "protection." "Abundant achievements" follows the wording from the "Moderation" (节) hexagram's commentary; the Song and Yuan editions read "great achievements," while the Jigugong edition reads "together with."

未濟。鑽木取火，掘地索水。主母飢渴，子為心禍。此仍用《師》象。伏《同人》。巽木，離火，《師》坤地坎水，坤為母，震為主，故曰主母。震為子，坎為心。○水，依元本，宋本、汲古作泉。子，宋元本作手，依汲古。禍，汲古作福，依宋元本。

The hexagram "Military Campaign" and "Not Yet Completed": Drilling wood to get fire, digging the ground to find water; the head of the household, the mother, is both hungry and thirsty, and the son has become her heart's burden. Shang's commentary: This still uses the image of the hexagram "Military Campaign," and also contains the image of "Harmony with Others." The second, third, and fourth lines of "Harmony with Others" combine to form Xun (Wood), while the upper trigram of "Not Yet Completed" is Li (Fire), forming the image of drilling wood to get fire. The lower trigram of "Military Campaign" is Kun (Earth), and the upper trigram is Kan (Water), forming the image of digging the ground to find water. Kun represents the mother, and the trigram Zhen (Thunder) derived from "Military Campaign" represents the master, forming the image of "the head of the household, the mother." Zhen also represents the son, and Kan represents the heart. Notes: The character "water" follows the Yuan edition; the Song and Jigugong editions read "spring." The character "son" in the Song and Yuan editions reads "hand," but here follows the Jigugong edition. The character "calamity" in the Jigugong edition reads "blessing," but here follows the Song and Yuan editions.

比。鹿得美草，鳴呼其友。九族和睦，不憂飢乏。艮為鹿，反震為草、為鳴呼。陰陽相遇為友，艮為友，以陽遇陰也，此謂九五也。坤為族，《漢上易》謂坤數九以乙至癸也，故曰九族。坎為和睦、為憂。坤虛為飢乏，比樂故不憂。○宋元本多“長子入獄，霜降族哭”八字，與上文意不屬，斷為衍文，依汲古。

From here on, when a hexagram is encountered, it is changed to the Hexagram of "Comparison" (《比》). The Hexagram of "Comparison" is a self-transformed primary hexagram: a deer finds fresh grass and calls out to its companions; within the nine clans, there is harmony and no fear of hunger or poverty. Shang's commentary says: in the Hexagram of "Comparison," the third, fourth, and fifth lines together form the trigram of K'un (Gentle), which represents a deer. When viewed upside down, K'un becomes Zhen (Thunder), which represents grass and calling out. When yin and yang meet, they become friends. K'un is considered a friend because it is when a yang line meets a yin line. This is precisely what the fifth line refers to. The lower trigram is K'un, representing the clan. Zhu Zhen's "Han Shang Yi Zhuan" says that the number of K'un is nine, derived from counting from the heavenly stem Yi (乙) to Gui (癸). Therefore, it is called the nine clans. The upper trigram is Kan (Water), representing harmony and worry; K'un being empty and hollow represents hunger and poverty. However, the Hexagram of "Comparison" is one of mutual affinity and joy, so there is no worry. Notes: The Song and Yuan editions of this passage include the phrase "the eldest son is imprisoned, and at the time of frost, the clan weeps," which does not connect well with the preceding text. It is considered an addition by later commentators, and here we follow the Jigugong edition by omitting it.

乾。繼祖復宗，追明成康。光照萬國，享世久長。乾為祖宗、為大明、為光、為久長，伏坤為萬國。

The hexagram "Compare" (Bi) and "Heaven" (Qian): Inheriting ancestral achievements, restoring the ancestral temple, ascending to the clear governance of King Cheng and King Kang; radiance illuminating all states, enjoying enduring possession of the land. Note: "Heaven" represents ancestors, great brightness, light, and longevity; the hidden trigram of Qian is Kun, representing all states.

坤。麟子鳳雛，生長嘉國。和氣所居，康樂溫仁，邦多哲人。坤為文、為麟鳳、為國、為邦，《遇》卦比坎為和、為明哲。艮火，故曰溫仁。○溫仁，依元本，宋本、汲古作無憂。

The hexagram "Comparison" (Bi) with the trigram "Earth" (Kun): The young of the qilin and the young of the phoenix grow in a beautiful country; this is a place where auspicious qi gathers, peaceful and warm, with benevolence and love, and many wise men reside within the state. Note: "Kun" has literary quality, hence it represents the qilin and the phoenix, as well as the state and the country; when the hexagram "Comparison" appears, its upper trigram Kan represents harmony and wisdom. The interacting trigram of "Comparison" produces Gen, which takes the image of fire, and since fire is warm, it is said to be warm and benevolent. Note: "Warm and benevolent" follows the Yuan edition; the Song edition and the Jigugong edition both read "without worry."

屯。灼火泉源，釣鯉山巔。魚不可得，火不肯燃。坎為泉，坤亦為水，而坎在上故為泉源。艮為火，在坎下，故曰灼火泉源。艮為山，坤為魚，艮手為釣，故曰釣鯉山巔。坤虛，故二者皆不可得。○火，依宋元本，汲古作灼灼，非。鯉，宋本作鰟。○坤魚艮火確象。

The divination for "The Ratio" in "The Obstruction" describes a situation where one lights a fire at the source of a spring and tries to fish for a carp at the top of a mountain; naturally, neither the fire can be lit nor the fish caught. This is a sign indicating complete failure in one's endeavors. Shang's commentary states: The upper trigram of "The Obstruction" is Kan, representing a spring. The second, third, and fourth lines together form the trigram Kun, which also represents water. Since Kan is above, it is called the spring source. The third, fourth, and fifth lines together form the trigram Gen, which represents fire. Gen is below Kan, so it is said "burning fire at the spring source." Gen also represents a mountain, and Kun represents fish. Gen can be interpreted as a hand, meaning to fish, hence "fishing for a carp at the mountain peak." Kun is empty and hollow, so neither the fish nor the fire can be obtained. Notes: The word "fire" is based on the Song and Yuan editions; the Jigugong edition says "burning burning," which is incorrect. The Song edition says "fang" instead of "carp." Also, this is a clear example of Kun representing fish and Gen representing fire.

蒙。彭生為豕，白龍作災。盜堯衣裳，桀蹠荷兵。青禽照夜，三日夷傷。艮為壽，故曰彭。老彭壽八百。震為生，坎為豕，《左傳》：“豕人立而啼，從者曰公子彭生”也。震為白、為龍。坎為災、為盜。震為帝故曰堯。震衣坤裳，坤為惡，故曰桀蹠。艮為兵、為荷。震為馬。青禽、照夜，皆馬名。震東方，色青，艮鳥，故曰青禽。艮火坤夜，故曰照夜。坤為夷傷，伏離為日，震數三，故曰三日。○彭生，元本作彭名，依宋本、汲古。龍，宋本、汲古作虎，依元本校。照夜，依汲古，宋元作照火，非。

The divination for "Comparison" under "Confusion" indicates that a nobleman named Pengsheng transformed into a large pig causing disturbances, a white dragon descended causing calamity; thieves stole Yao's robe, and figures like Xia Jie and Dao Zhi roamed with weapons; famous horses named Qing Qin and Zhaoye ran for three days, people were injured. This is a凶签 (auspicious omen) filled with strange and evil phenomena. Shang's commentary says: The upper trigram of "Confusion" is Gen (Mountain), which represents longevity, so "Peng" is taken (the legend of old Peng who lived eight hundred years). The second, third, and fourth lines together form Zhen (Thunder), which represents life; the lower trigram is Kan (Water), which represents a pig. The "Zuo Zhuan" records that in the state of Qi there was a large wild boar standing like a human and crying, and the attendant said it was Pengsheng, which is exactly this incident. Zhen also represents white and dragon; Kan represents calamity and thieves; Zhen represents the emperor, so Yao is mentioned; Zhen represents clothing, and the second, third, and fifth lines together form Kun (Earth), which represents a robe. Kun also represents evil, so Jie and Zhi are mentioned. Gen represents weapons and carrying on the shoulder; Zhen represents a horse. "Qing Qin" and "Zhaoye" are both names of famous horses. Zhen is in the east, the color of the east is green, Gen represents a bird, so it is called Qing Qin. Gen represents fire, Kun represents night, so it is called Zhaoye. Kun represents injury, and the hidden trigram of Kun is Li (Fire), which represents the sun; Zhen in numbers is three, so it is said to have run for three days. Notes: The original edition reads "Pengming" but here we follow the Song edition and Jigugong edition. "Long" in the Song and Jigugong editions reads "Hu", so we follow the Yuan edition. "Zhaoye" follows the Jigugong edition, while the Song and Yuan editions read "Zhaohuo", which is incorrect.

需。黍稷醇醲，敬奉山宗。神嗜飲食，甘雨嘉降。庶物蕃殖，獨蒙福祉，時災不至。坎為酒，故曰醇醲。乾為宗，伏艮，故曰山宗。坎為飲食、為雨，伏坤為庶物。乾為福祉。○醲，依觀之坎校，宋本、汲古皆作醴。庶物，從元本，宋本、汲古作黎庶。又宋本無末句，茲從汲古。

The hexagram "Need" is used for "Comparison": using millet and millet wine, offer the rich and fragrant wine with reverence to the mountain god and ancestors; if the deities enjoy these offerings, they will send timely rain; all things flourish and thrive, uniquely receiving blessings, and calamities of the seasons will not come. Note by Shang: "Need" has the upper trigram Kan (Water), which represents wine, hence the rich and fragrant wine; the lower trigram Qian (Heaven) represents ancestors, and the hidden trigram of Qian is Gen (Mountain), forming "mountain ancestors". Kan also represents food and rain; the hidden trigram of Qian is Kun (Earth), representing all creatures; Qian represents blessings. Notes on the text: the character "醲" is corrected according to the entry on "Observation" and "Kan"; both the Song edition and the Jigugē edition read "醴". "All creatures" is taken from the Yuan edition, while the Song edition and Jigugē edition read "common people". Also, the Song edition does not include the last sentence, so it is taken from the Jigugē edition.

訟。李華再實，鴻卵降集。仁哲權輿，蔭國受福。通《明夷》。震為李、為花。乾為實。震為鴻、為卵。坤為降集。震為仁。坎為哲。巽為權。震為輿、為蔭。坤為國。○卵，依汲古，宋元本作飛。○巽為權、震為鴻證。

The hexagram "Strife" corresponds to "Comparison": The jujube tree blooms and bears fruit a second time, the geese's eggs fall down and gather together; the benevolent and wise person begins his journey, sheltering the state and receiving blessings. Note: "Strife" and "Darkness over the Sun" are complementary, and the images of both hexagrams are combined: "Darkness over the Sun" lines 3, 4, and 5 produce Zhen (Thunder) representing the jujube tree and its flowers, while the upper trigram of "Strife" is Qian (Heaven) representing the fruit. Zhen also represents geese and their eggs, while the upper trigram of "Darkness over the Sun" is Kun (Earth) representing the falling and gathering of the eggs. Zhen represents benevolence, and Kan (Water) represents wisdom. "Qianyu" originally means the beginning of plant growth or the start of an affair; Shang interprets it by splitting the character to take its symbolic meaning: "Strife" lines 3, 4, and 5 produce Xun (Wind) representing "qian," and Zhen representing "yu"; Zhen also represents sheltering, and Kun represents the state. Notes: "Eggs" follow the Ji Gu Ge edition; the Song and Yuan editions read "flight." Also: this is evidence that Xun has the meaning of "qian" and Zhen has the meaning of "geese."

師。千歲之墟，大國所屠。不見子都，城空無家。坤為千歲、為墟、為國、為殺，故曰屠。震為子，坤為都，故曰子都。坎伏，故不見。《鄭風》語也。坤為城、為虛，故曰城空。艮為家，艮覆，故無家。家，音姑。○國，依宋元本，汲古作兵。

The hexagram "Bǐ" transformed into "Shī": A thousand-year-old ancient city has become ruins, a place that has been destroyed by a great country; the beautiful young man Zi Du is nowhere to be seen, the city is empty and without any households. Shang's commentary: The upper trigram of "Shī" is Kūn, representing thousands of years, ruins, the country, and slaughter, hence the meaning of being destroyed. The second, third, and fourth lines together form Zhen, representing Zi, and Kūn representing Du, combining to form "Zi Du." The lower trigram is Kan, which is hidden, hence the reason for not seeing "Zi Du" — this phrase comes from the "Book of Songs · Zheng Wind · Mountain with Fu Su." Kūn represents the city and emptiness, hence the city is empty. The intermingled trigrams produce Gen, representing home, but when viewed upside down, Gen is not formed, hence no home. The character "home" here is read as "gu," to rhyme with the previous lines. Notes: The character "country" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "soldiers."

小畜。王孫公子，把彈攝丸。發輒有得，家室饒足。通《豫》。震為公子、為王，艮為孫，故曰王孫。坎為彈丸。艮子為把、為攝。震為發，坎為得。艮為家，坎為室，坤為饒足。

The hexagram "Bǐ" (Approach) corresponds to "Xiǎoxù" (Small Accumulation). A nobleman's son holds a slingshot and loads a stone, and with one shot he catches something, thus bringing wealth to his household. Shang's commentary states: "Xiǎoxù" is opposite to "Yù" (Joy). Taking the image of "Yù": the upper trigram Zhen (Thunder) represents a nobleman or a king; the second, third, and fourth lines together form Gen (Mountain), representing a son, hence "Wángsūn" (nobleman's son); the third, fourth, and fifth lines together form Kan (Water), representing a stone; Gen (Mountain) also signifies a young son, control, and restraint; Zhen (Thunder) represents the act of shooting, and Kan (Water) represents what is obtained. Gen (Mountain) represents the family, Kan (Water) represents the house, and the lower trigram Kun (Earth) signifies abundance.

履。驪姬讒喜，與二嬖謀。譖殺恭子，賊害忠孝。申生以縊，重耳奔逃。乾馬兌姬，故曰驪姬。正反兌相對，故曰讒。讒喜，言喜讒也。伏坎為謀、為嬖。嬖，愛也。兌卦數二，故曰二嬖。《左傳莊二十八年》：“驪姬嬖，賂外嬖梁五與東關嬖五，使譖太子於公而殺之”，伏坤為殺，震為子，巽為賊，坤為害，坤順為忠孝，故曰賊殺忠孝。震為申、為生，巽繩為縊，故曰申生以縊。坎為耳，坤為重，故曰重耳。震為奔逃。○喜，從宋本，汲古等本訛嬉。逃，從宋本，汲古作走。

The hexagram "Comparison" combined with "Following" describes the case of Li Ji, who favored spreading false rumors and conspired with two favored ministers; she falsely accused and led to the death of the crown prince Shen Sheng, harming loyal and filial people; Shen Sheng committed suicide by hanging himself, while Chong Er fled. Shang's commentary: "Following" has the upper trigram Qian (Heaven) representing a horse and the lower trigram Dui (Lake) representing concubines, forming "Li Ji" (Li originally means black horse). Dui, when viewed upright and inverted, faces each other, thus indicating slander; "Chen Xi" means liking to slander. The second, third, and fourth lines form the trigram Li (Fire), with the hidden trigram Kan (Water) representing plots and favored ministers (bì means favored). Dui corresponds to the number two, thus indicating two favored ministers. According to the "Zuo Zhuan" from the 28th year of Duke Zhuang, Li Ji, favored by the king, bribed the external minister Liang Wu and the eastern gate minister Dongguan Wu, to falsely accuse the crown prince and have him killed. The hidden trigram of Qian is Kun (Earth), representing killing; the third, fourth, and fifth lines form the trigram Xun (Wind), representing thieves; the hidden trigram of Xun is Zhen (Thunder), representing a son, and Kun representing harm. Kun is soft and obedient, symbolizing loyalty and filial piety, thus indicating the harm to loyal and filial people. Zhen represents Shen and life, and Xun represents a rope which can be used to hang someone, thus indicating "Shen Sheng hanged himself." Kan represents ear, and Kun represents heavy, forming "Chong Er." Zhen represents fleeing. Notes: "Xi" is from the Song edition, while the Ji Gu Ge edition mistakenly writes "Xi" as "Xi." "Tao" is from the Song edition, while the Ji Gu Ge edition writes "Zou."

泰。長生無極，子孫千億。柏柱載梁，堅固不傾。震為長生、為子，伏艮為孫，乾為千萬。又坤眾，故曰千億。伏艮為柏、為樑柱、為堅固，故曰不傾。○梁，依汲古，宋元本皆作青，豈知梁與傾為韻。

The hexagram of "Comparison" transforming into "Greatness" indicates a long and endless life with countless descendants. Using cypress wood as pillars and supporting the main beam, it is strong and will not collapse. Shang's commentary says: In the hexagram of "Greatness," the third, fourth, and fifth lines together form the trigram Zhen, which represents growth and children. The hidden trigram Gen, representing the descendants, is contained within Zhen. The lower trigram Qian signifies thousands and ten thousands, while the upper trigram Kun indicates multitude, hence the phrase 'countless descendants.' The hidden trigram Gen represents cypress wood, pillars, and strength, hence the statement that it will not collapse. Notes: The character 'beam' is taken from the Jiguge edition; the Song and Yuan editions both have 'blue.' They did not realize that 'beam' rhymes with 'collapse.'

否。失意懷憂，如幽狴牢。亡子喪夫，附托寄居。卦《否》而象全用遇卦。《比》坎為意、為憂懷、為牢狴，坎陷，故曰幽。艮為子、為夫，坤為喪亡，故曰亡子喪夫。附托寄居，言陰順陽也。艮為居。

The hexagram of "Strife" changing into "Opposition": desires are unfulfilled, filled with sorrow, like being imprisoned in a jail; a son has died, a husband is gone, one can only rely on others and live in dependence. Note: although the transformed hexagram is "Opposition," the imagery is entirely derived from the original hexagram "Strife": the upper trigram of "Strife" is Kan, representing mind, sorrow, and imprisonment, as Kan is characterized by sinking and falling, hence "being secluded." The interacting trigrams produce Gen, representing son and husband, while the lower trigram is Kun, indicating loss, hence the loss of son and husband. "Relying on others and living in dependence" refers to the yielding nature of Yin following Yang; Gen represents dwelling.

同人。仁智隱伏，麟不可得。龍蛇潛藏，虛居堂室。通《師》。震為仁，坎為智、為隱伏。坤文為麟，坤亡，故不可得。震龍巽蛇，巽伏，故曰龍蛇潛藏。坤為虛，坎為室，故曰虛居堂室。

The hexagram "Bì" (Strife) relates to "Tóngrén" (Union). The virtuous and wise people have withdrawn, the qilin (mythical beast) is nowhere to be seen; dragons and snakes remain hidden, and the hall is empty and unoccupied. Shang's commentary states that "Tóngrén" is opposite to "Shī" (Army). Taking the imagery from "Shī": the mutual generation of "Shī" produces Zhen, which represents virtue; the lower trigram Kan signifies wisdom and concealment. The upper trigram Kun has the quality of literary elegance, which can be associated with the qilin, but Kun also signifies loss, hence the qilin is not obtained. Zhen represents the dragon, and Xun represents the snake. Since Xun is concealed, it is said that dragons and snakes are hidden. Kun signifies emptiness, and Kan represents a room, thus forming the phrase "empty hall."

大有。挒絜堁堁，締結難解。嫫母衒嫁，媒不得坐，自為身禍。挒，捩也。絜、挈同，度也。《莊子人間世》：“見櫟社樹絜之百圍”是也。堁，塵起貌。《淮南子主術訓》：“揚堁而弭塵”是也。卦通《比》。《比》互艮手，故曰挒絜，言捩轉絜度而堁堁塵起也。下重坤，坤土，故曰堁堁。坎陷，故締結難解。[原書作結，誤。]坤惡，故曰嫫母。反震為嫁，離明在上，故曰衒嫁。坎為和合、為媒。艮為坐，坎陷，故不得坐。坤為自、為身、為禍。○挒絜，從宋元本，汲古作列潔。堁堁，從汲古，宋元本作累累。挒絜累累，言以手提絜下累累不絕，與重坤象亦合。然不若堁堁義深，於坤象尤合，且韻尤協。堁，音顆，與解、坐、禍為韻。

The hexagram "Bì" and "Dà Yǒu" : twisting and measuring, dust rising; the knot is hard to untie. A ugly woman, Mó Mǔ, boasts for marriage, the matchmaker cannot even sit still, and thus brings disaster upon herself. Shang's note: first explain the characters. "Gǔn" means twisting, "jié" is the same as "qiè", meaning to measure. The "Zhuāngzi · Rén Jiān Shì" says "seeing the great oak tree, measuring it with a circumference of a hundred feet" is the use of this character. "Mǔ" is the appearance of dust rising, as mentioned in "Huáinánzǐ · Zhǔshù Xuǎn" saying "raising dust to clear it" is the meaning of this character. "Dà Yǒu" and "Bì" are opposite hexagrams: "Bì" has the trigram Gèn (Mountain) in the inner trigram, which represents the hand, so "gǔn qiè" refers to twisting with the hand and measuring, thus causing dust to rise. "Bì" has the trigram Kūn (Earth) in the lower trigram, Kūn represents earth, thus "mǔ mǔ". Kǎn (Water) is characterized by sinking, thus the knot is hard to untie (the original text has a note in the margin saying "the original text says 'knot', which is a mistake"). Kūn represents ugliness, thus Mó Mǔ (a legendary ugly wife of the Yellow Emperor). Gèn reversed becomes Zhèn (Thunder), Zhèn represents marriage, Li (Fire) is bright above, thus self-displaying for marriage. Kǎn represents harmony and matchmaker; Gèn represents sitting, Kǎn is sinking, thus unable to sit still. Kūn represents self, body, and disaster. Notes: "gǔn qiè" comes from the Song and Yuan editions, while the Jigusheluo edition says "liè jié". "mǔ mǔ" comes from the Jigusheluo edition, while the Song and Yuan editions say "lěi lěi" - "gǔn qiè lěi lěi" means twisting and measuring with the hand, and the knots hanging down continuously, which matches the image of heavy Kūn, but "mǔ mǔ" has a deeper meaning and is more fitting with the image of Kūn (Earth), and the rhyme is more harmonious. "mǔ" is read as "kē", rhyming with "jiě", "zuò", and "huò".

謙。蜩飛墜木，不毀頭足。保我羽翼，復歸其室。伏巽為蜩，震為飛、為木、飛足。艮為頭，艮堅，故不毀。震為羽翼、為歸，艮為室。○蜩，從宋元本，汲古作鳥。

In the hexagram "Comparison" (Bi) and "Humility" (Qian), a cicada falls from the tree, but its head and feet are not injured; it preserves its wings and flies back to its nest. Shang's commentary states: The third, fourth, and fifth lines of "Humility" produce the trigram Zhen (Thunder), with Zhen hidden beneath the trigram Xun (Wind), which represents the cicada. Zhen signifies flying, wood, and feet (the original text says "flying feet" but should be "feet"). The lower trigram Gen (Mountain) represents the head, and since Gen is firm and solid, it remains undamaged. Zhen also signifies wings and returning, while Gen represents a dwelling. Notes: The character "tiao" comes from the Song and Yuan editions, while the Jigugé edition reads "bird."

豫。陳媯敬仲，兆興齊姜。乃適營邱，八世大昌。詳屯之噬嗑，象多同，故辭同。

The divination text "Bǐ" (Comparison) is compared to "Yù" (Joy). It tells the story of Ji Zheng, a prince of the state of Chen, who consulted a divination oracle. The oracle's omen indicated that he would become prosperous in the state of Qi. Later, he indeed went to Yingqiu, and his descendants flourished for eight generations. This refers to the historical event of Chen Wan fleeing to Qi, as recorded in the "Zuo Zhuan" with the phrase "After eight generations, none could rival his prestige." Shang's commentary states that a detailed explanation can be found in the section "Zun" (Emergence) compared to "Shihe" (Breaking the Bones). The imagery used in both instances is largely similar, hence the expressions used in the commentary are also the same.

隨。過時不歸，雌雄苦悲。徘徊外國，與母分離。艮時震歸，艮止，故不歸。兌巽雌、艮震雄，中互大坎，故曰苦悲。艮為國、為外，艮止，故徘徊外國。巽為母，震行為離。

The hexagram of Following follows the hexagram of Strife: After the appointed time, one does not return, and both male and female suffer deep sorrow; a person wanders abroad, separated from his mother. Shang's commentary says: The second, third, and fourth lines of Following produce the trigram of Hill, representing time. The lower trigram is Thunder, representing return, but Hill has the nature of stopping, hence the failure to return. The trigrams of Lake and Wind belong to yin, representing the female, while the trigrams of Hill and Thunder belong to yang, representing the male. In the hexagram, several lines form a large trigram of Water, called the Great Trigram of Water. Water represents sorrow and hardship, hence the expression of deep grief. Hill represents the country and abroad, and Hill has the nature of stopping, hence the wandering abroad. The third, fourth, and fifth lines produce the trigram of Wind, representing the mother, while Thunder represents movement, and movement signifies separation.

蠱。齊魯爭言，戰於龍門。構怨結禍，三世不安。解見坤之離。《蠱》初至四與離中爻正反兌同，故語同，皆《易》困“有言不信”的注。○結，汲古作連，非。安作寧，失韻，尤非，依宋本校。

The hexagram "Bi" transforms into "Gu": Qi and Lu states quarreled with each other, fighting at Longmen; they formed enmity and caused calamity, and three generations did not find peace. Shang's commentary: the explanation is found in the line of "Kun" transforming into "Li". From the first line to the fourth line of "Gu", it shares the same pattern of two Dui trigrams, one positive and one negative, as the middle lines of "Li". Therefore, the wording is similar; both can be considered annotations to the line in "Zhou Yi · Kun" that says "there is no trust in words". Notes for correction: the character "jie" in the Jigusha edition is "lian", which is incorrect; the character "an" is changed to "ning", which loses the rhyme, and is even more incorrect. Here we follow the Song edition for correction.

臨。府藏之富，王以賑貸。捕魚河海，笱網多得。坤為府藏、為富，震為王、為賑。賑，振也。坤為魚、為河海，伏艮為捕。震為笱，伏巽為繩、為網。○笱網，宋元本訛苟願。

The hexagram "Approach" in the context of "Approaching" indicates that the treasury and storehouses are well stocked, and the king uses them to provide relief and loans. Going to rivers and seas to fish, using bamboo traps and nets, they catch a great amount. Shang's note: The upper trigram of "Approaching" is坤 (Kun), representing storehouses and wealth; the second, third, and fourth lines form the trigram 震 (Zhen), representing the king and relief (zhen means to rescue). Kun also represents fish and rivers and seas. Zhen's hidden trigram is 艮 (Gen), representing capturing. Zhen represents bamboo traps, and the hidden trigram 巽 (Xun) represents ropes and nets. Note: In the Song and Yuan editions, "笱网" was mistakenly written as "苟愿".

觀。鳴鶴北飛，下就稻池。鱣鮪鰋鯉，眾多饒有。一笱獲兩，利得過倍。通《大壯》。震為鶴、為鳴、為飛，坤北，故北飛。兌為池，震為稻，坤下，故曰下就稻池。巽坤皆魚，故曰眾饒。震為筐、為笱，乾卦數一，故曰一笱。兌卦數二，故曰獲兩。巽為利市三倍，故曰過倍。○笱，依王謨本，宋元本作狗，汲古訛苟。

The hexagram of "Comparison" and "Observation": A white heron calls and flies north, landing by the rice field and pond; there are countless fish such as the salmon, the tuna, the eel, and the carp; one bamboo basket catches two fish, yielding profit more than double. Shang's commentary: "Observation" and "Great Strength" are complementary. The images of both hexagrams are combined: Zhen (Thunder) represents the heron, its cry, and its flight. "Observation" has the lower trigram Kun (Earth) in the north, so it is said to fly north. "Great Strength" has the third, fourth, and fifth lines forming Dui (Lake), and Zhen (Thunder) representing rice, with Kun (Earth) below, so it is said "the lower part approaches the rice pond." Xun (Wind) and Kun (Earth) can both represent fish, hence the abundance. Zhen (Thunder) represents the basket and the net, and Qian (Heaven) in the count is one, so it is said one basket. Dui (Lake) in the count is two, so it is said two fish caught. The "Commentary on the Hexagrams" says Xun (Wind) "brings profit threefold," so it is said profit exceeds double. Note: "笱" is from Wang Mo's edition; the Song and Yuan editions read "狗," and the Ji Gu Ge edition mistakenly reads "苟."

嗑噬。蒼梧鬱林，道易利通。元龜象齒，寶貝南金，為吾福功。震為叢木，故曰蒼梧鬱林，皆南方郡。艮為郡，震南，故象之尤切。震艮皆為道路，坎為平，故道易利通。易，平易也。離艮皆為龜，艮黔，故曰元龜。震為齒，艮為象，故曰象齒。震為寶，艮為見、為金，離南，故曰南金。《詩魯頌》：“元龜象齒，大賂南金”。○福，依宋本，汲古作歸，非。○艮金證。

The hexagram "Bì" (Comparison) and "Kè Shì" (Cracking the Shell, the text is written in reverse): In the areas of Cangwu Commandery and Yulin Commandery, the roads are smooth and easy to travel, which is beneficial. Large turtle shells, ivory, precious shells, and good copper from the south have all become my fortune and achievements. Shang's commentary: The lower trigram is Zhen (Thunder), which represents dense woods, hence Cangwu and Yulin—these are both names of commanderies in the south. The trigrams in the second, third, and fourth lines form Gen (Mountain), which represents commanderies. Zhen is located in the south, so the imagery is especially fitting. Both Zhen and Gen can represent roads, and the trigrams in the third, fourth, and fifth lines form Kan (Water), which represents flatness, hence the roads are smooth and easy to travel ("easy" means flat). Li (Fire) and Gen (Mountain) can both represent turtles, and Gen is black, so it is called "original turtle" (original meaning black). Zhen represents teeth, and Gen represents an elephant, thus forming "elephant teeth"; Zhen represents treasure, and Gen represents shells (the original text says "see," which is likely a mistake for "shell"), and also metal. Li is located in the south, so it is called "southern metal." The "Book of Songs, Lu Songs, Pan Water" contains the line "original turtle and elephant teeth, great gifts of southern metal." Notes: "Fortune" follows the Song edition; the Ji Gu Ge edition says "return," which is incorrect. Also, this is evidence that Gen has the image of metal.

賁。兩火爭明，雖鬬不傷。分離且忍，全我弟兄。艮火離火，故曰兩。三至上正反艮，故曰爭明，曰鬬。坎和，故不傷。坎為分離、為忍，震為伯、為兄，艮坎皆弟，震福，故得全。○艮火證

The hexagram "Compare" transforms into "Brightness." Two fires are competing to shine, yet they do not harm each other; for now, they are temporarily separated and show restraint, thus preserving the relationship between brothers. Shang's commentary says: The upper trigram of "Brightness" is K'un, which represents fire, and the lower trigram is Li, which is also fire, so it is said "two" fires. From the third line to the top line, there is one positive and one negative line of K'un, hence the competition of brightness and the conflict. The lines two, three, and four form the trigram Kan, which indicates harmony, so there is no harm. Kan also represents separation and patience. The lines three, four, and five form the trigram Zhen, which represents the elder brother and the elder brother. K'un and Kan can both represent the younger brother. Zhen governs blessings and good fortune, so the brothers are preserved. Notes: This is evidence that K'un can represent fire.

剝。伯夷叔齊，貞廉之師。以德防患，憂禍不存。震為伯，震覆，故伯夷。夷，傷也。艮為叔，卦為大艮，故曰叔齊。艮為貞、為廉。廉，側隅也。《前漢賈誼傳》：“廉遠則堂高”，艮陽在上，故曰廉。坤為師、為患，艮為防，故曰防患。坤為憂禍，艮安，故無禍。

The hexagram "Bai" (Increase) and "Bo" (Decrease): Boyi and Boyi, are models of uprightness and integrity; relying on virtue to guard against calamity, there is no worry or disaster. Note: Zhen represents Boyi, and in the hexagram "Bo," the hexagram Gen is inverted Zhen, which signifies reversal and thus injury, hence "Boyi" (the word "yi" means injury). Gen represents Boyi; the entire hexagram "Bo" has five yin lines below and one yang line above, forming a large Gen, hence called "the great Gen," thus "Boyi." Gen represents uprightness and integrity; "integrity" originally refers to the side edge of a hall's base. The "Book of Han" says "integrity far reaches, the hall becomes high," and Gen's yang line is at the top, matching this form, hence it is called integrity. The lower trigram Kun represents a model and disaster, while Gen has the image of prevention, hence it is said to guard against disaster; Kun represents worry and disaster, while Gen is stable and at rest, hence there is no disaster.

復。伯去我東，髮櫛如蓬。展轉空床，內懷憂傷。震為伯、為去、為東。坤為我，震為髮、為蓬，《衛風》詩語也。伏巽為床，坤虛，故曰空床，震動，故曰展轉空床。展轉，動貌也。坤為內、為懷，坤喪，故憂傷。○伯，依元本，汲古、宋本皆作季，非。○震髮證。

The hexagram "Comparison" and "Returning": My husband went east, my hair is disheveled like wild hemp; I lie on an empty bed, turning and turning, full of sorrow. Shang's note: The lower trigram Zhen represents the elder brother (here referring to the husband), departure, and the east; the upper trigram Kun represents me. Zhen represents hair and hemp grass. These lines are taken from the "Poetry Classic · Wei Wind · Bo Xi." Zhen's hidden trigram Xun is the bed, and Kun is empty, hence the empty bed. Zhen represents movement, hence turning on the bed. Kun represents inner feelings and embracing, and Kun signifies loss, hence sorrow. Notes: "Bo" is based on the original edition; the Ji Gu Ge edition and the Song edition both say "Ji," which is incorrect. Also, this is evidence of Zhen representing hair.

無妄。百足俱行，相轉為強。三聖翼事，王室寵光。乾為百，震足，故曰百足。震為行、為輔、為強，《淮南子》：“百足之蟲，雖死不僵”，以扶之者眾也。扶、輔義同。乾為聖，震數三，故曰三聖。震為翼，伏坤為事，艮為室，震王，故曰王室。乾為寵，艮為光。○艮光證。

The hexagram "Comparison" combined with "No Pretense": A centipede moves only when all its legs move together, and its strength is shown through mutual support; three sages assist the state, and the royal house thus receives favor and brilliance. Shang's commentary: The upper trigram is Qian (Heaven), representing 'hundred,' and the lower trigram is Zhen (Thunder), representing 'legs,' forming 'centipede'; Zhen signifies movement, assistance, and strength. The Huainanzi says, "A centipede, though dead, does not collapse," precisely because it has many legs to support it—'support' and 'assist' have the same meaning. Qian represents sages, and Zhen in number is three, so it refers to three sages; Zhen also signifies wings, and Qian's hidden trigram is Kun (Earth), representing affairs, while the second, third, and fourth lines form Gen (Mountain), representing the royal house, and Zhen represents the king, thus forming 'royal house'; Qian represents favor, and Gen represents brilliance. Notes: This is evidence that Gen has the image of brilliance.

大畜。壅遏堤防，水不得行。火盛陽光，陰蜺伏藏，退還其鄉。艮為壅遏、為堤防，乾為江河，艮止，故水不得行。艮為火、為光，陽在上，故曰陽光。巽為蟲，故曰蜺，巽伏，故藏。震為歸，艮為鄉，故曰退還其鄉。○艮火證。

The hexagram "Comparison" transformed into "Great Accumulation": A dike holds back the water, so the water does not flow; the strong yang fire is bright, but the yin-colored rainbow has hidden itself and returned to its own place. Shang's commentary: The upper trigram is Gen, representing obstruction and dikes, while the lower trigram is Qian, representing rivers and streams. Gen stops the flow, so the water cannot go out. Gen also represents fire and light; since a yang line is at the top, it is said to be sunlight. Xun represents insects; ancient people regarded rainbows as insects, so Xun is used for the rainbow. In this hexagram, Xun is hidden and not visible, so it is said to be hidden. The lines three, four, and five together form Zhen, meaning return, and Gen means hometown, so it is said to return to its origin. Notes: This is evidence that Gen has the image of fire.

頤。螣蛇乘龍，年歲飢凶，民食草蓬。《左傳襄二十八年》：“蛇乘龍，宋鄭必飢”，《爾雅》：“螣蛇，龍類，能興雲霧”，坤為蛇，震為龍、為乘，坤在上，故曰螣蛇乘龍。坤為年歲，坤虛，故飢凶。坤為民，震為食，為草蓬。○螣，依元本，宋本、汲古作騰。又汲古第二句多“歲飢蓬蓬”四字，此由下二句而衍，宋元本無，從之。

The hexagram "Comparison" (比) and "Nourishment" (颐): The snake is riding on the dragon's back, resulting in a poor harvest and famine, with people only able to eat wild grass and mugwort. Shang's commentary: The "Zuo Zhuan" records in the twenty-eighth year of Duke Xiang that "a snake riding a dragon means that Song and Zheng will surely suffer famine." The "E Ya" says that the snake is a kind of dragon, capable of summoning clouds and mist. In the hexagram "Nourishment," the middle lines produce the trigram "Kun" (Earth) as the interacting trigram. "Kun" represents the snake, while the lower trigram "Zhen" (Thunder) represents the dragon and the act of riding. Since "Kun" is above, it is said that the snake is riding the dragon. "Kun" represents the years, and since "Kun" is empty, there is famine and poor harvest. "Kun" also represents the people, and "Zhen" represents food and wild grass. Notes: The character "Teng" is used according to the original edition, while the Song edition and the Jigugong edition use "Teng." The Jigugong edition also adds the phrase "the year is hungry and the grass is蓬蓬" in the second sentence, which is derived from the following sentences. The Song and Yuan editions do not include this, so we follow the Song and Yuan editions here.

大過。鉛刀攻玉，堅不可得。盡我筋力，胝繭為疾。通《頤》。上艮為刀，坤柔，故曰鉛刀。震為玉，艮為攻、為堅。胝繭，手足病。《荀子子道篇》：“手足胼胝”注：皮厚也。《戰國策》：“足重繭而不休息”注：皮皺似繭也。艮為膚、為堅，故曰胝繭。又上艮手、下震足尤切，凡易用一字含數象每如此。○胝，從宋本，汲古訛眠。疾，宋元本作候，依汲古。○艮刀證。

The hexagram "Gua" (Overturning) in "Da Guo" (Great Excess): using a soft lead knife to carve jade, the jade is too hard, so the effort is wasted; using all one's strength, the hands and feet develop calluses, which become an illness. Shang's commentary: "Da Guo" is opposite to "Yi" (Nourishment), so it takes the image of "Yi." The upper trigram of "Yi" is Gen (Mountain), which represents a knife; the middle trigrams produce the softness of Kun (Earth), so it is called "lead knife" (lead is soft). The lower trigram of "Yi" is Zhen (Thunder), which represents jade; Gen has the image of cutting and treating, and also represents hardness. "Zhi jian" (calluses) are ailments of the hands and feet: "Shouzu pianzhi" (calloused hands and feet) from "Xunzi·Zidao" is explained as thickened skin; "Zu zhong jian er bu xiu xi" (heavy feet with calluses without rest) from "Zhan Guo Ce" is explained as skin wrinkled like a cocoon. Gen represents skin and hardness, so it is called calluses; moreover, the upper trigram of "Yi" is Gen (hand), and the lower trigram is Zhen (foot), so the image is especially appropriate. The "Yi Lin" (Commentary on the Hexagrams) often uses one character to contain several images. Notes: "Zhi" is from the Song edition; the Ji Gu Ge edition mistakenly uses "mian." "Ji" in the Song and Yuan editions is "hou," but here we follow the Ji Gu Ge edition. Also: this is evidence that Gen has the image of a knife.

坎。恆山浦壽，高邑具在。陰氣下淋，洪水不處，牢人開戶。翟云升云：“《地理志》常山郡有靈壽、浦吾，皆山邑，故曰高邑。”按：中爻艮山坎北，故曰恆山。恆山，北嶽也。坎為浦，艮為壽、為高、為邑。坎水，故曰陰氣下淋，上下坎，故曰洪水，震行，故不處。坎為牢，震為人、為開，艮為戶。○壽，從宋元本，汲古作泛。不，依宋本，汲古作弗，非。《易林》諱弗字，劉毓崧曰“昭帝名弗”，故易林無弗字，只汲古此處一見，後校宋元本果作不。又浦壽如翟解當作蒲，《漢書》作蒲吾，蒲與卦象方合。又牢，元本作勞，依宋本、汲古。

The hexagram "Comparison" (Bi) corresponds to "Kan" (Water). There are still the towns of Puyu and Lingshou at the foot of Hengshan Mountain; the cold energy flows down from above, and floods keep overflowing. Prisoners took the opportunity to open the gates. Shang's commentary says: Zhai Yunsheng mentions that in the "Book of Han · Geography Gazetteer," the Changshan Commandery had two places, Lingshou and Puyu, both located in mountainous areas, so they are called "high towns." According to the text, "Kan" has the middle lines forming the hexagram "Gen" (Mountain), and since "Kan" is located in the north, it refers to Hengshan Mountain, which is the northern mountain. "Kan" represents the water's edge, "Gen" represents longevity, height, and towns; "Kan" is water, so the cold energy flows downward. Both upper and lower parts are "Kan," so there are floods; the intercalary "Zhen" (Thunder) represents movement, so the water flows continuously. "Kan" also represents prison, "Zhen" represents people and opening, and "Gen" represents gates. Notes: "Shou" is taken from the Song and Yuan editions, while the Jiguge edition reads "Fan." "Bu" follows the Song edition, while the Jiguge edition reads "Fu," which is incorrect—since the "Yi Lin" avoids the character "Fu" due to the taboo of Emperor Zhao of Han, Liu Yusheng pointed out that the name of Emperor Zhao was Fu Ling, so the entire text does not use "Fu," and only this instance in the Jiguge edition appears. Also, "Pu Shou" should be "Pu" according to Zhai's explanation, and the "Book of Han" actually writes "Pu Wu," so "Pu" is more consistent with the hexagram's symbolism. Additionally, the Yuan edition reads "Lao" for "Lao," but we follow the Song and Jiguge editions here.

離。比目四翼，來安我國。福善上堂，與我同床。重離，故曰比目。伏震為翼，卦數四，故曰四翼。伏艮為國、為安、為堂、為床。

The hexagram "Compare" (Bi) and the trigram "Fire" (Li): The fish with both eyes joined together form a pair, with four wings joined together, flying to bring peace and stability to my country; the deities of virtue and goodness ascend to the hall and share a bed with me. Note: The trigram "Fire" (Li) has both upper and lower trigrams as Li, so two Lises overlapping, hence "compare eyes" (Li represents eyes). The hidden trigram Zhen (Thunder) represents wings, and Zhen's number is four, hence four wings; the hidden trigram Gen (Mountain) represents country, stability, hall, and bed.

咸。杜口結舌，心中怫鬱。去災生患，莫所告冤。兌為口舌，互大坎，故杜口結舌，或取艮止亦通。坎為心、為憂，故怫鬱。坎為災患、為冤，兌口為告，在外，故無可告。○生患，宋元作患生，非。以患與冤協。

The hexagram "Bǐ" transformed into "Xīn": the mouth is tightly closed, the tongue is tied and speech is blocked, the heart is oppressed and blocked; old calamities have just passed, new troubles arise, and grievances have nowhere to be expressed. Shang's note: The upper trigram of "Xīn" is Dui, representing mouth and speech. The entire hexagram consists of two yin lines above and four yang lines in the middle, forming a large image of Kan. Kan represents obstruction and blockage, hence the mouth is closed and speech is blocked. It can also be interpreted using the lower trigram Gen, which represents stopping. Kan represents the heart and worry, hence the feeling of oppression and blockage; Kan also represents calamity and injustice. Dui represents the mouth and can be interpreted as making a complaint, but since Dui is the outer trigram, it is out of reach, so there is nowhere to complain. Note: The original text says "shēng huàn" but the Song and Yuan editions read "huàn shēng," which is incorrect — the words "huàn" and "yuān" should rhyme.

恆。牽尾不前，逆理失臣，衛朔以奔。通《益》。艮為尾、為牽，坤下，故不前。坤為理、為逆、為臣，坤失，故曰失臣。震為衛、為奔，坤北為朔，故曰衛朔以奔。《左傳桓十六年》：“衛朔奔齊，朔以讒構得國致急子、壽子皆死”，逆理失臣，謂朔不義，為二公子所逐也。○衛，從元本，宋、汲古作惠。惟宋元多“忠莫往來”四字，在第三句。

The hexagram "Comparison" is compared to "Permanence": holding on to the tail and refusing to move forward, acting against the principles and losing the ministers, so the prince's son Shuo of the state of Wei fled. Shang's commentary: "Permanence" and "Increase" are connected through their trigrams. Taking the image of "Increase", the fourth and fifth lines of "Increase" form the trigram "Kun" representing the tail and pulling, while the second, third, and fourth lines form "Kun" at the bottom, thus not moving forward. "Kun" represents order, disorder, ministers, and loss, so it is said to lose ministers. "Zhen" represents the state of Wei and movement, while "Kun" is located in the north, representing "Shuo", thus forming "Wei Shuo". The "Zuo Zhuan" records that in the sixteenth year of Duke Huan's reign, the prince's son Shuo of the state of Wei fled to the state of Qi. Shuo relied on slander to undermine the throne, causing the death of Jizi and Shouzi. What is called "acting against the principles and losing ministers" means that Shuo was unjust and was driven away by the factions of the two other princes. Notes: The character "Wei" is taken from the original edition, while the Song edition and the Ji Gu Ge edition read "Hui". Also, the Song and Yuan editions have an additional phrase "Zhong Mo Wei Lai" in the third sentence.

遁。早霜晚雪，傷害禾麥。捐功棄力，飢無所食。詳解在需之咸、遯，初至五與咸同，彼以兌為傷害，此以巽落。

The hexagram "Bì" transforming into "Dùn": autumn frost falls early and spring snow comes late, freezing the rice and wheat crops; previous efforts and labor are all wasted, leading to famine and lack of food. Shang's commentary: a detailed explanation is provided in the entries "Xū" transforming into "Xīn" and "Xū" transforming into "Dùn". The lines from the first to the fifth in "Dùn" are the same as in "Xīn", but in the former, the damage is taken from the trigram Dui (Lake) representing destruction, while in the latter, the damage is taken from the trigram Xun (Wind) representing falling.

大壯。適戍失期，患生無知。懼以懷憂，發藏閉塞，邦國騷愁。通《觀》。艮為守，故曰適戍。艮為時，坤失，故曰失期。坤迷，故曰無知。坤為患、為憂懼、為藏、為閉塞，震為發，坤為邦國。○知，元本作斯，音訛。《左傳莊八年》：“齊侯使連稱、管至父戍葵丘，瓜時而往，及瓜而代，期戍，公問不至，二人因公子無知作亂”，惟局本作無知，不惟韻協，事當並於象恰合，宋本、汲古作聊益，非。懷，依元本，宋本作發，非。發藏，依宋元，汲古作開藏。

The hexagram "Comparison" corresponds to "Great Strength": someone was sent to the border but missed the change of garrison, causing trouble initiated by the young lord Wu Zhi; everyone was afraid and anxious, the granaries opened and closed again, and the country was in turmoil and sorrow. Note: "Great Strength" is opposite to "Observation," so we take the image of "Observation." The mutual trigrams form "Geng" (Mountain), so it is said "going to the border"; "Geng" also represents time, and "Kun" represents loss, so it is said "missing the deadline"; "Kun" represents confusion, so it is said "Wu Zhi" — these two characters are both a name and mean ignorance. "Kun" represents disaster, fear, storage, and closure; "Zhen" represents opening, and "Kun" represents the state. Notes: The original text says "Zhi," but the Yuan edition reads "Si," which is a phonetic error. The "Zuo Zhuan" records that Duke Xiang of Qi sent Lian Chen and Guan Zhi Fu to guard Ku Qi, agreeing to go when the melon ripened, and to change garrison the next year when the melon ripened; but when the time came, the king's order did not arrive, and they thus supported Lord Wu Zhi in rebellion. Only the local edition reads "Wu Zhi," which not only rhymes but also matches the hexagram's meaning; the Song and Jigong editions read "Liao Yi," which is incorrect. "Huai" follows the Yuan edition, while the Song edition reads "Fa," which is incorrect. "Fa Cang" follows the Song and Yuan editions, while the Jigong edition reads "Kai Cang."

晉。昊天白日，照臨我國，萬民康樂，咸賴嘉福。離為夏，故曰昊天、曰白日、曰照臨。坤為我、為國、為萬民，反震為樂、為嘉福。

The hexagram "Comparison" transforming into "Progress": A vast sky with a bright sun shining upon my country; all the people are safe and happy, relying on this good fortune. Shang's commentary: The upper trigram is Li (Fire), which in the four seasons corresponds to summer. The sky of summer is called the Vast Heaven, hence the mention of Vast Heaven, the bright sun, and the illumination. The lower trigram is Kun (Earth), representing me, my country, and the people. The second, third, and fourth lines together form the trigram Gen (Mountain), which when viewed inverted becomes Zhen (Thunder), representing joy and good fortune.

明夷。元吉無咎，安寧不殆。時行則行，無之有悔。震為元吉，坎為殆，震為行。之，往也，言勿往則悔也。○汲古無下二句，從宋元本。

The hexagram "Bǐ" transformed into "Míng Yí": great good fortune and great benefit, no calamity, peace and tranquility without danger; when the time comes to act, one should act, for inaction would lead to regret. Shang's commentary: In "Míng Yí", the fourth, third, and fifth lines interact to form Zhen, indicating great good fortune. The second, third, and fourth lines interact to form Kan, indicating danger. Zhen represents movement. "Zhī" means to go, and this sentence means that not going would lead to regret. Notes: The Ji Gu Ge edition does not include the last two sentences, which are taken from the Song and Yuan dynasty editions.

家人。懿公淺愚，不受深謀。無援失國，為狄所賊。通《解》。震為公、為懿。懿，善也。坎為謀，艮為手、為國，艮覆，故無援，故失國。坤為夷狄，坎為賊。丁晏云：《列女傳》“許穆夫人初許求之，齊亦求之，公將與許，女曰：‘許小而遠，齊大而近，倘有戎寇，赴告大國。’懿公不聽”，故曰不受深謀。○謀，依宋元本，與愚協，汲古作“不深受諫”，失韻。

The hexagram "Bǐ" (Struggle) and "Jiān rén" (Family): Wei Yi Gong had shallow insight and refused to adopt far-sighted strategies; as a result, he was isolated and lost his country, being killed by the Di people. Shang's commentary says that "Jiān rén" (Family) is in mutual relationship with "Jié" (Release), and thus takes the imagery of "Jié": the upper trigram Zhen (Thunder) represents the Duke and the virtue of "Yi" (a term meaning "excellent" or "noble"), while the lower trigram Kan (Water) represents strategy. When Zhen is viewed upside down, it becomes Gen (Mountain), which signifies hands and the country. However, Gen is merely an inverted image and not actually in the hexagram's position, so there was no support and thus the country was lost. When encountering the hexagram "Bǐ," the lower trigram is坤 (Kun), representing夷狄 (barbarians), and the trigram Kan represents thieves and harm. Ding Yan cites the "Lie Nü Zhuan" (Biographies of Exemplary Women), saying that Xu Mu Fu, the daughter of the Duke of Wei, originally came from the state of Xu to propose marriage, and the state of Qi also proposed marriage. The Duke of Wei intended to marry his daughter to Xu. His daughter said, "Xu is small and far away, while Qi is large and close. If there were ever a threat from the Rong or Di people, we could seek help from the great state." However, the Duke did not listen. Thus, it is said that he did not accept far-sighted strategies. Notes: The character "谋" (strategy) is based on the Song and Yuan editions, which rhyme with "愚" (foolish). The Ji Gu Ge edition reads "不深受谏" (did not deeply accept advice), which loses the rhyme.

睽。城上有烏，自名破家。呼喚鳩毒，為國患災。通《蹇》，解詳坤之蒙。蹇、蒙象同，故辭同。惟此以互離為烏。○烏、名，從宋本，汲古作鳥、作號，非。

The hexagram "Bì" (Strife) and "Kuí" (Disconnection): A crow is perched on the city wall, announcing its name, foretelling that a family is about to decline; it brings a poison like the鸩 bird, causing disaster to the state. Shang's note: "Kuí" is connected with "Jiān" (Obstruction), and a detailed explanation is given in the entry for "Kūn" (Earth) and "Méng" (Youth). "Jiān" and "Méng" share the same symbolic images, so their expressions are the same, but here the image of the trigram "Li" (Fire), which is the mutual trigram, is taken as the crow. Notes: The characters "crow" and "name" are taken from the Song edition; the Ji Gu Ge edition has "bird" and "name," which are both incorrect.

蹇。長股善走，趨步千里。王良嘉喜，伯樂在道，申見王母。巽為股、為長，故曰長股。《竹書》：“黃帝五十九年長股氏來賓”，又《淮南墜形訓》：“海外三十六國，自西北至西南有修股氏。”高誘曰：“修，長也。”淮南以父諱長，故改為修。長故善走。半震為走、為步、為千里、為王、為良、為嘉喜、為伯樂、為道。離為見。○嘉喜，依汲古，宋元本作嘉言，非。申見王母，從宋元本，汲古作“申生見母”，非。伯樂，依汲古，宋元作伯來。汲古多“下有由子”四字，似衍文。又申疑西之訛，言王良御穆王西見王母也。

The hexagram "Comparison" (Bi) and "Obstruction" (Jian): A person with long legs is good at running, taking a single step that spans a thousand miles. Wang Liang is delighted, and Bo Le is on the way, traveling westward to pay homage to the Western Queen Mother. Shang's commentary says: Xun represents the thighs and length, hence "long thighs." The "Zhu Shu Ji Nian" records "In the 59th year of the Yellow Emperor, the Long Thigh Clan came as guests." The "Huainanzi · Zui Xing Xun" mentions "Thirty-six countries beyond the sea, from northwest to southwest there is the Long Thigh Clan." Gao You's annotation says "Long is the same as long," but the Prince of Huainan avoided the name of his father Liu Chang, so he changed "long" to "long." Long legs enable swift movement. In the hexagram, two lines form half of Zhen, which is called "half image." Half Zhen represents movement, steps, and a thousand miles; it also represents a king, a good one, joy, Bo Le, and roads. Lines 3, 4, and 5 together form Li, which represents seeing. Notes: "Jiaxi" follows the Jigusha edition, while the Song and Yuan editions read "Jiyang," which is incorrect. "Shen Jian Wangmu" follows the Song and Yuan editions, while the Jigusha edition reads "Shen Sheng Jianmu," which is incorrect. "Bo Le" follows the Jigusha edition, while the Song and Yuan editions read "Bo Lai." The Jigusha edition adds "Xia You Yuzi" four characters, which seems to be an addition. Also, "Shen" is likely a mistake for "Xi," meaning Wang Liang drove King Mu of Zhou westward to pay homage to the Western Queen Mother.

解。耕石山顛，費種家貧。無聊虛作，苗髮不生。震為耕，半艮為石、為山、為家。震為種，離虛，故貧。震為苗、為髮，離燥，故不生。○虛，依汲古，宋本作處。

The interpretation of the hexagram "Comparison": Cultivating on a mountain top of stones, sowing seeds in vain, leading to poverty at home; striving in vain, the seedlings are as thin as hair and do not grow. Shang's commentary: The upper trigram is Zhen, representing cultivation. Within the hexagram, two lines form half of Gen, which represents stone, mountain, and home. Zhen represents sowing. The lines 2, 3, and 4 form a mutual trigram of Li, which is empty, hence poverty. Zhen also represents seedlings and hair, while Li is dry, hence the seedlings do not grow. Notes: The character "empty" follows the Jiguge edition; the Song edition reads "place."

損。二人共路，東趨西步。千里之外，不相知處。震為人，兌卦數二，故曰二人。震為路，震東兌西，震為趨、為步，坤為千里，迷故不知。

In the hexagram "Bǐ" (Approach) and the hexagram "Sǔn" (Loss): Two people are traveling along the same path, one going east and the other west; they are thousands of miles apart, and neither knows where the other is. Shang's commentary says: In the hexagram "Sǔn," the second, third, and fourth lines form the trigram Zhen (Thunder), which represents people. The lower trigram Dui (Lake) corresponds to the number two, so it is said "two people." Zhen represents roads, and since Zhen is located in the east and Dui in the west, Zhen also signifies rapid movement and slow movement. When the hexagram "Bǐ" is encountered, the trigram Kun (Earth) represents thousands of miles, and Kun signifies confusion, hence they do not know each other's whereabouts.

益。純服素裳，載主以興。德義茂生，天下歸仁。坤為服，色黑，故曰純服。震為白，坤為裳，故曰素裳。震為主、為載、為興、為德，坤為義、為天下，震為茂生、為歸、為仁。《史記周本紀》：“武王載木主觀兵孟津，八百諸侯皆歸周”。○素裳及主，從汲古，宋元本作黃裳、作載土，皆非。此時文王木主在軍，故素服黃裳皆吉服也。

The hexagram "Benefit" is derived from "Comparison." One wears a pure-colored ceremonial robe and a white lower garment, and leads an army carrying the wooden tablet of the former king on a chariot; virtue and righteousness are great, and the world turns to the benevolent. Shang's commentary says: In the second, third, and fourth lines of "Benefit," the trigrams interconnect to form the trigram of Earth (Kun), which represents clothing. The color of Earth is black, so it is said "pure robe." The lower part is represented by Zhen (Thunder), which is white, and Earth (Kun) represents the lower garment, thus forming "white lower garment." Zhen represents the main object, carrying, rising, virtue, and flourishing; Earth (Kun) represents righteousness and the world. Zhen also represents flourishing, growth, returning, and benevolence. The "Records of the Grand Historian: The Annals of the Zhou Dynasty" records that King Wu of Zhou carried the wooden tablet of King Wen to the Menglun River to observe his army, and eight hundred feudal lords all submitted to Zhou. Notes: "White lower garment" and "tablet" are taken from the Ji Gu Ge edition. The Song and Yuan dynasty editions read "yellow lower garment" and "carrying soil," which are incorrect. At that time, the wooden tablet of King Wen was in the army, so white robes and yellow lower garments were considered auspicious attire.

夬。玉銑鐵頤，倉庫空虛。賈市無盈，與利為仇。乾為玉、為金，兌為銑、為頤。銑，鐘口兩旁也。伏艮為倉庫，坤虛故空。巽為賈市、為利，巽覆，故不利。○玉，從汲古，宋元本作五，非。銑、頤，依宋本，汲古利作“玉銳鐵頭”，非。無，從宋本，汲古訛為。

The hexagram "Bì" (Comparison) transforms into "Guài" (Decision). It is like a jade bell with an iron jaw, yet the warehouse is empty. Trading brings no profit, but instead creates enmity with profit. Shang's commentary says: the lower trigram is Qian, representing jade and metal; the upper trigram is Dui, representing bells and the jaw. "Xian" refers to the part of the bell's mouth. Dui's hidden trigram is Gen, representing a warehouse, and Kun represents emptiness, so the warehouse is empty. Dui viewed upside down becomes Xun, which represents trade and profit, but since it is an inverted image, it does not appear properly, thus failing to gain profit. Notes: "Jade" is from the Jigusha edition; the Song and Yuan editions read "Wu," which is incorrect. "Xian" and "Yi" follow the Song edition; the Jigusha edition reads "Jade sharp iron head," which is incorrect. "Wu" follows the Song edition; the Jigusha edition mistakenly reads "Wei."

姤。登崑崙，入天門。過糟邱，宿玉泉。同惠歡，見仁君。乾為山、為行，在西北，故曰登崑崙。乾為天、為門戶。《內經》：“以戌亥為天門”，巽入，故曰入天門。巽為糟，乾為山，故曰糟邱。乾為玉，伏坤為水、為夜，故曰宿玉泉。伏震為樂，乾為君、為仁，《六韜》：“殷君喜為糟邱，回船酒池”，又《南史陳暄傳》：“暄好飲，語兄子秀曰：速營糟邱，吾將老焉”。○乾為山證可解《同人》升其高陵。○同惠歡，依汲古，宋元本作“問惠觀”，非。

The divination text "The Ratio" (Bi) and "The Meeting" (Gou): Climbing Mount Kunlun, entering the heavenly gate; passing through a hill made of wine lees, staying overnight by the Jade Spring; sharing blessings and joy, meeting a virtuous sovereign. This is a three-character sentence, differing from the common four-character style. Shang's commentary: The upper trigram is Qian (Heaven), representing mountains and movement, and since Qian is located in the northwest, it is said to climb Mount Kunlun. Qian also represents heaven and gates, and the Inner Canon says "the戌 and亥 are the heavenly gate." The lower trigram is Xun (Wind), representing entry, so it is said to enter the heavenly gate. Xun represents wine lees, and Qian represents mountains, forming "lees hill." Qian represents jade, and the hidden trigram of Xun is Zhen (Thunder), representing joy, while Qian represents the sovereign and virtue. The Six韬 says King Zhou of Yin liked to pile up lees into hills and sail on wine pools; the Southern History, Chen Xuan's biography, records that Chen Xuan loved drinking and told his nephew Chen Xiu, "hasten to build a lees hill, for I shall grow old there." Notes: The image of Qian as a mountain can be used to explain the line "ascending the high hill" in the line "Tong Ren" nine three. Also, "same blessings and joy" is based on the Jigugé edition, while the Song and Yuan editions read "ask for blessings and view," which is incorrect.

萃。團團白日，為月所食。損上毀下，鄭昭出走。乾為日，兌為月，乾上缺，故曰為月所食。兌為毀折，在上，故曰損。上互巽，故曰毀，下坤為鄭，艮為光明、為昭，故曰鄭昭。伏震為出走。《左傳桓十一年》：“鄭昭公立，四月出奔衛”。

The hexagram of "Comparison" transforming into "Gathering": a round bright sun is devoured by the moon; the upper part is deficient and the lower part is ruined, so Zheng Zhuang Gong had to flee. Shang's commentary says: the hidden trigram of K'un is Qian, representing the sun, and the upper trigram is Dui, representing the moon; Qian's upper part is missing a line, so it is said that the sun is devoured by the moon. Dui governs destruction and is located above, so it is said "loss on the upper part"; the lines four, three, and five interact to form Xun, so it is said "ruin". The lower trigram K'un represents Zheng, and the lines two, three, and four interact to form Gen, representing brightness and clarity, forming "Zheng Zhuang"; the hidden trigram of K'un is Zhen, representing fleeing. The "Zuo Zhuan" records that Zheng Zhuang Gong ascended the throne in the eleventh year of Duke Huan, and in the fourth month he fled to the State of Wei.

升。倉盈庾億，宜稼黍稷。年歲有息，國家富有。伏艮為倉庾，為多，故曰盈億。震為稼、為黍稷、為年歲、為生，故曰息。坤為國、為富有。○年歲有息，依宋本，汲古作“年豐歲熟”。

The hexagram "Bǐ" transforms into "Shēng": the granary is full, the exposed granaries are piled up in the billions; it is suitable to plant millet and millet, the harvest increases, the country becomes wealthy. Note: The second, third, and fourth lines of "Shēng" form the trigram Dui, which represents the granary and the exposed granaries, and also signifies multitude, hence the phrase "in the billions." The third, fourth, and fifth lines form the trigram Zhen, which represents farming, millet and millet, the years, and growth, and growth is called "increase." The upper trigram is Kun, representing the country and wealth. Note: The phrase "the years have increase" follows the Song edition, while the Ji Gu Ge edition reads "abundant harvests and ripe crops."

困。虎狼結謀，相聚為保。伺齧牛羊，道絕不通，傷我商人。通《賁》。艮為虎狼，坎為謀、為聚，艮止為伺，兌為羊、為齧，離為牛，故曰伺齧牛羊。艮為道，坎陷，故不通。兌為傷，震為商人。○伺囓，依宋元本，汲本訛思嚼，他本或訛同齒。

The hexagram "Comparison" transformed into "Obstruction": tigers and wolves conspire together, gathering in a group to form a gang; they spy and attack cattle and sheep, cutting off the roads and making them impassable, causing merchants to suffer losses. Shang's commentary: "Obstruction" is connected with "Brightness" through their mutual relationship. Taking the image of "Brightness": the upper trigram is艮 (mountain), representing tigers and wolves; the second, third, and fourth lines interact to form坎 (water), indicating plotting and gathering. The nature of艮 is to stop, and stopping without movement signifies spying. The upper trigram of "Obstruction" is兑 (lake), representing sheep and biting; the lower trigram of "Brightness" is离 (fire), representing cattle, thus forming "spying and biting cattle and sheep."艮 represents roads, and坎 indicates a pit, hence the roads are blocked.兑 signifies destruction and injury; the third, fourth, and fifth lines interact to form震 (thunder), representing merchants. Notes: "spying and biting" is based on the Song and Yuan editions; the Ji Gu Ge edition mistakenly reads it as "thinking and chewing," and other editions have errors such as "together with teeth."

井。中年摧折，常恐不活。老賴福慶，光榮相輔。坎為中，兌為摧折。伏震為年，初四大過死，故曰不活。坎為恐也。伏艮為壽、為老，震為福慶，艮為光榮。兌為輔，正伏象互用。○中，從汲古，宋本作木。相輔，元本作輔相，依宋本。

The hexagram "Comparison" transformed into "Well": In middle age, one encounters setbacks and often fears not being able to survive; but in old age, one relies on good fortune and prosperity, achieving honor and having helpers. Shang's note: The upper trigram is Kan, representing the middle, and the second, third, and fourth lines together form Dui, indicating setbacks; the lower trigram is Xun, with the hidden trigram Zhen representing years. The shape of the first to fourth lines is similar to "Great Exceeding," which has the image of drowning and death, hence the fear of not surviving; Kan also represents fear. The hidden trigram Dui has Gen, representing longevity and old age, Zhen representing good fortune and prosperity, Gen representing honor, and Dui representing assistance. This hexagram uses both the main image and the hidden image alternately. Note: The character "中" is taken from the Jigusha edition; the Song edition reads "木." "Assisting" is taken from the Song edition, while the Yuan edition reads "辅相."

革。同載共車，中道分去。喪我元夫，獨與孤居。通《蒙》。震為車、為載。坤亦為車，故曰同載共車。艮為道，震為去，正反艮亦正反震，所向不同，故曰分去。坤為喪，震為夫、為長，故曰喪我元夫。艮為居、為獨，震為孤，艮震對，故獨與孤居。○與，從汲古，宋元作為。居，從元本，宋本、汲古作苦，失韻。

The hexagram "Geng" (Revolution) is compared to "Meng" (Youth). Two people are traveling together in a carriage, but on the way they part ways. I have lost my husband, the head of the household, and must live alone. Shang's commentary says: "Geng" is opposite to "Meng," so we take the image of "Meng." The second, third, and fourth lines together form Zhen (Thunder), which represents a carriage and carrying. The third, fourth, and fifth lines together form Kun (Earth), which also represents a carriage. Therefore, it is said, "traveling together in the same carriage." The upper trigram is Gen (Mountain), representing a path, and Zhen (Thunder) represents departure. Gen is both positive and negative, and Zhen is also both positive and negative, but their directions differ, so they part ways. Kun represents loss, and Zhen represents husband and leadership, so it is said that the husband is lost. Gen represents dwelling and solitude, and Zhen represents loneliness. The images of Gen and Zhen are opposite, so it is said that one is accompanied by solitude and loneliness. Notes: "with" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "as." "Dwelling" is taken from the Yuan edition; the Song and Ji Gu Ge editions read "suffering," which loses the rhyme.

鼎。飲酒醉酗，距跳爭訟。伯傷叔僵，東家治喪。兌為飲。通《屯》。坎為酒，坤迷。震為決躁，故曰醉酗、曰距跳。正反震，故爭訟。震為伯，艮為叔，坤死為僵、為傷，震為東，艮為家，坤喪，艮手為治，故曰東家治喪。○距跳，宋元作跳躍，依汲古。訟，宋元、汲古皆作鬬，依王謨本。

The hexagram "Compare" (Bi) and "Tripod" (Ding): drinking until drunk and fighting with others, jumping around and quarreling in court; the elder brother is injured, the uncle falls down, and the family to the east has to hold a funeral. Shang's commentary: In the hexagram "Tripod," the third, fourth, and fifth lines together form the trigram Dui, which represents drinking; this hexagram is opposite to "Spring" (屯, Tun), so we take the image of "Spring." The upper trigram is Kan, which represents wine, and the interacting trigram is坤 (Kun), which represents confusion; the lower trigram is Zhen, which is characterized by strong, decisive, and restless nature, so it is said to represent drunkenness and jumping around. One positive and one negative Zhen trigrams opposing each other cause disputes. Zhen represents the elder brother, the interacting Gen represents the uncle, and Kun represents death, hence it refers to falling down and injury; Zhen represents the east, Gen represents a family, and Kun represents funeral matters. Gen, meaning hand, can be interpreted as handling or organizing, hence the saying "the family to the east holds a funeral." Notes: The original text in the Song and Yuan editions reads "ju ti" (jumping), but here we follow the Jigugong edition. The character "讼" (dispute) in the Song and Yuan editions and the Jigugong edition is written as "鬬," but here we follow the Wang Mo edition.

震。出值凶災，逢五赤頭。跳言死格，扶伏聽命，不敢動搖。震為出，坎為災凶。坎數五，為頭、為赤，故曰逢五赤頭。震為言、為跳，艮手為格，初四伏大過死，故曰死格。扶伏，丁晏云：與扶服同，即匍匐也，坎伏，故曰匍匐。坎為耳，故曰聽。伏巽為命。震為搖動，坎懼，故不敢。○跳，依宋與汲古，元本訛姚。死格，依宋元本，汲古作無佑，非。扶伏，依元本，宋本、汲古作扶杖，非。扶伏，即匍匐。聽命，依無妄之中孚校，元本作“扶伏伏聽”，非。

The hexagram "Comparison" combined with "Thunder" indicates that upon leaving, one immediately encounters misfortune, meeting five red-headed villains. Just as one jumps and speaks, they are struck down, and one can only lie on the ground waiting for orders, unable to move. Shang's commentary says: "Thunder" represents movement, and the third, fourth, and fifth lines together form the trigram "Water," which signifies disaster and misfortune. "Water" in numbers is five, and it also represents the head and red color, hence the phrase "meeting five red-headed ones." "Thunder" represents speech and jumping, and the interacting trigram "Mountain" can be interpreted as hands, meaning striking; the first line to the fourth line conceal the image of "Great Excess," hence "death strike." Ding Yan says "fufu" is the same as "fuzhu," meaning to lie on one's belly; "Water" governs concealment, hence lying on one's belly. "Water" represents ears, hence listening; "Wind" represents destiny, here indicating concealment. "Thunder" signifies movement, and "Water" signifies fear, hence not daring to move. Notes: "Jump" follows the Song edition and Jigugong edition; the Yuan edition mistakenly writes "Yao." "Death strike" follows the Song and Yuan editions; the Jigugong edition writes "wu you," which is incorrect. "Fufu" follows the Yuan edition; the Song and Jigugong editions write "fuzhang," which is incorrect; "fufu" means lying on one's belly. "Listening to destiny" is corrected according to the "Without Misfortune" combined with "Middle Trust" entry; the Yuan edition writes "fufu fu ting," which is incorrect.

艮。狼虎爭強，禮義不行。兼呑其國，齊魯無王。艮為虎狼，三至上正反艮，故曰爭強。坤為禮義，艮止，故不行。言坤變艮也。震口為吞，艮為國，伏巽為齊，兌為魯，震為王，震覆，故無王。○齊魯，宋元本作齊晉，依汲古。王，宋元本作主，依汲古。

The hexagram "Comparison" changing into "Obstruction": jackals, wolves, tigers, and leopards compete and fight for dominance, with rites and propriety neglected and not practiced; great states swallow up small ones, and there is no common ruler between Qi and Lu. Shang's commentary: "Obstruction" represents tigers and wolves. From the third line to the top line, there are two instances of "Obstruction," one yin and one yang, hence the competition and struggle. When the hexagram "Comparison" meets "Obstruction," the hexagram "Earth" represents rites and propriety, but after changing into "Obstruction," the nature of "Obstruction" is to stop, so rites and propriety are not practiced—this refers to the transformation of "Earth" into "Obstruction." The mutual trigram "Thunder" can be interpreted as "swallow," and "Obstruction" represents a country. The hidden trigram "Wind" corresponds to Qi, "Lake" corresponds to Lu, and "Thunder" corresponds to the king; however, "Thunder" here is only a reversed image, hence there is no ruler. Note: The original text in the Song and Yuan editions reads "Qi and Jin," but here we follow the Jiguge edition. The original text in the Song and Yuan editions reads "ruler," but here we follow the Jiguge edition.

漸。南國少子，才略美好。求我長女，賤薄不與。反得醜惡，後方大悔。艮國、艮少，離南，艮巽皆為材，伏兌為美好。艮為求，巽為長女。坎為薄，離為醜惡。伏震為後，坎為悔。此林屢見，殆有故實。陳樸園云：觀明夷之噬嗑云：仲氏爰歸，及此林乃知南國本求婚長女，而女家不與，但以仲女往媵，迨嫡不以媵備數，故明夷之噬嗑云：不我肯顧，乃大悔恨，後其長女反得醜惡，故亦悔也。其它林詞類此者皆指此事。○才略，依元本，汲古宋作方，繫形訛。賤薄，依汲古，宋元作薄賤。

The divination text "Bi" leading to "Jian" describes a situation where a young nobleman from the southern state, who is talented and resourceful, comes to marry the eldest daughter of a family. However, the family refuses his proposal because they consider him too lowly. Eventually, the eldest daughter marries a man who is ugly and wicked, and later regrets this decision greatly. Shang's commentary states: the lower trigram is Gen, representing a country and a young person; the fourth, third, and fifth lines together form Li, which is associated with the south. Gen and the upper trigram Xun can both represent material resources, while the hidden image of Dui suggests beauty. Gen represents seeking, and Xun represents the eldest daughter. The lines two, three, and four together form Kan, which signifies being lowly, and Li represents ugliness. The hidden trigram of Kan is Zhen, which means later, and Kan also signifies regret. Such expressions appear frequently in the "Yi Lin," suggesting they refer to specific historical events. Chen Puyuan says: looking at the divination text "Mingyi" leading to "Shike," which includes the phrase "Zhongshi yuan gui," and comparing it with this one, we realize that originally, the southern state sought to marry the eldest daughter, but the family refused, and instead gave the second daughter as a concubine. Later, the main wife did not count the concubine as part of the family, so "Mingyi" leading to "Shike" says "Bu wo ken gu," meaning they did not consider her, leading to great regret. Meanwhile, the eldest daughter ended up marrying the ugly man, and the family also regretted this. Other similar expressions in the "Yi Lin" also refer to this same event. Notes: "Cai lue" follows the Yuan edition; the Jigugong and Song editions read "Fang," which is a similar character. "Jianbo" follows the Jigugong edition; the Song and Yuan editions read "Bo jian."

歸妹。一身兩頭，莫適其軀。無見我心，亂不可治。通《漸》。艮為身，坎數一，故曰一身。坎為頭，兌卦數二，故曰兩頭。坎為心、為隱，故不見。互離為亂。○無見我心，依汲古，宋本無此句。不可治下多“孰為湯漢”四字，費解，故不從。

The hexagram "Bǐ" (Strife) and "Guīmèi" (Return of the Wife): A body with two heads, the trunk does not know which to obey; no one can see my heart, and it is in a state of chaos that cannot be controlled. Shang's commentary: "Guīmèi" is opposite to "Jiàn" (Gradual), taking the image of "Jiàn": the lower trigram of "Jiàn" is "Gèn" (Mountain), representing the body, and the mutual trigram "Kǎn" (Water) indicates one, so it is said "one body"; "Kǎn" represents the head, and "Dùi" (Lake) in the count is two, so it is said "two heads." "Kǎn" represents the heart and also signifies concealment, hence it is unseen; the mutual trigram produces "Lí" (Fire), which has the appearance of confusion. Notes: "No one can see my heart" follows the Jigugē edition; the Song edition does not include this sentence. The Song edition adds "who is Tang Han" after "cannot be controlled," which is obscure, so it is not adopted.

豐。李耳巢鵲，更相恐怯。偃爾以腹，不能距格。丁晏云：《廣雅釋獸》：“於●，李耳，虎也”，《爾雅釋獸》：“匯，毛刺”，注云：今蝟。《史記龜策傳》：“蝟能伏虎，見鵲仰腹”，虎畏蝟，蝟畏鵲，故云更相恐怯。按：卦通《渙》，坎為耳，震為李，故曰李耳。坎為棘、為蝟，艮為鳥、為鵲，坎為恐怯，離為腹，在下，故曰偃。震為距格，巽順，故不能。○匯，汲古誤槖，相作逢，均非，均依宋元本。

The hexagram "Bǐ" transforms into "Fēng": a tiger, a hedgehog, and a magpie, each fears the other; the hedgehog, frightened, turns on its back, exposing its belly and can no longer resist. Shang's commentary: Ding Yan cites "Guangya · Xishe" which says "yu ●, Li er, tiger" (the text here has one character missing). "Erya · Xishe" says "hui, hair prickles," and the commentary explains that this refers to the modern hedgehog. "Shiji · Guice Liezhuan" says that hedgehogs can subdue tigers, but when they see magpies, they turn on their backs and expose their bellies. Tigers fear hedgehogs, hedgehogs fear magpies, so they fear each other. According to the text, "Fēng" and "Huan" are complementary. "Huan" has its lower trigram Kan, which represents ears, and the second, third, and fourth lines form Zhen, representing "Li er" (a name for tiger). Thus, "Li er" is another name for tiger. Kan also represents thorns and hedgehogs, and the third, fourth, and fifth lines form Gen, representing birds and magpies. Kan signifies timidity, and "Fēng" has its lower trigram Li, representing the belly, which is at the bottom, so it is said to lie on its back. Zhen represents resistance and combat, while Xun is gentle, so it cannot resist. Notes: The character "hui" in the Jiguge edition is mistakenly written as "tuo," and "xiang" is written as "feng," both incorrect. These have been corrected according to the Song and Yuan editions.

旅。柏桂棟樑，相輔為強。入敷五教，五室寧康。艮為木、為堅，故曰柏桂、曰棟樑。兌為輔、為強，巽卦數五，又為命令，為入，故曰入敷五教。艮為室，伏震為王、為樂，故曰寧康。○桂，依汲古，宋元本作松柏。入敷，從汲古，宋元作八哲。寧康，從元本，宋作康寧。

The hexagram of "Strife" transformed into "Travel": cypress and cinnamon trees are made into beams, supporting each other and being strong; entering the court to implement the five ethical teachings, the five rooms are peaceful and prosperous. Shang's note: the lower trigram is Gen, representing wood and firmness, so it is said to be cypress and cinnamon trees, and beams; the fourth, third, and fifth lines interact to form Dui, representing assistance and strength. The second, third, and fourth lines interact to form Xun, which in numbers is five, also representing commands and entry, so it is said "entering to implement the five teachings." Gen represents rooms, and the hidden trigram of Gen is Zhen, representing the king and joy, so it is said to be peaceful and prosperous. Notes: "Gu" follows the Jigugé edition, while the Song and Yuan editions read "pine and cypress." "Enter to implement" follows the Jigugé edition, while the Song and Yuan editions read "eight virtuous men." "Peaceful and prosperous" follows the Yuan edition, while the Song edition reads "prosperous and peaceful."

巽。雀行求食，暮歸孚乳。反其室舍，安寧無故。通《震》。艮為雀，震為行、為食，艮求。坎為暮、為孚，《說文》：“卵，孚也”，楊子《方言》：“雞伏卵而未孚”，艮為乳、為室舍，震為反，艮為安康。○孚，依宋元本，汲古作呼。無，依元本，宋、汲古作如。

The hexagram "Compare" (Bi) and the trigram "Wind" (Xun): A sparrow goes out to find food, returns in the evening to hatch and feed its young; it returns to its nest and remains safe. Shang's commentary: "Wind" (Xun) is connected with "Thunder" (Zhen), taking the image of "Thunder." The mutual trigrams form "Mountain" (Gen), representing the sparrow; "Thunder" represents movement and eating; "Mountain" has the image of seeking. The mutual trigrams also form "Water" (Kan), representing evening and hatching. The "Sayings of the Classic" says, "An egg is a promise" (fu). Yang Xiong's "Dialects" says, "A chicken sits on its eggs but has not yet hatched them." "Mountain" represents nursing and a dwelling, "Thunder" represents returning, and "Mountain" also signifies safety. Notes on the text: "Fu" follows the Song and Yuan editions; the Jiguge edition reads "Hu." "Wu" follows the Yuan edition; the Song and Jiguge editions read "Ru."

兌。四尾六頭，為凶作妖。陰不奉陽，上失其明。通《艮》。為尾，震卦數四，故曰四尾。坎為頭，卦數六，故曰六頭。坎為凶、為妖，兌上下卦陰在上，故曰陰不奉陽。兌昧，故上失其明。

The hexagram "Comparison" (Bi) corresponds to "Lake" (Dui). It is described as having four tails and six heads, which signifies the emergence of chaos and malevolent forces. The yin does not honor the yang, causing the superior person to lose clarity. Shang's commentary states: "Dui and Gen are complementary. Taking the image of Gen, Zhen represents the tail (the original text is missing the character for Zhen), and Zhen corresponds to the number four, hence 'four tails.' The mutual hexagram Kan represents the head, and Kan corresponds to the number six, hence 'six heads.' Kan also signifies danger and malevolence. Since both trigrams of Dui are yin lines above, it indicates that yin does not honor yang. Dui has an image of darkness, hence the superior person loses clarity."

渙。一衣三關，結緝不便。歧道異路，日暮不到。震為衣，坎數一，故曰一衣。艮為關，數三，故曰三關。關，即結束，如今之紐扣。坎為合，故曰結緝，坎陷，故不便。艮震皆為道路，二五正反艮震，所向不同，故曰歧道異路。坎為暮，離為日，離伏，故曰日暮不到。○衣，從宋本，汲古作旅，非。翟云升據李白詩謂結緝即與同行者相結合，豈知宋本旅作衣，結緝謂衣也。關，宋元本作闕，今依汲古。

The hexagram "Bì" transforms into "Huàn": A piece of clothing with three buttons is inconvenient to fasten; there are diverging paths, each going its own way, and even when it gets dark, one cannot reach the destination. Shang's commentary: In "Huàn," the second, third, and fourth lines together form Zhen, which represents clothing, and the lower trigram Kan, which corresponds to the number one, so it is said "one piece of clothing." The third, fourth, and fifth lines together form Gen, which represents a gate or barrier, and Gen corresponds to the number three, so it is said "three gates" — "gate" refers to a button, equivalent to today's button. Kan represents meeting and joining, so it is said "sewing together"; Kan also represents obstruction, hence the inconvenience. Both Gen and Zhen can represent paths. The second to fifth lines show Gen and Zhen in opposite directions, hence diverging paths. Kan represents dusk, and Li represents the sun. Since Li is hidden here, it is said that the sky is dark and the destination cannot be reached. Notes: The character "clothing" is taken from the Song edition; the Ji Gu Ge edition reads "travel," which is incorrect. Zhai Yunsheng interpreted "sewing together" as traveling with companions, based on Li Bai's poetry, but he did not know that the Song and Yuan editions read "clothing," and "sewing together" refers to clothing. The character "gate" in the Song and Yuan editions reads "deficiency," and we follow the Ji Gu Ge edition.

節。牙櫱生齒，室堂啟戶。幽人利貞，鼓翼起舞。牙、芽通。震為牙櫱，兌為齒，言齒初生若草木之芽櫱也。艮為堂戶，震為啟，艮為幽人。又坎為幽，震為人，亦合。震為鼓、為翼、為起舞。○櫱，依汲古，宋元本作孽。堂，宋元本作當，依汲古。

In the hexagram "Comparison" (Bi), the line "the teeth on the jawbone grow new like grass and trees sprouting buds, the hall opens its door" is interpreted. The person living in seclusion holds the correct path and can spread their wings and dance. Shang's note says that "tooth" and "budding" are homophones. In the second, third, and fourth lines of "Restraint" (Jie), the trigram Zhen (Thunder) appears, representing the budding of new growth, and the lower trigram Dui (Lake) represents teeth. This describes the initial growth of teeth, like the sprouting of grass and trees. The second, third, and fifth lines also form the trigram Gen (Mountain), representing the hall and its door, with Zhen indicating opening. Gen also represents the person living in seclusion, or the upper trigram Kan (Water) representing seclusion and Zhen representing people, which also makes sense. Zhen represents movement, wings, and dancing. Note: The character "蘖" follows the Jigusha edition, while the Song and Yuan editions use "孽." The character "堂" follows the Jigusha edition, while the Song and Yuan editions use "当."

中孚。春鴻飛東，以馬貨金。利得十倍，重載歸鄉。震為東、為春、為鴻、為飛、為馬。艮為金，震為商旅，與艮對，故曰以馬貨金。《玉篇》：“貨，賣也”。巽為利，兌數十，故曰十倍。震為載、為歸，艮為鄉。○貨，從汲古，宋元本作質。○艮為金證。

The hexagram "Compare" (比) and the hexagram "Faith in the Middle" (中孚): In spring, wild geese fly east; merchants use horses to exchange for gold; they gain ten times their original profit and return home full. Shang's commentary: In the second, third, and fourth lines of "Faith in the Middle," the trigram Zhen (震) appears, representing east, spring, wild geese, flying, and horses; in the third, fourth, and fifth lines, the trigram Gen (艮) appears, representing gold. Zhen and Gen are opposite to each other, so it is said "using horses to exchange for gold" — the "Zhuang" says "to exchange, to sell." The upper trigram is Xun (巽), representing profit, and the lower trigram is Dui (兑), which in numbers represents ten, so it is said ten times the profit. Zhen represents carrying and returning, while Gen represents the hometown. Notes: The character "货" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "质." Also: this is evidence that Gen represents gold.

小過。歡悅以喜，子孫具在。守發能忍，不見殃咎。震為樂、為子，艮為孫，故曰子孫具在。具者，備也。艮為守、為忍，震為發。○具，從宋元本，汲古作俱，非。發，依宋元本，守發者，言或止或作，艮震象也，汲古作守強，非。

The hexagram "Bǐ" (Comparison) and "Xiǎo Guò" (Minor Transgression): There is joy and happiness, and the children are all present; when it is appropriate to hold on, one holds on, and when it is appropriate to act, one acts, and one can also endure, so one does not encounter calamity. Shang's commentary: The upper trigram Zhen represents joy and children, and the lower trigram Gen represents grandchildren, so the children are all present ("ju" means complete). Gen represents holding on and endurance, while Zhen represents movement. Notes from the collation: "ju" is taken from the Song and Yuan dynasty editions; the Ji Gu Ge edition reads "ju," which is incorrect. "Fa" follows the Song and Yuan dynasty editions—"shou fa" means either holding on or acting, which is exactly the meaning of the two trigrams Gen and Zhen. The Ji Gu Ge edition reads "shou qiang," which is incorrect.

既濟。精神銷落，形骸醜惡。齟齬頓挫，枯槁腐蠹。此用《比》象。坎為精，坤死，故銷落。坤為形、為醜惡，伏兌為齒牙，正反兌故曰齟齬。伏離為枯槁。○齟齬頓挫，從汲古，宋元本作“齬齷挫頓”。

In the hexagram "Bǐ" (Approach) and the hexagram "Jìjì" (Final Completion): spirit dissipates and declines, the body becomes ugly and unattractive; teeth are uneven and misaligned, leading to constant setbacks, resembling a withered tree infested with insects. Note: This line uses the imagery of the hexagram "Bǐ": the upper trigram Kan represents spirit, and the lower trigram Kun signifies death, hence the description of dispersion and decline; Kun represents the body and ugliness. The hidden trigram Dui within Kun represents teeth, with one trigram Dui above and another trigram Dui below, not in harmony, thus indicating "jǔyǔ" (misalignment); the hidden trigram Li within Kan represents withered appearance. Note: "jǔyǔ dùncuò" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "yǔwò cuòdùn."

未濟。登高上山，見王自言。申理我冤，得職蒙恩。艮為山，震為登、為王、為申明。坎為冤，艮為官，坎為恩，故曰得職。多用半象。

The hexagram "Comparison" combined with "Not Yet Completed": ascending a high mountain, seeing the king and presenting one's case directly; clearing one's injustice, obtaining an official position and receiving favor. Shang's note: the interacting hexagram Gen represents a mountain, the interacting hexagram Zhen represents ascending, the king, and declaring clearly; Kan represents injustice, Gen represents an official, and Kan also represents favor, so it is said that one obtains a position. This line often uses two lines to form a half image.

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe from Zhili Xingtang, and "Jie" is his courtesy name.

受業蒲城仵道益、豐潤董維城堃校刊

Two disciples who studied under the Shang family corrected and published the text: one was Wu Daoyi from Pucheng, and the other was Dong Weicheng, also known as Kun, from Fengrun.

小畜。白鳥銜餌，鳴呼其子。斡枝張翅，來從其母。伯仲叔季，元賀舉手。巽為白，離為鳥，兌口為銜，巽為餌。通《豫》。震為鳴、為子、為枝、為羽、為斡、為張。坤為母，震為從、為伯，互坎為仲，艮為叔季、為手。元賀者，賀元日也。舉手，揖也。○元，依汲古，宋元本作尤。

From here on, when a hexagram is encountered, it is changed to the Hexagram of Small Accumulation. The Hexagram of Small Accumulation is a hexagram that changes itself, with one line: a white bird carries food, calling out to its young; the young birds grasp branches and spread their wings, flying to follow their mother; the brothers, namely the eldest, second, third and fourth, on the first day of the first lunar month, bow and greet each other. Shang's commentary: The Hexagram of Small Accumulation has the upper trigram of Xun (Wind), which represents white; the lines 3, 4, and 5 interact to form Li (Fire), which represents the bird; the lines 2, 3, and 4 interact to form Dui (Lake), which can be interpreted as the mouth, meaning to carry; Xun also represents the food. This hexagram is opposite to the Hexagram of Joy, taking its imagery: the upper trigram of Zhen (Thunder) represents the sound of calling, the young, the branch, the wings, movement, and spreading; the lower trigram of Kun (Earth) represents the mother; Zhen represents following, the eldest; the lines 3, 4, and 5 of Joy interact to form Kan (Water), representing the second; the lines 2, 3, and 4 interact to form Gen (Mountain), representing the third and fourth, as well as the hand. "Yuan He" refers to the greeting on the first day of the first lunar month, and "ju shou" means bowing and greeting. Note: "Yuan" is based on the Ji Gu Ge edition; the Song and Yuan editions read "You."

乾。東遇虎蛇，牛馬驚奔。道絕不通，商困無功。此用遇卦象。離為東，乾虎巽蛇，故曰東遇虎蛇。離牛乾馬，伏震為驚奔、為道，伏坎，故不通。巽為商賈。○虵，依汲古，宋元本作地。

The hexagram Xiao Xu (Small Accumulation) and its line Qian (Heaven): going east, encountering tigers and snakes, cattle and horses are startled and flee; roads are cut off and there is no way forward, merchants are trapped and gain nothing. Shang's commentary: this line uses the image of the hexagram Xiao Xu. The third, fourth, and fifth lines together form Li (Fire), which is located in the east. The lower trigram is Qian (Heaven), representing tigers, and the upper trigram is Xun (Wind), representing snakes, hence 'meeting tigers and snakes in the east'. Li (Fire) represents cattle, and Qian (Heaven) represents horses. The hidden trigram of Qian is Zhen (Thunder), which signifies alarm and fleeing, and also roads. The hidden trigram of Li is Kan (Water), which signifies blockage and obstruction, hence the path is not open. Xun (Wind) represents merchants. Note: 'snake' is written as '虵' according to the Ji Gu Ge edition, while the Song and Yuan editions read 'earth'.

坤。子鉏獲麟，春秋作經。元聖將終，尼父悲心。依汲古《訟》之《同人》校，此用《小畜》象。○經，宋元本作元，元聖作陰聖。汲古下三句作"庶士開元，豪雄爭名，都邑倍遊"，茲從宋元本。

The hexagram Xiao Xu (Small Accumulation) with the trigram Kun (Earth): A man from Lu named Zi Chu obtained a qilin, and Confucius wrote the classic called Ch'un Chiu (Spring and Autumn) because of this; the great sage knew he was about to die, and Confucius was grieved. Shang's note: This entry is corrected according to the Ji Gu Ge edition of the hexagram Song (Strife) with the trigram Tong Ren (Union with the People), and the symbolic meaning remains that of Xiao Xu. Note: In the Song and Yuan editions, the character 'jing' (classic) is written as 'yuan', and 'yuan sheng' (primordial sage) is written as 'yin sheng' (dark sage); the Ji Gu Ge edition has the last three lines as 'common people began the era, heroes competed for fame, cities were more than before', but here we follow the Song and Yuan editions.

屯。灼火泉源，釣魚山巔。魚不可得，火不肯然。詳《此》之《屯》。○灼，依汲古，宋元作取。

The hexagram "Zhou" in "Xiao Xu" describes lighting a fire at the source of a spring and fishing at the top of a mountain; the fish cannot be caught, and the fire cannot be lit. Shang's note: See the entry for "Zhou" in "Bi" (the original text says "This" in "Zhou," which should be a mistake for "Bi"). Notes: "Zhuo" follows the Jigushan edition; the Song and Yuan editions read "Qu."

蒙。機關不便，不能出言。精誠不通，為人所冤。坎為機關，坤閉故不便，故言不能出。震為言、為出。坎為心、為精誠，坤閉故不通。坎為冤，震為人。

The hexagram Xiao Xu (Small Accumulation) and Meng (Obstruction): The mechanism is not working smoothly, words cannot be spoken; sincere intentions cannot be conveyed upwards, instead being misunderstood and causing injustice. Shang's commentary: The lower trigram of Meng is Kan, representing the mechanism. The fourth, third, and fifth lines together form the trigram Kun, indicating blockage, hence the lack of smoothness and the inability to speak. The second, third, and fourth lines together form the trigram Zhen, representing speech and going out. Kan also represents the heart and sincere intentions, but Kun's blockage prevents them from being conveyed. Kan also signifies injustice, and Zhen represents people.

需。故室舊廬，稍蔽紱組。不如新巢，可以樂居。坎為宮室、為廬，乾為故舊。伏坤為帛、為紱組，坎為蔽，離為巢、為新。兌悅故曰樂居。○蔽紱組，從汲古，元本作"稍弊且除"，宋作"且徐"。可以，汲古、宋元本作可治，依局本。

The hexagram Xiao Xu (Small Accumulation) transforms into Xu (Necessity): an old house barely shelters the silk sash for seals; it is still not as good as a newly built nest, which is more comfortable to live in. Shang's commentary says: Xu's upper trigram is Kan, representing buildings and dwellings, while the lower trigram is Qian, indicating something old. The hidden trigram Qian contains Kun, which represents silk and sashes for seals. Kan has the image of covering or shielding. The fourth, third, and fifth lines interact to form Li, representing a nest or something new. The second, third, and fourth lines interact to form Dui, which signifies joy, hence the saying of being happy to dwell. Notes: "Bì Fú Zǔ" follows the Jigushuge edition; the Yuan edition reads "Shāo Bì Qie Chú," and the Song edition reads "Qie Xu." "Kě Yǐ" in the Jigushuge and Song and Yuan editions both read "Kě Zhì," here following the local edition.

訟。蜲蛇循流，東求大魚。預且舉網，庖人歌謳。巽為蛇、為魚。蜲蛇，行貌。離位東，坎為流水，乾大，故曰大魚。預且，宋漁人名。《莊子》："神龜見夢於元君不能避餘且之網"。離為網，離火故曰庖人。伏震為歌謳。

The hexagram Xiao Xu transforms into Song. A snake moves along the water, winding its way eastward in search of a big fish; a fisherman named Yuque prepares to cast his net, while the cook sings a song. Shang's commentary says: The lines three, four, and five together form Xun, which represents a snake and a fish. "Nong sha" refers to the snake's winding movement. The lines two, three, and four together form Li, which is located in the east, with its lower trigram Kan representing flowing water and its upper trigram Qian indicating something great, hence the big fish. "Yuque" is the name of a fisherman from the State of Song. The Zhuangzi mentions that a divine turtle dreamed to the Duke Yuan of Song, but still ended up falling into Yuque's net. Li represents the net, and Li is also fire, hence the cook. The hidden trigram Zhen in Xun represents singing.

師。鑿山通道，南至嘉國。周公祝祖，襄適荊楚。艮覆，故曰鑿山。震為大塗、為通，故曰通道。震為南，坤為國，震為周、為公、為祝、為荊楚、為諸侯，故曰襄適荊楚。《左傳昭七年》："公將往楚，夢襄公祖梓慎曰：襄公之適楚也，夢周公祖而行"。按：《詩》云"仲山甫出祖"，《毛傳》："祖，祭道神也"，周公祝祖者，謂襄公適楚，夢周公祖而行也。○祖，依宋本，汲古作"周公所祝"，非。

The hexagram Xiao Xu transforms into Shi: digging through mountains to open a path, heading south to a beautiful country; the Duke of Zhou performed a worship ritual for the road deity before traveling, and Duke Xu of Lu set out for Jingchu. Shang's commentary: the second, third, and fourth lines interact to form Zhen, which when inverted becomes Gen. Gen represents a mountain, and when inverted, it is said to mean digging through a mountain. Zhen represents a great road and smooth passage, hence the meaning of opening a path. Zhen also represents the south; the upper trigram is Kun, representing a country. Zhen also represents Zhou, a duke, worship, Jingchu, and the feudal lords, hence the statement 'Xu went to Jingchu'. The Zuo Zhuan records that Duke Zhao of Lu was about to go to the state of Chu, and he dreamed that Duke Xu was guiding him on his journey. Zi Chen said that when Duke Xu went to Chu, he also dreamed that the Duke of Zhou was guiding him before he set out. According to the Shijing, 'Zhong Shan Fu set out with a farewell ritual'; the Mao Zhuan explains 'zhu means worshiping the road deity'. So when it is said that the Duke of Zhou performed a farewell ritual, it means that Duke Xu dreamed of the Duke of Zhou worshiping the road deity before he started his journey. Notes: 'zhu' is taken from the Song edition, while the Ji Gu Ge edition reads 'the Duke of Zhou's blessing', which is incorrect.

比。鵲近卻縮，不見頭目。日以困急，不能自復。艮為鵲，坤為近、為退，故曰縮卻。縮，退也，言鵲近人而避也。離為目，乾為首，離乾伏，故不見。艮為時，坎為困，震為復，震覆故不能復。○近，從宋元本，汲古作足。以，從宋元本，汲古作久。

The hexagram Xiao Xu's line Bi: The magpie approaches but then retreats, its head and eyes not visible; it becomes more distressed and desperate day by day, unable to return to its original place. Shang's note: The lines three, four, and five of Bi form Gen, representing the magpie. The lower trigram is Kun, meaning proximity and yielding, hence 'retreating and shrinking'—shrinking means retreating, indicating the magpie approaches but then withdraws. Li represents the eyes, and Qian represents the head, but both Li and Qian are hidden here, hence they are not visible. Gen represents time, and the upper trigram is Kan, meaningpredicament (difficulty), while Zhen represents returning. However, Zhen only forms a covering image, so returning is not possible. Notes on the text: 'near' is taken from the Song and Yuan editions, while the Jigugé edition reads 'foot'. 'with' is taken from the Song and Yuan editions, while the Jigugé edition reads 'long'.

履。五舌啄難，各自有言。異國殊俗，使心迷惑，所求不得。互巽，卦數五，兌為舌，故曰五舌，舌多故啄難。正反兌相對，故各自有言。通《謙》。坤為國、為俗，艮亦為國，正覆艮，故曰異國殊俗。坤為迷，坎為心，故曰使心迷惑。艮為求，坤喪故不得。○二三句皆用覆象。

The hexagram Xiao Xu (Small Accumulation) and the hexagram Li (Following): Five tongues, seven mouths speaking eight different things, even pecking food is difficult; each person speaks their own words. Countries differ, customs vary, causing people's minds to be confused, and what they seek cannot be obtained. Shang's commentary: The lines three, four, and five of Li interact to form Xun, which in numbers corresponds to five. The lower trigram is Dui, which represents tongues, hence 'five tongues'; too many tongues make it difficult even to peck food. Dui, when viewed upright or inverted, forms a pair, hence each has its own way of speaking. This hexagram is opposite to Qian (Modesty): The upper trigram of Qian is Kun, representing countries and customs, while the lower trigram is Gen, also representing countries. Gen, when viewed upright or inverted, forms another image, hence different countries and different customs. Kun causes confusion, and the interacting Kan represents the mind, hence causing mental confusion; Gen represents seeking, while Kun signifies loss, hence seeking without success. Notes: The second and third sentences both use the concept of inverted images.

泰。天門開闢，牢戶寥廓。桎梏解脫，拘囚縱釋。乾坤皆為門戶，而乾居戊亥，故曰天門。《乾鑿度》云"乾為天門"，《莊子庚桑楚》云"天門者，無有也"，萬物出乎無有，本之《易》也。互震故曰開闢。坤閉故曰牢戶、曰桎梏、曰拘囚。震為人，人閉坤中，故有此象。而震為通達，故得解脫縱釋也。○囚，從宋元本，汲古訛困。○坎為牢、為桎梏，坤閉，故與坎同象。此亦失傳之象。

The hexagram Xiao Xu transforms into Tai: The heavenly gate is wide open, and the prison is empty and empty; the fetters and shackles are removed, and the prisoners are released. Shang's note: Both Qian and Kun can be considered as gates. Since Qian is located between Xu and Hai (the original text says 'Wu Hai', which should be 'Xu Hai'), it is called the heavenly gate. The 'Qian Zao Du' says 'Qian is the heavenly gate', and the 'Zhuangzi·Geng Sang Chu' says 'the heavenly gate is nothingness'. All things arise from nothingness, and the origin lies in the Book of Changes. The third, fourth, and fifth lines interact to produce Zhen, which signifies movement, so it is said to be opening up. The upper trigram is Kun, which signifies blockage, so it is said to be the prison gate, the fetters, and the imprisonment. Zhen represents people, and when people are confined within Kun, these images appear; yet Zhen also signifies passage, so ultimately they are released. Notes: The character 'qiu' comes from the Song and Yuan editions, while the Ji Gu Ge edition mistakenly writes 'kun'. Also: Kan represents the prison and the fetters, and Kun signifies blockage, so Kun and Kan share the same image—this is an image that has long been lost.

否。堅冰黃鳥，啼哀悲愁。數驚鷙鳥，雛為我憂。艮為堅，乾為水，坤為黃，艮為鳥，伏震為啼、為驚。坤為悲愁，艮為鷙鳥，兌為雛，兌覆故憂。○啼，從汲古，宋本誤當，元本誤常。鳥、雛，從宋元本，汲古作鷂、飄。悲愁，宋本誤愁悲，失韻。

The hexagram Xiao Xu transforms into the hexagram Po: ice becomes thick and hard, the yellow bird cries in a sorrowful and mournful way; repeatedly disturbed by fierce birds, the young chicks become my concern. Shang's commentary: In hexagram Po, the second, third, and fourth lines together form Gen, representing firmness. The upper trigram is Qian, representing water, and the lower trigram is Kun, representing yellow. Gen represents birds; the hidden trigram Zhen in Gen represents crying and disturbance. Kun represents sorrow and grief, and Gen also represents fierce birds. The third, fourth, and fifth lines together form Xun, which when reversed becomes Dui, Dui representing young chicks. Dui is only a reversed image, hence causing worry. Notes: The character 'cry' is taken from the Ji Gu Ge edition; the Song edition mistakenly uses 'when' and the Yuan edition uses 'often'. The characters 'bird' and 'chick' are taken from the Song and Yuan editions; the Ji Gu Ge edition uses 'kite' and 'drift'. The phrase 'sorrow and grief' in the Song edition is mistakenly written as 'grief and sorrow', losing the rhyme.

同人。日走月步，趣不同舍。夫妻反目，主君失居。通《師》。離日坎月，震為步、為趣、為夫，巽為妻，初至三兩半離相對，故曰反目。震為主君，艮為居，艮覆，故失居。《小畜》九三"夫妻反目"，即以兩半離相對為反目也。

In The Book of Changes, the hexagram Xiao Xu (Small Accumulation) and Tong Ren (Union with the People) are connected. The sun moves one step, the moon moves one step, each heading toward different destinations. The husband and wife turn against each other, the ruler loses his place of residence. Shang's commentary states that Tong Ren is in mutual communication with Shi (The Army). The lower trigram of Tong Ren is Li (Fire), representing the sun, while the lower trigram of Shi is Kan (Water), representing the moon. The interacting trigram Zhen (Thunder) signifies movement, rapid travel, and the husband, while Xun (Wind) represents the wife. From the first line to the third line, there are two and a half Li trigrams facing each other, hence the image of mutual hostility. Zhen represents the ruler, and Gen (Mountain) represents residence. However, Gen here is a reversed image, hence the loss of residence. The line statement of the ninth trigram in the third position of Xiao Xu, "husband and wife turn against each other," uses the facing of two and a half Li trigrams to symbolize mutual hostility.

大有。金牙鐵齒，西王母子。無有禍殃，候舍涉道，到來不久。兌為齒牙，乾為金鐵，兌位西，乾王坤母，故曰西王母子。坤為禍殃，坤伏故無。候舍涉道，未詳，疑有訛字。○禍，從汲古，宋元本作患。候，宋元本作扶，汲古作候。到，從宋元本，汲古作別。

The divination for "Xiao Xu" to "Da You": teeth like gold and teeth like iron, these are the children of the Queen Mother of the West; there will be no calamity. Waiting at the inn, traveling on the road, the day of arrival will not be long. Shang's note: In "Da You," the third, fourth, and fifth lines interact to form Dui (Lake), representing teeth and canines; the lower trigram is Qian (Heaven), representing gold and iron. Dui is located in the west, Qian represents the king, and the hidden trigram beneath Qian is Kun (Earth), representing the mother, hence it is said "children of the Queen Mother of the West." Kun represents calamity, but here it is hidden, so there is none. The phrase "waiting at the inn, traveling on the road" is unclear in meaning, and there is suspicion of a possible error in the text. Notes on the edition: "calamity" is taken from the Jigusha edition, while the Song and Yuan editions read "trouble." "waiting" in the Song and Yuan editions reads "support," while the Jigusha edition reads "waiting." "arrival" is taken from the Song and Yuan editions, while the Jigusha edition reads "parting."

謙。式微式微，憂禍相絆。隔以巖山，室家分散。式微，《邶詩》篇名，坤柔，故曰式微。坎為憂，伏巽繩，故曰絆。艮為巖山、為室家，正反艮故曰分散。○絆，從汲古，宋元本作半，非。式微式微胡不歸，黎臣怨其君不歸，故曰絆。又震為歸，故知半非。又式微，元本訛拭牧，依宋本、汲古。

The hexagram Xiao Xu (Small Accumulation) and its line Qian (Modesty): The sky darkens again and again, sorrow and calamity are entangled with each other; high mountains and steep ridges separate people, and the family scatters apart. Shang's commentary: "Shi Wei" is the title of a poem from the Book of Songs, Bei Feng; Qian (Modesty) has the upper trigram Kun, which is soft and weak, hence it is called "Shi Wei." The second, third, and fourth lines produce Kan (Water), representing worry, and the mutual trigrams Zhen (Thunder) contain Xun (Wind), representing a rope, hence it is called entanglement. The lower trigram Gen (Mountain) represents rock mountains and family, and Gen viewed upright or inverted forms one image each, hence it is called scattering. Notes: "Entanglement" is taken from the Jigugē edition; the Song and Yuan editions read "half," which is incorrect. The poem "Shi Wei" says "Shi Wei, Shi Wei, why not return?" which is a complaint by a minister of Li State against the ruler who refuses to return, hence it is called entanglement. Also, Zhen has the image of returning, so "half" is incorrect. Furthermore, the Yuan edition mistakenly reads "Shi Mu" as "Shi Wei," here we follow the Song and Jigugē editions.

豫。眾神聚集，相與議語。南國虐亂，百姓勞苦。興師征伐，更立賢主。解詳《屯》之《節》，《節》中爻艮震與《豫》體同。○聚集，從宋元本，汲古作集聚。更，汲古作別，依宋元本。

The hexagram "Xiao Xu" and "Yu": The gods gather together to deliberate; the southern state is tyrannical and chaotic, the people are exhausted and suffering, so they raise an army to attack, and establish a virtuous ruler. Shang's note: For a detailed explanation, see the entry on "Zun" and "Jie" — the hexagram "Jie" has the trigrams Guan and Zhen in its middle lines, which are the same as the hexagram "Yu", so the wording is the same. Notes on the edition: "gather" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "gather together". "Change" in the Ji Gu Ge edition reads "replace", but here we follow the Song and Yuan editions.

隨。虎狼爭食，禮義不行。兼吞其國，齊魯無王。艮為虎狼，初四正反艮，震口，故曰爭食。坤為禮義，否初往上坤形毀，艮止，故不行。艮為國，兌口，故曰吞。巽齊兌魯，震為王，正反震，故曰無王。言列國互相兼併，周王不能制止也。○義、行、魯，從宋元本，汲古作讓、作能、作晉。王，各本多作主，豈知行與王韻，主雖震象，韻不協，依汲古《比》之《艮》校。

The hexagram "Xiao Xu" changing to "Sui": Tigers and wolves fight over food, rites and propriety no longer prevail; great states swallow small ones, there is no common ruler between Qi and Lu. Shang's commentary: The interacting trigrams are both Gen (mountain), representing tigers and wolves. The first line to the fourth line contain one yin and one yang trigram of Gen, and Zhen (thunder) represents the mouth, hence the struggle for food. Kun (earth) represents rites and propriety. In the hexagram "Pu", the first line moves upward to the upper position, thus the form of Kun is destroyed. Moreover, Gen has the nature of stopping, so rites and propriety are not practiced. Gen represents a state, and Dui (lake) represents the mouth, hence swallowing. Xun (wind) represents Qi, Dui represents Lu, and Zhen represents the king. The presence of one yin and one yang trigram of Zhen indicates there is no ruler. This describes the mutual annexation of states, with the Son of Heaven powerless to stop it. Notes: The characters "yi" (righteousness), "xing" (to act), and "Lu" (Lu state) are taken from the Song and Yuan edition, while the Ji Gu Ge edition reads "rang" (to yield), "neng" (can), and "Jin" (Jin state). The character "wang" (king) in various editions is usually written as "zhu" (ruler), but it is not in harmony with the rhyme of "xing" and "wang". Although "zhu" is also an image of Zhen, the rhyme does not match. Therefore, this edition follows the Ji Gu Ge version of the entry "Bi" changing to "Gen".

蠱。寄生無根，如過浮雲。本立不固，斯須落去，更為枯樹。《漢書東方朔傳》："著樹為寄生"，師古曰："寄生者，芝菌之類，為雨淋著樹而生"，故曰無根。上艮形似寄生，巽下斷故無根。互大坎故曰浮雲。巽下斷，故本不固，故落去。艮為時、為待，故曰斯須。言寄生頃刻即枯落也。離為枯。丁據《詩正義》以蔦釋寄生，非蔦固名寄生，然非斯須落去之物，與此不合。

The hexagram "Xiao Xu" (Small Accumulation) and "Gu" (Guilt): A parasitic mushroom has no roots, like floating clouds in the sky; its root is not firm, and it falls away in an instant, causing the tree to wither and die. Shang's note: The "Book of Han" mentions "attaching to trees as a parasite," and Yan Shigang explains that "parasitic fungi are a type of mushroom that grows on trees when they are wet from rain," hence they have no roots. The upper trigram of "Gu" resembles a parasite attached to a tree, while the lower trigram "Xun" begins with a broken line, hence no root. The hexagram also contains an enlarged "Kan" trigram, which represents floating clouds. The broken line at the beginning of "Xun" indicates that the foundation is not firm, hence it falls. "Gen" represents time and waiting, so it is said "in a moment," meaning the parasite withers and falls away instantly. The mutual trigram contains "Li," which represents withering. Ding's interpretation, based on the "Mao Shi Zhengyi," uses "Niao" to explain the parasite, but although "Niao" is also called a parasite, it does not fall away instantly, which does not fit this line of the hexagram.

臨。子啼索哺，母行求食。反見空巢，訾我長息。詳《乾》之《同人》。○求，依宋元，汲古作取。訾我，宋元作訾弋，汲古作紫弋，依《乾》之《同人》校。

The hexagram Xiao Xu (Small Accumulation) and its associated hexagram Lin (Approach): A young bird cries for food, and the mother goes out to find some. When she returns, she finds the nest empty, and instead blames me, the eldest son. Shang's commentary: For a detailed explanation, see the entry on Qian (Heaven) and Tong Ren (Union with the People). Notes on the text: "seek" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "take." "Blame me" in the Song and Yuan editions is "blame弋," while the Ji Gu Ge edition reads "purple弋," here corrected according to the entry on Qian and Tong Ren.

觀。駕駟逐狐，輪掛荊棘。車不結轍，公子無得。伏震為駕、為駟、為逐，艮為狐。伏乾為圜、為輪，震為荊棘，艮止，故曰掛。坤為車，艮為道路、為轍，坤閉艮止，故曰車不結轍，言輪不動而無轍跡也。震為公子，坤虛，故無所得。正伏象雜用。

The hexagram "Xiao Xu" and its "Guan" interpretation: driving a carriage with four horses to chase a fox, but the wheels are stuck in brambles; the carriage cannot make any tracks, and the young lord gains nothing. Shang's commentary: In the upper trigram "Guan," the hidden trigram "Zhen" represents driving, four horses, and pursuit; the third, fourth, and fifth lines together form "Gen," which represents the fox. In the lower trigram "Kun," the hidden trigram "Qian" represents a circle and a wheel, while "Zhen" represents brambles. "Gen" has the nature of stopping, so the wheels are stuck. "Kun" represents the carriage, "Gen" represents the road and tracks, and since "Kun" is closed and "Gen" also stops, the carriage cannot make tracks—meaning the wheels do not turn and there are no tracks on the ground. "Zhen" represents the young lord, and "Kun" is empty, so he gains nothing. This example uses both the direct image and the hidden image.

噬嗑。方喙廣口，仁智聖厚。釋解倒懸，家國大安。通《井》。兌為口，艮為喙，震為仁，坎為聖、為智，艮為厚，井巽繩為懸，兌為倒巽，故曰倒懸。震為解釋，艮為國家、為安。○家，各本皆作唐，依《井》之《恆》校。

The hexagram Xiao Xu (Small Accumulation) and Shi He (Breaking the Bones): A square mouth and a broad mouth, indicating a person who is benevolent, wise, and possesses saintly virtue; it resolves the hardship of being upside down, bringing great stability to the family and the state. Shang's commentary: Shi He (Breaking the Bones) is complementary to Jing (Well). In Jing, the second, third, and fourth lines produce Dui (Lake), which represents the mouth. In Shi He, the interacting lines produce Gen (Mountain), representing the beak, and Zhen (Thunder), representing benevolence. In Jing, the upper trigram Kan (Water) represents saintly virtue and wisdom, while Gen (Mountain) represents thickness. The lower trigram of Jing is Xun (Wind), which can be used as a rope for hanging, and Dui (Lake) is the inverted shape of Xun (Wind), hence the term 'upside down'. Zhen (Thunder) symbolizes the act of resolving, and Gen (Mountain) represents the state and stability. Notes: The character 'family' in all versions is written as 'Tang', but here it is corrected according to the entry on Jing (Well) and Heng (Continuity).

賁。駕福乘喜，東至嘉國。戴慶南行，移居安宅。震為駕、為乘、為福喜、為東、為嘉，艮為國、為戴，震為慶，故曰戴慶。離為南，故曰南行。艮為宅、為居、為安。○東至嘉國，移居安宅。依汲古，宋元本作"來至家國，離我安居"，失韻，非。

The hexagram Xiao Xu transforms into Fen. Driving with good fortune and riding with joy, going east to a beautiful country; bearing auspiciousness and moving south, relocating to a new residence and settling down. Shang's note: Fen's third, fourth, and fifth lines together form Zhen, which represents driving, riding, good fortune, joy, east, and beauty; the upper trigram Gen represents a country and bearing, while Zhen represents celebration, hence 'bearing celebration'. The lower trigram Li resides in the south, hence moving south; Gen also represents a dwelling, residence, and settling. Note: The phrases 'going east to a beautiful country' and 'relocating to a new residence' follow the Jigugé edition. The Song and Yuan editions read 'coming to one's homeland, departing from one's peaceful abode', which loses the rhyme and is incorrect.

剝。孔鯉伯魚，北至高奴。木馬金車，駕遊大都。王母送我，騋牝字駒。坤為鯉、為魚，中虛，故為孔。坤位北，艮為奴，艮山在上，故曰高奴。高奴，地名。《項羽傳》："董醫王上郡高奴"是也。坤為馬，艮木，故曰木馬。坤為車，艮金，故曰金車。坤為都，伏乾為大，故曰大都。乾王坤母，坤我，故曰王母送我。坤為馬、為牝，故曰騋牝字駒。《史記平準書》："乘字牝者不得集會"，字，乳也，即牝也。○字，依宋元本，汲古作牸，字牸同。○坤北艮金確證。

The hexagram Xiao Xu (Lesser Accumulation) and its transformation Bo (Breaking Up): Kong Li (the son of Kong Fu) is called Boyu, who went north to Gaonu. A wooden horse and a carriage decorated with gold are driven to the great capital. The Queen Mother sends me off, and a tall mare is still carrying her foal. Shang's commentary: The lower trigram of Bo is Kun, which represents fish and carp, and the emptiness in Kun gives rise to the character "Kong." The position of Kun is in the north, and the upper trigram is Gen, which represents a servant. Gen, being a mountain above, is called Gaonu — Gaonu is a place name. The Records of the Grand Historian, in the biography of Xiang Yu, mentions Dong Yi (the text says "Dong Yi") who ruled over Gaonu in Shangjun, which is this place. Kun represents a horse, and Gen represents wood, thus forming a wooden horse; Kun represents a carriage, and Gen represents metal, thus forming a golden carriage; Kun represents a capital, and the hidden trigram of Kun is Qian, which represents greatness, thus forming the great capital. Qian represents the king, and Kun represents the mother, and Kun also represents me, thus saying "the Queen Mother sends me off"; Kun represents a horse and a mother horse, thus saying "a mare giving birth to a foal" — "Lai" refers to a tall horse over seven feet, and "zi" means to give birth. The Records of the Grand Historian, in the section on the regulation of prices, says "those who ride a female horse cannot attend gatherings," where "zi" means to nurse, which is also the meaning of a mother animal. Notes: The character "zi" is based on the Song and Yuan editions, while the Ji Gu Ge edition uses "zi," which are the same characters. Also, this is clear evidence that Kun represents the north and Gen represents metal.

復。三足無頭，不知所之。心狂精傷，莫使為明，不見日光。震足數三，乾為頭，乾伏，故曰三足無頭。震為之，坤迷，故不知所之。震為狂、為精神，坤為傷，故曰精傷。坤黑，故不明。乾為日，乾伏，故不見。

The hexagram Xiao Xu (Small Accumulation) and Fu (Return): Three feet but no head, not knowing where to go; the mind is chaotic, the spirit is injured, nothing can make it bright, and the sun is not seen. Shang's commentary: The lower trigram Zhen represents feet, and Zhen in numbers is three; Qian represents the head, but Qian is hidden here, hence three feet without a head. Zhen governs movement forward, while the upper trigram Kun governs confusion, hence not knowing the direction. Zhen represents chaos and spirit, and Kun represents injury, hence the spirit is injured; Kun is black, hence not bright; Qian is the sun but is hidden, hence the sun is not seen.

無妄。騋牝龍身，日馭三千。南止蒼梧，與福為婚。道里夷易，安全無忌。震為馬、為龍，巽為牝，艮為身，乾為日，震為馭驅也、為三千、為南、為蒼梧。艮止震巽為夫婦，故曰婚。艮為道、為里，震為夷易，艮安震樂，故無忌。○馭，依宋本，元本訛取，汲古訛越。由二本訛字觀之，似當為趣。

The hexagram Xiao Xu transforms into Wu Wang: A large mare with a dragon-like body can run three thousand li in a day; it stops to the south at Cangwu, forming a union with good fortune; the path is smooth and safe with no obstacles. Shang's commentary: The lower trigram Zhen represents a horse and a dragon; the fourth, third, and fifth lines together form Xun, representing a mare. The second, third, and fourth lines together form Gen, representing the body. The upper trigram Qian represents the sun. Zhen signifies movement and driving, three thousand li, the south, and Cangwu. Gen has the nature of stillness, and Zhen and Xun complement each other as husband and wife, hence the reference to marriage. Gen represents the path and distance, while Zhen signifies ease; Gen is stable and Zhen is joyful, hence there are no obstacles. Note: The character 'yu' follows the Song edition; the Yuan edition mistakenly uses 'qu', and the Jigugē edition mistakenly uses 'yue'. From these errors, the original character is likely 'qu'.

大畜。辰次降婁，王駕巡狩。廣佑施惠，安國無憂。降婁，即奎婁，戍分艮先天位戌，故曰辰次降婁。乾為王，震為駕、為巡狩。乾為廣、為施惠，艮為安、為國，震樂，故無憂。○狩，依汲古，宋元本作時，非。

The hexagram Xiao Xu transforms into Da Xu: When the star of years moves to the section of Jiang Lou, the king drives his carriage for inspection; widely bestowing protection and grace, the country is stable and free from worries. Shang's note: "Jiang Lou" refers to the constellations Kui and Lou, which correspond to the twelfth earthly branch, Xu; Gen (mountain) in the Earlier Heaven arrangement is precisely at the position of Xu, hence it is said "the star is at Jiang Lou." The lower trigram is Qian (Heaven), representing the king. The interaction of lines three, four, and five forms Zhen (Thunder), symbolizing driving and inspection. Qian represents breadth and bestowing grace, while the upper trigram Gen represents stability and the country. Zhen signifies joy, hence there is no worry. Note: "Shou" follows the Ji Gu Ge edition; the Song and Yuan editions read "Shi," which is incorrect.

頤。望幸不到，文章未就。王子逐走，馬騎銜傷。佚跡不得，曷其有常。蔡邕獨斷云："天子所至，輒有賞賜，故曰幸"，言人民冀幸得賞也。艮為望，震為王、為行、為幸，艮止，故不到。坤為文章，艮止，故不就。震為王子、為走、為馬、為騎、為口，故為銜。坤傷，故曰銜傷。震為跡。佚，避也，言遁跡不得也。○文章未就，從宋本增，汲古及各本皆無。佚，從宋本，汲古作失，非。屈子遠遊，離人群而遁佚是其義。○艮為望確證。

The hexagram "Xiao Xu" and "Yi": hoping for the Son of Heaven's arrival but not seeing him, the article is not yet completed; the prince flees abroad, the bit causes the horse's mouth to be injured; wanting to hide and avoid notice but unable to do so, where is there any certainty? Shang's note: Cai Yong's "Du Duan" says "the Son of Heaven's presence brings gifts, so it is called 'xing' (favor)," meaning the people hope for rewards. The upper trigram is Gen (earth), representing expectation, and the lower trigram is Zhen (thunder), representing the king, movement, and favor. Gen is still, so the Son of Heaven does not arrive. The interacting trigram Kun (earth) represents articles, and Gen is still, so the article is not completed. Zhen represents the prince, movement, horses, riding, and mouth, so it refers to the bit; Kun indicates injury, hence the bit causes injury. Zhen represents traces, "yi" means to hide, meaning wanting to conceal one's tracks but unable to. Notes: The phrase "the article is not yet completed" is added from the Song edition; the Ji Gu Ge edition and other editions do not have it. "Yi" comes from the Song edition; the Ji Gu Ge edition has "shi," which is incorrect. Qu Yuan's "Yuan You" describes leaving people behind and retreating into seclusion, exactly this meaning. Also: this is clear evidence of Gen having the image of expectation.

大過。中原有菽，以待饔食。飲御諸友，所求大得。乾為郊，故曰中原。下巽為菽，兌為飲食、為友。伏艮為求。

The hexagram Xiao Xu transforms into Da Guo: There are beans growing on the plains, left to prepare a good meal; invite friends to a banquet, and all desired things will be greatly obtained. Shang's note: In the hexagram Da Guo, the middle lines produce Qian, which represents the outskirts; hence it is said 'Central Plains'. The lower trigram Xun represents beans, and the upper trigram Dui represents food and friends; the hidden trigram Gen represents seeking.

坎。亂茅縮酒，靈巫拜禱。神怒不許，瘁愁憂苦。伏巽為茅，坎為酒，祭時灌酒茅上曰縮酒。縮，漏也。《井》九三云，甕敝漏，巽為漏也。伏兌為巫、為禱。艮為拜，震為神、為怒。坎為勞瘁愁苦。○愁憂，從宋元本，汲古作盡愁。

The hexagram Xiao Xu (Small Accumulation) and the trigram Kan (Water): Bundling straw in disorder to filter wine for worshiping the spirits, the shaman kneels and prays; the spirits are angry and do not respond, causing people to become weary and distressed. Shang's commentary: The hidden trigram Zhen (Thunder) and the hidden trigram Xun (Wind) together form the trigram Xun (Wind), which represents straw; Kan (Water) represents wine. During the worship, wine is poured over the straw to let it seep through, called 'shuo wine,' where 'shuo' means seeping through. The line Nine in the Third of the Zhou Changes (I Ching) says 'the jar is broken and leaks,' and Xun has the image of leakage. The hidden trigram Gen (Mountain) and the hidden trigram Dui (Lake) together form the trigram Dui (Lake), which represents the shaman and prayer; Gen represents kneeling and bowing, Zhen represents the deity and anger; Kan governs toil and worry. Notes: 'Worry and distress' is from the Song and Yuan editions, while the Jigugang edition says 'complete worry.'

離。李華再實，鴻卵降集。仁哲以興，蔭國受福。詳《比》之《訟》。

The hexagram Xiao Xu (Small Accumulation) and the line Li (Fire): The apricot tree blooms and bears fruit a second time, while the eggs of wild geese fall down and gather together; thus, the benevolent and wise person arises, sheltering the state and receiving blessings. Note: For a detailed explanation, see the entry on Bi (Comparison) and Song (Contention).

咸。源出陵足，行於山趾。不為暴害，民得安處。通《損》。坤為水，艮陵。震為足、為趾，上山下足，水從山出，故曰源出陵足，行於山趾。坤為害，艮安，故不害。坤為民。○源，汲古作原，依宋元本。處，宋本、汲古作居，從元本。

The hexagram Xiao Xu (Small Accumulation) and Xian (Salting): Spring water flows out from beneath the mountain range and flows along the mountain foot; it does not cause flooding, so the people can live in peace. Shang's note: Xian is in mutual relationship with Shen (Loss), taking the image of Shen. The mutual hexagram Kun represents water, Gen represents the mountain range, and the mutual Zhen represents foot and toe. The mountain is above, the foot is below, and water flows out from the mountain, hence it is said, "the source flows out from beneath the mountain and flows along the mountain foot." Kun represents calamity, while Gen has the nature of stability and rest, so no disaster occurs; Kun also represents the people. Notes: The character "源" in the Ji Gu Ge edition is "原," but here we follow the Song and Yuan editions. The character "处" in the Song and Ji Gu Ge editions is "居," but here we follow the Yuan edition.

恆。客入其門，奔走東西。童女不織，士棄耕畝。暴骨千里，歲饑民苦。通《益》。震為客，艮為門，巽入，震東，兌西，震為奔走，兌少，故曰童女。巽為織，艮止，故不織。震為士、為耕，坤為畝，艮止，故不耕。兌為骸骨，坤為千里，艮火在上，故曰暴骨千里。坤為歲、為民、為飢。○飢，依汲古，宋元本作寒。

The hexagram Xiao Xu (Small Accumulation) and Heng (Permanence): outsiders enter the family gate, people run about in all directions; young girls stop their looms, men abandon their fields; bones are exposed over thousands of miles, the harvest is poor, and the people suffer hardship. Shang's note: Heng is connected with Yi (Increase), taking the image of Yi: the lower trigram Zhen (Thunder) represents the guest, the interacting trigram Gen (Mountain) represents the gate, and the upper trigram Xun (Wind) represents entry; Zhen is in the east, Dui (Lake) in the west, and Zhen also represents movement. Dui governs childhood, so it refers to young girls; Xun represents weaving, and Gen has the nature of stillness, hence not weaving. Zhen represents men and farming, the interacting trigram Kun (Earth) represents fields, and Gen signifies stopping, hence not farming. Dui represents bones, Kun represents thousands of miles, and Gen fire above, hence bones exposed over thousands of miles; Kun represents years, people, and famine. Note: "famine" follows the Ji Gu Ge edition; the Song and Yuan editions read "cold."

遯。天子所予，福祿常在。以永康寧，不憂危殆。乾為天、為福祿，艮安故不危。○汲古無第三句，依宋元本。

The hexagram Xiao Xu transforms into Dun: What is bestowed by the Son of Heaven brings enduring blessings and official rank; thus, one can long enjoy health and peace without worrying about danger. Shang's commentary: The upper trigram is Qian (Heaven), representing heaven and blessings and official rank, while the lower trigram is Gen (Mountain), symbolizing stability and rest, hence no danger. Note: The Ji Gu Ge edition does not include the third line, here following the Song and Yuan editions.

大壯。蝗食我稻，驅不可去。實穗無有，但見空藳。伏巽為蝗，兌為食，震為稻、為驅，艮為果窳、為實穗，艮伏，故無有，坤虛，故曰空藳。○藳，汲古作槁，依宋元。

The hexagram Xiao Xu transforms into Da Zhuang: locusts are eating my rice stalks, and I cannot drive them away; there are no grains, only empty stalks. Shang's note: the hidden trigram Dui (Lake) combines with Xun (Wind) to form the hidden trigram of locusts. Dui represents eating, the upper trigram Zhen (Thunder) represents rice and driving away. Gen (Mountain) represents fruits and grains, but it is hidden here, so there are none. The trigram Kun (Earth) is empty, hence the empty stalks. Note: The term 'gao' in the Jigusha edition is 'gao', but here we follow the Song and Yuan editions.

晉。牛驥同槽，郭氏以亡。國破空虛，君奔走逃。艮為槽。坤牛坎馬，皆與艮連體，故曰同槽。《說文》："槽，馬食器也"。艮為郭，坤亡，故曰郭氏以亡。郭，國名，為齊所滅。坤為國、為空虛，坎破，故曰國破。乾為君，乾伏，故曰君逃。○槽，從宋本，汲古作堂，以與亡韻，豈知槽與逃韻。以，從汲古，宋元本作已。郭，國名，為齊所滅，見胡傳。

The hexagram "Xiao Xu" changing to "Jin": A plow ox and a thousand-mile horse are tied to the same feeding trough, and the state of Guo thus perishes; the country is ruined and empty, and the king flees. Shang's commentary: In hexagram "Jin", the second, third, and fourth lines together form the trigram Gen (Mountain), which represents the trough. The lower trigram is Kun (Earth), representing the ox. The third, fourth, and fifth lines together form the trigram Kan (Water), which represents the horse. Both Gen and Kun are connected, so they are said to be in the same trough—according to "Shuowen Jiezi," "cao" means the feeding utensil for horses. Gen also represents the city walls, and Kun signifies loss, so it is said that the state of Guo perishes. Guo is the name of a state, which was destroyed by the state of Qi. Kun represents the state and emptiness, and Kan signifies damage, so the country is broken. Qian (Heaven) represents the king, who is hidden here, so the king flees. Notes: The character "cao" is taken from the Song edition, while the Ji Gu Ge edition uses "tang," trying to make it rhyme with "wang" (perish), but not realizing that "cao" actually rhymes with "tiao" (flee). The character "yi" is taken from the Ji Gu Ge edition, while the Song and Yuan editions use "yi." The state of Guo was destroyed by the state of Qi, as recorded in Hu An Guo's "Chun Qiu Zhuan."

明夷。狗無前足，陰謀叛北。為身害賊，何以安息。艮為狗，初爻陽，故曰無前足。坎為謀、為伏，故曰陰謀。震為反、為叛，坤為北、為身、為害，坎為賊，震行，故不息。○害賊，從元本，宋本作賊害，不韻。叛，汲古、宋元作其，依局本。

The hexagram Xiao Xu transforms into Ming Yi: A dog without front legs, secretly plotting to betray; this is self-harm, how can there be peace? Shang's commentary: The mutual trigrams of the second, third, and fourth lines form Kan, representing scheming and concealment, thus forming 'secret plot'; the mutual trigrams of the third, fourth, and fifth lines form Zhen, representing rebellion and revolt. The upper trigram is Kun, representing north, body, and harm; Kan represents thief. Zhen signifies ceaseless action, hence no rest. Notes: 'Harm thief' follows the original edition, while the Song edition reads 'thief harm,' which does not rhyme. 'Rebellion' in the Jigu Hall and Song and Yuan editions reads 'its,' here following the local edition.

家人。兩輪自轉，南上大阪。四馬共轅，無有屯難，與禹笑言。通《解》。坎為輪，重坎，故曰兩輪。離為南，震為上、為阪。坎為木、為轅，震為馬，卦數四，故曰四馬共轅。坎為屯，震樂，故無有屯難。震為笑言、為王，坎勞，故曰與禹笑言。○屯，從元本，宋本、汲古作重。又宋元多"鶴鳴竅穴，不離其室"八字，與上文義不屬，故從汲古。

The hexagram "Xiao Xu" and "Jia Ren": two wheels turn by themselves, moving southward up a big slope; four horses draw a single yoke, without any obstacles, talking and laughing with Yu the Great. Shang's commentary: "Jia Ren" is opposite to "Jie," taking the image of "Jie." The trigram Kan represents wheels, and the image of Kan appears twice in the hexagram, hence the two wheels. The lower trigram of "Jia Ren" is Li, representing the south, while the upper trigram of "Jie" is Zhen, representing the upper part and the slope. Kan represents wood and the yoke of a cart, and Zhen represents horses. Zhen is the number four, hence four horses drawing a single yoke. Kan represents difficulties, while Zhen represents joy and music, hence no difficulties. Zhen represents laughter and the king, while Kan represents labor, hence talking and laughing with Yu the Great. Notes: The character "屯" is taken from the Yuan edition, while the Song edition and the Jigugong edition use "重." Additionally, the Song and Yuan editions include the phrase "He Ming Qiao Xue, Bu Li Qi Shi," which does not connect well with the preceding text, so the Jigugong edition is followed.

睽。芽櫱生達，陽昌於外。左手執鑰，公言錫爵。此用《小畜》伏象。伏震為芽櫱、為生達，在上，故曰昌外。艮為手、為執，震為左、為鑰、為公、為言、為爵，全用《小畜》伏象。○震為公、為爵，可解《易》。

The hexagram Xiao Xu (Small Accumulation) transforms into the hexagram Kui (Strife): grass and trees sprout and grow, with the yang energy flourishing externally; the left hand holds a key, and the Duke or Marquis opens his mouth to bestow a title. Shang's commentary: this line uses the hidden image of the hexagram Xiao Xu. The upper trigram of Xiao Xu is Xun (Wind), whose hidden trigram is Zhen (Thunder), representing sprouting and growth, and being open and unobstructed. Zhen is in the upper position, so it is said that the yang energy is flourishing externally. Gen represents the hand and holding, Zhen represents the left, the key, the Duke, speech, and the title— all these images are derived from the hidden image of Xiao Xu. Notes for verification: the images of Zhen as the Duke and the title can be used to interpret the Zhou Changes.

蹇。秋花冬萼，數被嚴霜。甲兵當庭，萬物不生。雄犬夜鳴，民擾大驚。此用《小畜》象。兌為花萼、為秋，乾為冬、為霜，離為甲兵，伏艮為庭。當庭，疑有訛字。震為萬物，兌折，故不生。艮為犬，坎夜，震為擾驚。○兌為華確證，可釋《大過》。

The hexagram Xiao Xu (Small Accumulation) is used to illustrate the hexagram Jian (Obstruction). The imagery describes flowers that bloom in autumn, but their calyxes form in winter, repeatedly subjected to severe frost. Armor and weapons are placed in the courtyard, preventing the growth of all things. A male dog barks at night, causing the people to be disturbed and anxious. Shang's commentary states: This passage uses the image of the hexagram Xiao Xu. The mutual trigrams Dui (Lake) represent flowers and calyxes, as well as autumn. The lower trigram Qian (Heaven) represents winter and frost. The mutual trigram Li (Fire) represents military weapons. The hidden trigram of Dui is Gen (Mountain), representing the courtyard. The phrase "when in the courtyard" may contain an error. The trigram Zhen (Thunder) represents all things, while Dui signifies destruction and breaking, hence the failure of growth. Gen represents dogs, Kan (Water) represents night, and Zhen signifies disturbance and alarm. Notes for correction: This is solid evidence that the trigram Dui can represent flowers, and it can be used to explain the line "a withered mulberry tree produces flowers" from the hexagram Da Guo (Great Exceeding).

解。霜降閉戶，蟄蟲隱處。不見日月，與死為伍。詳《坤》之《需》。

The interpretation of the hexagram Xiao Xu: At the time of Frost Descent, people close their doors and windows, and the insects that hibernate hide away; unable to see the sun and moon, they are almost like accompanying the dead. Shang's note: For a detailed explanation, see the interpretation of the hexagram Kun under Xu.

損。身載百里，功加四海。為文開基，武立天柱。坤為身、為載、為百里、為海，震為功，數四，故曰功加四海。坤為文，艮為基，震為武，艮為天、為柱。○天，依汲古，宋元本作大。○震為武證，可解《易》。又載疑為宰。又按：《神異經》："崑崙有銅柱焉，其高入天，所謂天柱"，又《列子》："共工氏觸不周之山，天柱折，地維絕"，立天柱，猶植基也。

The hexagram Xiao Xu (Small Accumulation) transforms into Sun (Loss): One person governs an area of a hundred li, achievements spread throughout the four seas; for King Wen, it establishes the foundation, and for King Wu, it sets up the heavenly pillar. Shang's note: The interacting trigrams Kun represents the body, carrying, a hundred li, and the sea; the interacting trigrams Zhen represent achievements, and since Zhen corresponds to the number four, it is said that achievements extend to the four seas; Kun represents Wen, the upper trigram Gen represents the foundation, Zhen represents Wu, and Gen represents heaven and the pillar. Notes: The character 'heaven' is based on the Jigugē edition; the Song and Yuan editions read 'great'. Also: This is evidence that Zhen has the image of Wu, which can be used to interpret the Zhou Changes. Also, the character 'carry' may be a mistake for 'govern'. Also, according to the Shenyi Jing, 'Kunlun has a copper pillar, which reaches into the heavens, known as the heavenly pillar'; according to the Liezi, Gonggong struck down the Buzhou Mountain, 'the heavenly pillar broke, and the earth's cords were cut'; establishing the heavenly pillar is equivalent to establishing the foundation.

益。禹作神鼎，伯益銜指。斧斤高閣，憧立獨坐。賣庸不讎，苦困為禍。震為王、為禹、為神、為鼎、為伯。坤為聚、為益。艮為指，震口為銜，伏兌為斧斤，艮為高閣，言斧斤閣置不用也。憧，《說文》：意不定也，《咸》九四"憧憧往來"，憧立者，言徙倚不定也。又《集韻》"憧，音惷，與騃同"，憧立，猶痴立也。尤與坤迷象合。震立艮坐，坤寡，故曰獨坐。庸傭同。艮為庸，巽為市易，故曰賣庸。《漢書欒布傳》："窮困賣庸"注："謂受僱也"，坤害故不讎。《漢書高祖紀》："每留酤讎數倍。"如淳曰："讎，售也"。坤為困苦、為害，丁晏云：《呂覽》周鼎著倕而齕其指，《淮南子本經》："周鼎著倕使銜其指。"注："明不當太巧也"，茲作伯益，乃傳聞異詞。凡子書述故事多如此。○憧，從宋元本，汲古作幢，非。立，從汲古，宋元本作位，非。賣庸不讎，從元本，宋本作"不售賣庸"，汲古作"賣賈不售"。苦，從宋元本，汲古作讎，乃妄人將讎字移置於此。禍，從宋元本，汲古作害。

The hexagram "Xiao Xu" (Small Accumulation) and "Yi" (Benefit): Great Yu cast a divine tripod, Bo Yi bit his own finger; the axe was placed high and unused, people stood idly and sat alone; selling their labor found no one to hire, hardship became calamity. Shang's commentary: the lower trigram Zhen represents the king, Yu, the divine, the tripod, and Bo; the interacting trigram Kun represents gathering and increase; the interacting trigram Gen represents the finger, Zhen represents the mouth, which can be interpreted as biting; Dui represents the axe and hatchet, here taking the hidden image, Gen represents a high shelf, meaning the axe is unused. The character "chong" is explained in the "Shuowen Jiezi" as meaning unsettled mind; "chong chong coming and going" in "Zhouyi · Xian" (Attraction) refers to this meaning; "chong li" means standing idly, as "chong" is also pronounced "chun" and is similar to "tai", meaning foolish; thus "chong li" means standing idly, which especially matches the image of confusion in Kun. Zhen represents standing, Gen represents sitting, and Kun governs loneliness and isolation, so it is said to sit alone. "Yong" is the same as "yong", Gen represents hired labor, the upper trigram Xun represents trade, so it is said to sell labor—The "Hanshu · Luan Bu Zhuan" says "poverty and hardship led to selling labor," which is interpreted as being hired by others; Kun governs calamity, so labor could not be sold. The "Hanshu · Gao Zu Ji" says "every time he stayed, he sold wine and made several times more profit," Zhu Chun's commentary says "chou means to sell"; Kun represents hardship and calamity. Ding Yan cites the "Lüshi Chunqiu" which says the Zhou tripod had the image of Chui, who bit his finger, and the "Huainanzi · Benjing" says "the Zhou tripod had Chui, who bit his finger," with the commentary saying "to show that one should not overdo skill"; here it is changed to Bo Yi, due to differing accounts—most stories in the writings of the schools of thought are like this. Notes: "chong" comes from the Song and Yuan editions, the Jigugē edition has "chuan," which is incorrect. "Li" comes from the Jigugē edition, the Song and Yuan editions have "wei," which is incorrect. "Selling labor could not be sold" comes from the Yuan edition, the Song edition has "not selling labor," and the Jigugē edition has "selling goods could not be sold." "Ku" comes from the Song and Yuan editions, the Jigugē edition has "chou," which is a mistake by a careless person moving the character "chou" here. "Hu" comes from the Song and Yuan editions, the Jigugē edition has "hai."

夬。福祚之聚，喜至憂除。如魚逢水，長樂受喜。乾為福，重乾，故曰聚。伏坤為魚、為水，兌悅，故喜。○三四句依汲古，宋元本作"如風兼雨，出車入魚"。

The hexagram "Xiao Xu" changing to "Guai": blessings gather, good things arrive, worries disappear; like a fish encountering water, long-lasting joy and receiving blessings. Shang's note: the lower trigram is Qian, representing blessings, and the trigram Qian appears again in the hexagram, hence the gathering; the hidden trigram Kuan represents fish and water, which are Qian's hidden trigrams. The upper trigram is Dui, which governs joy, hence the happiness. Note: the third and fourth lines follow the Ji Gu Ge edition; the Song and Yuan editions read "like wind and rain, going out and entering fish."

姤。蒼龍隱伏，麟鳳遠匿。寇賊同處，未得安息。震為蒼、為龍，震伏，故曰隱。坤文為麟鳳，坤伏，故曰匿。巽為寇賊，在內，故曰同處，消陽，故不息。○寇賊，從汲古，元本作冠履，宋本作寇來。蒼龍，從宋本，元本訛倉。

The hexagram Xiao Xu transforms into Gou: The azure dragon is hidden and does not appear, the qilin and phoenix stay far away; thieves are mixed together, and people cannot find peace. Shang's commentary says: Zhen represents the blue-green dragon and is here the image of concealment, so it is said to be hidden; Kun has the quality of literary brilliance which can be the qilin and phoenix, and since Kun is also concealed, it is said to be hidden. The lower trigram Xun represents thieves, and since Xun is the inner trigram, it is said that they are together. Gou is a hexagram in which a yin line arises from below and gradually removes yang energy, hence the lack of peace. Notes: 'thieves' follows the Ji Gu Ge edition; the Yuan edition reads 'guan li', and the Song edition reads 'kou lai'. 'Azure dragon' follows the Song edition; the Yuan edition mistakenly reads 'cang'.

萃。白鶴銜珠，夜食為明。懷安德音，身受光榮。伏震為鶴、為珠，兌口為銜、為食，坤為夜，艮為光明，故曰夜食為明，言得珠而明也。伏震為音，坤為身，艮貴艮光，故曰光榮。○為，從宋元本，汲古作待，非。安，從宋元本，汲古作胡，非。艮為光明，《易》光明象皆得解。○宋元本作《升》林，此必有故實。

The hexagram Xiao Xu (Lesser Accumulation) and Cui (Gathering): A white crane carries a pearl, and even at night it can be seen as it eats; the mind is at ease, the reputation is good, and the self attains honor. Shang's note: The hidden trigram Zhen (Thunder) represents the crane and the pearl, and the upper trigram Dui (Lake) represents the mouth, which can be interpreted as carrying and eating. The lower trigram Kun (Earth) represents night, and the interacting trigram Gen (Mountain) represents light, so even at night, there is light—this is saying that only with the pearl can it be seen. The hidden trigram Zhen also represents sound, and Kun represents the body; Gen is both noble and bright, so it is said to be honorable. Notes on the text: "of" comes from the Song and Yuan editions, while the Jigugē edition reads "wait," which is incorrect. "At ease" comes from the Song and Yuan editions, while the Jigugē edition reads "Hu," which is incorrect. Once the image of Gen as light is established, all references to light in The Zhou Changes can be explained. Also: the Song and Yuan editions attach this to the hexagram Sheng (Ascending), and there must be a reason for that.

升。旦生夕死，名曰嬰鬼，不可得祀。震為旦、為生，坤為夕、為死，兌為嬰兒，坤為鬼，兌食為祀，坤閉，故不可得。○旦，依宋元，汲古作朝。祀，從汲古，宋本訛視。○宋元作《萃》林。

"Xiao Xu" (Small Accumulation) and "Sheng" (Ascending): Being born in the morning and dying in the evening is called an infant ghost, which cannot even receive worship. Shang's annotation: The mutual trigram Zhen (Thunder) represents the morning and birth; the upper trigram Kun (Earth) represents the evening and death. The mutual trigram Dui (Lake) represents an infant, and Kun represents a ghost. Dui can be interpreted as food, which can be regarded as worship, but Kun is closed and obstructed, so it cannot receive the offering of worship. Notes on the edition: "Dawn" is based on the Song and Yuan editions, while the Jigugang edition reads "morning." "Worship" is based on the Jigugang edition, while the Song edition mistakenly reads it as "view." Also: The Song and Yuan editions attach this passage to "Cui" (Gathering).

困。行役未已，新事復起。姬姜勞苦，不得休息。通《賁》。震為行役，正反震，故不已。離為新，震起，震為姬，巽為姜，坎為勞，故不息。○休，從宋元本，汲古作安。

The hexagram "Xiao Xu" transforms into "Kun": there is no end to conscription and duties, new matters keep coming one after another; even noble women like Ji Jiang are forced to labor without rest. Shang's commentary says: "Kun" is in mutual communication with "Ben", taking the image of "Ben": the mutual trigram Zhen indicates travel and service, and two Zhen trigrams, one positive and one negative, follow continuously, hence the meaning of "not stopping". The lower trigram Li represents new things, and Zhen is the main trigram indicating emergence. Zhen represents Ji, and Xun represents Jiang—Ji Jiang is a general term for noble women in the Zhou dynasty; the mutual trigram Kan indicates labor and hardship, hence the lack of rest. Notes: "rest" is taken from the Song edition and Yuan edition, while the Ji Gu Ge edition reads "peace".

井。憂患解除，喜至慶來。坐立歡忻，與樂為鄰。詳《蒙》之《咸》。

The hexagram "Small Accumulation" in the "Well": worries and calamities are all removed, and joyful events and good fortune come one after another; whether sitting or standing, there is joy, and happiness is nearby. Shang's note: for a detailed explanation, see the entry on "Meng" in "Xian".

革。晨風文翰，大舉就溫。昧過我邑，羿無所得。晨風，鸇也。通《蒙》。艮為鸇，震晨巽風，故曰晨風。坤為文，震為翰，故曰文翰。文翰，詳《大過》之《豫》。艮火，故曰就溫。坤為我、為邑，神黑，故曰昧過我邑。坤為惡，故曰羿。坤虛，故無得。陳樸園云：《詩》："鴪彼晨風，鬱彼北林"，疑齊詩作"溫彼北林"，故林詞屢言就溫。溫蘊通用，《雲漢》詩"蘊隆蟲蟲"，韓詩作鬱。蘊鬱義同。《毛傳》，鬱，積也。就溫，猶集菀耳。○文，宋元本作之，汲古作天，他本或又訛大，茲依《大過》之《豫》校。○艮鳥震翰確證，《易》多處得解。

The hexagram Xiao Xu transforms into Ge. The鹯 bird has ornate feathers and flies high, heading toward a warm place; it passes swiftly over my city in the dim light. Even the skilled archer Hou Yi fails to shoot it. Shang's commentary says: "Chen Feng" refers to the鹯, a fierce bird. The hexagram Ge is in mutual relationship with Meng, taking the image of Meng: the upper trigram Gen represents the鹯, the interacting trigram Zhen represents morning, and Xun represents wind, combining to form "Chen Feng"; the trigram Kun represents ornate feathers, and Zhen represents feathers, combining to form "Wen Han" — the imagery of Wen Han is detailed in the entry for Da Guo and Yu. Gen represents fire, hence it is warm; Kun represents me and the city, and since Kun is black (the original text says "shen he," which should be "Kun he"), it is dark, hence the bird passes over my city in the dim light. Kun governs ugliness, hence it is taken as Hou Yi; Kun is hollow in the middle, hence nothing is obtained. Chen Puyuan says: The Book of Poetry has "Chen Feng there, gathered in the northern forest," suspecting that the Qi Poetry version says "Wen there, gathered in the northern forest," hence the "Wen" in the Yi Lin is frequently used; "Wen" and "Yun" are interchangeable. The poem Yun Han says "Yun Long Chong Chong," and the Han Poetry version says "Yu," with Yun and Yu having the same meaning. The Mao Transmission says "Yu means accumulation," hence "Wen" is equivalent to "Ji Wu." Notes: The character "Wen" in the Song and Yuan editions is written as "Zhi," and the Jigugong edition writes it as "Tian," while other editions have mistakenly written it as "Da." Here we follow the correction from the entry on Da Guo and Yu. Also: This is solid evidence that Gen represents a bird and Zhen represents feathers. Many passages in the Zhou Changes can be explained with this.

鼎。下田種黍，方華生齒。大雨淋集，粉澇滿甕。通《屯》。坤為下、為田，震為黍、為華、為生。本卦兌為齒，坎雨坤水，故曰大雨淋集、曰紛澇。震為甕，在下承之，故滿甕。○種，依汲古，宋元作稷。方，從元本，宋、汲古作芳。生，從宋元，汲古作當。《詩》"黍稷方華"，林詞所本，故知宋、汲古皆誤。甕，亦從宋元本，汲古作"紛榮滿壅"，非。滿甕，即盈缶之義。

The hexagram "Xiao Xu" changing to "Ding": In low fields, millet is planted, now blooming with flowers and beginning to grow芒 teeth; a heavy rain pours down, causing water to accumulate and overflow the jars. Shang's note: "Ding" is opposite to "Zun," so it takes the image of "Zun." The lower trigram is坤, representing fields, and 震 represents millet, flowers, and growth; the changing hexagram "Ding" produces 兑, which represents teeth, and 坎 represents rain, while 坤 represents water, thus explaining the heavy rain and flooding. 震 represents a jar, located below to receive the water, hence the jar is full. Notes: "plant" follows the Ji Gu Ge edition; the Song and Yuan editions read "Ji." "Flower" follows the Yuan edition; the Song and Ji Gu Ge editions read "Fang." "Grow" follows the Song and Yuan editions; the Ji Gu Ge edition reads "Dang." The "Shi Jing" has "Shu Ji Fang Hua," which is the basis for Lin's words, showing that the Song and Ji Gu Ge editions are wrong. "Jar" follows the Song and Yuan editions; the Ji Gu Ge edition reads "Fen Rong Man Yong," which is incorrect; "full jar" means the same as "full jar."

震。鳥庇茂木，心樂願得。君子碌碌，見者有榖。艮為鳥、為庇，震為茂木。艮為君子，艮止，故碌碌。坎為心願，震為樂、為榖，榖，善也。○木，汲古作林，依宋元本。樂，宋元作勞，依汲古。見者有榖，宋元作見春百榖，依汲古。君子句汲古在第二句，依宋元本。

The hexagram "Xiao Xu" changing to "Zhen": Birds find shade under dense trees, feeling happy and achieving their wishes; the gentleman remains content with his proper role, and those who see him all benefit. Shang's commentary: The trigram "Zhen" (Thunder) has the second, third, and fourth lines forming the trigram "Gen" (Mountain), representing birds and protection; "Zhen" also represents flourishing trees. "Gen" also represents the gentleman, and since "Gen" is characterized by stillness, it is said to be diligent but content with his proper role. The third, fourth, and fifth lines form the trigram "Kan" (Water), representing wishes; "Zhen" represents joy and grain—"grain" here means goodness. Notes: The character "wood" in the Ji Gu Ge edition is "forest," here following the Song and Yuan editions. The character "joy" in the Song and Yuan editions is "toil," here following the Ji Gu Ge edition. "Those who see him" in the Ji Gu Ge edition is "those who see spring and grain," here following the Song and Yuan editions. "The gentleman" in the Ji Gu Ge edition is placed in the second line, here following the Song and Yuan editions.

艮。折臂踒足，不能進酒。祠祀闊曠，神怒不喜。艮為臂，坎折。震為足，坎蹇，故曰折臂踒足。坎為酒，坎陷，故不進。震為祠祀，艮止，故闊曠。震為神、為怒、為喜，坎憂，故不喜。○震為神確證，凡《易》神象有著。

The hexagram Xiao Xu changes to Gen. In the Yi Lin, each hexagram is followed by sixty-four lines. The name of the hexagram at the beginning of each line is the hexagram that the original hexagram changes into, called "the changing hexagram." The line says: the arm is broken, the ankle is twisted, and one cannot even carry a cup of wine to offer in worship; the ritual of worship has been neglected for a long time, and the deities are angry, unwilling to rejoice. Shang Binghe explains: the changing hexagram Gen represents the arm, and the trigram Kan in Gen signifies breaking, so it is said "broken arm"; the trigram Zhen represents the foot, and Kan also signifies difficulty in movement, so it is said "twisted ankle." Kan represents wine, and Kan also signifies a pit, so the wine cannot be offered, hence "unable to present wine." Zhen represents the worship, and Gen signifies stopping, so when worship stops, it becomes neglected and empty, hence "neglected and empty." Zhen includes the images of deity, anger, and joy, while Kan signifies worry, and joy is covered by worry, hence "the deity is angry and not joyful." The collation note points out: this is conclusive evidence for "Zhen represents deity" — "Zhen represents deity" is not found in Shuo Gua, but belongs to the scattered "lost images" found in ancient texts. Shang氏 used this to determine that wherever the Zhou Yi mentions deity, there is a corresponding trigram.

漸。學靈三年，仁聖且神。明見善詳，吉喜福慶。鳱鵠知來，告我無憂。學靈，小兒學語也。《小畜》兌為雛、為口，正反兌相對，故曰學靈。乾為年，離卦數三，故曰三年。伏震為仁，坎為聖，震為神、為善，艮為明。祥者，兆也，吉凶之先見者也，惟明者能先見之。震為喜慶、為鳱鵠，震覆為艮，口向內，故曰來。震為言，故曰告。坤為我，坎為憂，震解，故無憂。顧千里曰：《淮南汜論訓》："乾鵠知來而不知往"，鄭注《大射儀》引為鳱。愚按：《廣雅》："鳱鵠鵲也"，《廣韻》："鳱鵲鳥名"，陸賈云："乾鵲噪而行人至"，鳱鵠，乾鵲、乾鵠實一物，即今俗所云喜鵲也。各本皆作鳴鳩飛來，依宋本《晉》之《艮》校。且神明見，宋元本作神明先見，依汲古。

The hexagram Xiao Xu transforms into the hexagram Zhan. Lin's interpretation says: A child has been learning to speak for three years, and when grown up, is kind, wise, and in tune with the divine; his mind is clear, and he can foresee omens of good or ill, thus bringing joy and blessings. Magpies can foresee the future, flying to me to announce that there is nothing to worry about. Shang Binghe explains: "Xue Ling" refers to a child learning to speak. In the primary hexagram Xiao Xu, Dui represents a young bird and the mouth, with one yao being positive and the other negative, two Dui mouths facing each other, resembling an adult teaching and a child learning, hence called "Xue Ling." Qian represents years, and Li in the hexagram number corresponds to three, so it is said "three years." The hidden hexagram behind the yao positions, which is not visible, is called "Fu Xiang." Here, the hidden Zhen represents benevolence; Kan represents sainthood, Zhen represents gods and goodness, and Gen represents clarity. "Xiang" is the same as "Xiang," meaning a sign or omen, an indication of good or ill before it occurs, which only a clear-minded person can perceive in advance. Zhen represents joy, and also the bird called "Bie Hu." When Zhen is reversed to become Gen, the bird's mouth faces inward, indicating the bird flying in, hence "coming." Zhen represents speech, hence "telling." Kun represents me, Kan represents worry, and Zhen can dispel worries, hence "no worry." Gu Qilin's verification: The "Huan Nan Zi · Fan Lun Xun" mentions "Qian Hu knows the future but not the past," and Zheng Xuan's commentary on "Yi Li · Da She Yi" cites it as "Bie." Shang Binghe's note: The "Guang Ya" says Bie Hu is the same as the magpie, the "Guang Yun" says Bie Que is a bird's name, and Lu Jia says that when the magpie calls, travelers arrive, showing that Bie Hu, Qian Que, and Qian Hu are all the same bird, which is today's commonly known magpie. The collation note also says that all editions have this sentence as "Ming Jiu flies in," but here it is corrected according to the Song edition of "Jin" under "Gen." The phrase "and the divine appears" is in the Song and Yuan editions as "the divine appears first," but here it follows the Ji Gu Ge edition.

歸妹。三婦同夫，志不相思。心懷不平，至常愁悲。兌為婦，震數三，故曰三婦。震為夫，坎為心志，坎陷，故不平，坎憂，故愁悲也。○至常，宋元本作志常，志與上覆，依汲古。

The hexagram Xiao Xu changes to Gui Mei. Lin Ci says: Three women serving one husband, each with her own thoughts, not loving or thinking of each other; they hold grievances in their hearts, constantly worried and sorrowful. Shang Binghe explains: Dui represents women, and Zhen in the hexagram count is three, so it is said 'three women'. Zhen represents the husband. Kan represents the heart and aspirations, and Kan also symbolizes a pit or an uneven place, so it is said 'holding grievances in the heart'; Kan governs worry, so it is said 'worried and sorrowful'. The note says: The words 'zhi chang' in the Song and Yuan editions are 'zhi chang', but since the previous sentence already has the word 'zhi' from 'zhi bu xiangsi' (not thinking of each other), this would be a repetition, so we follow the Ji Gu Ge edition here.

豐。中田膏黍，以享王母。受福千億，所求大得。坎為土、為中，互大坎，故曰中田。巽為黍、為母，兌食為享，震為王，故曰以享王母。震為福、為千億，伏艮為求。○膏，從宋元本，汲古訛高。《山海經》："廣都之野，后稷葬焉，其地生膏黍"，膏黍者，黏黍也。《豐》中互大坎，故曰膏。

The hexagram Xiao Xu transforms into Feng. Lin Ci says: In the middle of the field there grows a delicious sticky millet, which is used to offer to the Queen Mother; thus receiving a myriad of blessings, and whatever is desired can be greatly obtained. Shang Binghe explains: Kan represents earth and the center. A hexagram derived from the middle lines of another hexagram is called "mutual body," and a large Kan formed by crossing lines is called "great Kan." The hexagram Feng has a great Kan in its central mutual body, so it is said "middle field." Xun represents millet and mother, Dui governs food and offerings, hence "offerings." Zhen represents the king, combining to form "offering to the Queen Mother." Zhen also represents blessings and the number of a thousand myriads, and hidden Gen represents seeking. The collation note says: The character "gao" follows the Song and Yuan editions; the Jigugong edition mistakenly writes it as "gao." The "Shanhai Jing" records that Guangdu wilderness is where Houji was buried, and there grows gao millet, which is sticky millet. In the hexagram Feng, the mutual great Kan represents water and nourishment, hence called "gao."

旅。陽火不災，二耕慶來。降福送喜，鼓瑟歌謳。離艮皆為火，中互大坎，坎水，故不為災。旁通《節》。震為耕，兌卦數二，故曰二耕，春耕、秋耕也。震為喜慶、為福、為鼓瑟、為歌謳。○不災慶來，從宋元本，汲古鼓瑟上多為我二字、歌謳下多送喜二字，為五句，然音皆不協，疑字句有訛誤，然宋元本災來韻，謳不韻，仍未愜。

The hexagram Xiao Xu changes to Lu. Lin Ci says: The fierce sun and blazing fire did not cause a fire disaster; the spring and autumn ploughing brought joy. Heaven sent blessings and good news, so people played the zither and sang songs. Shang Binghe explains: Li and Gen both have the image of fire, but the hexagram contains a large Kan, which is water, and water can control fire, so no disaster occurred. This hexagram is "parallel" to the hexagram Jie. The "parallel" hexagram is obtained by reversing all the yin and yang lines of the original hexagram. Zhen represents ploughing, and Dui is the second line in the hexagram count, so it is said "two ploughings," referring to spring and autumn ploughing. Zhen represents joy, blessings, playing the zither, and singing. The collation notes say: "no disaster" and "good news come" follow the Song and Yuan editions; the Jigugē edition adds "for me" before "playing the zither" and "send joy" after "singing," making it five lines, but the rhythm does not match, suggesting possible errors in the text. However, the Song and Yuan editions have "disaster" and "come" rhyming, while "singing" does not rhyme, which is still not very harmonious.

巽。陽明不息，君無恩德。伯氏失利，農喪其力。互離火故明不息。震為君、為恩德、為伯，震伏故無、故失利，巽為利也。震為農人，震伏，故喪力。○農，從宋元本，汲古作民。

The hexagram Xiao Xu transforms into Xun. Lin's interpretation says: fierce sunlight fills the sky, its brightness and heat never cease; yet the sovereign is unable to extend his benevolence to the people. The family of the minister loses their wealth, while the farmers waste their efforts. Shang Binghe explains: the hexagram contains the trigram Li, which represents fire, hence "the bright yang does not cease." Zhen represents the sovereign, benevolence, and the elder brother Bo Shi; here Zhen is hidden and not visible, hence "no benevolence" and "loss of benefit" — Xun is originally the favorable one. Zhen also represents the farmers; since Zhen is hidden, the farmers naturally "lose their strength." The note says: the character "nong" (farmer) follows the Song and Yuan editions, while the Jigugong edition reads "min" (people).

兌。燕雀銜茅，以生孚乳。兄弟六人，姣好悌孝。各得其願，和悅相樂。兌為燕雀、為銜，互巽為茅，故曰銜茅。伏坎為孚，艮為乳，震為生、為兄，艮坎為弟，坎數六，故曰兄弟六人。兌為媚、為悅，故曰姣好。互巽為順，故曰悌孝。兌悅，故曰和樂。艮為鷙鳥，凡鵰鶚之屬，皆為艮象。兌與艮對，燕雀皆小鳥，故為兌象。俗象離非。○姣，從宋本，汲古作交。悌孝，汲古作孝悌，依宋元本。孝與樂韻。

The hexagram Xiao Xu transforms into Dui. Lin Ci says: Swallows and sparrows carry grass to build nests, incubate eggs and raise young; they have six brothers, all handsome and beautiful, loving and respectful to their father and elder brothers. Each person is content and happy, living in harmony and joy. Shang Binghe explains: Dui represents swallows and sparrows, and the mutual trigram Xun represents grass, forming the image of 'carrying grass'. The hidden Kan represents faith, meaning incubation; Gen represents nursing, Zhen represents giving birth and elder brother, and Gen and Kan represent younger brothers, with Kan in the hexagram number being six, so it is said 'six brothers'. Dui represents beauty and joy, so 'handsome and beautiful'; the mutual trigram Xun represents flexibility and respect, so 'filial piety and respect'; Dui itself is joy, so 'harmonious and joyful'. He also says: Gen represents fierce birds, all such as falcons and eagles belong to the image of Gen; Dui and Gen are opposite, swallows and sparrows are small birds, so they belong to the image of Dui. It is a common mistake to assign swallows and sparrows to Li. The collation note says: 'Jiao' is from the Song edition, while the Ji Gu Ge edition reads 'Jiao'; 'Xiao Di' in the Ji Gu Ge edition reads 'Di Xiao', but here we follow the Song and Yuan editions because 'Xiao' rhymes with 'Le'.

渙。鶉尾賁賁，火中成軍。虢叔出奔，下失其君。《左傳僖五年》："龍尾伏辰，鶉之賁賁，火中成軍，虢公其奔"，杜注：鶉，鶉火星。尾，尾星。言丙子平旦，鶉火中軍，事有成功也。艮為火、為尾、為星，又為鳥，故曰鶉火、曰鶉尾。賁賁，星體之象。互震為武人，故曰軍。艮手艮虎，故曰虢。《說文》："虢，虎所攫畫明文也"，艮為少，故曰虢叔。震為奔、為君，坎為失、為下。○艮火證。

The hexagram Xiao Xu changes to Huan. Lin Ci says: The star Chunwei shines brightly, the star Chunhuang is exactly in the middle of the southern sky, and military operations can be successful; the ruler of Guo country has fled, and the people below have lost their ruler. Shang Binghe explains: The "Zuo Zhuan" records in the fifth year of Duke Xi a nursery rhyme: "The dragon's tail hides the star, the star Chunhuang shines brightly, the army is formed in the fire, the Duke of Guo will flee." Du Yu's annotation says: "Chun" refers to the star Chunhuang, and "wei" refers to the star Wei; it means that on the morning of the day Bingzi, the star Chunhuang was exactly in the middle of the southern sky, and military operations could be successful. Gen represents fire, the tail, stars, and birds, so it can refer to "Chunhuo" and "Chunwei." "Benben" describes the bright appearance of the star. The mutual hexagram Zhen represents soldiers, so it refers to "army." Gen represents hands and tigers, and the character "Guo" is derived from this image - the "Shuo Wen" explains "Guo" as the distinct pattern left by a tiger's claw; Gen also represents the young, so it is called "Guoshu." Zhen represents running and a ruler, while Kan represents loss and the lower position. The collation notes say: This is an evidence for the "Gen represents fire" extraordinary image.

節。兩人相距，止不同舍。夫妻離散，衛侯失居。中爻正反艮，故曰相距，正反震，故曰兩人。又兌卦數二，亦兩人象。艮為舍、為止，正反艮，故不同舍。震夫巽妻，巽為風而伏不見，故曰離散。震為諸侯、為衛，故曰衛侯。艮為居，坎陷，故失居。○此用覆象，《易》詞用覆者可解。

The hexagram Xiao Xu changes to Jie. Lin Ci says: Two people are facing each other, each stopping, not staying in the same place; husband and wife are separated, and the Duke of Wei loses his place to stay. Shang Binghe explains: The middle lines consist of one yang and one yin, forming two Gen trigrams, which represent stopping. Two stops facing each other indicate 'distance', meaning they are opposing each other. One yang and one yin also form two Zhen trigrams, so it is said 'two people'. Dui represents two, also symbolizing two people. Gen represents a dwelling and stopping; the two Gen trigrams stop on either side, hence 'not in the same dwelling'. Zhen represents husband, Xun represents wife, and Xun is wind, which is hidden here, hence 'separation'. Zhen represents the Duke and also Wei, thus 'the Duke of Wei'. Gen represents dwelling, Kan represents a pit, hence 'losing his dwelling'. The note says: This uses 'reversed image'—the image obtained by turning the hexagram upside down; all the verses in the Book of Changes that use reversed images can be explained in this way.

中孚。魃為旱虐，風吹雲卻。欲止不得，反歸其宅。艮為火，故曰旱虐。震為神，與艮火連體，故曰魃。《詩大雅》："旱魃為虐"，《毛傳》："魃，旱神也"。巽為風，兌口為吹，大坎為雲，坎伏，故曰云卻。卻，退也。艮為止、為宅，震為歸，故曰反歸其宅。○魃、虐，從宋本、汲古。旱，從丁釋文，汲古作菑，宋本作燔，元本作魁，為番虎，全訛。

The hexagram Xiao Xu transforms into Zhong Fu. Lin Ci says: drought demon spreads wildly, the land is parched for thousands of miles; when the wind blows, the clouds all retreat. Trying to stop the drought is impossible, so people can only return to their houses. Shang Binghe explains: Gen represents fire, so there is "drought demon." Zhen represents deity, connected with Gen fire to form the drought deity "Bai." The "Shi Jing · Da Ya" mentions "Bai causing drought," and the "Mao Zhuan" says Bai is the deity of drought. Xun represents wind, Dui mouth represents blowing, Da Kan represents clouds, and Kan is hidden and not visible, so it is said "clouds retreat" — "retreat" means withdrawal. Gen represents stop and house, Zhen represents returning, so it forms "returning to their house." The collation note says: the characters "Bai" and "nu" are based on the Song edition and Jigugong edition; the character "drought" is based on Ding's interpretation, the Jigugong edition has "zai," the Song edition has "fan," and the Yuan edition has "kui," with the characters further distorted into the form of "fan" plus "hu," none of which are correct.

小過。關睢淑女，配我君子。少姜在門，君子嘉喜。艮為城關、為鳥，故曰關睢。兌女震善，故曰淑女。艮為君子，兌者，艮妻，故曰配。巽為姜，大過以巽為女妻，故曰少姜。艮為門，震為喜。○少姜，依汲古，宋元本均作少妻，非。妻應作齊。少齊，見《左傳》，巽象也。陳樸園曰：關睢，乃后妃為文王求嬪，據《易林》則是后妃為文王求少姜而得之矣。愚按：文王妃嬪不見有姜氏，武王后邑姜為太公女，安知非為武王求得乎。又《易林》《師》之《坤》說《桃夭》詩云：男為邦君。陳樸園以為似是武王娶邑姜事，非民間嫁娶，與此正合，此焦詩與毛異處。

The hexagram "Xiao Xu" changes to "Xiao Guo." Lin Ci said: The poem "Guan Ju" describes a virtuous woman, who is perfectly suited for this gentleman; Xiao Jiang is already waiting at the gate, and the gentleman is greatly delighted. Shang Binghe explained: "Guan" is represented by Gen (mountain), which signifies a city gate and a bird, together forming "Guan Ju." Dui (lake) represents a woman, and Zhen (thunder) represents goodness, hence "shu nv" (virtuous woman). Gen represents a gentleman, and Dui is the spouse of Gen, so it is said "pei" (to match). Xun (wind) represents the surname Jiang, and the hexagram "Da Guo" uses Xun to represent a wife, hence "Xiao Jiang." Gen represents a gate, and Zhen represents joy. The collation notes: "Xiao Jiang" is based on the Ji Gu Ge edition; the Song and Yuan editions read "Xiao Qi," which is incorrect. "Qi" should be "Qi," and "Xiao Qi" appears in the "Zuo Zhuan," which also corresponds to the Xun image. Chen Puyuan said: The poem "Guan Ju" originally describes a queen consort of King Wen seeking a concubine, but according to the "Yi Lin," it seems to be the queen consort seeking Xiao Jiang and succeeding. Shang Binghe's commentary: There is no Jiang surname among King Wen's concubines. The queen consort Yijiang of King Wu was the daughter of Jiang Taigong. How do we know it was not for King Wu? Also, in the "Yi Lin" "Shi" changing to "Kun," when discussing the poem "Tao Tao," it says "the man is a state lord." Chen Puyuan thinks this refers to King Wu marrying Yijiang, not a common marriage, which is consistent with this passage. This is exactly where Jiao Yanshou's interpretation of poetry differs from the "Mao Shi."

既濟。慈母赤子，饗賜得士。夷狄服除，以安王家。此用《小畜》象。伏坤為母，震子坎赤，故曰赤子。兌為燕饗，震為士，伏坤為夷狄，坤順，故服。震王艮家。○夷狄服除，依宋元本，汲古作降。家，依宋元，與除韻。服除者，言降服掃除之也。

The hexagram Xiao Xu transforms into Ji Ji. Lin's interpretation says: A kind mother nurtures an infant, holds a banquet and rewards virtuous men; the four surrounding barbarians submit and are pacified, thus the royal house becomes stable. Shang Binghe explains: This interpretation uses the image of the primary hexagram Xiao Xu. Hidden Kūn represents the mother, Zhen represents the son, and Kan represents red, combining to form "red child." Dui represents banquets, and Zhen represents men of virtue. Hidden Kūn represents the barbarians, and since Kūn is flexible and compliant, it means "submission." Zhen represents the king, and Gen represents the family. The note says: "barbarians submit and are removed" follows the Song and Yuan editions; the Jigugē edition has "remove" as "submit." "Submission and removal" means subjugation and complete elimination. "Family" follows the Song and Yuan editions, which rhyme with "remove."

未濟。三足孤烏，靈明督郵。司過罰惡，自賊其家，毀敗為憂。《漢志》："日中有三足烏"，《小畜》伏震為足，數三，故曰三足。離為烏，伏坎，故曰孤烏。離為明，坎為賊，艮為家，伏坤為過惡，艮為司，坎為罰。○依《坎》之《渙》校增末句，汲古孤烏訛狐鳴，司訛思，依宋元。家，音姑，與烏韻。丁云：《漢書尹翁歸傳》："往署督郵，蓋督察之官"，愚按：《周禮龜人》："天龜曰靈屬"，《爾雅》："二曰靈龜。"《古今注》："龜，一名元衣督郵。"然則靈明督郵謂龜也，與烏同為離象。

The hexagram Xiao Xu transforms into Wei Ji. Lin's interpretation says: There is a solitary bird with three feet in the sun, and a wise turtle who is the "Duyou" official; they are in charge of inspecting mistakes and punishing wrongdoing, but ended up harming their own household, leading to a worrying downfall. Shang Binghe explains: The "Book of Han · Records of Celestial Phenomena" mentions a bird with three feet in the sun. The primary hexagram Xiao Xu contains Zhen, which represents feet, and Zhen's number is three, hence "three feet." Li represents the bird, and beneath it is Kan, which is solitary and without a pair, hence "solitary bird." Li represents brightness, Kan represents harm, Gen represents the household, and hidden Kun represents mistakes and wrongdoing. Gen is the supervisor, and Kan represents punishment. The note says: The last sentence is based on the correction from the section on Kan transforming into Hun. The Ji Gu Ge edition mistakenly writes "solitary bird" as "fox cry" and "official" as "think," so this version follows the Song and Yuan editions. The character "household" is read as "gu," which rhymes with "bird." Ding's comment says: The "Duyou" official in the "Book of Han · Yin Wengui's Biography" is an official in charge of supervision. Shang Binghe's note: The "Rites of Zhou · Turtle Keeper" refers to the heavenly turtle as a spiritual being. The "Erya" lists the second type as the spiritual turtle. The "Ancient and Modern Notes" says that turtles are also called "Yuan Yi Duyou." Therefore, "Ling Ming Duyou" refers to the turtle, which, like the bird, takes the image of Li.

履。十烏俱飛，羿射九雌。雄得獨全，雖驚不危。元刊《易林》舊注云："堯時十日並出，羿射其九日，九烏皆死"，離為烏，兌數十，故曰十烏。離為惡人，故曰羿。伏震為射，數九，故曰羿射九雌。坤為雌，坤伏乾出，故曰雄得獨全。伏震為驚，坎為險，坎伏故不危。○烏，從宋元本，他本多訛鳥。雄得獨全，雖驚不危，依汲古，宋本作"雖得淂全"，元本作"雄雖得全"，皆非。又雖驚宋元本作且驚，亦非。

The hexagram "Footsteps" transforms back to itself. Lin's commentary says: ten golden crows flew up into the sky, and Houyi shot down nine of the female crows; only the male crow remained intact, though it was startled but not in danger. Shang Binghe explains: the old annotations in the original edition of "Yi Lin" say that during Yao's time, ten suns appeared together, and Houyi shot down nine of them, killing all nine golden crows. "Li" represents crows, and "Dui" in the hexagram number represents ten, so "ten crows." "Li" represents wicked people, so it refers to Houyi. "Zhen" represents shooting, and "Zhen" number is nine, so "Houyi shot down nine female crows." "Kun" represents female, and here "Kun" is hidden while "Qian" is revealed, so "the male crow remained alone intact." "Zhen" represents alarm, "Kan" represents danger, and "Kan" is hidden and not visible, so "not in danger." The collation notes say: the character "crow" is based on the Song and Yuan editions, other editions often mistakenly use "bird." "The male crow remained alone intact, though startled but not in danger" is based on the Jigugeshi edition, while the Song and Yuan editions say "though obtained intact" and "the male although obtained intact," which are incorrect. "Though startled" in the Song and Yuan editions is written as "and startled," which is also incorrect.

乾。東向蕃坦，相與笑言。子般執鞭，圉人作患。此用《履》象。巽為蕃垣，蕃，垣牆也。蕃與藩通。《詩大雅》："四國於藩是也"，離東故曰東向。初至五兩兌口相對，故曰相與笑言。伏震為子、為般，般，反也。伏艮為執，巽為鞭，故曰執鞭。艮為圉，坎為患。《左傳莊三十二年》："雩女公子觀之，圉人犖自牆外與之戲，子般鞭之，後犖弒閔"，林全用其事。○圉患，從宋元本，汲古等本皆訛作樂，人作歡。○離東證。

The hexagram "Lu" changes to "Qian." Lin's commentary says: By the short wall facing east, people are chatting and laughing; in Lu State, Zi Ban whipped a stableman, and later a disaster occurred. Shang Binghe explains: This line uses the image of the primary hexagram "Lu." Xun represents a fence or wall, "fan" meaning wall, which is the same as "fan." The "Shijing·Daying" says "four countries are protected by the fence," which is the meaning here. Li is located in the east, so it is said "facing east." The first line to the fifth line have two Dui trigrams facing each other, hence "mutual laughter." The hidden Zhen represents a son and a general, "ban" means reversal. The hidden Gen represents holding on, Xun represents a whip, combining to form "holding the whip." Gen represents a stableman who tends horses, and Kan represents disaster. The "Zuo Zhuan" records that in the thirty-second year of Duke Zhuang's reign, during the雩 ritual, a young lady was by the side, and a stableman Luo from outside the wall joked with her. Zi Ban whipped him, and later Luo killed Duke Min. Lin's commentary fully uses this historical event. The note says: The characters "yu" and "huan" are based on the Song and Yuan editions; the Jigugong edition mistakenly writes "huan" as "le" and "ren" as "huan." It also says this is evidence for "Li represents the east."

坤。循河榜舟，旁淮東遊。漁父舉網，先得大。坤為河、為淮，履伏震為舟、為東，故曰東遊。坤為聚、為漁，乾為父，故曰漁父。離為網，坤為，巽亦為，兼用遇卦。○榜舟，從汲古，宋作樀，元作摘，皆訛。

The hexagram "Lǚ" changes to "Kūn". Lin Ci said: sailing along the Yellow River, traveling east along the Huai River; the old fisherman raised his net, and the first cast caught a big fish. Shang Binghe explained: "Kūn" represents the river and the Huai River, while the hidden trigram "Zhèn" in "Lǚ" represents a boat and the east direction, hence saying "traveling east". "Kūn" represents gathering and fishing, and "Qián" represents the father, thus forming "fisherman". "Li" represents the net; "Kūn" can represent that kind of fish, and so can "Xún", hence this explanation uses the imagery of both the changing hexagram and the original one. The note says: "bàng zhōu" is based on the Jigugē edition, while the Song edition reads "pān zhōu" and the Yuan edition reads "zhāi", all being errors. Also, according to the note: the fish name below "first caught big" in Lin Ci's text and below "Kūn represents" and "Xún also represents" in the commentary, the original text used a variant character not found in common character sets. Here, the original form is retained without alteration.

屯。轅折輪破，馬倚僕臥。後旅先宿，右足跌踒。震為轅，坎為輪、為折、為破，震馬艮僕，艮止，故馬倚僕臥。震為後、為行旅，坎為宿，震為足，遇險，故跌踒。○先，從宋元本，汲古作失。

The hexagram "Foot" changes to "Sprouting". Lin Ci says: The carriage pole breaks, the wheel is damaged, the horse leans sideways, and the servant lies on the ground. The traveler behind arrives first and stops, with his right foot already twisted. Shang Binghe explains: Zhen represents the carriage pole, Kan represents the wheel, as well as breaking and damage. Zhen represents the horse, Gen represents the servant, and Gen signifies stopping, hence "the horse leans and the servant lies down." Zhen represents the rear and travel, while Kan represents lodging. Zhen represents the foot, and encountering a Kan danger on the way leads to "falling and twisting the foot." The note says: The character "first" follows the Song and Yuan editions, while the Jigugong edition reads "lost."

蒙。兩人相絆，相與悖戾。心乖不同，訟爭忷忷。震為人，正反震，故曰兩人。伏巽為繩，正反巽故相絆。坎為悖戾，兩人相背，故悖戾、故不同。坎為心，震為言，正反震故訟爭。○絆，從宋元本，汲古作伴。二三句從汲古，宋元作"心不同爭，訟忷忷然"，非。

The hexagram "Lǚ" changes to "Méng". Lin Ci says: Two people entangle each other's hands and feet, colliding and opposing each other; their thoughts are divergent and cannot be harmonized, leading to quarrels and disputes, causing people to be in a state of anxiety. Shang Binghe explains: Zhen represents people, with one positive and one negative Zhen, so it is said "two people". Hidden Xun represents a rope, with one positive and one negative Xun, hence "entangled". Kan represents contradiction, with two people facing opposite directions, so they are both "contradictory" and "different". Kan represents the heart, Zhen represents speech, with positive and negative Zhen facing each other in conflict, hence "quarrel". The collation notes say: the character "bàn" (entangle) is based on the Song and Yuan editions, while the Jigugē edition uses "bàn" (company); the second and third sentences are based on the Jigugē edition, while the Song and Yuan editions read "hearts differ and quarrel, in a state of anxiety", which is incorrect.

需。北辰紫宮，衣冠立中。含和建德，常受天福。詳《坤》之《觀》。○立，汲古作在。

The hexagram "Lu" changes to "Xu." Lin Ci says: The North Star is located in the Purple Micro Palace, standing upright in the center of heaven with proper attire; holding a harmonious heart and establishing virtue, thus long receiving the blessings of heaven. Shang Binghe explains: This interpretation of the symbolic and numerical aspects is detailed in the previous entry on "Kun" under "Guan," where it has already been discussed, so it will not be repeated here. The collation note says: The character "立" in the Jigusha edition is "在."

訟。遊居石門，祿安身全。受福西鄰，歸飲玉泉。詳《需》之《既濟》。惟此以巽為石，乾為門。○巽為石、坎為西證，可解《易》。○第二句宋元本作"祿身安全"，汲古作"祿祉安全"，茲依《需》之《既濟》校。

The hexagram "Footsteps" changes to "Contention." Lin Ci says: "He lives comfortably and in seclusion near the Stone Gate, his salary is secure, and his family is protected; he receives blessings from his western neighbor and returns to drink the clear spring water of Yuquan." Shang Binghe explains: The interpretation of the images and numbers is detailed in "Necessity" changing to "Perfect Union," but in this case, the trigram Xun is taken as stone and Qian as the gate. The collation note says: This is evidence for the lost images "Xun represents stone" and "Kan represents west," which can be used to explain the relevant phrases in the Zhou Changes. It also says: The second sentence in the Song and Yuan editions reads "salary and personal safety," while the Jigugong edition reads "salary and blessings are secure," and here it is corrected according to the same text in "Necessity" changing to "Perfect Union."

師。羊腸九縈，相推稍前。止須王孫，乃能上天。坤為腸，震為羊，數九，故曰九縈。震為王，伏乾為天，詳《蠱》之《剝》。

The hexagram "Footsteps" changes to "The Army." Lin Ci says: A winding path twists and turns nine times, people push and shove forward bit by bit; one must stop and wait for the prince to lead the way before ascending to heaven. Shang Binghe explains: The earth (Kun) represents the intestine, and the thunder (Zhen) represents the sheep. The number of Zhen is nine, so it is said "nine winding." Zhen represents the prince, and the hidden Qian represents heaven. The rest is detailed in the entry on "Guilt" and "Breaking."

比。爭訟相倍，和氣不處。陰陽俱否，谷風毋子。坎上下兩兌口相倍，倍，反也。坎為和，相倍故不和。谷風，《邶詩》篇名，毛謂為夫所棄，茲謂無子，是齊詩義也。坤為風。

The hexagram "Footsteps" changes to "Comparison." Lin Ci says: disputes and lawsuits arise, with mutual estrangement, and the harmonious qi has nowhere to reside; yin and yang are both blocked and uncommunicative, like the woman in the poem "Valley Wind," who ultimately has no children. Shang Binghe explains: the upper and lower trigrams of Kan (Water) are both Dui (Lake), which are opposite to each other—"bei" means opposition. Kan represents harmonious qi, but since the two mouths are opposite, harmony is absent. "Valley Wind" is the title of a poem from the "Book of Songs" in the section of Bei. The "Mao Shi" says it describes a woman being abandoned by her husband, but here it refers to her having no children, using the interpretation from the "Qi Shi." Kun represents wind.

小畜。郭叔矩頤，為棘所拘。龍額重顙，禍不成殃，復歸其鄉。舊注皆云故實未詳，蓋所據者古今無書，但以象論，似無訛字。卦通《豫》。艮為郭、為叔，兌為頤，坤方，故曰矩頤。坎為棘，艮拘震龍，艮為額、為顙，坤為重，故曰重顙。坤為禍，震解，故不成殃。艮為鄉，震為復、為歸。○矩，各本訛距。龍額，汲古作童顏，非，依宋本。

The hexagram "Zhu" changes to "Xiao Xu." Lin Ci says: A man named Guo Shu has a square chin, but is trapped by thorns; he has a dragon-like forehead and layered forehead, though he meets misfortune, it does not turn into calamity, and he finally returns to his hometown. Shang Binghe explains: All previous annotations say the story behind this is unclear, probably because the original books referred to have been lost through the ages; looking only at the hexagram, it seems there are no errors in the text. This hexagram is also related to "Yu." The trigram Gen represents Guo and Shu, Dui represents mouth and chin, and坤 represents squareness, so it is said "ju yi." Kan represents thorns, and Gen can restrain Zhen (dragon). Gen represents forehead and forehead, and坤 represents thickness, so it is said "chong sang."坤 represents misfortune, and Zhen can resolve it, so it is said "bu cheng yang." Gen represents hometown, and Zhen represents returning and returning. The collation notes say: The character "ju" is mistakenly written as "ju" in all versions; "long e" in the Ji Gu Ge edition is "tong yan," which is incorrect, so we follow the Song edition here.

泰。蠆室蜂戶，螫我手足。不得進止，為吾害咎。詳《屯》之《明夷》。

The hexagram "Footsteps" changes to "Great Peace." Lin Ci said: Scorpions are making their nests, wasps are building their homes, stinging my hands and feet; I cannot move forward, nor can I stop, and thus it becomes my misfortune. Shang Binghe explained: The symbolic and numerical interpretation of this line is detailed in the entry for "Zhen" in "Mingyi."

否。怒非其怨，因物有遷。貪妬腐鼠，而呼鴞鳶。自令失餌，倒被困患。伏震為怒，坤為物、為嫉妬。艮為鼠，巽敝，故曰腐鼠。艮為鴞鳶，震為呼，《莊子》："鴟得腐鼠，鵷雛過之，仰而視之曰：嚇"，林似本此而變其意，言貪得腐鼠呼鴞鳶相助，豈知反為所奪而失餌也。○倒被困患，依丁本、局本，宋元二本皆作"失反被困"，汲古作"到掖困患"，自令失餌，依汲古增。

The hexagram "Footsteps" changes to "Oppression." Lin Ci says: To vent fire and anger upon irrelevant people, shifting with external things; greedy for a rotten dead rat, yet summoning the screech owl and the kite to share in the meal, only to lose what was in one's mouth, and instead fall into hardship. Shang Binghe explains: Hidden Zhen indicates anger, Kun represents external things and jealousy. Gen represents the rat, Xun has the meaning of ruin, hence "rotten rat." Gen represents the screech owl and kite, Zhen represents shouting. The "Zhuangzi" tells of a crow that finds a rotten rat, while a yuanyu bird flies over its head, the crow looks up and shouts "scare" at it. Lin Ci seems to be based on this story but changes its meaning, saying that a greedy person for a rotten rat calls the screech owl and kite to help, not realizing they will take it away, thus losing the food. The note says: "fall into hardship" is from Ding's edition and the local edition; both Song and Yuan printed editions read "lose and fall into hardship," while the Ji Gu Ge edition reads "arrive at the side and fall into hardship." The sentence "thus losing the bait" is added according to the Ji Gu Ge edition.

同人。嬰孩求乳，母歸其子，黃麑悅喜。此用《履》伏象。震為嬰孩，艮為乳、為求，震為子、為歸，坤為母，坤舍震上，故曰母歸其子。震為鹿，麑，鹿子也，坤黃，故曰黃麑。震為喜。○宋元本末多"自樂甘餌"。

The hexagram "Footsteps" changes to "People United." Lin Ci said: A baby cries for milk, and the mother returns to the child; even a young yellow deer is happy. Shang Binghe explained: This uses the hidden image of the hexagram "Footsteps." Zhen represents a child, Gen represents milk and seeking, Zhen also represents a child and returning, and Kun represents the mother; Kun is located above Zhen, so it is said "the mother returns to her child." Zhen represents a deer, "ni" is a young deer, Kun represents yellow, forming "yellow deer." Zhen represents joy. Notes from the collation: The Song edition and Yuan edition add the four characters "self-pleased with sweet food" at the end.

大有。針縷徒勞，錦繡不成。鷹逐雉兔，爪折不得。此用《履》象。伏坎為針，巽為縷、為錦繡，兌毀，故曰徒勞、曰不成。伏艮為鷹，離為雉，震為兔、為足、為爪，坎蹇，故爪折不得。本象對象雜用。○徒勞，依汲古，宋元本作勝服。

The hexagram "Footsteps" changes to "Great Possession." Lin's commentary says: threading a needle and weaving silk in vain, the embroidered cloth can never be completed; an eagle chasing a pheasant and a rabbit breaks its claws but catches nothing. Shang Binghe explains: this line uses the image of the primary hexagram "Footsteps." Hidden Kan represents the needle, Xun represents the thread and embroidered cloth, and Dui signifies destruction, hence the saying "in vain" and "not completed." Hidden Gen represents the eagle, Li represents the pheasant, Zhen represents the rabbit, feet, and claws, and Kan indicates difficulty in movement, hence "broken claws but not caught." This line combines the images of the primary hexagram with those of the opposite hexagram. The note says: "in vain" is from the Jigugé edition; the Song and Yuan editions read "victory and wearing."

謙。雨潦集降，河渠不通。齊魯閉塞，破費市空。坤水坎水，故曰雨潦、曰河渠。坎為塞，故不通。伏巽為齊，兌為魯，坤閉，故曰齊魯閉塞。坎破，巽為市，坤虛，故市空。○渠、齊，依汲古，宋元作梁、作鄒。

The hexagram "Footsteps" changes to "Humility." Lin Ci said: Heavy rain and flooding water pour down together, rivers and canals are all blocked; roads in the areas of Qi and Lu are closed, capital is lost, and the market is empty. Shang Binghe explained: The hexagram of Earth is water, and the hexagram of Water is also water, hence "rain and flooding water." The hexagram of Water represents blockage, hence "not flowing." The hidden hexagram of Wind represents Qi, and the hexagram of Lake represents Lu. Earth has the meaning of closure, hence "Qi and Lu are closed off." The hexagram of Water represents damage, the hexagram of Wind represents the market, and Earth represents emptiness, hence "the market is empty." The editorial note says: The characters "channel" and "Qi" are based on the Ji Gu Ge edition; the Song and Yuan editions have "bridge" and "Zhou" respectively.

豫。封豕溝瀆，水潦空谷。客止舍宿，泥塗至腹，處無黍稷。坎為豕、為溝瀆，《天官書》"奎為封豕為溝瀆，主江河之事"，故曰水潦。坎為水。艮為谷，坤虛，故曰空谷。震為旅客，艮止艮舍。坎為宿、為泥塗，坤為腹，故曰至腹。震為黍稷，坤死故無。

The hexagram "Foot" changes to "Joy." Lin Ci says: The Legs mansion is like a large pig, controlling the ditches. A great flood fills the empty valley; travelers stop to stay, and the mud is up to their waist and abdomen, with no grain of millet or millet to be found. Shang Binghe explains: Kan represents water and a pig, and the ditch. The "Records of the Grand Historian: Celestial Offices" says that the Legs mansion is the sealed pig and the ditch, which governs rivers and streams, so it is said "water flooding." Kan represents water. Gen represents mountain valleys, and K'un represents emptiness, so "empty valley." Zhen represents travelers, Gen represents stopping and houses. Kan represents lodging and mud, and K'un represents the abdomen, so the mud reaches "the abdomen." Zhen represents millet and millet, and K'un represents a dead and destructive situation, so "no millet or millet to be found."

隨。三奸相擾，桀蹠為友。上下騷離，隔絕天道。震數三，巽為伏、為奸，震為擾，正反震，故曰相擾。兌剛，故曰桀，巽為盜，故曰蹠。艮上兌下，互大坎，故隔絕。艮為道。○友，依汲古，宋元本作交。

The hexagram "Footsteps" changes to "Following." Lin Ci says: Three villains disturb each other, King Jie of Xia and盗跖 become friends; people above and below are restless and scattered, the heavenly way is blocked and uncommunicated. Shang Binghe explains: The number of Zhen is three, Xun represents concealment and wickedness, Zhen represents disturbance; one positive and one negative Zhen, so it is said "mutual disturbance." Dui is fierce and violent, so it refers to Jie; Xun represents theft, so it refers to Zhi. Gen is above, Dui is below, with a great Kan in the middle, Kan represents danger and entrapment, so it is said "blockage." Gen represents the way. The note says: The character "friend" is based on the Ji Gu Ge edition; the Song edition and Yuan edition read "interaction."

蠱。齊景惑疑，為孺子牛。嫡庶不明，賊孽為患。巽為齊，互離日，故曰齊景，互坎，故疑惑。艮為孺子，離為牛，震為嫡子，兌為孽、為庶。坎為賊、為患、為孺子牛，事見《左傳哀六年》："鮑子曰：汝忘君之為孺子牛而折其齒乎"，孺子名茶。

The hexagram "Footsteps" changes to "Guilt." Lin Ci said: King Jing of Qi had doubts in his heart and was willing to kneel down to serve his beloved son as a cow; the distinction between legitimate and illegitimate sons was unclear, eventually leading to a calamity. Shang Binghe explained: Xun represents Qi, and the interacting trigrams produce Li, which represents the sun, forming "King Jing of Qi." The interacting trigrams also produce Kan, which signifies doubt, hence "doubt and confusion." Gen represents the young son, Li represents the cow, Zhen represents the legitimate son, and Dui represents the illegitimate son. Kan represents thieves and calamity, which is exactly the image of "the young son as a cow." This event is recorded in the "Zuo Zhuan" for the sixth year of Duke Ai: Bo Zhao said, "Did you forget that the king served his young son as a cow, even breaking his teeth?" The young son was Prince Tu, and the original text here writes "tea."

臨。三羊俱亡，奔走南行。會暮失跡，不知所藏。兌為羊，震數三，故曰三羊俱亡。亡者，逃也。震為亡、為奔走、為南。坤為暮，震為跡，坤迷，故失跡。坤為藏，坤黑，故不知。○所，依宋元，汲古作其。

The hexagram "Footsteps" changes to "Approach." Lin Ci says: Three sheep run away together, fleeing southward; as it gets dark, they are lost from sight, and their hiding place is unknown. Shang Binghe explains: "Dui" represents sheep, and "Zhen" has the number three, hence "three sheep all disappear"—here "disappear" means to flee. "Zhen" signifies loss, movement, and the south. "Kun" represents dusk, "Zhen" represents footprints, and "Kun" indicates confusion, hence "losing the trail." "Kun" signifies concealment, and "Kun" is also black, hence "unknown where they are hidden." The note says: The character "所" follows the Song and Yuan editions, while the Jigugē edition reads "其."

觀。請伯行賈，岱山之野。夜厯險阻，不逢危殆，利如澆酒。通《大壯》。震為伯、為商賈，艮為山，震東，故曰岱山。坤為野、為夜，艮為險阻，巽為利酒，疑坤水象。○夜，依宋元本，汲古作犯。岱，宋元皆訛代，《韻補》云：殆，音以。按：《易林》殆字十九葉以。

The hexagram "Footsteps" changes to "Observation." Lin Ci said: Please have Master Bo go out to trade, walking through the plains at the foot of Mount Tai; at night he crosses dangerous terrain, without encountering any danger, and the profit is as abundant as pouring wine. Shang Binghe explained: This hexagram is related to "Great Strength" through mutual transformation. Zhen represents Master Bo and merchants, Gen represents mountain, Zhen is in the east, so it is said "Mount Tai," that is, Mount Tai.坤 represents plains and night, Gen represents dangerous obstacles, Xun represents profit and wine—"pouring wine" is probably also taking into account the water image of坤. The note says: The character "night" follows the Song and Yuan editions, while the Jigugong edition says "encounter"; the character "Mount Tai" is mistakenly written as "replace" in both Song and Yuan editions. The "Rhyme Supplement" says "dai" is read as "yi" sound, according to the "Yi Lin," the character "dai" appears nineteen times and all rhyme with "yi."

噬嗑。桑之將落，隕其黃葉。失勢傾側，而無所立。震為桑，伏巽為落、為隕，震為黃，故曰隕其黃葉。坎陷為傾側、為失。○之，依宋元本，汲古作方，非。桑，依宋本，元本與汲古作葉，非。《詩衛風》："桑之落矣，其黃而隕。"

The hexagram "Footsteps" changes to "Crushing the Bones." Lin Ci said: The mulberry tree is about to wither, shedding a carpet of yellow leaves; when a person loses power, they become unsteady, with no place to stand. Shang Binghe explained: Zhen represents the mulberry tree, concealed Xun indicates falling, and Zhen represents yellow, hence "falling yellow leaves." Kan signifies a pit or depression, hence the meaning of "tilting" and "loss." The note says: The character "之" follows the Song edition and Yuan edition, while the Jigugong edition has "方," which is incorrect; the character "桑" follows the Song edition, while the Yuan and Jigugong editions have "叶," which is also incorrect. The "Book of Songs · Wei Wind" contains "The mulberry tree has fallen, its leaves yellow and falling," which is exactly the basis of Lin Ci's statement.

賁。上山求魚，入水捕狸。市非其歸，自令久留。震上，艮山，艮求，下離為魚，坎為水，艮為捕、為狸。狸在上而於下坎水捕之，魚在下而於上山求之，當然不得。伏巽為市。歸，聚也，言所市非地。艮止故久留。○狸，從宋本，汲古作兔。

The hexagram "Lu" changes to "Ben." Lin Ci says: Running up to the mountain to look for fish, diving into the water to catch a fox; going to the market in the wrong place, wasting a lot of time in vain. Shang Binghe explains: Zhen is on top, Gen represents mountain, and Gen also signifies seeking. The lower Li represents fish, Kan represents water, and Gen signifies hunting and a fox. The fox is actually above, yet it goes down to the water to catch it; the fish is actually below, yet it goes up to the mountain to look for it, so naturally nothing is obtained. The hidden Xun represents the market. "Returning" here means gathering, indicating going to the market in the wrong place. Gen signifies stopping, hence "long stay." The notes say: The character "fox" is based on the Song edition, while the Ji Gu Ge edition reads "rabbit."

剝。名成德就，項領不試。景公耋老，尼父逝去。艮陽在上為名，坤為成，艮為項領。《詩小雅》："有鶯其領"，《傳》："領，頸也"。又"四牧項領"傳："項，大也"，箋：但養大其領不肯為用，茲曰不試，與詩義同也，艮止，故不試。艮為火、為景，坤為老，伏乾為父，艮山，故曰尼父。坤死，故逝去。《論語》："景公曰："吾老矣，不能用也。"孔子行。"《左傳》："孔子卒，公誄之曰：哀哉尼父勿自律。"

The hexagram "Footsteps" changes to "Splitting Apart." Lin Ci says: reputation has already been established, virtue has already been completed, but people are like horses with fat necks that refuse to pull a carriage, never being used; when Duke Jing of Qi grew old, Confucius had to leave. Shang Binghe explains: the yang line of Gen is on top, representing reputation; Kun represents completion; Gen represents the neck. The "Small Ya" in the "Book of Songs" says "there is a yellow bird on its neck," and the Mao commentary says "neck" refers to the neck; there is also "four strong horses with thick necks," and the Mao commentary says "neck" means big, while Zheng's commentary says that the horse's neck is only made fat but not used. Here it says "not tested," which is the same as the meaning of the poem; Gen represents stopping, so "not tested." Gen represents fire and light, so it refers to Duke Jing; Kun represents old age, hidden Qian represents father, Gen represents mountain, so it is called "Ni Fu." Kun represents death, so it is said "to leave." The "Analects" records Duke Jing of Qi saying "I am old, I cannot use anyone," so Confucius left the state of Qi. The "Zuo Zhuan" records Confucius' death, and Duke Ai of Lu composed a eulogy saying "alas, Ni Fu, do not restrain yourself."

復。天之奧隅，堯舜所居。可以存身，保我國家。伏乾為天，坤方大，故曰奧隅。震為帝，故曰堯舜。坤為聚、為居、為身、為國家，坤安為保。○第三句宋本作"以存保身"，依汲古。第四句宋元本作"為我國家"，汲古作"保我邦國"，茲保我依汲古，國家依宋元本。

The hexagram "Footsteps" changes to "Recovery." Lin Ci said: The deep and mysterious corner of the heavens is precisely where Yao and Shun dwelled in peace; there one can preserve life and protect one's country. Shang Binghe explained: The trigram Qian represents heaven, and the trigram Kun is vast, square, and upright, so it is said "deep corner," meaning the secluded corner. The trigram Zhen represents the emperor, so it refers to Yao and Shun. The trigram Kun represents gathering, dwelling, the body, and the country. Since the nature of Kun is peaceful and harmonious, it is said "to preserve." The collation notes say: The third sentence in the Song edition reads "to preserve life," here it follows the Jigugē edition; the fourth sentence in the Song and Yuan editions reads "for my country," while the Jigugē edition reads "to protect my state," now "protect me" follows the Jigugē edition, and "country" follows the Song and Yuan editions.

無妄。涉伯殉名，棄禮誅身。不得其道，成子奔燕。《左傳》："定九年，晉趙鞅圍衛，討衛之叛，曰：由涉佗、成何，遂殺涉佗，成何奔燕，君子曰：此之謂棄禮"。震為伯，艮為名，坤為禮、為身，坤伏，故曰棄禮誅身。震為道，巽伏，故不得。艮為成，震為子、為奔、為燕。○宋元本作《頤》林。

The hexagram "Zhu" changes to "Wu Wang." Lin Ci says: Involving Tuo, who lost his life for a reputation, abandoning propriety, he destroyed himself; acting against the right path, what good is it? He had to flee to the state of Yan. Shang Binghe explains: The "Zuo Zhuan" records that in the ninth year of King Ding of Jin, Zhao Yang besieged the state of Wei and pursued the rebels among the people of Wei, blaming the disaster on Tuo and Cheng He, so Tuo was executed and Cheng He fled to Yan. The gentlemen commented that this was called abandoning propriety. Zhen represents the elder brother, Gen represents name, Kun represents propriety and body, Kun being hidden, thus "abandoning propriety and punishing the body." Zhen represents the path, Xun being hidden, thus "not following the right path." Gen represents completion, Zhen represents son, fleeing, and Yan. The collation note says: The Song edition and Yuan edition place this entry under the hexagram "Yi."

大畜。兩人俱爭，莫能有定。心乖不同，訟言起凶。震為人，三上正反震，故曰兩人、曰相爭、曰無定、曰心乖不同而訟也。伏坤為凶。

The hexagram Li (Progress) changes to Da Xu (Great Accumulation). Lin's interpretation says: Two people quarrel, neither can reach a conclusion; their minds are discordant and they cannot agree, and once they begin to argue, misfortune follows. Shang Binghe explains: Zhen represents people, and the third line changing to the top line involves one positive and one negative Zhen, so it is said 'two people', 'quarreling', 'no fixed outcome', and 'minds diverging and leading to litigation'. Hidden Kun indicates misfortune.

頤。睢鳴淑女，賢聖配耦。宜家受福，吉慶長久。艮為鳥、為睢鳩。震淑坤女，伏乾為聖賢，乾坤為配偶，艮為家，震為福、為吉慶。艮為長久。○慶，依元本，汲古作善，宋本作《無妄》林。

The hexagram "Lu" changes to "Yi". Lin Ci says: The oriole calls in harmony, a virtuous woman marries a sage; the family is harmonious, receiving blessings, auspiciousness lasts long. Shang Binghe explains: "Gen" represents birds and the oriole. "Zhen" represents goodness, "Kun" represents a woman, together forming "virtuous woman"; hidden "Qian" represents sages, the pairing of "Qian" and "Kun" is "coupling". "Gen" represents the family, "Zhen" represents blessings and auspiciousness, "Gen" also represents longevity. The collation note says: The character "qing" (auspiciousness) follows the original edition, while the Ji Gu Ge edition reads "shan" (goodness); the Song edition places this entry under the Lin Ci of "Wu Wang".

大過。踰江求橘，並得大栗。烹羊食炙，飲酒歌笑。伏坤為江河，震為踰，艮為橘、為求，乾為大、為木果，故為大栗，兌為羊、為飲食，大坎為酒，震為歌笑，正伏象雜用。○江，依宋元本，汲古作河。炙，依汲古，宋元作肉。飲，汲古作飯，依宋元本。

The hexagram "Footsteps" changes to "Great Excess." Lin Ci says: crossing a big river to look for oranges, and also obtaining large chestnuts; roasting sheep and meat, drinking wine and singing joyfully. Shang Binghe explains: the hidden hexagram of K'un represents rivers, Zhen represents crossing over, Gen represents oranges and seeking, and Qian represents great things and fruits on trees, hence "great chestnuts." Dui represents sheep and food, the great Kan represents wine, and Zhen represents laughter and singing. This passage combines both the original image and the hidden image. The note says: the character "river" follows the Song and Yuan editions, while the Ji Gu Ge edition has "river"; the character "roast" follows the Ji Gu Ge edition, while the Song and Yuan editions have "meat"; the character "drink" follows the Ji Gu Ge edition as "meal," but here follows the Song and Yuan editions.

坎。山險難行，磵中多石。車馳轊擊，重載折軸。擔負差躓，跌踒右足。詳《乾》之《謙》。○差，同蹉，依汲古，宋元本訛善。此等處汲古尚存真字，勝宋元本。

The hexagram "Lu" changes to "Kan." Lin Ci says: The mountain path is steep and difficult to travel, and the ravine is filled with scattered rocks; a cart is speeding forward, and the axles of two carts collide, the load is too heavy and breaks the axle; a person carrying a burden stumbles and trips, twisting his right foot. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in "Qian" hexagram "Qian." The note says: "Cha" is the same as "cuo," according to the Ji Gu Ge edition, while the Song and Yuan editions mistakenly read it as "shan"; in such cases, the Ji Gu Ge edition preserves the original character, surpassing the Song and Yuan editions.

離。允利孔福，神所子畜。般樂無苦，得其歡欲。互巽為利，伏震為孔、為福、為神、為子、為般樂、為歡。○允，從汲古，宋元本訛元。

The hexagram "Lu" changes to "Li". Lin Ci says: It is indeed beneficial, with great fortune, as if being cared for by a deity as one's own child; there is joy and ease without hardship, and whatever is desired is fulfilled. Shang Binghe explains: The mutual trigrams produce Xun, indicating benefit; the hidden Zhen represents "Kong" (meaning great), fortune, deity, child, joy, and happiness. The collation note says: The character "Yun" is based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly have "Yuan".

咸。鳥鵲食榖，張口受哺。蒙被恩福，長大成就。柔順利貞，君臣合德。艮為鳥，兌為食，巽為榖，兌為口、為哺。乾為恩福，伏震為長。下艮為成，坤為柔順，巽為利，乾君艮臣，故曰合德。○德，依汲古，宋元本作好。

The hexagram "Lu" changes to "Xian". Lin Ci said: Crows peck at grain, young birds open their mouths waiting to be fed; receiving grace and blessings, they grow up to become capable individuals. Being gentle and upright brings benefit, and the virtue of sovereign and minister harmonize with each other. Shang Binghe explained: "Gen" represents birds, "Dui" represents food, "Xun" represents grain, "Dui" represents mouth and feeding. "Qian" represents grace and blessings, with hidden "Zhen" representing growth. The lower trigram "Gen" represents completion, "Kun" represents gentleness and uprightness, "Xun" represents benefit, "Qian" represents the sovereign, and "Gen" represents the minister, hence it is said "harmonizing virtue". The note says: the character "de" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "hao".

恆。潼滃蔚薈，膚寸來會。津液下降，流潦滂沛。詳《坤》之《旅》，惟彼曰扶首來會，以艮為扶，互坎為首，巽為絲縷，故必曰扶首乃切。此則震為覆艮，艮為手。《公羊傳僖三十一年》何休注此句云：側手為膚，按指為寸，艮覆象，側手，按指故必曰膚寸方切，或者不論何卦謂扶首是膚寸非者，殊不知林詞林字皆由象生也。

The hexagram "Zhu" changes to "Heng." Lin's commentary says: Clouds rise and gather, dense and thick, meeting inch by inch; water vapor turns into dew and rain, accumulating and flowing widely, causing a great deluge. Shang Binghe explains: This is detailed in the hexagram "Kun" and "Lv," but there it is described as "Fu Shou Lai Hui," with Gen representing "Fu," the mutual hexagram Kan representing "Shou," and Xun representing "silk threads," so it is not appropriate to say "Fu Shou." In this case, Zhen is precisely the reversed image of Gen, with Gen representing the hand. The annotation by He Xiu on the "Gongyang Zhuan" for the 31st year of Duke Xi says: Holding the hand sideways to measure is called "Fu," pressing the finger down to measure is called "Cun." The reversed image of Gen is exactly the shape of holding the hand sideways and pressing the finger, so it is not appropriate to say "Fu Cun" without accuracy. Some people, regardless of the original hexagram, simply conclude that "Fu Shou" is wrong and "Fu Cun" is correct, which shows they do not understand the principle that each word in Lin's commentary is derived from the hexagram images.

遁。路多枳棘，步刺我足。不利旅客，為心作毒。詳《屯》之《賁》。

The hexagram "Footsteps" changes to "Retreat." Lin Ci says: The path is full of bitter orange trees and brambles; taking one step causes the thorns to prick the feet. This is unfavorable for those who are away from home, and it also adds a layer of poison to the mind. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the transformation from "Obstruction" to "Brightness."

大壯。虺蝮所聚，難以居處。毒螫痛甚，瘡不可愈。通《觀》。巽為蟲、為虺蝮。坤聚，艮居，坤害，故不可居。坤陰為毒螫，艮為節、為瘡，坤喪，故不可愈。○首句依宋元本，汲古作虺蛇求聚。

The hexagram Changes to Great Strength. Lin Ci says: Where venomous snakes gather, there is no place to live; being stung causes severe pain, and the wound never heals. Shang Binghe explains: This hexagram is related to the hexagram of Observing. Xun represents insects and venomous snakes like the viper. Kun represents gathering, and Gen represents dwelling. Kun signifies harm, hence 'not suitable for dwelling.' Kun belongs to Yin, representing venom and stings; Gen represents joints and wounds, and Kun signifies loss, hence 'not suitable for recovery.' The note says: The first line follows the Song edition and Yuan edition; the Jigugong edition reads 'venomous snakes seeking gathering.'

晉。麟鳳相隨，察觀安危。東國聖人，后稷周公。君子攸同，利以居止，長無憂凶。離文坤文，故曰麟鳳、曰相隨。離為觀，艮安坎危，坤為國，離東，故曰東國。坎為聖，坤土為后稷，反震為周、為公，艮為君、為居止，坤為憂凶，離明在上，故不凶。○周公下宋元本多共和政令四字，汲古無。察觀，依汲古，宋元作觀察。東國，依汲古，宋元本作東鄰。

The hexagram "Footsteps" changes to "Progress." Lin Ci says: Qilin and Fenghuang walk together, carefully examining the situation of safety and danger; a saint arises in the eastern country, which refers to Houji and the Duke of Zhou. The virtuous people share the same aspirations, thus it is appropriate to reside in peace and maintain their proper roles, with long-term absence of calamity and danger. Shang Binghe explains: Li has cultural brilliance, and Kun also has cultural brilliance, hence it is said "Qilin and Fenghuang," and "walking together." Li represents observation, Gen represents safety, Kan represents danger, Kun represents the country, and Li is in the east, hence it is said "eastern country." Kan represents the sage, Kun represents earth, so it refers to Houji; the reverse Zhen represents Zhou and the Duke. Gen represents the ruler and dwelling, Kun represents worries and calamities, while the brightness of Li is high above, hence there is no calamity. Notes say: "the Duke of Zhou" in the Song and Yuan editions has an additional "republican decree" phrase, which is absent in the Jigugeshi edition; "examine and observe" follows the Jigugeshi edition, while the Song and Yuan editions say "observe and examine"; "eastern country" follows the Jigugeshi edition, while the Song and Yuan editions say "eastern neighbor."

明夷。桀亂不時，使民恨憂。六趾為笑，君危臣羞。離為惡人，坤亦為惡，故曰桀。離為亂，坤亦為亂，艮為時，艮覆，故曰不時。坤為民，坎為憂，震為趾，坎數六，故曰六趾。震為笑、為君，坤為臣、為羞，坎險故危。○桀，宋元作築，依汲古本，六，依汲古，宋本訛立。趾，依元本，宋本訛祉，汲古同。《莊子》："駢拇枝指"注：枝指，六指也。駢拇，謂足拇指連第二指也。又云二者或有餘於數或不足於數，其為憂一也，六趾或為六指，六指屢見他林。

The hexagram "Footsteps" changes to "Darkness at the Door." Lin Ci says: King Jie of Xia acted tyrannically and recklessly, making his measures inappropriate, causing the people to resent and worry. Those with six toes were mocked, the ruler was in danger, and the ministers suffered disgrace. Shang Binghe explains: Li represents wicked people, and Kun also represents evil, so it refers to Jie. Li represents disorder, and Kun also represents disorder. Gen represents time, and when Gen is reversed, it forms a reversed image, hence "not timely." Kun represents the people, and Kan represents worry. Zhen represents toes, and Kan's number is six, so it is said "six toes." Zhen represents laughter, and Kan represents danger, so it is said "danger." Zhen represents the ruler, and Kun represents the ministers, hence "disgrace." Notes say: The character "Jie" was written as "Zhu" in Song and Yuan editions, but here it follows the Jigugē edition. The character "six" follows the Jigugē edition, while the Song edition mistakenly wrote it as "Li." The character "toe" follows the Yuan edition, while the Song edition mistakenly wrote it as "Zhi," and the Jigugē edition also had an error. The "Zhuangzi" says "paired thumbs and extra fingers," and commentators explain that extra fingers refer to six fingers, and paired thumbs refer to the big toe and the second toe growing together. "Zhuangzi" also says that these two conditions are either more than the usual number or less than the usual number, and both are burdens. "Six toes" may refer to six fingers, which appear repeatedly in the "Yi Lin."

家人。黃帝所生，伏義之宇。兵刃不至，利以居止。詳《屯》之《萃》。 ○宇，宋元本作宅，失韻。

The hexagram "Zhu" changes to "Jia Ren." Lin Ci says: This is the place where the Yellow Emperor was born and where Fuxi lived; weapons cannot reach here, making it suitable for settling and resting. Shang Binghe explains: The interpretation of the imagery and numbers in this line is detailed in the entry for "Zun" changing to "Cui." The note says: The character "yu" in the Song and Yuan editions was written as "zai," which would lose the rhyme.

睽。雀行求粒，暮歸屋宿。反其室舍，安寧如故。詳《比》之《巽》。○屋宿反，依宋本，元本反作及。屋宿，汲古作喔嚅。如，依汲古，宋元本作無。又屋宿《比》之《巽》作孚乳，姑兩存之。

The hexagram "Footsteps" changes to "Disparity." Lin Ci says: The sparrow moves about searching for grain, and at night returns to its nest to rest; returning to its own nest, it is safe and normal. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for "Comparison" changing to "Wind." The notes say: "nesting in a house" and the character "return" are based on the Song edition; the Yuan edition has "return" as "and"; "nesting in a house" in the Ji Gu Ge edition is "ok ru"; the character "as" is based on the Ji Gu Ge edition, while the Song and Yuan editions have "without." Also, "nesting in a house" in the "Comparison" changing to "Wind" entry is "faithful breeding," and both interpretations are retained.

蹇。太倉積榖，天下饒食。陰陽和調，年歲時熟。此用《履》伏象。艮為倉，震為榖，坤聚，故曰積榖、故曰饒食。坎為食也。坎為和，坤為年，歲艮為時。

The hexagram "Foot" changes to "Obstruction." Lin Ci says: The state granary is full of grain, and all people have enough to eat; yin and yang are in harmony, and the harvest comes on time. Shang Binghe explains: This refers to the hidden image of the "Foot" hexagram.艮 represents granaries, 震 represents grain, and 坤 represents accumulation, so it says "accumulated grain" and "plentiful food" —坎 also represents food.坎 represents harmony, 坤 represents years, and 艮 represents time.

解。干旄旌旗，執幟在郊。雖有寶珠，無路致之。詳《師》之《隨》。○宋本作損林。

The hexagram "Footsteps" changes to "Release." Lin Ci says: The banners and flags are waving, with a person holding the flag standing at the city's outskirts; although there is a precious pearl in hand, there is no way to send it out. Shang Binghe explains: The explanation of this line's imagery and numbers is detailed in the line of "Military Campaign" changing to "Following." The note says: In the Song edition, this is attached to the line of "Loss."

損。履尾蹈顛，墜入寒淵。行不能前，足踒不便。震為履蹈，艮為尾、為顛，坤為淵、為寒，坤下，故墜。震為行，艮止，故不能前。兌折，故足踒。○尾，汲古作危，依宋元本。寒，依宋本，汲古作泉。行，依宋本，汲古作蹇，與下踒義復，故知宋本是，宋本作《解》林。

The hexagram "Foot" changes to "Loss." Lin Ci says: stepping on a tiger's tail and climbing to the peak, one missteps and falls into a cold abyss; trying to move forward again becomes impossible, the foot is twisted and movement is hindered. Shang Binghe explains: Zhen represents stepping on, Gen represents the tail and the peak, and Kun represents the abyss and coldness; since Kun is at the bottom, it is "falling." Zhen represents movement, Gen represents stopping, hence "unable to move forward." Dui governs breaking and loss, hence "twisted foot." The note says: the character "tail" in the Ji Gu Ge edition is "danger," here following the Song edition and Yuan edition; the character "cold" follows the Song edition, while Ji Gu Ge has "spring"; the character "move" follows the Song edition, while Ji Gu Ge has "difficulty," which repeats the meaning of "twisted foot" in the next sentence, showing the Song edition is correct. The Song edition places this line under the Lin Ci of the hexagram "Release."

益。銜命上車，合和兩家。蛾眉皓齒，二國不殆。巽為命，震口為銜、為上，坤為車，艮為家，正反艮相對，故曰和合兩家。巽為蛾，艮為眉，震為齒、為白，故曰蛾眉皓齒。坤為國，數二，震樂，故曰二國不殆。此似有故事，待考。○不殆，依汲古，宋元本訛率殭。

The hexagram "Footsteps" changes to "Benefit." Lin Ci says: Having received a mission, he mounted the carriage and set out, bringing the two families together; the woman had eyebrows like willow-leaf and white teeth, so the two countries thus avoided danger. Shang Binghe explains: Xun represents the mission, Zhen (Thunder) represents the mouth, meaning to accept or to take, and also indicates the upper part, while Kun represents the carriage and Gen represents the family. One positive and one negative Gen facing each other, so it is said "uniting the two families." Xun represents the蛾 (willow-leaf), Gen represents the眉 (eyebrow), Zhen represents the teeth and white, forming "willow-leaf eyebrows and white teeth." Kun represents the country, its number is two, Zhen represents joy and happiness, so it is said "the two countries are not in danger." There seems to be a hidden story here, which still awaits verification. The collation note says: "not in danger" follows the Jigugē edition; the Song, Yuan editions mistakenly read it as "rate jiang."

夬。吉日車攻，田弋獲禽。宣王飲酒，以告嘉功。乾為日、為吉，伏坤為車、為田，艮為禽獲。乾為王、乾又為大明，故曰宣王。兌為飲、為告。乾為功。吉日、車攻，皆《小雅》美宣王詩篇名，禽、攻為韻，與《易》《比九五》象辭禽中韻正合。[尾按：此注出入特大]

The hexagram "Lu" changes to "Guai." Lin's commentary says: Like the two poems "Jiri" and "Chegong," which describe choosing a good day for hunting, hunting and capturing game; King Xuan of Zhou set wine to celebrate, and recounted this glorious achievement to his ancestors in the ancestral temple. Shang Binghe explains: Qian represents the sun and good fortune, and concealed Kun represents a chariot and hunting. Gen represents game and capture. Qian represents the king, and Qian is also the image of great brightness, so it is said "King Xuan." Dui represents drinking and announcement, and Qian represents merit. "Jiri" and "Chegong" are both titles from the "Small Ya" section of the "Book of Songs," praising King Xuan of Zhou; the words "qin" and "gong" rhyme with each other, matching the rhyme used for the word "qin" in the "Nine in the Fifth" line of the "Bi" hexagram in the "Zhou Changes." The original text at the end of this entry has another sentence in brackets, stating that this commentary differs greatly from the original text, and it is a later addition. This is recorded here for reference and doubt.

姤。金帛貴寶，宜與我市。嫁取有息，利得過母。乾為金、為貴、為寶，伏坤為帛、為我，巽為市。震為嫁、為生、為息。巽為母。○金帛貴、與，依汲古，宋元本作重伯黃、作以。息，汲古作恩，依元本。利得，依宋元本，汲古作得利。母，依宋元，汲古作倍。

The hexagram "Footsteps" changes to "Meeting." Lin Ci says: Gold, silk, and fine cloth are all precious treasures, which is exactly suitable for me to engage in trade; marriage and childbearing result in offspring, and the profit exceeds the original capital. Shang Binghe explains: Qian represents metal, nobility, and treasure; concealed Kun represents silk and myself; Xun represents the market. Zhen represents marriage, childbirth, and increase. Xun also represents mother—"mother" refers to the image of Xun as mother, and in terms of money, it refers to the capital. Notes say: The words "gold, silk, and treasure" and "with" are from the Jiguge edition; the Song and Yuan editions read "heavy yellow" and "with" respectively; the word "interest" in the Jiguge edition is "favor," here following the Yuan edition; the word "mother" follows the Song and Yuan editions, while the Jiguge edition reads "double."

萃。延頸望酒，不入我口。深以自喜，利得無有。詳《訟》之《益》。

The hexagram Changes to . Lin Ci says: Stretching the neck to stare at the cup of wine, yet it never enters my mouth; secretly delighted for a while, in the end getting nothing at all. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for .

升。牧為代守，饗食甘賜。得吏士意，戰大破胡，長安國家。此用李牧事。坤為養、為牧、為邑、為北，故曰代。伏艮為守，兌為饗。坤為甘，震為吏士、為戰，兌為折，坤為胡，故曰破胡。坤為安、為國家。巽為長。○食、吏，從宋元本，汲古作養、作利，非。家音姑。○《史記》"李牧為代守，日饗士不與匈奴戰，後大破胡"。

The hexagram "Footsteps" changes to "Rise." Lin Ci said: Li Mu served as the governor of Dai territory, constantly held feasts to reward his soldiers, and provided continuous generous rewards; he deeply won the hearts of officials and soldiers, and in one battle defeated the Xiongnu, thus bringing long-term peace to the country. Shang Binghe explained: this uses the historical account of Li Mu. The hexagram坤 represents nurturing, herding, cities, and the north, so it points out the place name "Dai." The hidden hexagram Gen represents defense, and Dui represents feasting.坤 represents sweetness, Zhen represents officials and soldiers, and also represents warfare; Dui represents destruction, and坤 represents the Xiongnu, so it says "defeating the Xiongnu."坤 represents peace and the country, and Xun represents longevity. The collation notes say: the characters "food" and "officials" are based on the Song and Yuan editions; the Jiguge edition has "nurturing" and "profit," which is incorrect; the character "family" is read as "gu" sound. It also cites the "Records of the Grand Historian": Li Mu served as the governor of Dai territory, daily rewarding his soldiers without engaging the Xiongnu, and later defeated the Xiongnu in one decisive battle.

困。日出溫谷，臨照萬國。高明淑仁，虞夏配德。離為日、為溫，兌為谷，故曰日出溫谷。伏艮為國，震為萬、為臨，離日為照，故曰照臨萬國。艮為高、為明，震為淑仁、為帝王，故曰虞夏。○仁，汲古作人，德作合，依宋元。

The hexagram "Footsteps" changes to "Trouble." Lin Ci says: The sun rises from the warm valley, its light shines upon all countries; occupying a high position with a clear mind, being kind and benevolent, his virtue is comparable to Yu Shun and Xia Yu. Shang Binghe explains: Li represents the sun and warmth, Dui represents the valley, so it is said "the sun rises from the warm valley." Hidden Gen represents the country, Zhen represents myriad things and approaching, Li the sun as the main light shines, so it is said "the light shines upon all countries." Gen represents height and clarity, Zhen represents goodness and benevolence, and also represents the emperor, so it is said "Yu and Xia." The collation notes say: the character "ren" in the Jigusha edition is "ren," and "de" is "he," here both follow the Song and Yuan editions.

井。逐兔索烏，破我弓車。日暮不及，失利後時。通《噬嗑》。震為兔、為逐，艮為求、為烏，故曰逐兔索烏。坎為破、為弓、為車，離日，坎暮，坎蹇，故不及。巽為利，震為後、為時，坎為失，故曰失利後時。

The hexagram changes from "Footsteps" to "Well." Lin Ci says: chasing a wild hare, searching for a flying bird, breaking one's bow and chariot; the sky is already dark and the chase is not yet completed, missing both profit and opportunity. Shang Binghe explains: this hexagram is related to "Crushing the Bones." Zhen represents a hare and chasing, Gen represents seeking and a bird, forming "chasing a hare and searching for a bird." Kan represents damage, a bow, and a chariot; Li represents the sun, Kan represents dusk, and Kan also signifies difficulty in movement, hence "not reaching." Xun represents profit, Zhen represents later, and time, Kan represents loss, hence "losing profit and missing the time."

革。訛言妄語，傳相詿誤。道左失跡，不知所處。二上正反兩兌口相背，故曰訛言妄語、曰傳相詿誤。《戰國韓策》"詿誤人主"，《漢書》"景帝紀詿誤吏民"，言疑誤也。艮為道，震為左、為跡，伏坎為失。○所，依宋本，汲古作戶。○此可解《困彖》"有言不信"。

The hexagram "Footsteps" changes into "Revolution." Lin Ci says: Rumors and false words spread everywhere, spreading from one person to ten, from ten to a hundred, leading people astray; losing footprints on the left side of the road, not knowing where to go. Shang Binghe explains: The second line changing to the top line involves one positive and one negative trigrams of Dui facing each other, hence saying "false words and rumors" and "mutual confusion and error." The "Zhan Guo Ce·Han Ce" mentions "guamu renzhu," and the "Hanshu·Jingdi Ji" mentions "guamu lishimin," meaning "to cause confusion and error." Gen represents roads, Zhen represents the left and footprints, and the hidden Kan represents loss. The collation notes say: The character "suo" is based on the Song edition, while the Jigugē edition has "hu." It also says that this can explain the phrase "there is no trust in words" from the "Kun Gua·Tuan Ci."

鼎。履虎躡蛇，貶損我威。君子失車，去其國家。此用伏象《屯》。震為履躡，艮為虎，坤為蛇，坤柔故損威。震為威也。艮為君子，坤為車、為喪，故失車。坤為家國，震為去。○蛇、車，依宋本，汲古作尾、作否。

The hexagram "Foot" changes to "Tripod." Lin Ci says: To step on a tiger and then on a snake, greatly reduces one's prestige; the gentleman loses his chariot and leaves his country and home. Shang Binghe explains: This uses the hidden image of the hexagram "Obstruction." Zhen represents stepping on, Gen represents the tiger, and Kun represents the snake. Since Kun is soft and weak, it diminishes prestige—Zhen is the source of prestige. Gen represents the gentleman, and Kun represents the chariot and also loss, so "losing the chariot." Kun represents the country and home, and Zhen represents departure. The note says: The characters "snake" and "chariot" are based on the Song edition; the Ji Gu Ge edition has "tail" and "no."

震。本根不固，華葉落去。更為孤嫗，不得相視。通《巽》。下斷，故曰本根不固，華葉落去。兌為華，巽隕落。嫗，老母也。巽為母、為寡，故曰孤嫗。離目為視。○視，依汲古，宋元本作親。○兌為華可解《大過九五》"巽隕落"，見《左傳》。

The hexagram Changes to Zhen. Lin's statement says: The foundation is not firm, flowers and leaves have all fallen off; in the end, there is only an old widow alone, with no one even to meet. Shang Binghe explains: This hexagram is related to Xun through mutual change. The lower trigrams are broken, hence it says "the root is not firm, flowers and leaves have fallen off." Dui represents flowers, and Xun signifies falling. "Old woman" refers to the old widow, as Xun represents mother and widowhood, hence "solitary old woman." Li represents eyes, hence "seeing." The note says: The character "seeing" is based on the Jigugong edition; the Song and Yuan editions read "meeting." It also says: The image of "flowers" as Dui can be connected to the line statement of Daguowu five; the idea of "falling" as Xun is found in the Zuo Zhuan.

艮。五軛四軏，優得饒有。陳力就列，騶虞喜悅。詳《坤》之《小畜》。惟彼作四軏，此作軏，音月。《說文》"轅端持衡者"，皆取艮象。騶虞亦艮象，白虎黑文。○軏，汲古訛國，喜悅作悅喜，均依宋元本。

The hexagram "Lu" changes to "Gen". Lin Ci says: Five pairs of yoke bars and four crosspieces of the carriage are sufficiently ample; each person fulfills their role, and even the Zouyu is pleased. Shang Binghe explains: See the hexagram "Kun" and "Xiao Xu", but there it is written as "four yue" and here it is written as "yue", pronounced "yue" as in the month. The "Shuo Wen" says that "yue" is a part on the front of the carriage axle that holds the crossbar, and these objects all take the image of "Gen". Zouyu is also an image of "Gen", and the White Tiger has black patterns. The collation notes say: The character "yue" in the Ji Gu Ge edition is mistakenly written as "guo"; "joy" in the Ji Gu Ge edition is written as "yue xi", both are corrected according to the Song and Yuan edition texts.

漸。黃帝紫雲，聖哲且神。光明見祥，告我無殃。通《歸妹》。震為帝、為黃，坎為雲，九宮九色，紫離九，故曰紫雲。坎為聖哲，震為神、為福祥，坎為殃。震解，故無殃，震為言，故曰告。○光明見祥，從汲古，宋元本作光見福祥。○《左傳》："黃帝有云瑞，故以雲紀官"。

The hexagram "Footsteps" changes to "Gradual." Lin Ci says: In the time of the Yellow Emperor, there appeared purple clouds as a portent of auspiciousness; he was wise and enlightened, and communicated with the divine. In the midst of brightness, there appeared a good omen, informing me that there will be no calamity. Shang Binghe explains: This hexagram is related to "Return of the Maiden." Zhen represents the Emperor and the color yellow, Kan represents clouds; according to the nine palace system and nine colors, purple belongs to Li, and the number of Li is nine, so it is said "purple clouds." Kan represents the sage and the wise, Zhen represents the divine and auspiciousness, Kan represents calamity, but Zhen can dissipate, so "no calamity." Zhen represents speech, so it is said "to inform." The collation notes say: "brightness shows auspiciousness" follows the Jigusha edition, while the Song and Yuan editions read "brightness shows auspiciousness." It also cites the "Zuo Zhuan": the Yellow Emperor had a cloud-like omen, so he used clouds to name the officials.

歸妹。五利四福，俱田高邑。黍稷盛茂，多獲藁稻。通《漸》。巽卦數五，為利，故曰五利。震為福，卦數四，故曰四福。巽為高，艮為邑，震為黍稷、為盛茂、為稻，離枯，故曰藁稻。○田，依汲古，宋本作佃。佃，治田也。《詩無田甫田》義同佃。○此巽五震四卦數之證。

The hexagram changes from "Crossing the Threshold" to "Returning to the Maiden." Lin Ci says: five parts of benefit and four parts of happiness come from farming in the high city; millet and millet grow luxuriantly, and a lot of dry rice is harvested. Shang Binghe explains: this hexagram is related to "Gradual Progress" through mutual transformation. In the hexagram numbers, Xun is five and signifies benefit, so it is said "five benefits"; Zhen represents happiness and is four, so it is said "four happinesses." Xun represents height, Gen represents city, Zhen represents millet and millet, represents flourishing, and represents rice. Li signifies dryness, so it is said "dry rice." The note says: the character "田" is taken from the Jigugē edition, while the Song edition reads "佃" — "佃" means to till the land. In the "Book of Songs," "无田甫田" uses "田" and "佃" with the same meaning. It also says this is evidence that the number of the hexagram is five and the number of Zhen is four.

豐。群虎入邑，求索肉食。大人衛守，君不失國。通《渙》。艮為虎，正反艮，故曰群虎。巽入艮邑，艮求。坎為肉、為食，五為大人，艮為守，故曰大人衛守。震為君，艮為國，坎失，震為主，故不失國。○此坎為肉之證，可解《噬嗑》。

The hexagram "Footsteps" changes to "Abundance." Lin Ci says: A group of tigers rush into the city, searching everywhere for food; fortunately, there is a great person guarding and protecting, so the king does not lose his country. Shang Binghe explains: This hexagram is related to "Dispersal." The mountain represents tigers, and one yin and one yang mountain, so it is said "a group of tigers." The wind represents entering, the mountain represents the city, and the mountain also represents seeking. The water represents meat and food, the fifth line represents the great person, the mountain represents guarding, so it is said "the great person guards and protects." The thunder represents the king, the mountain represents the country, the water indicates loss, but the thunder is the main element, so it is said "does not lose the country." The notes say: This is an evidence for "water represents meat," and with this explanation, the hexagram "Devouring" can be understood.

旅。烏子鵲雛，常與母居。願慕群侶，不離其巢。離為烏鵲，伏震為子，兌為雛，巽為母，艮為居，伏坎為心、為願慕，離為巢，艮止，故不離。○離，依宋元，汲古作育，非。

The hexagram "Footsteps" changes to "Travel." Lin Ci says: small crows and magpies often live with their mothers; their hearts are attached to their companions, never leaving their nests. Shang Binghe explains: "Li" represents crows and magpies, hidden "Zhen" represents young birds, "Dui" represents young ones, "Xun" represents mother, "Gen" represents dwelling, hidden "Kan" represents heart and longing, "Li" represents nest; "Gen" also means stopping, hence "not leaving." The note says: the character "Li" follows the Song and Yuan editions, while the Jigugong edition reads "Yu," which is incorrect.

巽。蹇驢不材，駿驥失時。筋勞力盡，疲於沙邱。通《震》。為馬，坎蹇，故曰蹇驢。震為材，坎折，故不材。震為駿驥，艮為時，坎陷故失時，坎為勞疲。艮為沙、為邱。丁宴云：《列子說符篇》："穆公九方皋求馬，三月而反，曰得之矣，在沙邱"。按：坎為脊、為要，筋力或為坎象。

The hexagram Changes to Xun. Lin Ci says: A lame donkey is of no use, and a fine horse has missed its time; exhausted and weary, it is stuck in the sand dunes. Shang Binghe explains: This hexagram is related to Zhen. Zhen represents a horse, Kan represents lameness, hence 'lame donkey'. Zhen represents material, Kan indicates damage, hence 'not useful'. Zhen represents a fine horse, Gen represents time, Kan indicates falling into a pit, hence 'missing the time'; Kan also represents fatigue. Gen represents sand and hill. Ding Yan says: The Liezi, Sayings of the Master, records that King Mu of Qin sent Jiufanggao to select a horse. After three months, he returned and said he had found one, which was in the sand dunes. Shang Binghe's commentary: Kan represents the spine and waist, and the physical strength is also represented by Kan.

兌。玄鬣黑顙，東歸高鄉。朱鳥道引，靈龜載莊。遂抵天門，見我貞君。通《艮》。坎為玄，震為鬣，艮為顙，坎為黑，故曰玄鬛黑顙。互震為東、為歸。艮為高鄉、為鳥。坎赤，故曰朱鳥。艮為龜，居西北，故曰天門。震為君，艮為貞，故曰貞君。載莊，言載運行李也。

The hexagram "Footsteps" changes to "Lake." Lin Ci said: A swift black horse with black face goes eastward back to a high place, its homeland; the Vermilion Bird leads the way, and a sacred turtle carries the luggage; thus it goes straight to the heavenly gate and meets my righteous sovereign. Shang Binghe explained: This hexagram is related to "Mountain." The trigram Kan represents black color, Zhen represents the mane, Gen represents the forehead, and Kan again represents black, so it is said "black mane and black forehead." The interacting trigram Zhen represents east and returning. Gen represents a high place and bird; Kan represents red color, so it is said "Vermilion Bird." Gen represents a turtle. Gen is located in the Northwest, so it is said "heavenly gate." Zhen represents the sovereign, Gen represents uprightness, combining to form "righteous sovereign." "Carrying luggage" refers to the turtle carrying the belongings.

渙。探巢得雛，鳩鵲來俱，使我音娛。艮為巢、為探，伏兌為雛。離為鳩，震為鵲，故曰鳩鵲來俱。震為音、為娛。○音，依宋元本，汲古作欣。

The hexagram "Footsteps" changes to "Dispersal." Lin Ci said: I reached into the nest and touched the young bird, and the magpie and the myna came flying together, making me happy. Shang Binghe explained: "Geng" represents the nest and the act of searching, with the hidden "Dui" representing the young bird. "Li" represents the magpie, and "Zhen" represents the myna, so it is said "the magpie and the myna come together." "Zhen" represents sound and joy. The collation notes say: the character "sound" follows the Song and Yuan editions, while the Ji Gu Ge edition uses "joy."

節。安上宜官，一日九遷。升擢超等，牧養常山，君臣得安。互艮為官、為安，陽在上，故曰安上。伏離為日，坎數一，故曰一日。震為遷、為升，數九，故曰九遷。艮為山、為臣。震為君。○汲古無末句，宋元本有，有，文氣始足。

The hexagram "Footsteps" changes to "Restraint." Lin Ci said: The upper part is stable, which is suitable for holding an official position, and within a single day one can rise nine ranks; being promoted beyond one's level, taking up the position of governor of Changshan, both sovereign and minister will be at peace. Shang Binghe explained: The interacting trigrams produce Gen, which represents officials and stability. A yang line is in the upper position, so it is said "stability above." The hidden Li trigram represents the sun, and the number of Kan is one, so it is said "one day." Zhen represents movement and promotion, and the number of Zhen is nine, so it is said "nine promotions." Gen represents mountain and minister, while Zhen represents sovereign. The collation note says: The Ji Gu Ge edition does not include the last sentence, but the Song and Yuan editions do; with this sentence, the text becomes complete.

中孚。大頭明目，載受嘉福。三雀飛來，與祿相得。伏大坎，故曰大頭，互大離，故曰明目。震為載、為嘉福、為雀，數三，又為飛、為祿，故曰三雀飛來，與祿相得。

The hexagram Changes to Zhongfu. Lin Ci said: "The head is large and the eyes are bright, the whole body receives good fortune; three quails fly in, and both fortune and official rank arrive together." Shang Binghe explained: "The hexagram contains a great Kan, so it is called 'large head'; the mutual hexagram produces a great Li, so it is called 'bright eyes.' Zhen represents bearing, good fortune, and quails; the number of Zhen is three, and Zhen also represents flying and official rank, so it is said 'three quails fly in, and official rank is obtained.'"

小過。遠視千里，不見黑子。離婁之明，無益於光。震為遠、為千里，艮為視，互大坎隱伏，故不見。黑子，坎為黑，震為子也。伏大離，故曰離婁之明。艮為光，居坎下，故無益於光。○三四句依宋元本，汲古作"離婁明視，移於小人"，失韻。移，益字之訛，小人乃光形之訛。而汲古等本不知其訛，反注云一作云云，疏已。又於光，汲古注作為光，亦非。

The hexagram "Zhi" changes to "Xiao Guo." Lin Ci said: One can see a thousand miles away, yet cannot see a black mole on one's face; even with the sharp eyesight of Li Lou, it would be of no help in adding light. Shang Binghe explained: Zhen represents distance and a thousand miles, Gen represents observation. The mutual trigrams produce a large Kan which is hidden and not visible, hence "not seeing." "Black mole" refers to a black痣, Kan represents black, and Zhen represents the child. The hexagram contains a hidden Li, hence "Li Lou's keen sight." Gen represents light, located below Kan, hence "no benefit to light." The note says: The third and fourth lines follow the Song and Yuan editions; the Jigugē edition reads "Li Lou's sight, shifted to the petty person," losing the rhyme - "shifted" is a mistake for "benefit," and "petty person" is a misreading due to similarity in form with "light." The Jigugē edition and other versions are unaware of this error, and instead add notes saying "another version is" how how, which is careless. Also, the Jigugē edition notes "for light" instead of "to light," which is also incorrect.

既濟。三女為奸，俱遊高園。背夫夜行，與伯笑言。不忍主母，為失醴酒，冤尤誰告。此用《履》伏象。謙坤為女，震數三，故曰三女。坤為奸，故曰三女為奸。艮為園，巽為高，故曰高園。坎為夫、為夜，艮為背，震行，故曰背夫夜行。震為伯、為笑言，正反震，故曰與伯笑言。坤母震主，故曰主母。坎為憂，故曰不忍。坎為酒、為失、為冤尤，坎隱伏，故無可告語。○為，從宋元本，汲古作成。俱遊高園，依宋元本補，汲古等本俱無。主母，依宋元本，汲古作王母。為失醴酒，冤尤誰告。依汲古，宋元作"失禮酒冤，皇天誰告"，非，事詳後《離》之《訟》。

The hexagram "Footsteps" changes to "Perfect Union." Lin Ci says: Three women secretly committed some disgraceful act, and together they wandered in a high garden; they left their husbands at night and laughed and talked with their elder brother. They could not explain themselves before the mistress, and thus missed the duty of making sweet wine, full of grievances with no one to complain to. Shang Binghe explains: This uses the hidden image of the hexagram "Footsteps." The earth element represents women, and the number of the thunder trigram is three, so it is said "three women"; the earth element also represents deceit, so it is said "three women committing deceit." The mountain trigram represents a garden, and the wind trigram represents high, so it is said "high garden." The water trigram represents husband and night, the mountain trigram represents back, and the thunder trigram represents movement, so it is said "leaving husband at night and going out." The thunder trigram represents elder brother and laughter, with one positive and one inverted thunder trigram, so it is said "laughing with the elder brother." The earth trigram represents mother, and the thunder trigram represents the master, together forming "mistress." The water trigram represents worry, so it is said "unable to bear." The water trigram represents wine, loss, and grievances, and since the water trigram is hidden and not visible, there is no one to complain to. Notes say: The character "为" follows the Song and Yuan editions, while the Ji Gu Ge edition has "成"; the phrase "all went to the high garden" is added according to the Song and Yuan editions, and the Ji Gu Ge edition and others do not have it; "mistress" follows the Song and Yuan editions, while the Ji Gu Ge edition has "Queen Mother"; the two lines "missing the sweet wine, grievances with whom to complain" follow the Ji Gu Ge edition, while the Song and Yuan editions have "losing the ritual wine, grievances with whom to complain to heaven," which is incorrect. This matter is detailed in the entry "Fire" changing to "Contention" later on.

未濟。日辰不良，強弱相振。一鳥兩雛，客勝主人。此仍用《履》伏象。○一鳥兩雛，依汲古，宋元本作一雌，未知孰是。

The hexagram changes from "Foot" to "Not Yet Completed." Lin Ci says: The day and hour are both inauspicious, the strong and the weak clash with each other; a bird with two young ones, the guest surpasses the host. Shang Binghe explains: This still uses the hidden image of the "Foot" hexagram. The note says: "A bird with two young ones" follows the Jigugong edition, while the Song and Yuan editions read "a female bird," and it is still unknown which is correct.

泰。求玉陳國，留連東域。須我王孫，四月來復。主君有德，蒙恩受福。坤為國，震為玉、為陳、為東，伏艮為流連、為須、為孫，乾為王，故曰王孫。兌為月，震為復，卦數四，故曰四月來復。震為主、為君，乾為德、為恩福。○求玉，依宋元本，汲古作有求。《左傳》有韓宣子求玉環於鄭事，茲云陳國未詳。

The hexagram Tai changes but returns to Tai. Lin's interpretation says: going to the state of Chen to seek a jade, lingering in the eastern area without leaving; waiting for my lord's son, who returns after four months. The sovereign has virtue, thus receiving grace and blessings. Shang Binghe explains:坤 represents the state, 震 represents jade, Chen, and the east; the hidden Gen represents staying, waiting, and the son. Qian represents the lord, forming 'the lord's son'. Dui represents the moon, 震 represents returning, and the hexagram number is four, so it says 'returning after four months'. 震 represents the ruler and the king, Qian represents virtue and grace and blessings. The collation note says: 'seeking jade' follows the Song and Yuan editions, while the Jiguge edition says 'having a request'. The Zuo Zhuan mentions Han Xuanzi seeking a jade ring from the state of Zheng; the incident involving the state of Chen is still unclear.

乾。伯夷叔齊，貞廉之師。以德防患，憂禍不存。詳《比》之《剝》。此用泰象。震為伯，坤殺，故曰伯夷。夷，滅也。伏艮為叔，巽為齊，故曰叔齊。

The change from the hexagram Tai to Qian. Lin Ci said: Boyi and Boyi are models of uprightness and integrity; using virtue to guard against calamity, worries and disasters will not remain. Shang Binghe explained: This is detailed in the change from Bi to Bao. Here, the image of Tai is used: Zhen represents 'Bo', Kun signifies 'kill', so it is said 'Boyi'—'yi' means extinction. Hidden Gen represents 'Bo', Xun represents 'Qi', combined to form 'Boyi'.

坤。濟深難渡，濡我衣袴。五子善權，脫無他故。坤為水，故曰濟深、曰難渡、曰濡。坤為我、為衣袴。

The hexagram Tai changes to Kun. Lin Ci says: The water is deep and hard to cross, soaking my clothes and trousers; my five sons are good at adapting to circumstances, and they finally escaped without any other mishaps. Shang Binghe explains: Kun represents water, hence 'crossing deep water,' 'difficult to cross,' and 'wet.' Kun also represents me and my clothes and trousers.

屯。倚立相望，適得道通。驅駕奔馳，比目同床。艮倚震立，艮望，正反艮，故曰相望。震為道、為通、為驅駕奔馳。艮為目，初至五爻正反艮相對，故曰比目。艮為床，坤眾，故曰同床。○得，依宋本，汲古作我。

The hexagram Tai transforms into Zhun. Lin Ci says: Two people leaning against the gate, looking at each other, the road is open and accessible; thus they drive quickly towards each other, becoming a pair of fish with both eyes, sharing the same bed and sleeping together. Shang Binghe explains: Gen represents leaning, Zhen represents standing, and Gen again represents looking; one positive and one negative Gen, so it is said 'looking at each other'. Zhen represents the road and being open, as well as driving quickly. Gen represents the eye, with the first line moving to the fifth line, there are two opposite Gen, so it is said 'both eyes'. Gen represents the bed, and Kun represents many, so it is said 'sharing the same bed'. The note says: 'De' is taken from the Song edition, while the Ji Gu Ge edition reads 'Wo'.

蒙。葛藟蒙棘，華不得實。讒佞為政，使恩壅塞。詳《師》之《中孚》。

The hexagram Tai changes to Meng. Lin Ci says: The vine entwines the thornbush, flowers bloom but no fruit is produced; petty flatterers are in power, blocking the sovereign's grace. Shang Binghe explains: The interpretation of this line in terms of symbolic numbers and images is detailed in the entry for the hexagram Shi changing to Zhongfou.

需。四足無角，君子所服。南征述職，與福相得。此用《泰》象。震為足，卦數四，故曰四足。艮為角，艮伏，故無角。乾為君子，震為南、為徵，乾為福。○四足無角，依宋元本，汲古作"四牡兼用"。相得，依宋元本，汲古作同德。

The hexagram Tai changes to Xu. Lin Ci says: "An animal with four legs but no horns is suitable for a gentleman to ride; going south to pay homage and report duties brings good fortune." Shang Binghe explains: This line uses the imagery of the hexagram Tai. Zhen represents feet, and the number of the hexagram is four, so it is said "four legs." Gen represents horns, and Gen being hidden means "no horns." Qian represents the gentleman, Zhen represents south and military campaign, and Qian represents good fortune. The notes say: "four legs without horns" follows the Song and Yuan editions, while the Jigugong edition says "four strong horses are used"; "mutual harmony" follows the Song and Yuan editions, while the Jigugong edition says "shared virtue."

訟。踝踵足傷，左指病癰。失旅後時，利走不來。詳《蒙》之《旅》，通《明夷》。震為足、為踝踵。坎為傷、為病癰。震為左，因明夷互震中互坎故有此象。○足，依汲古，宋元本作之，乃趾音之訛，然則足或為趾。

The hexagram Tai changes to Song. Lin Ci says: Both the ankle and the heel are injured, and there is a boil on the left finger. They have fallen behind the group, missed the appointed time, and the benefits they were about to obtain have slipped away. Shang Binghe explains: See the explanation of Meng changing to Lu; this hexagram is also related to Mingyi. Zhen represents the foot and the ankle, and Kan represents injury and a boil. Zhen represents the left side—because Mingyi produces Zhen, and Zhen again produces Kan in its internal structure, so these images are present. The note says: The character '足' is based on the Ji Gu Ge edition; the Song and Yuan editions have '之', which is a phonetic讹 of '趾'. Therefore, '足' might originally have been '趾'.

師。春城夏國，生長之域。可以服食，保全家國。坤為城、為國，震為春，伏離為夏，故曰春城夏國。震為長生、為食，坤為家，震樂，故保全。○生長，汲古作長生，依宋元本。

The hexagram Tai changes to Shi. Lin Ci says: The city in spring and the land in summer are the places where all things grow; here one can be secure in clothing and food, and preserve family and country. Shang Binghe explains: Kun represents city and country, Zhen represents spring, hidden Li represents summer, combining to form 'spring city and summer country'. Zhen represents growth and food, Kun represents family, and Zhen signifies joy, so it can 'preserve'. The note says: 'growth' in the Jigusha edition reads 'longevity', but here we follow the Song and Yuan editions.

比。望驥不來，拘蹇為憂。雨驚我心，風撼我肌。艮為望，乾為驥，乾伏，故不來。坎為蹇、為憂、為雨、為心，坤為我、為風，艮為肌膚、為撼。○拘，宋元本作駒，依汲古。

The hexagram Tai changes to Bi. Lin Ci says: I long for a good horse, but the horse does not come; I am detained, and my feet are lame, my heart full of sorrow; the sound of rain disturbs my mind, the wind shakes my body. Shang Binghe explains: Gen represents expectation, Qian represents a fine horse, Qian being hidden and not appearing, hence 'not coming'. Kan represents lameness, sorrow, rain, and the heart; Kun represents me and wind. Gen represents the body and shaking. The collation note says: the character 'jū' (detained) in the Song and Yuan editions is 'jū', but here we follow the Jigugē edition.

小畜。久客無床，思歸我鄉。雷雨滿盈，道不得通。巽為旅客、為床，兌毀折，故無床。伏坎為思，震為歸，坤為我、為鄉，震為雷，坎為雨，坤亦為水，故曰滿盈。艮為道，坎陷，故不通。○滿，從元本，宋本作湧，汲古作浸。

The hexagram Tai changes to Xia Xu. Lin Ci says: Having been away for a long time, there is not even a bed to stay in, and I am thinking of returning to my hometown. But suddenly there is a heavy thunderstorm, the water is full, and the roads are blocked. Shang Binghe explains: Xun represents a traveler and a bed, and Dui indicates destruction, hence 'no bed'. Hidden Kan represents longing, Zhen represents returning, and Kun represents me and my hometown. Zhen is thunder, Kan is rain, and Kun is also water, hence 'full'. Gen represents roads, and Kan indicates a pit, hence 'unpassable'. The note says: The character 'full' is based on the Yuan edition, while the Song edition has 'flowing', and the Ji Gu Ge edition has 'soaking'.

履。方船備水，傍河燃火。積善有微，終身無禍。通《謙》。坤為方，震為船，坎為水。方，並也。《詩》"方舟為梁"是也。以船為梁，故曰備水。坤為河，艮為火，故曰傍河然火。坤為積，震為善，坤為身，艮為終，坤為禍。○汲古多"天福吉昌，永得安康"八字。方，從汲古，宋元本作舫。

The hexagram Tai changes to the hexagram Li. Lin Ci says: connect the boats together to cross the river, and light a fire by the riverbank; accumulate one drop of goodness at a time, and never suffer misfortune throughout one's life. Shang Binghe explains: this hexagram is related to the hexagram Qian.坤 represents the direction, 震 represents the boat, and 坎 represents water. "Direction" means to connect together, as in the Book of Poetry, "a square boat serves as a bridge," which refers to connecting boats as a bridge, hence saying "prepared for water."坤 represents the river, 艮 represents fire, hence saying "lighting a fire by the riverbank."坤 represents accumulation, 震 represents goodness,坤 represents the body, 艮 represents the end, and坤 represents misfortune. The collation notes say: the Ji Gu Ge edition adds eight characters, "heavenly blessing brings good fortune, forever enjoying peace and safety"; the character "方" is taken from the Ji Gu Ge edition, while the Song and Yuan editions use "舫."

否。陟岵望母，役事未已。王政靡盬，不得相保。互艮為山、為望，坤為母，故曰陟岵望母。《爾雅釋山》："有草木曰岵"。坤為役、為事，乾為王，坤為政，《詩魏風》："陟彼岵兮，瞻望母兮"，又《唐風》"王事靡盬"，傳：盬，不攻致也。坤惡，故曰靡監。○靡，依汲古，與詩同，宋元作無，非。

The hexagram Tai changes to Po. Lin Ci says: Climbing a hill covered with lush grass and trees to look at one's mother, labor and duties have no end; the king's duties are never finished, mother and son cannot support each other. Shang Binghe explains: The interacting trigrams Gen (mountain) and Kun (earth) indicate the mountain and the act of looking, while Kun also represents the mother, hence the phrase "climbing the hill to look at the mother." The "Er Ya · Xi Shan" says that a mountain covered with grass and trees is called "hu." Kun represents labor and affairs, while Qian represents the king, and Kun also represents government orders. The "Book of Songs · Wei Feng" has "climbing that hill, looking at my mother," and the "Tang Feng" has "the king's duties never cease." The Mao transmission explains that "gǔ" means something that cannot be done properly or completed. Since Kun represents evil, it is said "gǔ." The collation note says: The character "mǐ" follows the Ji Gu Ge edition, which matches the text of the "Book of Songs," while the Song and Yuan editions use "wú," which is incorrect.

同人。多載重負，捐棄於野。予母誰子，但自勞苦。通《師》。坤為載負、為重、為野、為喪，故曰捐棄。坤為母，震為子，坎為勞苦。○三四句從宋本，汲古作"王母離子，思勞自苦"。重負，從宋元本，汲古作負重。

The hexagram Tai changes to Tongren. Lin Ci says: carrying too much, burdened too heavily, one can only abandon part of it in the wilderness; although there is a mother, one does not know who is one's own son, and in the end, one only brings about unnecessary hardship. Shang Binghe explains: this hexagram is related to the hexagram Shi through mutual reversal. The earth (Kun) represents carrying and burden, heaviness, wilderness, and loss, hence the phrase 'discarding'. The earth (Kun) represents the mother, the thunder (Zhen) represents the son, and the water (Kan) represents labor and hardship. The collation notes say: the third and fourth lines follow the Song edition; the Jigugeshan edition reads 'the queen mother separates from her son, thinking and laboring in vain'. The phrase 'heavy burden' follows the Song and Yuan editions; the Jigugeshan edition reads 'bearing a heavy load'.

大有。生直地乳，上皇大喜。賜我福祉，壽算無極。通《比》。坤為地，艮為乳。《洛書甄耀度》：政山左崑崙，西南為地乳。王勃《九成宮頌》：峰橫地乳。翟云升釋地乳為醴泉，非。乾為帝、為皇，艮高，九五獨尊，故曰上皇。乾為大，兌為悅，故曰大喜。坤為我，乾為福祉。艮為壽，坤多，故曰壽算無極。○壽算，依汲古，宋元本作受命。直，依宋元本，汲古作值。汲古多"賓於作命"四字，依宋元本。

The hexagram Tai changes to Da You. Lin Ci said: Being born in the proper position of "earth milk," the supreme emperor is greatly pleased and grants me blessings, and my longevity is endless. Shang Binghe explained: This hexagram is related to the hexagram Bi through mutual transformation. Kun represents earth, and Gen represents milk. The Luo Writing says that the area to the left of Kunlun Mountain and in the southwest is called "earth milk"; Wang Bo's "Nine Completed Palace Eulogy" mentions "peaks stretching across the earth milk." Zhai Yunsheng interpreted "earth milk" as Li Quan, which is incorrect. Qian represents the emperor and the emperor, Gen represents height, and the position of nine five is uniquely exalted, so it is called "supreme emperor." Qian represents great, Dui represents joy, so it is said "great joy." Kun represents me, Qian represents blessings. Gen represents longevity, and Kun represents abundance, so it is said "longevity without end." The collation notes say: "Longevity" follows the Ji Gu Ge edition, while the Song and Yuan editions read "receiving mandate"; the character "straight" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "encounter"; the Ji Gu Ge edition adds four characters "guests receiving mandate," but here we follow the Song and Yuan editions.

謙。翕翕，隕墜山顛。滅我令名，長沒不全。詳《否》之《離》。○隕墜山顛，依汲古，宋本元本作崩顛。全，依宋元，汲古作存、作稍墮。

The hexagram Tai changes to Qian. Lin Ci says: "The chariots and horses roar loudly, suddenly falling from the mountain peak; my good name is destroyed, enduring a long period of obscurity and unable to be preserved." Shang Binghe explains: The interpretation of this line in terms of imagery and numbers is detailed in the line of Po under Li. The collation notes state: "The phrase 'falling from the mountain peak' follows the Ji Gu Ge edition; the Song, Yuan editions read 'collapse from the mountain peak.' The character 'preserved' follows the Song and Yuan editions; the Ji Gu Ge edition reads 'preserved' and 'slightly fallen.' Additionally, it is noted that in Lin Ci's text, the character above 'Xixi' is missing in the original text. According to the collation notes for the line of Po under Li, that character is pronounced 'Heng' and describes the sound of a carriage moving. However, following the original text, it is not added here."

豫。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。○悅喜，汲古本作喜悅，茲依宋元本。莊應為桓。

The hexagram Tai changes to Yu. Lin Ci says: A neighboring country to the east marries off its daughter, who becomes a concubine of the Son of Heaven; the ruler of Lu builds a pavilion to honor the mother of the royal princess; a woman marries into the capital, and Ji Jiang is delighted. Shang Binghe explains: The interpretation of the symbolic and numerical aspects of this is detailed in the entry for Zhun and Guan. The note says: "悦喜" in the Ji Gu Ge edition reads "喜悦", here following the Song and Yuan editions; the "庄" in "庄公" should be "桓", that is, Duke Huan of Lu.

隨。伯虎仲熊，德義淵閎。使布五穀，陰陽順序。震為伯，坎為仲，艮為熊虎。巽為谷，卦數五，故曰五穀。

The hexagram Tai changes to Suí. Lin Ci says: Virtuous ministers like Bo Hu and Zhong Xiong possess profound and extensive virtue and righteousness; sending them to implement the policy of cultivating the five grains will result in the smooth and orderly flow of yin and yang. Shang Binghe explains: Zhen represents Bo, Kan represents Zhong, Gen represents Xiong and Hu. Xun represents grain, and the number of the hexagram is five, so it is said 'five grains'.

蠱。敏捷勁疾，如猿升木。彤弓雖調，終不能獲。巽風為敏捷、為木。艮為猿，在巽上，故曰升木。互大坎為弓，震為玄黃，故曰彤弓。

The hexagram Tai changes to Gu. Lin Ci says: The movement is quick and strong, like a monkey climbing a tree; although the red bow is well adjusted, it still failed to hit the prey. Shang Binghe explains: Xun represents wind, hence the meaning of agility. Xun also represents wood. Gen represents a monkey, located above Xun, so it is said 'ascending the wood'. The mutual hexagram produces Da Kan, which represents the bow. Zhen represents the color of black and yellow, so it is said 'a red bow'.

臨。舉袂覆目，不見日月。衣裘簟席，就長夜室。詳《坤》之《隨》。○震袂證，可解《歸妹》。

The hexagram Tai changes to Lin. The line statement says: Raise the sleeve to cover the eyes, unable to see the sun and moon; carry a leather coat and bamboo mat, and enter a dark room with no light. Shang Binghe explains: The explanation of this line's symbolic and numerical meaning is detailed in the line of Kun's Suí. The note says: This is evidence for 'Zhen represents the sleeve,' which can be used to explain the line statement of Guī Mèi.

觀。忍丑少羞，無面有頭。耗減寡虛，日以削消。坤為丑、為羞，艮止為忍，又為面。巽為廣顙，艮在下，巽伏，故無面，廣顙在上，故有頭。坤為耗、為虛，巽為寡，伏乾為日，坤為消。○艮為面證。三四句依汲古，宋元本作"虛日以弊，消寡耗減"。

The hexagram Tai changes to Guan. Lin Ci says: enduring disgrace, lacking shame, having a head but no face; losses of wealth become increasingly empty. Shang Binghe explains: Kun represents disgrace and shame, and Gen signifies stopping, hence the meaning of 'enduring'. Gen also represents the face. Xun signifies a broad forehead, and Gen is below while Xun is hidden, thus it is said 'no face'; the broad forehead is above, thus it is said 'having a head'. Kun represents loss and emptiness, Xun represents scarcity, hidden Qian represents the day, and Kun represents reduction. The note says: this is evidence for 'Gen representing the face'; the third and fourth lines follow the Jigusheluo edition, while the Song and Yuan editions read 'empty days and decline, reduction and scarcity'.

噬嗑。涸陰冱寒，常冰不溫。凌人惰怠，雹大為災。坎為陰寒、為冰，離為溫，居坎上，故不溫。震為人、為凌，故曰凌人。艮止，故曰怠。離為災，坎為雹，言冬不藏冰，夏致雹災。○涸，依宋元本，汲古作固。凌，依元本，宋本訛令。雹大，依宋元本，汲古訛庖大，按：《周禮天官》有凌人，鄭云：凌，冰室也。引豳風"納於凌陰"為證。凌人藏冰出冰，正以宣洩寒暑，否則陰陽不調，而冰雹為災。情，依《否》之《蹇》校，各本皆作墮。

The hexagram Tai changes to Shihe. Lin's commentary says: Yin energy condenses, the sky becomes cold and the earth freezes, and the ice remains frozen year after year; the official in charge of ice becomes lazy and neglects his duties, thus causing a great hailstorm as a calamity. Shang Binghe explains: Kan represents cold and ice, Li represents warmth, and since Li is above Kan, it is said 'not warm'. Zhen represents people and ice, forming 'the official in charge of ice'. Gen represents stopping, so it is said 'neglect'. Li represents calamity, and Kan represents hail; this means that if ice is not properly stored in winter, hail disasters will occur in summer. The note says: the character 'he' is taken from the Song and Yuan editions, while the Jigugong edition has 'gu'; the character 'ling' is taken from the Yuan edition, while the Song edition mistakenly has 'ling' as 'ling'; 'great hail' is taken from the Song and Yuan editions, while the Jigugong edition mistakenly has 'pao da'. According to the note, the Zhou Li (Book of Rites) has the position of the official in charge of ice, and Zheng Xuan explains that 'ling' refers to an ice storehouse, citing the poem from the Bin Feng (Wind of Bin) 'stored in the ice chamber' as evidence. The official in charge of ice manages the storage and distribution of ice, which is used to regulate the cold and heat of the seasons; otherwise, if yin and yang are out of balance, hailstorms will become disasters. The note also mentions that one character is corrected according to the 'Jian' section of the hexagram 'Po', and all editions have 'duo'.

賁。夏麥麩，霜擊其芒。疾君敗國，使民夭傷。離為夏，震為麥、為麩，坎為芒、為霜，艮手為擊，故霜擊其芒。坎為疾，震為君，艮為國，坎為敗、為民，艮為少，伏兌折，故夭傷。○，從宋本，汲古訛曲。震為君證。

The hexagram Tai changes to Ben. Lin Ci says: In summer, the wheat has just begun to form heads, but a frost breaks the wheat芒. Diseases harm the king, ruin the state, and cause the people to die young and suffer injuries. Shang Binghe explains: Li represents summer, Zhen represents wheat and flour, Kan represents芒 and frost, Gen represents hands, hence 'strike', so it says 'frost strikes the芒'. Kan represents disease, Zhen represents the king, Gen represents the state, Kan represents failure, and Min represents the people. Gen represents the young, and hidden Dui indicates breakage, hence 'death and injury'. The notes say: The character being checked follows the Song edition, while the Ji Gu Ge edition mistakenly writes it as 'qu'. - The original character in the base text and the character in the first sentence of Lin Ci's statement have both been lost; now we follow the base text and record it as it is, without conjecture. It also says this is evidence for 'Zhen represents the king'.

剝。淵涸龍憂，箕子為奴。干叔隕命，殷破其家。坤為淵，艮火在中，故涸。震為龍，震覆，故憂。又坤亦為憂。《萃初六》云"勿恤"，《升彖》云"勿恤"，以坤為恤，是其證。震為箕子，艮為奴，上震覆為艮，故曰箕子為奴。艮為叔、為求，故曰干叔，殷比干也。坤死，故曰殞命。殷，子姓，震為子，震覆，故曰殷破其家。艮為家也。《明夷彖傳》云："箕子以之"，由此可證箕子指震。○家，音姑。干叔，宋元本皆訛午叔。

The hexagram Tai transforms into Bao. Lin Ci said: The deep abyss dries up, causing the dragon to worry; Ji Zi was demoted to servitude; Bi Gan lost his life, and thus the royal family of Yin perished. Shang Binghe explained: The hexagram Kun represents the deep abyss, and the hexagram Gen (earth) with fire within it causes the drying up. The hexagram Zhen represents the dragon, and when Zhen is reversed, it forms the image of inversion, hence the worry. The hexagram Kun also signifies worry, as seen in the first line of Cui and the Commentary on the Judgment of Sheng, both of which use Kun to mean worry. The hexagram Zhen represents Ji Zi, and Gen represents a servant. Since Zhen is reversed to become Gen, it is said that Ji Zi became a servant. Gen also represents a younger brother and a request, hence 'Gan Shu', referring to Bi Gan of the Yin dynasty. The hexagram Kun signifies death, hence 'losing his life'. Yin is of the Zi surname, and Zhen represents a son. Since Zhen is reversed, it is said that 'Yin destroyed its family'—Gen represents the family. The Commentary on the Judgment of Mingyi says 'Ji Zi used it', thus proving that Ji Zi took the image of Zhen. The collation notes say: 'Family' is read as 'Gu' sound; 'Gan Shu' is mistakenly written as 'Wu Shu' in the Song and Yuan editions.

復。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。震為行，坤退，故跛踦。坤為夜，故曰暮。為牛、為役，故罷。震為後、為旅，巽為利，巽伏，故失利。坤為雌、為亡。

The hexagram Tai changes to Fu. Lin Ci says: walking with one limp, the sky is getting dark, and the ox is exhausted; the journey is slow and lags behind the group, losing money and also losing the mother cattle. Shang Binghe explains: Zhen represents movement, Kun signifies retreat, hence 'limping'. Kun represents night, hence 'dusk'; Kun also represents cattle and labor, hence 'exhausted', meaning completely worn out. Zhen represents the rear and travel. Xun represents benefit, but Xun is hidden and not visible, hence 'loss of benefit'. Kun represents female and loss, hence 'loss'.

無妄。桑之將落，隕其黃葉。失勢傾側，如無所立。《詩衛風》："桑之落矣，其黃而隕"。震為桑，巽為隕落，震為黃、為葉、為立，巽為傾，故曰失勢傾側，如無立也。○之，從宋元本，汲古本作方，非。側，依宋元本，汲古作倒。

The hexagram Tai changes to Wuwang. Lin Ci says: The mulberry tree is about to wither, shedding a carpet of yellow leaves; once it loses its position, it leans sideways, as if having no place to stand. Shang Binghe explains: The Book of Songs, Wei Wind, says, "The mulberry tree has fallen, its leaves yellow and falling." Zhen represents the mulberry tree, Xun signifies falling, Zhen signifies yellow, leaves, and standing, while Xun represents leaning, so it is said, "losing position and leaning sideways, as if having no place to stand." The collation notes say: The character "之" follows the Song and Yuan editions, while the Jigugē edition reads "方," which is incorrect; the character "侧" follows the Song and Yuan editions, while the Jigugē edition reads "倒."

大畜。生長以時，長育根本。陰陽和德，歲樂無憂。震為生長，艮為時，震為根荄，二五相應與，故曰陰陽和德。和，合也。震為歲、為樂。○和德，從宋元本，汲古作相和。

The hexagram Tai changes into Da Xu. Lin's commentary says: All things grow according to the seasons, the fundamental aspects are nurtured; yin and yang's virtues are harmonious, the harvest is abundant and there is no cause for worry. Shang Binghe explains: Zhen represents growth, Gen represents the seasons, and Zhen also represents the roots of grass and trees; the second line and the fifth line correspond with each other, thus it is said 'yin and yang harmonize' — 'harmonize' means to be in harmony. Zhen represents years and joy. The collation note says: 'harmonize virtue' follows the Song edition and Yuan edition, while the Jigugewang edition reads 'mutual harmony'.

頤。童女無夫，未有配合。陰陽不和，空坐獨宿。伏巽為童女。震為夫，坤寡，故無夫。上下卦皆男象，故未有配合，故不和。艮為坐、為宿，坤為寡、為夜，故曰空坐獨宿。○夫，從宋元本，汲古作室，非。按：伏兌為少女，童似為兌象，然曰無夫，震為夫，故知童女指巽，《大過》固以巽為女妻也。配合，依汲古，宋元本作匹配。

The hexagram Tai changes to Yi. Lin Ci says: A young maiden has not yet a husband, and has not yet formed a marriage; yin and yang are not in harmony, so she sits in vain, alone through the night. Shang Binghe explains: The hidden Xun trigram represents a young maiden. Zhen represents the husband, and Kun signifies being a widow, so there is 'no husband'. Both upper and lower trigrams are male symbols, so there is 'no union', hence 'not harmonious'. Gen represents sitting and staying overnight, and Kun signifies being alone and night, so it is said 'sitting in vain and staying alone'. Notes say: The character 'husband' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'room', which is incorrect. Commentary says: The hidden Dui trigram is a young maiden, 'child maiden' appears like the Dui trigram, but Lin Ci says 'no husband', while Zhen is the husband, indicating that 'child maiden' refers to Xun - the Great Exceeding hexagram originally uses Xun as the wife. 'Union' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'match'.

大過。春令原有，仁德不周。三聖攸同，周國茂興。通《頤》。震為春，巽為命，故曰春令。古者霜降申憲，立春息刑，故曰原有。震為仁、為周，震伏，故不周，震數三，乾為聖，故曰三聖。坤為國。○不周，依汲古，與宥韻，宋元本作不合，與宥不韻。

The hexagram Tai changes to Da Guo. Lin Ci says: The spring decree originally contains the meaning of leniency, but benevolence ultimately fails to be fully implemented; three sages had the same aspirations, and the Zhou state thus flourished. Shang Binghe explains: This hexagram is related to Yi through mutual transformation. Zhen represents spring, Xun represents orders, together forming "spring decree." In ancient times, after the frost descent, laws were proclaimed, and after the beginning of spring, punishments were ceased, so it is said "originally," meaning it was originally lenient. Zhen represents benevolence and the Zhou, and since Zhen is hidden and not apparent, it is said "not fully implemented." Zhen's number is three, Qian represents sages, so it is said "three sages." Kun represents the state. Notes say: "not fully implemented" follows the Jigugē edition, which rhymes with "you"; the Song and Yuan editions read "incongruent," which does not rhyme with "you."

坎。金精躍怒，帶劍過午。兩虎相距，雖驚無咎。坎水為金精。震為躍怒，艮為劍，納丙，故曰過午。艮為虎，正覆艮，故曰兩虎相距。震為驚。○距，依宋元本，汲古作妒，非。白虎，西方宿，故曰金精。

The hexagram Tai changes to Kan. Lin Ci said: The White Tiger's golden essence rises and leaps in anger, wearing a sword and passing through the position of midday; two tigers face each other, although startled, will not bring calamity. Shang Binghe explained: Kan represents water, which is the image of 'golden essence'. Zhen represents leaping and anger, Gen represents a sword; Gen includes Bing, and Bing corresponds to the position of midday, hence 'passing through midday'. Gen represents a tiger, with one upright and one inverted Gen, hence 'two tigers facing each other'. Zhen represents alarm. The note says: The character 'distance' is based on the Song and Yuan editions, while the Jigugong edition reads 'envy', which is incorrect. The White Tiger is a star mansion of the west, hence called 'golden essence'.

離。危坐至暮，請求不得。膏澤不降，政戾民忒。詳《需》之《頤》，離中爻亦伏頤，伏頤，故語同。

The hexagram Tai changes to Li. Lin Ci says: sitting upright all the way until dark, the matter sought still remains unaccomplished; the benevolent grace like rich rain does not descend, the government is perverse, and the people also become corrupt. Shang Binghe explains: see the entry on Xu changing to Yi. The middle lines of Li also conceal Yi, since both conceal Yi, the Lin Ci of both are the same.

咸。老楊日衰，條多枯枝。爵級不進，日下摧頹。詳《蒙》之《訟》。

The hexagram Tai changes to Xian. Lin Ci says: The old poplar tree is gradually declining, with most of its branches dry and withered; official rank does not rise, and it deteriorates day by day. Shang Binghe explains: The interpretation of this line in terms of symbolic numbers is detailed in the line of Meng changing to Song.

恆。蔡侯適楚，留連江濱。踰曰厯月，思其後君。巽為蔡，震為楚，乾為江河、為日。兌為月，乾為君。○濱，從宋元本，汲古等本作湖，非。後君，從汲古，與濱協，宋元本作君后，以兌為月，與《恆彖傳》同。《左傳》"蔡侯朝楚，楚相囊瓦欲其羔裘而不肯獻，遂留楚二年"。

The hexagram Tai changes to Heng. Lin Ci says: The Marquis of Tsai went to Chu, but was detained by the great river; after one day and one month, he was still thinking about his king who was behind him. Shang Binghe explains: Xun represents Tsai, Zhen represents Chu, Qian represents rivers and lakes and the sun, Dui represents the moon, and Qian represents the king. The collation notes say: The character 'bīn' (bank) follows the Song and Yuan editions, as well as the Jigugē edition, which is incorrect; 'hòu jūn' (later king) follows the Jigugē edition, which rhymes with 'bīn'; the Song and Yuan editions have 'jūn hòu' (king later). In this case, Dui is taken as the moon, consistent with the Commentary on the Judgment of the Heng hexagram. The Zuo Zhuan records that the Marquis of Tsai paid homage to the king of Chu, but the minister of Chu, Nan Wa, wanted his kid pelt, and the Marquis refused to present it, so he was detained in Chu for two years.

遯。右撫劍佩，左援鉤帶。凶訟不止，相與爭戾，失利市肆。艮為劍、為鉤，巽為帶，乾為言，兌口與乾言反，故曰訟、曰爭。巽為利市，風隕故失。○佩，依汲古，宋元本作頭，若依宋本則下句當為帶鉤，與頭協，然各本皆作鉤帶，無如何也。鉤亦兵器。

The hexagram Tai changes to Dun. Lin Ci says: The right hand is placed on the sword at the waist, and the left hand holds the hook belt; a dangerous lawsuit continues without end, with mutual disputes and opposition, even causing losses in the market. Shang Binghe explains: Gen represents a sword and a hook, Xun represents a belt, Qian represents speech, and Dui, which is the mouth, is opposite to Qian's speech, hence 'lawsuit' and 'dispute'. Xun represents benefit and the market, and wind signifies falling, hence 'loss'. The collation notes say: The character 'pe' is taken from the Ji Gu Ge edition; the Song and Yuan editions read 'tou'. If the Song edition is followed, the next sentence should read 'hook and belt' to rhyme with 'tou', but all editions read 'hook belt', so there is no alternative. 'Hook' is also a weapon.

大壯。水流趨下，遠至東海。求我所有，買鮪與鯉。詳《訟》之《比》。○與，從宋元本，汲古作得，非。此全用對象，故與《比》同詞。

The hexagram Tai changes to Da Zhuang. Lin Ci says: Water flows to lower places, going far to the East Sea; using what I currently have to exchange for it, I can get the tuna and the crucian carp. Shang Binghe explains: The explanation of the image and numbers for this is detailed in the entry for Song under Bi. The note says: The character 'with' is based on the Song and Yuan editions, while the Jigugong edition reads 'obtain,' which is incorrect. This entry entirely uses the image of the opposite hexagram, so Lin Ci's statement is exactly the same as the one under Bi.

晉。登几上輿，駕駟南遊。合從散橫，燕齊以強。詳《屯》之《否》，齊皆作秦，依《屯》之《否》宋元本校，散衡與秦不利，故知秦非。

The hexagram Tai changes to Jin. Lin Ci says: climbing on stools to mount a carriage, driving four horses to tour southward; the alliance of the vertical is formed, the alliance of the horizontal is broken, so Yan and Qi become strong. Shang Binghe explains: see the entry on Zun changing to Po. All versions have 'Qi' but they should be 'Qin', following the Song and Yuan editions of Zun changing to Po - breaking the horizontal alliance is detrimental to Qin, so 'Qi' is wrong.

明夷。求兔得獐，過其所望。歡以相迎，高位夷傷。震為兔，艮為獐，艮覆，故得獐。離目為望，震在上，故曰過望。震為歡，伏巽為高，艮為位，艮覆，故夷傷。

The hexagram Tai changes to Mingyi. Lin Ci says: I originally intended to catch a rabbit, but instead got a wild boar, exceeding my original expectation; I happily approached, but the person in a high position had already been injured. Shang Binghe explains: Zhen represents a rabbit, Gen represents a wild boar; Gen turning over creates the reversed image, hence 'getting a wild boar'. Li represents the eye, so it takes the meaning of 'expectation'; Zhen is in the upper position, hence 'exceeding expectation'. Zhen represents joy, hidden Xun represents height, and Gen represents position; since Gen has turned over, hence 'injury to the high position'.

家人。過時不歸，道遠且迷。旅人心悲，使我徘徊。震為時、為歸，震伏，故不歸。又震巽相反覆，震究為巽，故曰過時。震為道，坎伏，故迷。巽為商旅。坎為心、為悲。

The hexagram Tai changes to the hexagram Family. Lin Ci says: After the agreed time, one does not return, the road is distant and hard to discern; the traveler's heart is sorrowful, causing me to pace back and forth, unsettled in mind. Shang Binghe explains: Zhen represents time and return, but Zhen is hidden and not visible, hence 'not returning'. Also, Zhen and Xun are opposite to each other, and when Zhen reaches its extreme, it transforms into Xun, hence 'over time'. Zhen represents roads, and Kan is hidden, hence 'confusion'. Xun represents merchants and travelers. Kan represents the heart and sorrow.

睽。魂孤無室，御宿舍食。盜張民潰，見敵失內。坎為魂、為孤、為室，坎隱，故無室。兌為食，坎為宿、為盜、為民。○次句宋元本作"銜指含食"，汲古本作御宿舍食。潰、內，亦依汲古，宋元本作饋、作肉。失內者，失其妻室也。《左傳僖十七年》："齊侯好內"，是內為妻妾也。

The hexagram Tai changes to Kui. Lin Ci says: The soul and spirit are lonely and have no place to return, so they can only stay in a roadside inn, eating and sleeping there; thieves are rampant, the people scatter, and upon seeing enemies, even their wives are lost. Shang Binghe explains: Kan represents the soul, loneliness, and the house. Since Kan is hidden and not visible, it is said 'no house'. Dui represents food, Kan represents lodging, thieves, and the people. The note says: The second line in the Song and Yuan editions reads 'holding a finger and eating', while the Jigugong edition reads 'using the lodging and eating'. The words '溃' and '内' also follow the Jigugong edition, while the Song and Yuan editions have '馈' and 'meat'. 'Losing the inner' means losing one's wife; the Zuo Zhuan from the 17th year of Duke Xi mentions 'the Duke of Qi loves women', indicating that 'inner' refers to concubines.

蹇。居如轉丸，危不得安。東西不寧，動生憂患。坎為丸，坎險，故曰危、曰不寧。離東坎西，坎為憂患。○離東坎西證。艮為居，上坎，故曰居如轉丸。

The hexagram Tai changes to Jian. Lin Ci says: dwelling is like a rolling ball, unstable and dangerous, without peace; the east is unsettled, the west is uncertain, and any movement brings about worries. Shang Binghe explains: Kan represents a ball, and Kan also signifies danger, so it is said 'dangerous' and 'not peaceful'. Li is in the east, Kan is in the west, and Kan represents worries. The collation note says: this is evidence for 'Li represents the east' and 'Kan represents the west'. Gen represents dwelling, with Kan above, so it is said 'dwelling like a rolling ball'.

解。坤厚地德，庶物蕃息。平康正直，以綏百福。此用《泰》象。坤為厚、為庶物。震為蕃息，震大塗，故曰平康正直。乾為百福。

The change from the Hexagram of Tai to the Hexagram of Xie. Lin Ci said: The virtue of the Earth is profound, and all things flourish upon it; when the world is peaceful and people act uprightly, they thus enjoy various blessings. Shang Binghe explained: This passage uses the image of the Hexagram of Tai. The Earth represents depth and all things. Zhen represents proliferation and growth; Zhen signifies the broad path, hence 'peaceful and upright'. Qian represents a hundred blessings.

損。樹蔽牡荊，生蘙山旁。讎敵背憎，孰肯相迎。震為樹、為荊，震陽卦，故曰牡荊。震為生、為蘙。艮為山，二至上正反兩艮震相背，故曰背憎、曰讎敵，相背故不相迎。○樹蘙，依《未濟》之《姤》校，各本皆訛作挒、作賢。山旁，依元本，宋本作山傍，汲古訛止侮。末多"上下有眚"四字。

The hexagram Tai changes to Dun. Lin Ci says: Trees block the male Chinese privet, thick shade grows by the mountain side; enemies face each other and dislike one another, who would be willing to come forward to greet. Shang Binghe explains: Zhen represents trees and thorny branches; Zhen is a yang hexagram, so it is called "male Chinese privet." Zhen represents growth and shelter. Gen represents mountain; from the second line to the top line there are two sets of Gen and Zhen that are opposite each other, hence it is said "face each other and dislike," and "enemies." Since they are opposite, they naturally do not wish to greet. The collation notes say: the characters "tree" and "shade" are corrected according to the entry on Guo in Wei Ji; all other versions mistakenly have "split" and "virtue." The phrase "by the mountain side" is based on the Yuan edition, while the Song edition has "by the mountain," and the Ji Gu Ge edition mistakenly has "stop insult." At the end, there are also four additional characters "there is a blemish above and below."

益。鳳凰銜書，賜我玄珪，封為晉侯。坤為鳳、為書，震口為銜、為玄、為珪。艮為封。震為晉、為諸侯。○汲古作玄珪賜我，依宋元本。

The hexagram Tai changes to Yi. Lin Ci said: A phoenix carries an imperial decree and flies in, bestowing upon me a black jade bi, and bestowing the title of a feudal lord of the state of Jin. Shang Binghe explained: The earth trigram represents the phoenix and the document. The thunder trigram signifies the mouth, meaning to carry, and thunder also represents black color and the jade bi. The mountain trigram signifies the act of bestowing a title. Thunder represents Jin and the feudal lords. The collation notes say: The Ji Gu Ge edition reads 'black jade bi bestowed upon me', but this version follows the Song and Yuan editions.

夬。作凶不善，相牽入井。溺陷辜罪，禍至憂有。兌毀折故曰凶。又通《剝》。下坤為凶，艮手為牽，坤為淵、為井、為辜罪、為憂禍，為水，故溺。○坤為憂證。至、有，依宋本，汲古作生、滋。

The hexagram Tai changes to Guai. Lin Ci says: doing evil deeds, being entangled and falling into a well; sinking and being trapped, guilt unavoidable, misfortune comes, worries never cease. Shang Binghe explains: Dui represents destruction, hence 'dangerous'. This hexagram also corresponds to the hexagram Bao: the lower trigram Kuan represents danger, Gen represents the hand, hence 'entangled'. Kuan represents a deep abyss, a well, guilt, misfortune, and worries; Kuan is also water, hence 'drowning'. The note says: this is evidence for 'Kuan represents worry'. The words 'to the utmost' and 'there is' are taken from the Song edition; the Ji Gu Ge edition reads 'to be born' and 'to increase'.

姤。悲鳴北行，失其長兄。伯仲不幸，骸骨散亡。通《復》。震為鳴，坤為悲、為北、為失。震為長兄、為伯，震伏故失。兌為骸骨，兌覆風散，故曰散亡。○散亡，依宋元本，汲古作敗亡。坤為北證。

The hexagram changes from Tai to Gou. Lin Ci says: A group is crying bitterly and moving northward, having lost their elder brother; the brothers are in trouble, their bodies scattered and unburied. Shang Binghe explains: This hexagram is related to Fu through the principle of mutual transformation. Zhen represents crying, Kun represents sorrow, north, and loss. Zhen represents the elder brother and the older brother, but since Zhen is hidden and not visible, it is said 'lost'. Dui represents bones, and Dui being overturned and blown away by wind is said 'scattered and lost'. The note says: 'Scattered and lost' follows the Song edition and Yuan edition, while the Jigugē edition says 'defeated and lost'. This is another evidence that 'Kun represents north'.

萃。羔衣豹裘，高易我宇，君子維好。兌為羔。互艮為豹。坤為衣裘。巽為高。艮為宇、為君子。○宇，依汲古，宋元作家。好，依宋元，汲古作新。兌為羔證，可見《說卦》羔非訛字。

The hexagram Tai changes to Cui. Lin Ci says: Wearing sheepskin and leopard fur, I renovate my house to make it high and spacious, and the gentleman thus becomes secure. Shang Binghe explains: Dui represents a young sheep, the interacting trigrams produce Gen representing a leopard, Kun represents clothing and fur, Xun represents height, Gen represents a house and a gentleman. The collation notes say: The character 'yu' (house) follows the Ji Gu Ge edition, while the Song and Yuan editions read 'jia' (house); the character 'hao' (secure) follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'xin' (new). This is evidence for 'Dui represents a young sheep,' showing that the character 'gao' (sheep) in the 'Shuo Gua' is not a mistake.

升。日中為市，各抱所有。交易貨貲，貪珠懷寶，心悅歡喜。通《無妄》。巽為市，乾為日，艮手為抱，巽為交易，乾為貨貲，震為珠玉、為悅喜。

The hexagram Tai changes to Sheng. Lin Ci says: At noon, business opens, each person carries their own goods; they trade goods with each other, desiring jewels and treasures, carrying valuables, and their hearts are joyful. Shang Binghe explains: This hexagram is related to Wuwang. Xun represents the market, Qian represents the sun, Gen represents the hand, hence 'carrying'. Xun represents trade, Qian represents goods, Zhen represents jewels and treasures, and also represents joy.

困。振急絕理，恆陽不雨。物病焦乾，華實無有。通《賁》。下離火，艮又為火，故曰暘日不雨。互坎為雨、為病，離火為焦，乾艮為果、為實，兌為華。○兌為華證。《大過九五》即以兌為華。又按：焦、京皆以《無妄》為大旱之卦，亦以艮火互大離為說，自艮火象失傳，虞翻即不解京義。恆，依汲古，宋元作常，陽當作暘。

The hexagram Tai changes to Kun. Lin Ci says: The situation is urgent and disorderly, with prolonged dry weather and no rain; crops are diseased and withered, unable to bloom or bear fruit. Shang Binghe explains: This hexagram is related to the hexagram Ben through mutual change. The lower trigram Li is fire, and Gen is also fire, so it is said that the sun shines fiercely without rain. The mutual trigram Kan represents rain and disease, while Li fire indicates withering. Qian and Gen represent fruit and substance, and Dui represents flowers. The note says: This is evidence for 'Dui represents flowers,' as the line Nine in the Fifth of Da Guo uses Dui to represent flowers. Also, Jiao Yanshou and Jing Fang both regarded Wu Wang as the hexagram of great drought, using the mutual emergence of large Li from Gen fire to explain it. Since the image of Gen as fire has been lost, Yu Fan could not understand Jing Fang's meaning. The character 'heng' is taken from the Jigusha edition; the Song and Yuan editions read 'chang.' 'Yang' should be 'yang.'

井。狐狢載剝，徙溫厚蓐。寒棘為疾，有所不足。坎為狐狢，伏艮為手、為剝。巽為茅蓐。坎為寒、為棘、為疾。震為足，震伏，故不足。○厚、有，依宋元本，汲古作萃、作何。又徙汲古作凌，依宋元本。

The hexagram Tai changes to Jing. Lin Ci says: The skins of foxes and badgers, freshly stripped, are moved to be used as warm and thick褥pads; cold winds and thorns cause illness, and there is always some deficiency. Shang Binghe explains: Kan represents foxes and badgers, concealed Gen represents hands and the act of stripping. Xun represents straw mats. Kan represents cold, thorns, and illness. Zhen represents feet, and Zhen is hidden and not visible, hence 'deficiency'. The collation notes say: The characters 'thick' and 'have' are taken from the Song and Yuan editions, while the Ji Gu Ge edition has 'Cui' and 'He'; the character 'move' in the Ji Gu Ge edition is 'ling', but here we follow the Song and Yuan editions.

革。履踐危難，脫執去患。入福喜門，見誨大君。通《蒙》。震為履踐，坎險，故曰危難。震為脫、為去，坎陷，故曰執，坎憂，故曰患。艮為門，震為福喜。巽為入。乾為大君，震為誨。

The hexagram Tai changes to Ge. Lin Ci says: Passing through danger, escaping from restraint, and getting rid of calamity; entering the gate of happiness and seeing the teachings of the great sovereign. Shang Binghe explains: This hexagram is related to Meng through mutual change. Zhen represents stepping on, Kan represents danger, so it is said 'danger'. Zhen represents escape and departure; Kan represents a pit, so it is said 'restraint', Kan represents worry, so it is said 'calamity'. Gen represents a gate, Zhen represents happiness and joy, Xun represents entering. Qian represents the great sovereign, Zhen represents teaching.

鼎。四亂不安，東西為患。艮止我足，無出國域。乃得全完，賴其生福。通《屯》。坤為亂，震數四，故曰四亂。震東坎西，坎為憂，故曰東西為患。震為足，艮止。坤為國，艮為域，上坎陷故不出。震為福，言見險能止，故得安全而生福也。全用對象。○坎西之證。

The hexagram Tai changes to Ding. Lin Ci says: There is unrest and disorder in all directions; both east and west are sources of calamity. Stop your steps and do not leave the country, thus preserving yourself without harm and thereby generating blessings. Shang Binghe explains: This hexagram is related to the hexagram Zun through mutual reversal. The hexagram坤 represents disorder, and the number of Zhen (Thunder) is four, hence the phrase 'four disorders.' Zhen is in the east and Kan (Water) is in the west; Kan represents worry, hence the phrase 'east and west are sources of calamity.' Zhen represents the foot, and Gen (Mountain) represents stopping.坤 represents the country, and Gen represents the borders; the upper Kan is a trap, hence not going out. Zhen represents blessings—meaning that seeing danger and stopping leads to safety and the generation of blessings. This entire explanation uses the imagery of the opposite hexagram. The note says: This is evidence for 'Kan in the west.'

震。南國少子，材略美好。求我長女，賤薄不與。反得醜惡，後乃大悔。詳《比》之《漸》。

The hexagram Tai changes to Zhen. Lin Ci says: A young son from the southern country is outstanding in both talent and strategy; he comes to marry my eldest daughter. I refuse because his family is of humble origin, but eventually I marry him off to a wicked person instead, and later regret it greatly. Shang Binghe explains: The symbolic and numerical interpretation of this is detailed in the entry on Bi changing to Jie.

艮。妄怒失理，陽孤無輔。物病焦枯，年飢於黍。互震為怒，坎為失，陽止於上，故曰孤、曰無輔。坎為病，艮為火，故物病焦枯。震為黍、為年，焦枯故飢。○艮為孤，《易林》凡遇六子皆有孤寡象，不祇巽為寡也。

The hexagram Tai changes to Gen. Lin's interpretation says: There is chaotic anger, losing order; a yang line is alone without support. Crops get sick and wither, and in this year even millet is insufficient. Shang Binghe explains: The interchanging trigrams produce Zhen, meaning anger, and Kan, meaning loss. The yang line stops at the top position, so it is said 'alone' and 'without support'. Kan represents sickness, and Gen represents fire, hence 'things get sick and wither'. Zhen represents millet and years, so if they wither, there will be famine. The note says: Gen also has the image of being alone; in the 'Forest of Changes', whenever the six children of Qian and Kun appear, they can all take the image of being alone or寡, not only Xun.

漸。倬然遠咎，闢患害早。田獲三狐，巨貝為寶。風散故倬然遠咎。坎為患害，巽出險故能闢患。艮為狐，數三，故曰三狐。坎為獲，艮為貝，巽為高、為長，故曰巨貝。○艮為貝，《易》震貝得解。巨貝，從汲古，宋元作見民。見，貝之訛。民，巨之訛。

The hexagram Tai changes into the hexagram Zhan. Lin Ci says: Suddenly clear and bright, far from misfortune, avoiding calamity early; hunting catches three foxes, and also obtains a big pearl-like treasure. Shang Binghe explains: Wind can scatter, hence "suddenly clear and bright, far from misfortune." Kan represents calamity, while Xun can escape from danger, hence able to avoid calamity. Gen represents foxes, and its number is three, hence "three foxes." Kan represents obtaining, Gen represents pearl, and Xun represents height and length, hence "big pearl." The collation notes say: Gen has the image of pearl. The Zhou Changes' statement "Zhen pearl" can be explained accordingly. "Big pearl" is based on the Jigugé edition. The Song edition and Yuan edition read "see people" — "see" is a mistake for "pearl," and "people" is a mistake for "big."

歸妹。逐鹿山巔，利去我西。維邪南北，無所不得。震為鹿、為逐，艮覆，故至山顛。兌為西，離南坎北。維邪，呼聲。○維邪，依宋元本，汲古等本作雖邪，疑訛。按：《史記滑稽傳》："汙邪滿車"，疑與此義同。汙維音亦通。史記注：汙邪，下田也。似非。按：《爾雅釋詁》："伊，維也"，注：發語辭。《淮南子》："今夫舉大木者前呼邪許，後亦應之"，此舉重勸力之歌也，然則維邪者，呼聲也。《歸妹》上震為言，下兌為口，故曰維邪。由是推《史記》之汙邪與《淮南》之邪許同，而非下田。

The hexagram Tai changes to Guimei. Lin Ci says: chasing a herd of deer straight up the mountain peak, benefits flow away from my west; the sound of shouting echoes throughout the north and south, nothing is unattainable. Shang Binghe explains: Zhen represents deer and chasing, Gen turns into an inverted image, so the chase reaches the mountain top. Dui is in the west, Li is in the south, Kan is in the north. "Wei Xie" is the sound of shouting. The note says: "Wei Xie" is written as "Sui Xie" in the Song edition, Yuan edition, and Jigugong edition, and it is suspected to be a mistake. According to the Records of the Grand Historian, there is "Wu Xie" meaning muddy fields, and it is suspected that this is the same meaning, as "Wu" and "Wei" are homophones. The old annotations of the Records of the Grand Historian say "Wu Xie" refers to low-lying fields, which seems incorrect. The Er Ya says "I" is the same as "Wei", and the annotation says it is a speech particle. The Huainanzi says that people lifting heavy logs shout "Xie Xu" in front and others respond behind, which is a chant to encourage each other when lifting heavy objects. Therefore, "Wei Xie" is the sound of shouting. Since Guimei has Zhen above representing speech and Dui below representing mouth, it is said "Wei Xie". From this we can infer that "Wu Xie" in the Records of the Grand Historian and "Xie Xu" in the Huainanzi are the same thing, not referring to low-lying fields.

豐。龍蛇所眾，大水來處。滑滑沛沛，使我無賴。震龍巽蛇，互大坎，故曰聚、曰大水、曰滑滑沛沛。○沛沛，宋元本作泲泲，依汲古。

The change from the hexagram Tai to Feng. Lin Ci said: Where dragons and snakes gather, great waters surge forth; the water flows smoothly and turbulently, forming a vast expanse, leaving me without any place to rely on. Shang Binghe explained: Zhen represents dragon, Xun represents snake, and the mutual hexagram produces Da Kan, hence it is said 'many', 'great water', and 'flowing smoothly and turbulently'. The collation note says: '沛沛' is written as '泲泲' in the Song and Yuan editions, but here we follow the Ji Gu Ge edition.

旅。從風吹火，牽麒驥尾。易為功力，因摧受福。巽為風，兌口為吹，離在上，故曰吹火。艮為尾、為牽，伏震為馬。兌為摧折，震為福。○功力，從宋本，汲古作之功，非。

The hexagram Tai changes to the hexagram Lu. Lin Ci says: following the wind to blow fire, grasping the tail of a swift horse; exerting effort leads to quick results, while enduring hardship eventually brings good fortune. Shang Binghe explains: Xun represents wind, Dui mouth represents blowing, Li is above, so it is said 'blowing fire'. Gen represents tail and pulling, hidden Zhen represents horse. Dui governs breaking and hardship, Zhen represents good fortune. The collation note says: 'effort' is based on the Song edition, while the Ji Gu Ge edition says 'of effort', which is incorrect.

巽。澤狗水鳧，難畜少雛。不為家饒，心其亟逋。通《震》。互艮為狗，兌為澤，故曰澤狗。《說文》："獺如小狗，水居食魚是也"。震為鳧，坎水，故曰水鳧。二者皆野物，故難畜。震為子、為雛，震伏，故曰少雛。互艮為家，坎為心，震往，故曰逋，言澤狗水鳧不為家畜，時時欲逃也。亟逋，依汲古，宋本作函憂。憂饒古亦葉。

The hexagram Tai changes to Xun. Lin Ci says: Water otters and wild ducks are hard to raise, producing few young; they cannot bring wealth to the household, but instead constantly desire to escape. Shang Binghe explains: This hexagram is related to Zhen through mutual change. The interacting hexagram produces Gen, which represents a dog, and Dui, which represents a marsh and water, thus forming the term "marsh dog." The Shuowen Jiezi says that the otter resembles a small dog, living in water and feeding on fish, which is exactly this animal. Zhen represents wild ducks and water, thus forming the term "water duck." Both are wild animals, hence "difficult to raise." Zhen represents sons and young birds, and since Zhen is hidden and not visible, it is said "few young." The interacting Gen represents the household, Kan represents the heart, and Zhen indicates movement, thus forming the term "flee," meaning that otters and ducks cannot be domesticated and always desire to escape. The note says: "flee" is based on the Jigugong edition; the Song edition reads "concern." "Concern" and "abundance" are rhyming in ancient pronunciation.

兌。水壞我裡，東流為海。龜鳧驩囂，不見慈母。通《艮》為里，互坎為水，互震為東，兌為海，艮為龜，震為鳧、為樂，故曰驩囂。巽為母，坎伏故不見。

The hexagram Tai changes to Dui. Lin Ci says: A great flood has ruined my hometown, flowing eastward to join the sea; turtles and wild geese are noisy and merry, yet I do not see my mother. Shang Binghe explains: This hexagram is related to Gen. Gen represents the hometown; the mutual hexagram produces Kan, which is water, and Zhen, which is east. Dui is the sea. Gen represents the turtle, Zhen represents the wild geese and joy, so it says 'joyful clamor'. Xun represents the mother, and Kan is hidden, so it says 'not seeing'.

渙。褰衣涉河，水深漬罷。賴幸舟子，濟脫無他。首二句依《訟》之《萃》校，宋元本作"褰衣涉行，水深漬多"，汲古作"深漬請罷，非子作者"，尤非。罷，音婆。

The hexagram Tai changes to Huan. Lin Ci says: Pulling up one's clothes to wade across a river, the water is too deep, and the person is exhausted from being soaked; fortunately, relying on a boatman, they managed to cross safely without any other mishaps. Shang Binghe explains: The first two sentences are based on the interpretation of the hexagram Song and Cui; the Song edition and Yuan edition read 'pulling up clothes to wade, the water is deep and soaking', while the Ji Gu Ge edition reads 'deep soaking, please stop, not the author's words', which is especially incorrect. 'Bā' is read as 'pó' in pronunciation.

節。龜厭江海，陸行不止。自令枯槁，失其都市。憂悔為咎，亦無及己。艮為龜，兌為河海，震為行，艮為陸，互大離為枯槁，巽為市，坎為憂。○悔為，從宋本，汲古作害無。厭作戢，皆非。艮為龜證。末句依宋元，汲古無。

The hexagram Tai changes to Jie. Lin Ci says: The turtle is tired of rivers and seas, yet keeps crawling on land continuously; as a result, it becomes dry and loses its original dwelling and marketplaces. Sorrow and regret become calamity, and regret is too late. Shang Binghe explains: Gen represents the turtle, Dui represents rivers and seas, Zhen represents movement, Gen represents land, the mutual trigrams produce a large Li trigram indicating dryness, Xun represents the market, and Kan represents sorrow. The note says: The words 'regret' are based on the Song edition; the Ji Gu Ge edition reads 'harm without'; the character 'tired' in the Ji Gu Ge edition is 'ji', which is incorrect. This is also evidence for 'Gen represents the turtle'. The last sentence is based on the Song and Yuan editions; the Ji Gu Ge edition does not have it.

中孚。同本異葉，樂仁政德。東鄰慕義，來興我國。互大離為東鄰。艮為國。○政，依宋本，汲古作正。

The hexagram Tai changes to Zhongfu. Lin Ci says: The same root produces different branches; people are pleased with benevolent government and moral education, and the eastern neighboring state admires this righteousness and comes to assist our country in flourishing. Shang Binghe explains: The mutual trigrams produce a large Li (Fire) trigram representing the eastern neighbor, and Gen (Mountain) represents the country. The collation notes say: The character 'zheng' (government) is based on the Song edition, while the Ji Gu Ge edition uses 'zheng' (correct).

小過。桃李花實，累累日息。長大成熟，甘美可食，為我利福。震為桃李，兌為花，艮為實、為成，巽為長，兌為食，震為福，巽為利。

The hexagram Tai changes to Xiao Guo. Lin Ci says: peach trees and plum trees bloom and bear fruit, growing in clusters and day by day; once they are fully grown and mature, they are sweet and delicious, becoming my benefit and fortune. Shang Binghe explains: Zhen represents peach and plum trees, Dui represents flowers, Gen represents fruits and achievements, Xun represents growth, Dui represents food, Zhen represents fortune, and Xun represents benefit.

既濟。重瞳四乳，聰明順理。無隱不形，微見千里。災害不作，君子集聚。此用《泰》象。伏艮為目，巽為重，故曰重瞳。艮為乳，巽數四，故曰四乳。艮明坤順，巽伏故隱。兌為見，坤為千里、為災。乾為福故不災。艮為君子，坤為積聚。文王四乳，舜目重瞳，見《淮南子》。

The hexagram Tai changes to Ji Ji. Lin Ci says: There are two pupils in the eyes and four breasts in the chest, naturally intelligent and in harmony with principles. Even the most concealed things cannot escape detection, and details a thousand miles away can be seen. No calamity occurs, and the gentleman gathers in numbers. Shang Binghe explains: This line uses the image of the hexagram Tai. Hidden mountain represents the eye, and wind represents overlapping, so it is said 'double pupils'. Mountain represents the breast, and the number of the trigrams is four, so it is said 'four breasts'. Mountain represents clarity, and earth represents compliance; wind governs concealment, so it is 'hidden'. Joy represents revelation, earth represents a thousand miles and disaster; heaven represents blessing, so disaster does not occur. Mountain represents the gentleman, and earth represents gathering. King Wen had four breasts, and Shun had double pupils, as recorded in the Huainanzi.

未濟。實沈參墟，以義討尤。次止結盟，以成霸功。按：《左傳昭元年》："遷實沈於大夏，主參。"故參為晉星。泰伏艮，艮為星，故曰實沈、曰參，而實沈與參皆晉墟。震為晉也。皆用《泰》象。文意似指晉文伐楚事。止，首止，僖五年齊侯會諸侯於首止。

The change from the Hexagram Tai to the Hexagram Wei Ji. Lin Ci said: The star Shi Shen and the constellation San Xiu, which correspond to the land of the former state, used righteousness to punish the guilty. They halted their army and held a meeting, thus achieving the achievements of a hegemon. Shang Binghe explained: According to the Zuo Zhuan, Zhao Gong Year One, Shi Shen was moved to Da Xia and became the main star of San Xiu, so San Xiu is the star corresponding to the state of Jin. The Hexagram Tai contains the hidden trigram Gen, which represents stars, so it refers to 'Shi Shen' and 'San Xiu', and both Shi Shen and San Xiu refer to the former territory of Jin; Zhen is Jin. All these use the imagery of the Hexagram Tai. The meaning seems to refer to Duke Wen of Jin's campaign against Chu. 'Stop' refers to Shou Zhi, where in the fifth year of Duke Xi's reign, the Duke of Qi met the feudal lords at Shou Zhi.

否。秦為虎狼，與晉爭強。併吞其國，號曰始皇。此全用伏。兌為秦、為虎狼。震為晉、為爭，兌為吞。乾為皇、為始。

The hexagram of "Opposition" transforms but remains "Opposition." The commentary says: The state of Qin was as fierce as tigers and wolves, competing with Jin for dominance; eventually it conquered all the states, and the ruler proclaimed himself "First Emperor." Shang Binghe explains: This entire interpretation uses hidden images. The trigram Dui represents Qin and tigers and wolves, Zhen represents Jin and conflict, Dui signifies conquest, and Qian represents the emperor and the beginning.

乾。江河淮濟，天之奧府。眾利所聚，可以饒有，樂我君子。此用《否》象。坤為江河淮濟。乾為天，坤為府、為眾，巽為利，坤為聚，故曰饒。艮為君子。○首句依汲古，宋元本無，非。濟、聚為韻。

The hexagram "Pu" changes to "Qian." Lin Ci said: The four great rivers, Jiang, He, Huai, and Ji, are the granaries where heaven deeply stores treasures; all kinds of benefits gather here, sufficient to make people rich and abundant, allowing the gentleman to rejoice. Shang Binghe explained: This uses the image of the hexagram "Pu."坤 represents rivers and streams,乾 represents heaven,坤 represents granaries and multitude,巽 represents benefits, and坤 represents gathering, hence the word "rich."艮 represents the gentleman. Notes say: The first sentence follows the Ji Gu Ge edition; the Song and Yuan editions do not have this sentence, which is incorrect; "Ji" and "ju" rhyme properly.

坤。天之所災，凶不可居。轉徙獲福，留止憂危。否坤為災、為凶，伏震為轉徙。震為福，故曰獲福。艮為留止，坤為憂危，言弗化也。坤為憂證，可釋《易》○憂危，依汲古，宋元作危憂。

The hexagram Pu changes to Kun. Lin Ci says: The calamity from heaven has descended, so dangerous that one cannot dwell in peace; moving to another place brings good fortune, while staying in place brings anxiety and danger. Shang Binghe explains: In the hexagram Pu, Kun represents calamity and misfortune, with hidden Zhen indicating migration. Zhen represents good fortune, hence the saying 'to gain good fortune'. Gen represents staying put, and Kun represents anxiety and danger, meaning to remain without change. This again provides evidence for 'Kun represents anxiety', thus explaining the Zhou Changes. The note says: 'anxiety and danger' follows the Ji Gu Ge edition, while the Song, Yuan editions read 'danger and anxiety'.

屯。名成德就，項領不試。景公耄老，尼父逝去。艮為名、為成、為項領，坎伏，故不試。震為諸侯，艮為光，故曰景公。坤為老，艮為山，故曰尼父。震亦為父也。坤亡故曰逝去。《論語》："景公曰：吾老矣，不能用也"，孔子行。○艮為名證。《毛詩》"四牧項領"注：項，大也。按：《魏書蘇則傳》注：則尋出兵，臨其項領，似不以大詁項字，林詞亦然。又按：《後漢呂強傳》："奸邪項領，膏唇拭舌"，又杜詩："鄉里兒童項領成"，似皆以項領為壯盛強橫之兒，與詩詞合，異毛傳。

The hexagram "Pu" changes to "Zun." Lin Ci says: fame has already been established, virtue has already been completed, yet people are like horses with thick necks that are not driven, thus not being used. When Duke Jing of Qi grew old and weak, Confucius had to leave. Shang Binghe explains: "Gen" represents fame, completion, and the neck. "Kan" is hidden and not visible, hence "not tested." "Zhen" represents the feudal lords, and "Gen" represents brightness, hence "Duke Jing." "Kun" represents old age, and "Gen" represents mountain, hence "Ni Fu" (the Master Ni, referring to Confucius) — "Zhen" also represents father. "Kun" signifies loss, hence "to leave." The "Analects" records Duke Jing of Qi saying, "I am old and cannot use anyone," and Confucius thus departed. The notes say: this is evidence for "Gen representing fame." The commentary on "Four Oxen" in the "Mao Shi" says "xiang" means big. Note: The annotation in the "Wei Shu · Su Ze Zhuan" says that Su Ze did not stay long before going out to attack the enemy's "xiang," which seems not to interpret "xiang" as big. Lin Ci also follows this interpretation. The "Hou Han Shu · Lü Qiang Zhuan" mentions "evil ministers with thick necks, licking their lips and wiping their tongues," and Du Fu's poem says "children in the village have thick necks," which seems to take "xiang" as a description of strength and arrogance, matching the tone of the poem, differing from the "Mao Shi" commentary.

蒙。持善避惡，福祿常存。雖有豹虎，不能危患。艮手為持，伏乾為善，坤為惡，坎隱，故曰避。震為福祿，艮為豹虎，坎為危患，震出險故無患。

The hexagram Pu changes to Meng. Lin Ci says: by holding onto good deeds and avoiding evil matters, blessings and honors will remain with you; even if you meet tigers and leopards, they will not harm you. Shang Binghe explains: Gen represents the hand, so it takes the meaning of 'holding'; the hidden Qian represents good, and Kun represents evil, while Kan is hidden and not apparent, thus saying 'avoid'. Zhen represents blessings and honors, Gen represents tigers and leopards, and Kan represents danger; Zhen can escape from danger, so there is no harm.

需。避患東西，反入禍門。糟糠不足，憂動我心。詳《訟》之《未濟》。○足，依汲古，宋元本作屬。

The hexagram Pu changes to Xu. Lin Ci says: hiding in the east and west to avoid misfortune, one ends up colliding headlong into the door of misfortune; even the coarsest food is not enough to eat, and worries disturb my heart. Shang Binghe explains: the interpretation of this line in terms of symbolic numbers and principles is detailed in the line "Wei Ji" of the hexagram Song. The note says: the character "zu" follows the Ji Gu Ge edition; the Song edition and Yuan edition read "shu".

訟。珪璧琮璋，執贄見王。百里甯戚，應聘齊秦。詳《需》之《井》，惟此以乾為珪璧琮璋。○王，宋本訛五。戚，宋元本作越。

The hexagram Pu changes to Song. Lin Ci says: Holding jade objects such as gui, bi, cong, and zhang as gifts to pay homage to the king; virtuous men like Bilixi and Ningqi went to apply for positions in the states of Qi and Qin. Shang Binghe explains: See the entry on Xu changing to Jing, but in this case, Qian represents gui, bi, cong, and zhang. The collation notes say: The character 'Wang' was mistakenly written as 'Wu' in the Song edition; the character 'Qi' was written as 'Yue' in both the Song and Yuan editions.

師。揚水潛鑿，使石潔白。裡素表朱，遊戲皋沃。得君所願，心志娛樂。坎為水，震為揚。坎為潛伏，巽為石、為白、為素，伏乾為表、為朱。震為戲遊、為陵、為皋，坎為沃，震為君、為樂，坎為心志。《詩唐風》："揚之水，白石鑿鑿；素衣朱襮，從子於沃"，注：鑿鑿，潔白貌。襮，領也。然則所謂潛鑿亦取伏巽象也。又襮即表。《呂氏春秋忠廉篇》："臣請為襮"，高誘注曰：襮，表也。茲焦亦訓襮為表，與毛傳訓領異。又讀衣為裡，尤異也。裡，各本皆作衣，依《豫》之《大過》宋元本校。

The hexagram "Pu" changes to "Shi." Lin Ci said: The turbulent stream washes the stones at the bottom, making them white and clean; the inner part is plain and the outer part is red, enjoying leisurely games on the high ground by the water in Quwu. He is favored by the sovereign, his wishes are fulfilled, and he feels happy. Shang Binghe explained: Kan represents water, Zhen represents turbulence. Kan represents concealment, Xun represents stone, white, and plain; concealed Qian represents the outer appearance and red. Zhen represents games, hills, and the high ground by the water, Kan represents fertile land; Zhen represents the sovereign and joy, Kan represents the mind. The "Book of Songs · Tang Songs" says, "The flowing water, the white stone is clear; the plain clothes with red collar, following the son to Quwu." The annotation says "zaozao" means white, and "bo" is the collar. Therefore, the term "qianzao" also takes the image of concealed Xun. Moreover, "bo" is "biao" (outer part), as in "The Loyalty and Integrity" chapter of the "Lüshi Chunqiu," where "臣请为襮" is explained by Gao You as "biao." Here, Jiao Yanshou also interprets "bo" as "biao," differing from the "Maocun" interpretation of it as the collar. He also reads "yi" as "li," which is different from the traditional view. The collation notes say: All editions read "yi," but here it is corrected according to the Song and Yuan editions of "Yu" changing to "li."

比。官爵相保，居之無咎。求兔不得，使伯悔恨。艮為官爵、為居、為求。震為兔、為伯，震覆，故求兔不得。坎為憂，故曰悔恨。○使伯，依汲古，宋元作怕使，非。

The hexagram Pu changes into Bi. Lin Ci says: official positions and titles are preserved between each other, and being in a secure position does not bring about mistakes; wanting to catch a rabbit but failing to do so, causing the master to feel regret and sorrow. Shang Binghe explains: Gen represents official positions and titles, residence, and seeking. Zhen represents a rabbit and the master, and Zhen turning over produces an inverted image, hence 'not being able to catch the rabbit'. Kan represents worry, hence 'regret'. The note says: 'making the master' follows the Jigugē edition, while the Song and Yuan editions read 'fearing to make', which is incorrect.

小畜。戴元無褌，裸裎出門。小兒作笑，君子憂患。通《豫》。艮為戴，坎為首，故曰戴元。元，首也。坤為褌，坤伏，故曰無褌。艮為皮膚、為身，故曰裸裎。艮為門，震出，故曰出門。震為子、為笑樂，艮小，故曰小兒作笑。艮為君子，坎為憂患。○戴元，宋本、汲古均作載車，依元本，全用對象。

The hexagram "Pu" changes to "Xiao Xu". Lin Ci says: One is carrying something on his head but not wearing trousers, naked and walking out the door; children laugh at him, but the gentleman is worried. Shang Binghe explains: This hexagram is related to "Yu" through mutual change. Guan represents wearing something on the head, Kan represents the head, so it is said "Da Yuan" — "Yuan" means head.坤 represents trousers,坤 is hidden and not visible, so it is said "wu kun". Guan represents skin and body, so it is said "luo cheng". Guan represents the door, Zhen represents going out, so it is said "going out the door". Zhen represents children and laughter, Guan represents small, so it is said "small child laughing". Guan represents the gentleman, Kan represents worries. The note says: "Da Yuan" is written as "Zai Che" in the Song edition and Jigugong edition, but here we follow the Yuan edition. This passage entirely uses the imagery of the opposite hexagram.

履。把珠入口，為我利寶。得吾所有，欣善嘉喜。乾為珠玉，兌口伏艮為手，故曰把珠入口。伏坤為我、為利、為吾。乾為嘉喜。○善，從汲古，宋元本皆作然。

The hexagram Pu changes to the hexagram Lu. Lin Ci says: Holding pearls in the hand and putting them in the mouth, they become my benefit and treasure; having obtained what is rightfully mine, I rejoice and approve with joy. Shang Binghe explains: Qian represents pearls and jade, Dui represents the mouth, and beneath it lies Gen representing the hand, so it says 'holding pearls in the mouth'. Hidden beneath is Kun representing me and benefit. Qian signifies good things and joy. The collation note says: The character '善' follows the Ji Gu Ge edition; the Song and Yuan editions both have '然'.

泰。行不如還，直不如屈。進不如退，可以安吉。內剛外柔方泰，乾進而外則否矣，故林詞以為戒。乾為行、為進，震為反，坤為安。○還、屈，從宋元本，汲古作止、作曲。

The hexagram "Pu" changes to "Tai". Lin Ci said: Going forward is not as good as turning back; being overly upright is not as good as temporarily yielding; advancing is not as good as retreating, thus achieving safety and auspiciousness. Shang Binghe explained: Yang strength within and Yin softness outside form "Tai"; if Qian advances and moves to the outer trigram, it becomes "Pu", so Lin Ci used these words to warn. Qian represents movement and advancement, Zhen represents returning, and Kun represents safety. The collation note says: The characters "huan" and "qu" are based on the Song and Yuan editions, while the Jigugong edition has "zhi" and "qu".

同人。眾鬼瓦聚，中有大怪。九身無頭，魂驚魄去，不可以居。通《師》。坤為鬼，坎亦為鬼，坎眾，故曰眾鬼。震為瓦，坤為聚，坎為怪。坤為身，震數九，故曰九身。坎為頭，坎伏，故曰無頭。震為神、為魂，坤為魄。震又為驚、為去也。○瓦聚，依汲古，宋元本作凡聚，瓦聚疑與瓦合瓦散同義。中有，宋元本作還生，依汲古。

The hexagram "Pu" changes to "Tong Ren". Lin Ci says: The group of ghosts are piled up like broken tiles, and in the middle there is a big monster; there are nine bodies but no head, frightening people so much that their souls fly away, making this place uninhabitable. Shang Binghe explains: This hexagram is related to "Shi". The hexagram坤 represents ghosts, and the hexagram Kan also represents ghosts, and Kan also represents many, so it is said "many ghosts". The hexagram Zhen represents tiles,坤 represents gathering, and Kan represents a monster.坤 represents the body, and the number of Zhen is nine, so it is said "nine bodies". Kan represents the head, and Kan is hidden and not visible, so it is said "no head". Zhen represents spirit and soul, and坤 represents the body; Zhen also represents fear and departure. The collation notes say: "Wanju" follows the Ji Gu Ge edition, while the Song and Yuan editions read "Fanju", and "Wanju" is suspected to mean the same as "Wahewa-san". "Zhongyou" in the Song and Yuan editions reads "Hansheng", and this follows the Ji Gu Ge edition.

大有。家給人足，頌聲並作。四夷賓服，干戈橐閣。此用否象。艮為家，伏震為人，坤聚，故曰給足。震為頌聲、為作，坤為夷，震卦數四，又為賓客，故曰四夷賓服。艮為干戈，坤為囊，艮止，故曰橐閣。言偃武不用也。○橐，宋元本作囊，依汲古。

The hexagram "Pu" changes to "Dayou." Lin Ci says: Every household is prosperous, everyone is well-fed and warm, and the sound of praise rises together; all the surrounding barbarian tribes come to submit, weapons are put into bags and stored away. Shang Binghe explains: This uses the image of the hexagram "Pu." "Gen" represents the family, "Zhen" hidden within represents people, and "Kun" represents gathering, so it is said "sufficient provision." "Zhen" represents the sound of praise and rising, and "Kun" represents the barbarians. Since the number of "Zhen" is four, and "Zhen" also represents guests, it is said "the four barbarians submit." "Gen" represents weapons, "Kun" represents a bag, and "Gen" signifies stopping, so it is said "stored in a bag" — meaning the cessation of military preparations and no more warfare. The collation note says: The character "tuo" in the Song and Yuan editions is written as "nang," but here we follow the Ji Gu Ge edition.

謙。人面鬼口，長舌如斧。斲破瑚璉，殷商絕嗣。震為人，艮為面，坤為鬼，震為口，故曰人面鬼口。兌為舌，震形長於兌，故曰長舌。伏兌為斧，艮為斲，震為玉，故曰瑚璉。震為子，子為殷，商姓，坤為殺，震子被坤殺死，故殷商絕嗣也。○如斧，從汲古，宋元作為斧。

The hexagram "Not" changes to "Humility." Lin Ci says: A face of a human and a mouth of a ghost, a long tongue like an axe that harms people; it shattered the hu lian, the sacred ritual vessels of the ancestral temple, and thus the Shang dynasty came to an end without descendants. Shang Binghe explains: Zhen represents a person, Gen represents a face, Kun represents a ghost, and Zhen represents a mouth, hence "human face and ghost mouth." Dui represents the tongue, and since Zhen is longer in form than Dui, it is said "long tongue." Hidden Dui represents an axe, Gen represents cutting, and Zhen represents jade, hence "hu lian." Zhen represents the son, and "son" is precisely the surname of the Shang dynasty; Kun represents destruction, and the Zhen son is destroyed by Kun, hence "the Shang dynasty comes to an end without descendants." The note says: "like an axe" follows the Jigugong edition, while the Song and Yuan editions read "as an axe."

豫。南山之峻，真人所在。德配唐虞，天命為子。保佑歆享，身受大慶。震為南，艮為山、為真人、為保佑。震為唐虞、為子、為慶，伏乾為天、為命。坤為身。

The hexagram Pu changes to Yu. Lin Ci says: The high and steep southern mountain is where the true person resides; virtue sufficient to match the sage emperors Yao and Shun, the heavens regard him as their son. The divine spirits protect and welcome the offerings, and he himself receives great blessings. Shang Binghe explains: Zhen represents the south, Gen represents mountain, true person, and protection. Zhen represents the sage emperors Yao and Shun, son, and blessings. Hidden Qian represents heaven and destiny. Kun represents the body.

隨。春桃生花，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram Pu changes to Suí. Lin Ci says: In spring, peach trees bloom and young women get married, bringing harmony to the family; they receive blessings for many years, and the son born will become a king of a country. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for the hexagram Shi changing to Kūn.

蠱。鴟鴞破斧，沖人危殆。賴其忠德，轉禍為福，傾危復立。艮為鴟鴞。兌為斧、為毀折，故曰破斧。艮為少子，故曰沖人。互大坎為忠德。震為福、為立，殆，音以。鴟鴞、破斧，豳風詩篇名。沖人，謂成王。忠德，指周公。

The hexagram Pu changes to Gu. Lin Ci said: This is exactly the situation described in the poems Chi Xiao and Po Fu, where a young king is in a perilous position; relying entirely on the virtue of loyal ministers, misfortune is turned into good fortune, and the collapsing situation is restored. Shang Binghe explained: Gen represents Chi Xiao, Dui represents the axe and destruction, hence the poem Po Fu. Gen represents the young son, hence 'chong ren'. The mutual hexagram produces Da Kan, representing loyalty and virtue. Zhen represents good fortune and establishment. 'Dai' is read as 'yi' sound. Chi Xiao and Po Fu are both titles from the Book of Songs, the Bin Feng section; 'chong ren' refers to King Cheng of Zhou, and 'zhong de' refers to the Duke of Zhou.

臨。猿墮高木，不踒手足。保我金玉，還歸其室。詳《訟》之《艮》。

The hexagram Pu changes to Lin. Lin Ci says: A monkey falls from a high tree, but its hands and feet are not hurt; it preserves my gold and jade treasures and returns safely home. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for the hexagram Song changing to Gen.

觀。天之奧隅，堯舜所居。可以存身，保我邦家。詳《履》之《復》。

The hexagram Pu changes to Guan. Lin Ci says: In the deep corner of the heavens, that secluded and profound place is where Yao and Shun dwelled in peace; there one can preserve life and protect one's state and family. Shang Binghe explains: The interpretation of this line in terms of imagery and numbers is detailed in the line of Fu under the hexagram Li.

噬嗑。伯蹇叔盲，足病難行。終日至暮，不離其鄉。震為伯，坎為蹇，初四互大離，坎為叔，故曰叔盲。震足為行，坎病，故難行。離為日，艮為終，坎夜故曰終日至暮。艮為鄉，艮止，故不離。○病，依宋元，汲古作痛。

The hexagram "Pu" changes to "Shike." Lin's interpretation says: the eldest brother has a limp, the second brother is blind, has leg injuries, and finds it difficult to walk; from early morning until nightfall, he has not been able to leave his hometown. Shang Binghe explains: Zhen represents the elder brother, Kan represents a limp; the first line to the fourth line mutually produce Da Li, which contains Kan, hence "the younger brother is blind." Zhen represents the foot, so it takes the meaning of walking, and Kan represents illness, hence "difficult to walk." Li represents the sun, Gen represents the end, and Kan represents night, hence "from morning until dusk." Gen represents the hometown, and Gen also represents stopping, hence "not leaving." The note says: the character "bìng" (disease) follows the Song edition and Yuan edition, while the Jigugong edition reads "tòng" (pain).

賁。日月相望，光明盛昌。三聖茂功，仁德大隆。詳《師》之《節》。○茂，從宋元本，汲古作成。

The hexagram "Pu" changes to "Ben". Lin Ci says: The sun and moon are far apart yet look towards each other, their light is bright and flourishing; the achievements of the three sages are prosperous, and their benevolence extends to all directions. Shang Binghe explains: The interpretation of the image and numbers for this line is detailed in the line of "Shi" changing to "Jie". The note says: The character "Mao" is taken from the Song and Yuan editions, while the Jiguge edition reads "Cheng".

剝。桃李花實，累累日息。長大成就，甘美可食。詳《泰》之《節》。○汲古多"為我利福"四字，宋本無，此用《否》象。巽為桃李，艮為實，伏兌為華。

The hexagram of "Opposition" changes to "Decrease." Lin Ci says: peach trees and plum trees bloom and bear fruit, with clusters growing day by day; they grow tall and become useful, sweet and delicious. Shang Binghe explains: the interpretation of this line in terms of imagery and numbers is detailed in the line of "Prosperity" under "Restraint." The note says: the Ji Gu Ge edition adds the four characters "for my benefit and blessing," which are absent in the Song edition. This line uses the imagery of the hexagram of "Opposition": Xun represents peach and plum trees, Gen represents fruits, and hidden Dui represents flowers.

復。入和出明，動作有光。運轉休息，所為允康。入巽故曰和、出震故曰明。震為動作，震旦故曰光明，震出故運轉，龍潛在下故休息，出入無疾故允康。○動作，汲古作所為，依宋元本。

The hexagram "否" changes to "复". Lin Ci says: When entering, it is harmonious and smooth; when going out, it is bright and clear. Every movement and action shines with brilliance. When it is time to turn things around, it does so; when it is time to rest, it rests. All actions are smooth and healthy. Shang Binghe explains: Entering into Xun, hence "harmony"; going out from Zhen, hence "brightness". Zhen represents action, and Zhen signifies heavenly brightness, hence "radiance". Zhen signifies going out, hence "turning things around"; the dragon is hidden in the lower position, hence "resting". There is no obstruction in entering and exiting, hence "allowing health". The note says: The term "action" in the Jigusha edition is "what is done", but here we follow the Song and Yuan editions.

無妄。陰衰老極，陽建其德。履離戴光，天下昭明。功業不長，蝦蟆大王。詳《坤》之《未濟》，此以巽為蝦蟆。○大，依汲古，宋元本作代。建，汲古作見，戴作載，俱依汲古《坤》之《未濟》校。

The hexagram "Pu" changes to "Wu Wang." Lin Ci said: When the yin energy has declined to its extreme, yang energy establishes its virtue; walking on the bright path and holding the luminous sky, the world becomes clear and bright. Alas, achievements cannot last long, and in the end, it becomes "the Great King of the Toad." Shang Binghe explained: See the entry on "Kun" and "Wei Ji" for details; here, Xun is taken as the toad. The collation note says: The character "Da" follows the Ji Gu Ge edition, while the Song and Yuan editions have "Dai"; the character "Jian" in the Ji Gu Ge edition is "Jian," and "Dai" is "Zai," all following the Ji Gu Ge edition's entry on "Kun" and "Wei Ji."

大畜。行役未已，新事復起。姬姜勞苦，不得休止。震為行役、為起，伏坤為事，艮為光明，故曰新事。震為周，故曰姬。伏巽為齊，故曰姜。艮為休止，震起，故不得休止。

The hexagram "Pu" changes to "Da Xu". Lin Ci says: The conscription has not yet ended, and new tasks have emerged; even noble women like the Ji and Jiang families are also suffering from labor and cannot rest. Shang Binghe explains: Zhen represents travel and military service, and also rising up; hidden Kun represents matters, and Gen represents brightness, so it is said "new matters". Zhen represents Zhou, so it is said "Ji"; hidden Xun represents Qi, so it is said "Jiang". Gen represents stopping, and Zhen represents rising, so it is said "cannot stop".

頤。狐鳴室北，飢無所食。困於空邱，莫與同力。艮為狐，震為鳴，艮為室，坤北，故曰室北。坤為飢，震為食，艮為困、為邱，坤虛，故曰空邱。○室，依汲古，宋元本作苑。○坤北證。

The hexagram Pu changes to Yi. Lin's commentary says: A fox howls in the north of the house, hungry and unable to find food; it is trapped on an empty hill, with no one to help. Shang Binghe explains: Gen represents a fox, Zhen represents a cry, Gen represents a house, and Kun represents the north, hence 'north of the house'. Kun represents hunger, Zhen represents food, Gen represents being trapped and a hill, and Kun represents emptiness, hence 'empty hill'. The note says: The character 'room' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'garden'. It also says this is evidence for 'Kun represents the north'.

大過。雄聖伏，名人匿。麟遠走，鳳飛北，擾亂未息。乾為雄、為聖，伏艮為名，巽伏，故曰名人匿。坤文為麟，坤伏不見，故曰遠。坤為鳳、為北，坤伏故曰走、曰飛。按：韻前四句句皆三字，第五句乃為四字，漢魏叢書本竟以四字斷句，非。

The hexagram "Pu" changes to "Da Guo." Lin Ci said: "The heroic and outstanding sages are hidden and do not appear, the famous people hide themselves; the qilin run far away, the phoenix fly north, the chaos has not yet been calmed." Shang Binghe explained: "Qian represents the heroic and the sage, concealed by Gen (earth mountain) represents fame, Xun (wind) indicates concealment, so it is said 'famous people hide.' Kun has literary grace, hence it is the qilin; Kun is concealed and not visible, so it is said 'far away.' Kun represents the phoenix and the north, and since Kun is concealed, it is said 'run' and 'fly.' Note: From the rhyme, the first four lines each have three characters, while the fifth line has four characters; the edition of "Han Wei Cunshu" cuts them all into four-character lines, which is incorrect."

坎。疾貧望幸，使伯行販。開牢擇羊，多得大牂。詳《訟》之《遯》。

The hexagram Pu changes to Kan. Lin Ci says: Suffering from poverty and hoping for luck, he sends his elder brother to trade goods; he opens the pen to select sheep, and selects many fat female sheep. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for the hexagram Song changing to Duan.

離。翕翕，隕墜顛崩。滅其令名，長沒不存。詳《泰》之《謙》。○，依汲古，音橫，車聲，宋本作，音田，與下存韻。

The hexagram "Pu" changes to "Li". Lin Ci says: There is a loud rumbling of carriages and horses, and suddenly they collapse and fall apart; beautiful reputation is completely destroyed, enduring a long period of decline and no longer existing. Shang Binghe explains: The interpretation of this line in terms of imagery and numbers is detailed in the line "Qian" of "Tai". The note says: The character being checked follows the Ji Gu Ge edition, which is pronounced "heng", referring to the sound of a vehicle moving; the Song edition uses a different character, pronounced "tian", which rhymes with the word "cun" in the following sentence. Note: The two characters mentioned by Lin Ci above "xi xi" and in the note are both missing in the original text, and here they are recorded as they appear in the original text without being added.

元本第二句作稍稍崩顛，與上韻，汲古則以崩為韻，且與下協。

This is a collation note following the previous entry on "否" with "离". The original edition printed "sāo sāo bēng diān" for the second line of the verse, with the final character "diān" rhyming with the previous line. The Jiguge edition, however, reads "yǔn zhuì diān bēng", using "bēng" as the rhyming character. Shang Binghe believed that this also harmonizes with the following text. Both editions have their own rhyming methods, and Shang presented them side by side for readers to compare.

咸。華落實槁，衣敝如絡。女功不成，絲布如玉。兌為華，巽為隕，故華落。艮為果實，艮火故槁。巽為絡、為敝，伏震為衣，巽落，故曰女功不成。巽為絲布，伏震為玉。○兌為華證可解《大過》九五。○華落實槁，依宋本，汲古作"華薄實藁"，非。功、如，從宋本，汲古作功、作為，非。

The hexagram "Pu" changes to "Xian." In the "Yi Lin" system, the original hexagram is called the "Zhen" hexagram, and the one it changes into is called the "Zhi" hexagram. The divination text says: flowers have fallen, fruits are withered; the clothes on one's body are torn like a fishing net. The woman's weaving work cannot be completed, and silk and cloth are as rare as jade. This is an image of scarcity in food and clothing and the abandonment of women's domestic skills. Shang Binghe's explanation says: the hexagram "Xian" has the lower trigram "Gen" (Mountain) and the upper trigram "Dui" (Lake). The upper trigram "Dui" represents flowers, and the inter-trigrams formed by the second, third, and fourth lines (in a six-line hexagram, the second to fourth lines and the third to fifth lines each form a three-line trigram, called "Hu Ti") form "Xun" (Wind), which signifies falling, so it is said "flowers fall." The lower trigram "Gen" represents fruits, and "Gen" also has the "fire" image (an additional image from Han dynasty commentators on the "Yi," derived from texts like the "Yi Lin" and "Zuo Zhuan"). Being scorched by fire, it is said "fruits wither." "Xun" represents a network and decay, which fits "clothes torn like a net." The six lines of the hexagram "Xian" change completely to form "Sun," and the inter-trigrams of "Sun" include "Zhen" (Thunder), which is called "Fu Zhen" (hidden "Zhen"). "Zhen" represents clothes, and "Xun" signifies decline, so clothes are broken and torn, hence "women's domestic skills cannot be completed." "Xun" represents silk and cloth, and hidden "Zhen" represents jade, combining to form "silk and cloth as rare as jade." There are two notes on textual criticism: first, since the image of "Dui" as "flowers" is established, it can be used to explain the line "Withered elm trees sprout flowers" in "Da Guo" nine five; second, "flowers fall, fruits wither" is based on the Song edition, while the Ji Gu Ge edition reads "flowers thin, fruits wither," which is incorrect. The characters "gong" in "women's domestic skills" and "ru" in "as rare as jade" are also taken from the Song edition, while the Ji Gu Ge edition uses different characters for these two places, and Shang Binghe judges both as incorrect (the text of the note on the base manuscript seems to have errors, and the variant readings from Ji Gu Ge are repeated in the Song edition).

恆。溫山松柏，常茂不落。鸞鳳所止，得其歡樂。詳《需》之《坤》。○止，從宋元本，汲古作庇。其，從汲古，宋元作以。

The hexagram of "Opposition" changes to the hexagram of "Permanence." The commentary says: warm mountains have pine and cypress trees that remain evergreen throughout the four seasons, never withering; the luan birds and the feng phoenix dwell there, each finding their own joy. Evergreen pines and cypresses, and the dwelling of luan and feng birds, are all auspicious signs of stability and longevity. Shang Binghe does not repeat the imagery here, but refers to the detailed explanation in the commentary on "Need" under the hexagram "Earth." There, it has already explained the origins of the images of "pine and cypress" and "luan and feng birds" from their respective hexagrams. The collation note says: the character "stop" in "where they rest" comes from the Song and Yuan editions, while the Jigugong edition has "shelter"; the character "its" in "finding their own joy" comes from the Jigugong edition, while the Song and Yuan editions have "with."

遯。失恃毋友，嘉偶出走。攫如失兔，傫如喪狗。坤伏風隕，故曰失恃。艮為友，巽寡，故毋友。坤為偶，震為嘉、為走，坤震皆伏，故曰嘉偶出走。艮手為攫，攫，撲也。震為兔、為失，失佚古通。佚兔，言兔逸也。艮為狗，巽寡，故曰傫如。伏坤為喪。○失恃毋友，依宋元本，汲古作"失持母教"，非。又攫如失兔、傫如喪狗，亦依宋元本，汲古作"攫如失老，如喪家狗"，尤非。

The hexagram of "Opposition" transforms into the hexagram of "Retreat." The line statement says: the mother has died, the support is lost, and there are no friends nearby; even a desirable spouse has left home. One tries to grasp but finds nothing, like chasing a rabbit that escapes; one appears dispirited, like having lost a dog. "Losing support" comes from the poem "Luo E" in the "Small Ya" section of the "Book of Songs," which says, "Without a father, who can be relied upon? Without a mother, who can be supported?" This specifically refers to the loss of the mother. Shang Binghe's explanation is: the trigram of K'un represents the mother, and the hidden trigram of K'un in the hexagram of "Retreat" indicates concealment and non-exposure, plus the trigram of Xun representing decline, hence "losing support." The trigram of Gen represents friends, and Xun represents fewness, hence "no friends." The trigram of K'un represents the spouse, and Zhen represents beauty and movement, so "a beautiful spouse leaving." The trigram of Zhen represents a rabbit and loss, and "loss" and "escape" are ancient homonyms, so "losing a rabbit" means the rabbit has escaped. The trigram of Gen represents a dog, and Xun represents fewness, hence "dispirited like a lost dog." The hidden trigram of K'un represents loss. The collation note says: "losing support and no friends" follows the Song and Yuan editions, while the Jigugeshi edition reads "losing support and maternal teaching," which is incorrect. The phrases "grasping like losing a rabbit" and "dispirited like losing a dog" also follow the Song and Yuan editions, while the Jigugeshi edition reads "grasping like losing an elder, like a stray dog," which is even more incorrect.

大壯。太乙駕騮，從天上求。徵我叔季，封為魯侯。通《觀》。坤納乙，居北而互艮為星，故曰太乙。本卦震為駕、為騮、為從，乾為天，伏艮為求，故曰從天上求。艮為叔季，兌為魯，震為諸侯，故曰魯侯。○求，依宋元本，汲古等本皆作來，以文理言來順，以韻言求葉，未知孰是。又徵我叔季，亦依宋元本，汲古等本皆作微我季叔。

The hexagram Pu transforms into Da Zhuang. Lin's interpretation says: The Taiyi star deity rides a red body and black mane horse, descending from heaven to seek talented people; he summons my youngest son and appoints him as the Duke of Lu. This is a favorable omen of heavenly blessings and the youngest son attaining honor. Shang Binghe's explanation says: Da Zhuang and Guan are "parallel" hexagrams (the six lines of the two hexagrams are completely opposite, and they can be used to take images from each other). Guan's lower trigram is Kun, and according to the method of Najia, Kun is paired with the heavenly stem "Yi". The position of Kun is in the north. The third, fourth, and fifth lines of Guan form the trigram Gen, which represents a star. Combined, this is the Taiyi star deity in the north. Returning to the original hexagram Da Zhuang, the upper trigram is Zhen, which means to ride, a red body and black mane horse, and to follow; the lower trigram is Qian, which means heaven. The hidden Gen trigram means to seek, so it says "seeking from heaven". Gen represents the younger brother, indicating the youngest son; the third, fourth, and fifth lines of Da Zhuang form the trigram Dui, which represents Lu; Zhen represents a duke, combining to form "appointing as the Duke of Lu". The collation note says: the character "seek" is based on the Song and Yuan editions, while the Ji Gu edition and others all use "come". In terms of meaning, "come" is more coherent, but in terms of rhyme, "seek" matches with "horse" and "duke". Shang Binghe admits he does not know which is correct. "Summon my youngest son" is based on the Song and Yuan editions, while the Ji Gu edition and others all use "humbly refer to my youngest brother".

晉。雙鳧俱飛，欲歸稻池，徑涉萑澤，為矢所射，傷我胸臆。詳《屯》之《旅》。以坎為矢，與易經合，舊說以離為矢，誤。

The hexagram Pu changes to Jin. The line says: A pair of wild geese fly up together, intending to return to a pond with long rice plants; as they fly straight through a reed-filled marsh, they are shot by an arrow, wounding my chest. Being killed on the way back is a凶 (auspicious) omen. Shang Binghe here only notes that detailed explanation can be found in the section on屯 (Zun) changing to旅 (Lu), and adds a brief commentary: taking 'arrow' as the image of Kan, which agrees with the text of the Zhou Changes (I Ching) (Kan has the image of bow and arrow). The old view that Li represents the arrow is wrong. Though this sentence is short, it is a key judgment in Shang's system of Yi images. Throughout the book, whenever the character 'arrow' appears, it is taken as Kan.

明夷。深坑復平，天下安寧。意娛心樂，賴福長生。坎陷，故曰深坑。坎又為平，故曰復平。坤為天下，坤順，故曰安寧。震為娛樂，坎為心意，震為福、為長生。○坑，依宋本，他本皆作坎。

The hexagram Pu changes to Mingyi. The line statement says: The original deep pit is once again filled in, the world is peaceful and stable; the mind is joyful and happy, relying on good fortune to enjoy a long life. This is a favorable omen indicating a transition from danger to safety. Shang Binghe's explanation says: Mingyi has Li below and Kun above. The second, third, and fourth lines form Kan, which represents a pit, hence the phrase 'deep pit'. Kan also has the imagery of 'leveling', so it is said 'once again filled in'. The upper trigram Kun represents the world, and Kun is characterized by flexibility and compliance, hence 'peaceful and stable'. The third, fourth, and fifth lines form Zhen, which represents joy, Kan represents the mind and intention, and Zhen also represents fortune and longevity, thus forming the latter part of the statement. The collation note says: The character 'pit' is based on the Song edition, while other editions use 'Kan'.

家人。俱為天民，雲過吾西。風伯雨師，與我無恩。此用《否》象。乾天坤民，故曰天民。坤為雲，伏兌為西，巽為風，伏震，故曰風伯。伏兌為雨，故曰雨師。《獨斷雲》：風伯箕星，雨師畢星，艮為星，故曰風伯、曰雨師。小畜云：密雲不雨，自我西郊。與我無恩者，言上風下火，雨澤不至也。○雨師，依宋元本，汲古等本皆訛為疾雨。

The hexagram Pu transforms into the hexagram Jiaoren. Lin's statement says: We are all born as common people, but the clouds only drift from my west side. The wind god and rain god give me no favor at all—only wind, no rain. This is the expression of longing for rain in a long drought. Shang Binghe's explanation says: This line takes the image of the hexagram Pu. The hexagram Pu has Qian (Heaven) above and Kun (Earth) below, so it is called "Heaven and people." Kun represents clouds, and in the hidden image of Pu (where all six lines change to form Tai), there is Dui (Lake), which represents the west, so it is said "clouds drift from my west." Xun represents wind, the hidden image of Zhen (Thunder) represents "Brother," combining to form "Wind god"; the hidden image of Dui represents rain, paired with "Teacher" to form "Rain god." Cai Yong's "Duoduan" says the wind god is Ji star and the rain god is Bi star. Gen represents stars, so these two star gods can both be derived from the Gen image. The hexagram Xiaoxu's statement says "dense clouds do not rain, coming from my western suburb," which is the same idea. The phrase "giving me no favor" means that the hexagram Jiaoren has Xun (Wind) above and Li (Fire) below, with only wind and fire, and rain will not fall. The collation note says: "Rain god" is based on the Song and Yuan editions, while the Ji Gu and other editions mistakenly read it as "heavy rain."

睽。野鳥山鵲，來集六博。三梟四散，主人勝客。伏艮為鳥、為山野，坎為集，數六，故曰來集六博。梟、雉，皆博採名，故曰野鳥山鵲。兌上缺，故曰三梟。離卦數三，三梟四散，必當時六博採名，《戰國策》云：夫梟棊之所以能為者，以散棊能佐之也。夫一梟不勝五散，明矣，茲曰三梟四散，孰勝負皆不能解。○梟，依汲古，宋元本作島。

The hexagram of "Opposition" changes to the hexagram of "Strife." Lin's interpretation says: wild birds and mountain quails fly in and land on the board of the game of Liu Bo. Three pieces of "Xiao" face four pieces of "San," and the host wins over the guest. "Liu Bo" was a popular game during the Han dynasty, with pieces divided into "Xiao" and "San," where "Xiao" were the valuable ones. Shang Binghe's explanation says: the hidden image of the hexagram of "Strife" (which corresponds to the hexagram of "Obstruction") includes Gen, which represents birds and mountain wilderness; Kan represents gathering, and the number of Kan is six, so it is said "coming to gather on the board of Liu Bo." "Xiao" and "Zhi" were originally names of the dice throws in the game of Liu Bo, and Lin used the names of wild birds and mountain quails to refer to them. Dui represents deficiency, and the top line opens, so it is said "three Xiaos"; the number of Li hexagram is three. "Three Xiaos and four Sansas" must be the names of the dice throws at that time. The "Strategies of the Warring States" says: the reason why "Xiao" pieces are effective is because the "San" pieces support them from the side; one "Xiao" cannot defeat five "San" pieces, which is clear. Now Lin says "three Xiaos and four Sansas," but it is unclear which side wins. The collation note says: the character "Xiao" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "Dao."

蹇。北陰司寒，堅冰不溫。凌人惰怠，大雹為災。詳《泰》之《噬嗑》。○惰怠，汲古、宋元作情，依局本。

The hexagram of "Opposition" changes to the hexagram of "Obstruction." The commentary says: The coldness of the northern yin is in charge of cold, solid ice forms, and warmth cannot penetrate. The officials in charge of storing and distributing ice, called "ling ren," are negligent in their duties, thus causing heavy hailstorms and disasters. "Ling ren" refers to the officials in the "Rites of Zhou · Heavenly Officials" who were responsible for storing and distributing ice. Ancient people believed that improper storage of ice would lead to hailstorms. Shang Binghe notes here that detailed explanations can be found in the entry on "Tai" changing to "Sheke." The collation note says: The characters "du dai" (negligent and lazy) in both the Ji Gu Ge edition and the Song and Yuan editions are written as "qing," but here we follow the revised version from the Hubei Official Book Bureau edition.

解。伊伯智士，去桀耕野。執順以待，反和無咎。震為音、為伯，故曰伊伯。伊吾，讀書聲也。坎為智，故曰智士。離為惡人，故曰桀。震為耕，否艮為野、為執、為待，坎為和。○伯，從汲古，宋元本作傅。《孟子》：伊尹耕於有莘之野而樂堯舜之道。

The hexagram Pu changes to the hexagram Jie. The line statement says: Yi Yin, the wise and virtuous elder, left King Jie of Xia and retreated to the fields to till the soil; he held to the right path, remained calm and waited for the right opportunity, and later returned to the court to harmonize the world, without any mistakes. Shang Binghe's explanation says: Zhen represents sound and the elder, making 'Yi Bo' — 'Yi Wu' originally refers to the sound of reading, so the sound of Zhen can match the character 'Yi'. Kan represents wisdom, so he is called 'the wise man'. Li represents the wicked person, referring to King Jie of Xia. Zhen represents farming; the贞 hexagram Pu has Gen representing the wild, holding on, and waiting; Kan represents harmony. The collation note says: the character 'Bo' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'Fu' (making 'Yi Fu' which refers to both Yi Yin and Fu Yue). Shang also cites the Mencius: Yi Yin was farming in the wild of You Shen and delighted in the way of Yao and Shun, which is the source of the line statement's 'leaving Jie and farming in the wild'.

損。秋風牽手，相從笑語。伯歌季舞，燕樂以喜。兌為秋，坤為風，艮手為牽，震為笑語，為從。二上正反震，故曰相從笑語。震為伯、為歌舞，艮為季，兌為燕。○秋，宋元本作北，依汲古。詩：北風其涼，攜手同行。從，依宋元本，汲古作提。

The hexagram Pu changes to the hexagram Shen. The line says: In the autumn wind, holding hands and walking together, you follow me and I follow you, laughing and talking; the elder brother sings, the younger brother dances, feasting and enjoying themselves, a scene of great joy. This is an image of harmonious family relations. Shang Binghe's explanation says: The lower trigram Dui represents autumn, the trigram Kun represents wind, and the trigram Gen represents hands, which can pull, so there is 'holding hands'; the trigram Zhen represents laughter and conversation, as well as following each other. The hexagram Shen changes from the second line to the top line; when viewed normally it is Zhen, and when viewed upside down it is still Zhen, which is called 'reverse Zhen'—taking the image by flipping the hexagram upside down is called 'reversed image'. Using both the normal and reversed images together conveys the meaning of mutual interaction, so it is said 'laughing and following each other'. The trigram Zhen represents the elder brother (the eldest son) and singing and dancing, the trigram Gen represents the younger brother (the youngest son), and the trigram Dui represents feasting, which is banquet. The collation note says: The character 'autumn' in the Song and Yuan editions was written as 'north', here we follow the Jigugē edition; the poem 'Bei Feng' from the 'Poetry Classic' has the lines 'the northern wind is cool' and 'holding hands and walking together', so 'northern wind holding hands' also has its origin. The character 'follow' in 'following each other' follows the Song and Yuan editions, while the Jigugē edition has 'lift'.

益。徙巢去家，南過白馬。東西受福，與母相得。艮為巢、為家，震為徙、為去、為南，巽為白，坤為馬，故曰白馬。白馬，津名，在大伾山南。震為東，伏兌為西。震為福，坤為母。○徙，依汲古，宋元本作從。

The hexagram Pu changes to the hexagram Yi. The line statement says: having left the old nest, departing from the old home, going south through the White Horse Ferry; east and west both receive blessings, finally reuniting with the mother. This is a statement about migration bringing good fortune and mother and child reuniting. Shang Binghe's explanation says: Gen represents the nest and the home; Zhen represents movement, departure, and the south; Xun represents white, and Kun represents horse, combining to form 'White Horse'. White Horse is the name of a ferry on the Yellow River, located to the south of Da Pi Mountain. Zhen represents east, and hidden Dui represents west, hence 'east and west receive blessings'; Zhen represents blessings, and Kun represents the mother. The collation note says: the character '徙' follows the Ji Gu Ge edition, while the Song and Yuan editions have '从'.

夬。鳥飛跌跛，兩兩相和。不病四支，但去莫疑。伏艮為鳥、為飛，兌折故跌跛。坤數二，重坤，故曰兩兩，兌為和，坤為病、為疑，坤伏，故不病不疑。

The hexagram Pu changes to Guai. The line statement says: Birds fly with a staggered gait, yet they respond to each other in pairs; their limbs are not injured, so they should proceed forward without hesitation. Although there is a minor setback, there is no actual injury, which is a favorable omen. Shang Binghe's interpretation says: The hidden image of Guai (which corresponds to the hexagram Bao through the reverse method) contains Gen, which represents birds and flying; the upper trigram Dui signifies destruction, hence the phrase 'staggered gait'. The number of Kun is two, and the image of Kun reappears in Bao, hence the phrase 'in pairs'; Dui represents harmony. Originally, Kun signifies illness and doubt, but now Kun is in the hidden position and not apparent, hence 'no illness' and 'no doubt' — 'no doubt' means not to hesitate, which corresponds exactly to 'proceed forward'.

姤。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之《震》。○狗，宋元本作駒，非。

The hexagram of "Opposition" changes to the hexagram of "Meeting." The commentary says: Three oxen give birth to a dog, taking the dog of the戌 position as its mother; the southern barbarians invade to the north, and the leader of the Ji surname states, abandoning his country and fleeing. Oxen giving birth to dogs is an abnormal omen, and ancient people regarded it as a sign of military calamity, hence the following text refers to the invasion by夷狄 and the flight of the feudal lords. Shang Binghe here notes that detailed explanation can be found in the entry for "Kun" changing to "Zhen." The collation note says: The character "dog" in the Song and Yuan editions was written as "foal," which is incorrect— if it were "foal," then oxen would give birth to horses, which does not match the subsequent text "taking the戌 dog as mother."

萃。破筐敝筥，棄捐於道。壞落穿敗，不復為寶。通《大畜》。震為筐筥。兌為破，巽為敝，艮為道，艮止不用，故曰棄捐，兌毀，故曰壞落穿敗。震為玉、為寶，震覆，故不為寶。○為，依宋元本，他本皆作所，非。

The hexagram of "Non-Communication" changes to the hexagram of "Gathering." The line statement says: broken square baskets and old round baskets are thrown away on the roadside; they are pierced and scattered, broken and in disrepair, no longer considered valuable. This is an image of abandonment and uselessness. Shang Binghe's explanation says: "Cui" and "Da Xu" are complementary hexagrams. Zhen represents baskets, as do Ju (containers made of bamboo, square ones called baskets, round ones called Ju); Dui represents breaking, Xun represents decay, Gen represents roads; Gen signifies stillness and non-use, hence "discarded and abandoned," meaning discarded and no longer used; Dui signifies destruction, hence "broken, scattered, pierced and ruined." Zhen originally represents jade and treasure, but here Zhen is viewed in reverse, forming an inverted image, so the aura of treasure has been lost, hence "no longer considered treasure." The collation note says: the character "为" in "no longer considered treasure" follows the Song and Yuan editions, while other editions have "所," which is incorrect.

升。結紐得解，憂不為禍。食利供家，受福安坐。巽為結紐。震為解、為樂，故憂不為禍。坤為憂、為禍也。巽為利，兌口，故曰食利。伏艮為家、為安坐。震為福。○紐，從宋元本，汲古等本皆訛紉。供，依宋元本，汲古作僊，非。

The hexagram Pu changes to the hexagram Sheng. The divination says: A rope that was tied is now untied, worries will not turn into calamity; relying on profits from business to support the family, enjoying happiness and living in peace and security. This is a favorable omen indicating relief from misfortune and peace. Shang Binghe's explanation says: The lower trigram is Xun, which represents a rope, and a rope can be tied into knots, hence 'knot'. The trigrams formed by the second, third, and fourth lines form Dui, and those formed by the third, fourth, and fifth lines form Zhen. Zhen represents resolution and joy, so worries will not turn into misfortune—originally Kun represents worry and misfortune. Xun represents profit, Dui represents mouth, and mouth can eat, hence 'profit from business'. The hidden Gen represents home and peaceful sitting, while Zhen represents happiness. The collation notes say: The character 'knot' comes from the Song and Yuan editions, while the Ji Gu edition and others mistakenly wrote 'sew'; the character 'support' follows the Song and Yuan editions, while the Ji Gu edition wrote 'immortal', which is incorrect.

困。白日揚光，雷車避藏。雲雨不行，各自還鄉。巽白離日，震雷震伏，故曰避藏。坎為雲雨，日出坎上，故雲雨不行。伏震為反，艮為鄉，故曰各自還鄉。○還，依汲古，宋元本作止。

The hexagram of "Opposition" changes to the hexagram of "Obstruction." The line statement says: The sun shines brightly, its light spreading in all directions; the thunder chariot hides and does not travel. Clouds and rain have stopped, each returning to its own place. This is an image of rain stopping and the sky clearing, with each thing returning to its proper position. Shang Binghe's explanation says: The third, fourth, and fifth lines form the trigram of Xun, which represents white; the second, third, and fourth lines form the trigram of Li, which represents the sun; Zhen originally represents the thunder chariot, but Zhen is in the hidden position, so it is said "to hide and not travel." Kan represents cloud and rain; since the sun has already risen above the water of Kan, clouds and rain naturally cease. Hidden Zhen represents returning, and Gen represents the native place, thus forming "each returning to its native place." The collation note says: The character "return" is based on the Ji Gu Ge edition, while the Song and Yuan editions use "stop."

井。杜口結舌，心中怫鬱。去災生患，無所告冤。兌為口舌，坎伏，故杜口結舌。坎為心、為憂患凶災、為冤，上坎下互大坎，故無所告冤。○去，依汲古，宋元本作凶。

The hexagram of "Non-Communication" changes into the hexagram of "Well". Lin's interpretation says: keeping the mouth closed and rolling up the tongue, unable to speak, with a feeling of oppression and blockage in the heart; old calamities have just passed, but new troubles arise, with a lot of grievances without a place to complain. This is a凶辞 indicating blocked speech and inability to seek justice. Shang Binghe's explanation says: Dui represents mouth and tongue, and since Dui is in the hidden position, it is said "keeping the mouth closed and rolling up the tongue". Kan represents the heart, worries, calamities, and injustice; the upper trigram of the hexagram of "Well" is originally Kan, and the first line to the fourth line again forms a yin outside and yang inside, with an external appearance similar to Kan, which is called "great Kan" (the overall shape of the six lines forms a large trigram). There are dangers and traps everywhere, so "no place to complain". The collation note says: the character "go" in "go away from calamity" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "凶".

革。賚貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。

The hexagram of "Opposition" changes to the hexagram of "Revolution." The line oracle says: carrying shells to redeem the fox, but the other party does not listen to my words; the fox is tied to the tiger's whiskers, and no matter how I try to pull it, I cannot get it loose. The desired object lies at the tiger's mouth, which is a凶 omen indicating strength but inability to achieve the goal. Shang Binghe does not repeat the symbolic interpretation here, noting that detailed explanation can be found in the entry for "Need" changing to "Strife" in the "Yi Lin." This line oracle appears again in the "Yi Lin," and whenever a line oracle is repeated, Shang Binghe only provides a detailed annotation at its first occurrence, with subsequent occurrences simply referring to the previous one.

鼎。鳴鶴抱子，見蛇何咎。室家俱在，不失其所。通《屯》。震為鶴、為子，艮手為抱。巽為蛇，兌見，故曰見蛇。鶴以蛇為糧，故無咎。艮為室家。○鳴，汲古作如，宋本作持，漢魏叢書本作鳴，下屢見亦多作鳴，故從之。

The hexagram Pu changes to the hexagram Ding. The line says: A crane calls while protecting its young, even if it meets a snake, there is no harm. All the family are present, each in their proper place, so they will not lose their home. Meeting a snake is usually a frightening thing, but the crane eats snakes, so it does not bring disaster. Shang Binghe's explanation says: The hexagram Ding is connected with the hexagram Zun, taking the image of Zun—Zhen represents a crane and children, Gen represents hands, which can hold; Xun represents a snake, and Dui represents seeing, so it says 'seeing a snake'. Since the crane eats snakes, it naturally has no fault. Gen represents family. The collation note says: The character 'ming' in the text is 'ru' in the Ji Gu Ge edition, 'chi' in the Song edition, and 'ming' in the Han Wei Collection of Commentaries edition; this sentence appears repeatedly in the following text and is mostly written as 'ming', so we take 'ming' as the correct reading.

震。逐兔山西，利走入門。賴我仁德，獲為我福。震為兔、為逐。艮山坎西，故曰山西。伏巽為利，艮為門。震為仁德、為福。○坎西證。

The hexagram of "Non-Communication" changes to the hexagram of "Thunder." The line statement says: chasing a rabbit on the west side of the mountain, the rabbit runs smoothly into the gate; entirely relying on my previous benevolence, this trip has instead become my good fortune. Gaining without effort is a favorable omen. Shang Binghe's explanation says: "Thunder" represents a rabbit and pursuit; the second, third, and fourth lines of "Thunder" form the hexagram of "Mountain," which represents a mountain. The third, fourth, and fifth lines form the hexagram of "Water," which represents the west. Thus, it forms "West Mountain." The hidden hexagram of "Wind" indicates benefit, and "Mountain" represents a gate. "Thunder" represents benevolence and good fortune. The collation note has only four characters: "Kan West Evidence," which is Shang's own note: this passage can serve as evidence for the lost image of "Kan position as West" — throughout the book, whenever the word "west" appears in relation to direction, it takes the image of Kan. This is one of the hard evidences.

艮。興役不休，與民爭時。牛生五趾，行危為憂。互坎為勞，故曰興役不休。坎為眾、為民。艮為時，三上正反艮震，故曰爭時。震為生、為趾，坎納戊，數五，故曰五趾。艮為牛，坎為憂、為危。震行。按：《漢書五行志》："興徭役奪民時，厥妖牛生五足，秦孝文王五年，有獻五足牛者，劉向以為近牛禍"，此自舊事，五行志述之，不得謂林本《漢書》。

The hexagram of "Pu" changes to "Gen." Lin's interpretation says: labor services are constantly raised, competing with the people for farming time; a cow gives birth to a monster with five toes, indicating danger and worry. This is a凶辞 indicating oppressive government and hardship for the people, followed by strange omens. Shang Binghe's explanation says: the interacting trigrams contain Kan, which represents labor services, hence "labor services never cease." Kan also represents the people. Gen represents time; from the third line to the top line, viewed normally it is Gen, viewed reversed it becomes Zhen, so the two images move against each other, hence "competing for time." Zhen represents birth and toes; Kan in the Najia stem assignment corresponds to the heavenly stem "Wu," which in the Five Phases is the number five, hence "five toes." Gen represents a cow, Kan represents worry and danger, and Zhen represents movement. Shang also adds a note to distinguish false interpretations: The "Five Elements" section of the "Book of Han" records "labor services are raised and take away the people's farming time, and the omen is a cow giving birth to five feet." In the fifth year of King Xiao Wen of the Qin dynasty, someone presented a five-footed cow, and Liu Xiang thought this was close to a cattle omen; but this was actually an old story from the Pre-Qin period, and the "Book of Han" only recounted it. Therefore, one cannot conclude that the "Yi Lin" was copied from the "Book of Han" just because Lin's interpretation matches the "Book of Han." This is a key evidence that Shang used to support the "Yi Lin" as an original work from the Western Han dynasty by Jiao Yanshou.

漸。春栗夏梨，山鮮希有。斗千石萬，貴不可販。艮為果，故曰栗梨。伏震為春，離為夏，艮為山，巽為魚，故曰山鮮。梨栗至春夏即壞，故曰希有。艮為斗、為石、為貴、為求，伏震為千萬。○栗，依汲古，宋元作粟。山，依湖北局本，宋元、汲古皆作少，非。販，依宋元本，汲古作求。

The hexagram Pu transforms into the hexagram Zhan. Lin's commentary says: In spring, chestnuts are still available, but pears appear only in summer; these mountain delicacies are rare and hard to obtain. A dou of them sells for a thousand coins, a shi sells for ten thousand coins; their price is so high that they cannot be transported or traded. This is an image of scarcity leading to high prices, where there is demand but no supply. Shang Binghe's explanation says: Gen represents fruits, so "chestnut" and "pear" are mentioned. The hidden Zhen represents spring, the interacting Li represents summer, Gen represents mountain, and Xun represents fish, which are fresh goods, thus forming "mountain fresh." Pears and chestnuts rot once they reach spring and summer, hence "rare and scarce." Gen represents dou, shi, value, and seeking; the hidden Zhen represents thousand and ten thousand, thus forming "a dou for a thousand, a shi for ten thousand." The collation notes say: The character "chestnut" follows the Ji Gu Ge edition, while Song and Yuan editions read "millet"; the character "mountain" in "mountain fresh" follows the Hubei official book bureau edition, while Song, Yuan, and Ji Gu Ge editions all read "few," which is incorrect; the character "trade" follows the Song and Yuan editions, while Ji Gu Ge edition reads "seek."

歸妹。悲號北行，失其長兄。伯仲不幸，骸骨散亡。震聲兌口，坎悲坎北，故曰悲號北行。震為長兄，坎隱伏，兌折，故曰失其長兄。震為伯，坎為仲，兌為骸骨，兌折坎險，故曰不幸、曰散亡。

The hexagram of "Opposition" changes to the hexagram of "Return of the Young Wife." The divination statement says: crying bitterly and loudly heading north, losing the elder brother; the eldest and second sons have both suffered misfortune, and their bones have scattered and been lost. This is a great凶 (auspicious) statement regarding the loss of a close relative and the scattering of bones. Shang Binghe's explanation says: Zhen represents sound, Dui represents mouth, Kan represents sorrow, and Kan is located in the north, so it is said "sorrowful crying and heading north." Zhen represents the elder brother, while Kan signifies concealment and Dui signifies destruction, hence "losing the elder brother." Zhen represents the eldest son, Kan represents the second son, and Dui represents bones; Dui is broken and Kan is dangerous, hence "misfortune" and "scattering and loss."

豐。賦斂重數，政為民賊。杼軸空虛，去其家室。坎為聚，故曰賦斂，互大坎，故曰重數。坎為民、為賊、為杼軸，離虛故曰空。艮為家室，艮覆故去。○空虛去其家室，依《復》之《兌》校，各本皆作空盡家去其室。

The hexagram Pu changes to the hexagram Feng. Lin's interpretation says: taxes are levied again and again, heavy and dense, the government's orders are like bandits harming the people; the spindles and the shafts on the loom are empty, the people can only abandon their homes and flee. The phrase "zhù zhóu qí kōng" comes from the poem Xiao Ya Da Dong, describing how excessive taxation drains the people's strength. Shang Binghe's explanation says: Kan represents gathering, and gathering is "fu lian"; the six lines are all yin lines enclosing yang lines, forming a large Kan as a whole, so it is called "chong shu", meaning frequent levies. Kan represents the people, bandits, and spindles and shafts; Li has emptiness, so it is called "kōng". Gen represents family and home, here Gen is taken as covering, so it is called "qu qi". The collation note says: the phrase "kōng xū qu qi jia shi" is based on the interpretation of Fu changing to Dui, and all original versions read "kōng jin jia qu qi shi".

旅。履服白縞，殃咎併到，憂不能笑。通《節》。震為履、為服，巽為白、為縞，坎為殃咎、為憂，震為笑。○能，依汲古，宋元本作敢。

The hexagram Pu changes to the hexagram Lu. Lin's interpretation says: All the clothes on the feet and body are white mourning cloth, calamity and guilt come together, causing sorrow so deep that one cannot even smile. White mourning cloth is the color of mourning clothes, entirely in white, symbolizing mourning. Shang Binghe's explanation says: Lu and Jie are complementary hexagrams, taking the image of Jie—Zhen represents shoes and clothing; the second, third, and fourth lines of the original hexagram Lu form the trigram Xun, which represents white and mourning cloth; Kan represents calamity and guilt, and sorrow; Zhen represents smiling, but being unable to smile corresponds to 'sorrow preventing a smile.' The collation note says: The character 'can' in 'unable to smile' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'dare.'

巽。杜口結舌，言為禍母。代伯受患，無所禱免。互兌為口舌、為言，正覆兌相背，故曰杜口結舌。巽為母，震為伯，震巽相往來，故曰代伯受患。兌為患，兌口為禱。○免，依汲古，宋元本作冤。

The hexagram of "Opposition" changes to the hexagram of "Wind." The line statement says: keep your mouth closed and your tongue rolled back, dare not speak, because words are the source of calamity; taking the calamity for the elder brother, no prayer can avoid it. This is a statement about being cautious in speech to avoid disaster but still unable to escape it. Shang Binghe's explanation says: the interacting trigrams include Dui, which represents mouth and speech, and the Dui trigram viewed upside down, facing away from the original Dui, indicates mouths closed, hence "closing the mouth and rolling back the tongue." Xun represents the mother, and Zhen represents the elder brother; the two trigrams Zhen and Xun alternate, hence "taking the calamity for the elder brother." Dui represents calamity, and Dui also represents the mouth, which can pray, but the prayer is ineffective. The collation note says: the character "免" in "prayer to avoid" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "冤."

兌。免冠進賢，步出朝門。儀體不正，賊孽為患。通《艮》。艮為冠，互震為進、為賢。進賢，冠名也。《漢書貢禹傳》："見責免冠謝"，故曰免冠進賢。震為步、為出，艮為朝門，互坎為賊、為患。坎曲故不正。艮為身體。○步出朝門，儀體不正，依汲古，宋元作"步行出朝，門體不正"，非。

The hexagram of "Opposition" changes to the hexagram of "Lake." The line statement says: removing the cap of recommending virtuous men to apologize, taking steps out of the palace gate; the proper demeanor has been lost, thus giving rise to the mischief of villains. "The cap of recommending virtuous men" is the type of hat worn by officials in the Han dynasty. When officials were questioned, they would remove their hats as an apology, which was the custom of the time. Shang Binghe's explanation says: "Lake" and "Mountain" are complementary. "Mountain" represents the cap, and the interacting trigrams include "Thunder," which signifies movement and virtue. "Recommending virtuous men" is originally the name of the cap. The "Book of Han, Biography of Gong Yu" mentions "seeing blame and removing the cap to apologize," hence the phrase "removing the cap of recommending virtuous men." "Thunder" signifies steps and departure, while "Mountain" represents the palace gate. The interacting trigrams include "Water," which signifies thieves and troubles. Since "Water" is characterized by bending and not straight, it is said "not proper." "Mountain" represents the body, hence the term "demeanor and form." The collation note says: "taking steps out of the palace gate, the demeanor and form are not proper" follows the Ji Gu Ge edition. The Song and Yuan editions read "walking out of the palace, the body is not proper," which is incorrect.

渙。娶於姜女，駕迎新婦。少齊在門，夫子悅喜。巽為姜，震為娶、為駕，巽為婦、為少齊。《左傳昭二年》："晉人謂之少齊"是也。艮為門，震為夫子、為悅喜。○少齊，依宋元本，汲古等本皆作少妻，非。夫子，亦依宋元本，汲古等本作之子，尤謬。

The hexagram of "Not" changes to the hexagram of "Dispersal." The line statement says: "Marrying a woman of the Jiang surname, driving a carriage to fetch the bride; the young wife accompanying her is already at the door, and the husband is full of joy." This is a favorable omen indicating a smooth marriage. Shang Binghe's explanation says: "Xun represents Jiang, Zhen represents marriage and driving, and Xun also represents the wife and the young wife. The 'Zuo Zhuan · Zhao Gong Erniang' records 'the people of Jin called her the young wife,' which is the origin of this term, referring to the accompanying bride. Gen represents the door, Zhen represents the husband and joy. The collation note says: 'Young wife' follows the Song and Yuan editions, while Ji Gu and other editions read 'young wife,' which is incorrect; 'husband' also follows the Song and Yuan editions, while Ji Gu and other editions read 'son,' which is even more wrong."

節。牧羊稻園，聞虎喧讙。畏恐悚息，終無禍患。詳《屯》之《復》。

The hexagram of "Opposition" changes to the hexagram of "Restraint." The line statement says: In a rice field or garden, sheep are being grazed, suddenly a tiger's roar is heard and the noise is great; frightened, one holds one's breath and does not make a sound, and in the end, no harm comes. A false alarm without actual harm is a favorable omen of danger first then safety. Shang Binghe does not emphasize the use of symbolic imagery here, and the detailed explanation can be found in the entry for "Zun" changing to "Fu."

中孚。老妾據機，緯絕不知。女功不成，冬寒無衣。兌為妾，老妾，本《大過九五》也。巽為進退、為機、為緯，兌折故緯絕、故女功不成。《左傳昭二十四年》："嫠不恤其緯而憂宗周之隕"。乾為冬、為寒、為衣，今上下乾象皆缺，故無也。○據，依宋元本，汲古作踞。

The hexagram of "Opposition" changes to the hexagram of "Faith in the Middle." The line statement says: an old concubine stays by the loom, unaware that the warp thread has broken; the weaving is not completed, and in winter there is no clothing to wear. This is a凶 (auspicious) statement indicating the plight of the old and weak, with duties neglected and no clothing or food. Shang Binghe's explanation says: the trigram Dui represents a concubine, and the term "old concubine" is derived from the image of "Old Woman Obtains Her Husband" in the line "Nine in the Fifth" of the hexagram "Great Exceeding." The trigram Xun represents movement, hesitation, and the loom, as well as the warp thread; Dui signifies destruction, so the warp thread breaks, and the weaving task cannot be completed. The "Zuo Zhuan · Zhao Gong Twenty-fourth Year" mentions "The widow does not worry about her warp thread, but worries about the fall of the Zhou dynasty," indicating that a widow does not concern herself with her own loom but worries about the collapse of the Zhou dynasty. The line statement uses this reference. The trigram Qian represents winter, cold, and clothing; now the hexagram of "Faith in the Middle" lacks the trigram Qian at both top and bottom, so it says "no clothing." The collation note says: the character "according to" in "according to the loom" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "sit."

小過。黑龍吐光，使陰復明。燎獵載聖，六師以昌。震為龍，艮為黔，故曰黑龍。兌口為吐，艮為光明，故曰吐光、曰使陰復明。艮為火，故曰燎。震車為載，坎為聖，言文王出獵載太公以歸也。坎數六，坎眾，故曰六師。震為昌也。○明，依宋本，汲古作陽。燎，依宋元本，汲古作熊。惟黑依汲古，宋元本作乘。

The hexagram of "Opposition" changes to the hexagram of "Minor Excess." The line statement says: A black dragon spits out light, making darkness once again bright; during a wild fire hunt, the saint was brought back, and thus the six armies flourished. It refers to King Wen of Zhou hunting by the Wei River and meeting the Marquis of Tai, who was then brought back with him. Shang Binghe's explanation says: Zhen represents a dragon, Gen represents black, together forming "black dragon." Dui represents mouth, which can spit out, Gen represents brightness, so it is said "spitting out light," and "making darkness once again bright." Gen represents fire, burning grass for hunting is called "燎." Zhen represents a carriage, which can carry, Kan represents the sage, so it is said "carrying the sage"; Kan's number is six, and Kan also represents multitude, so it is said "six armies"; Zhen represents prosperity. The collation note says: the character "bright" in "once again bright" follows the Song edition, while the Ji Gu Ge edition has "Yang"; the character "燎" follows the Song and Yuan editions, while the Ji Gu Ge edition has "Xiong"; only the character "black" follows the Ji Gu Ge edition, while the Song and Yuan editions have "Cheng."

既濟。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。○季姜，汲古作姜姬，依宋元本。《左傳桓九年》："紀季姜歸於京師，為桓公後"是也，莊當為桓。

The hexagram of "Opposition" changes to the hexagram of "Completion." Lin's commentary says: A neighboring country to the east sends its daughter to marry the king, becoming the king's concubine; the king builds a mansion for her to honor her mother. She marries far away to the capital, and Ji Jiang is delighted. This is a favorable omen for a noble marriage. Shang Binghe notes that detailed explanation can be found in the entry "Zun" under "Zun" in the hexagram of "Initiation." The collation note says: "Ji Jiang" in the Ji Gu Ge edition is "Jiang Ji," but here we follow the Song and Yuan editions. The "Zuo Zhuan · Huan Gong Ninth Year" records "Ji Ji Jiang returns to the capital," becoming the concubine of King Huan of Zhou, which is exactly this event; according to this, the "Zhuang Gong" in Lin's commentary should be a mistake for "Huan Gong."

未濟。灌頡東從，道頓跌踦。日辰不良，病為身禍。離為惡人，故曰灌頡。離為東，言顛頡從公子重耳於東也。灌疑為顛之音訛字。離為日，坎為病、為禍、為跌踦。○東從，依宋元本，汲古作同徒。日辰不良，依汲古，宋元本作日食不退，非。

The hexagram of "Non" changes to the hexagram of "Not Yet Completed." The line statement says: "A person named Dian Jie went east to follow the master, but on the way he encountered difficulties and stumbled, injuring his foot; the day and hour were both inauspicious, and the illness became his own misfortune." Shang Binghe's explanation says: "Li represents wicked people, so it is called 'Guan Jie'; Li represents the east, referring to the story of the Jin official Dian Jie following Duke Chong'er in his exile to the east—'Guan' is likely a phonetic error for 'Dian.' Li represents the sun, Kan represents illness, misfortune, and falling. The collation notes say: 'East from' follows the Song and Yuan editions, while the Jigugeshi edition reads 'same companion'; 'the day and hour are not favorable' follows the Jigugeshi edition, while the Song and Yuan editions read 'the sun does not retreat,' which is incorrect."

行唐尚秉和節之注。受業蒲城仵道益、豐潤董維城堃校刊。

These two lines are the title at the beginning of volume four. The commentary was written by Shang Binghe, a native of Xingtang in Zhili, who was known by the courtesy name Jiezi and a prominent scholar in the school of Change and Number in the study of the Book of Changes. The collation and publication were done by his two disciples, Wu Daoyi from Pucheng and Dong Weicheng, also known as Kun, from Fengrun. Each volume of "Commentary on Jiao's Forest of Changes" begins with the place of origin and names of the annotator and the editors, to clarify the responsibility of each party.

同人。櫜置山顛，銷鋒鑄刃。示不復用，天下大歡。通《師》。坤為櫜，震為陵，乾亦為山陵、為顛。艮為鋒刃，艮覆故銷、故不用。坤為天下，震樂故曰大歡。○櫜置，宋本作密櫜，疑非，茲依汲古。

The hexagram Tongren remains unchanged, indicating a stance of self-preservation. The commentary says: putting bows, arrows, and weapons into a leather bag and placing them on the mountain top; destroying the sharp edges and melting down the weapons, showing to the world that there will be no more warfare, thus the world is greatly rejoiced. "Gao" refers to a leather bag used for storing bows, arrows, and weapons; the phrase "zai gao gongshi" from the "Poetry · Zhou Songs · Shimei" refers to this. Destroying weapons and showing that they will not be used again represents a peaceful era of cultural development and military reduction. Shang Binghe's interpretation is: Tongren and Shī hexagrams are complementary, taking the imagery of Shī — Kun represents the leather bag, Zhen represents hills; the original hexagram Qian also represents mountains and peaks. Gen represents sharp edges, here Gen takes the image of covering, reversed to indicate destruction and non-use, thus saying "destroying sharp edges and melting down weapons, showing they will not be used again." Kun represents the world, Zhen represents joy, thus saying "great joy." The collation note says: "gao zhi" in the Song edition reads "mi gao," Shang suspected this to be inaccurate, and here follows the Ji Gugē edition.

乾。一臂六手，不便於口。莫肯為用，利棄我走。○便於，從宋本，汲古作使堵，非。

The hexagram Tongren changes to Qian. Lin's commentary says: One arm growing six hands, which is inconvenient for feeding one's mouth; no one is willing to be used by me, even the benefits are abandoned and leave me. Many hands but not properly used, is a凶辞 of empty form and seeking profit but losing it. Shang Binghe did not provide commentary on this, only leaving a collation note: The word 'conveniently' comes from the Song edition, while the Jigugeshi edition says 'make a block', which is incorrect.

坤。獐鹿逐牧，飽歸其居，安寧無悔。○寧，從宋本，汲古作息，此用《同人》伏象。

The hexagram Tongren changes into the hexagram Kun. Lin's commentary says: "Deer and gazelles follow water and grass for grazing, then when they are full, they return to their own nests, peaceful and secure, without any regret. This is a favorable omen of each getting what is appropriate." Shang Binghe explains in his collation notes: the character "ning" (peaceful) comes from the Song edition, while the Ji Gu Ge edition uses "xi" (rest); this refers to the hidden image of the hexagram Tongren, which is the hexagram Shī (military), formed by the complete change of all six lines of Tongren. In Shī, Kun represents herding and peace, which exactly matches Lin's commentary.

屯。鴻魚逆流，至人潛處。蓬蒿代柱，大屋顛仆。艮為鴻，坤為魚、為水、為逆，故曰鴻魚逆流。鴻，大也。坎為聖人，在下故曰潛處。坤為蓬蒿，震木為柱。坤在艮屋下，故曰代柱。坎陷故顛仆。○大，從宋元本，汲古作天屋。處，宋元本作渚，依汲古。僕，依《觀》之《需》校，各本皆作倒。《五行志》："眾逆同志，河魚逆流上"，故林詞不吉。

The hexagram Tongren changes to Zhun. Lin's interpretation says: A big fish swims upstream against the current, a virtuous person remains hidden and does not emerge; using reeds and grass to replace the pillars, the big house thus collapses. The upper and lower parts are out of order, with softness replacing strength, which is an omen of collapse. Shang Binghe's explanation says: Gen represents a big bird, "Hong" here means "big"; Kun represents fish, water, and reversal, forming "a big fish swimming upstream." Kan represents a sage, located in the lower trigram, so it is said "to remain hidden." Kun represents reeds and grass, Zhen represents wood, which originally could be used as pillars; now Kun is below Gen's house, and reeds and grass take the place of the pillars, so it is said "to replace the pillars"; Kan signifies a fall, so "to fall down." The collation notes say: the character "da" (big) in "da wu" (big house) comes from the Song and Yuan editions, while the Jigugeshi edition reads "tian wu" (heavenly house); the character "chu" (reside) in "qian chu" (to remain hidden) is "zhu" in the Song and Yuan editions, here following the Jigugeshi edition; the character "pu" (fall) in "tian pu" (to fall down) is corrected from "dao" (to fall over) according to the entry on Guan changing to Xu, all editions originally read "dao." Shang also cites the "Five Elements Chapter" of the "Book of Han" which says "many people act against the will, the river fish swim upstream," indicating that the river fish swimming upstream was considered a sign of rebellion in ancient times, so this line of Lin's interpretation is not auspicious.

蒙。三羖五，相遇俱行。迷入空澤，經涉六駁，為所傷賊。伏兌為羊，故曰羖、曰。艮納丙，故曰三羖。坎納戊，故曰五。互震為行，坤為迷、為虛，故曰空澤，坎陷故曰澤。艮為駁，能食虎豹，然曰經涉則非獸也。《詩秦風》："隰有六駁"，《傳》：駁，如馬。陸機云：駁馬，梓榆也。樹皮青白駁犖，遙視似駁馬，故謂之駁。下章云"山有苞棣，隰有樹檖"，皆言木，此不應言獸，茲林詞曰經涉六駁，為所傷賊，正用詩語。亦以六駁為木，與陸詁合。坎數六，故曰六駁。坎又為賊。○駁，依宋本，汲古訛駿。末句汲古作為賊所傷，依宋元本。為所傷賊者，言羊為駁木觸傷也。

The hexagram Tongren changes into Meng. Lin's commentary says: Three black male goats and five goats meet and travel together; they get lost and enter an open marsh, passing through six trees with mixed colors, and are injured by the trees. "Gu" refers to a black male goat; the original text is missing a character here, and the name of the sheep corresponding to the number "five" has been lost, both in the original text and in Shang's annotations, so we dare not make up a guess. Shang Binghe's explanation says: The hidden trigram Dui represents sheep, so there is "gu" and the missing character's name. In the system of Najia, the trigram Gen corresponds to the heavenly stem "Bing", whose number is three, hence "three gu"; the trigram Kan corresponds to "Wu", whose number is five, hence "five". The interacting trigram Zhen represents movement, and Kun represents confusion and emptiness, hence "empty marsh". Kan also represents a pit, hence the marsh. Gen represents mixed colors; originally, "bo" was a fierce beast said to eat tigers and leopards, but Lin's text says "passing through", indicating that it is not an animal. The "Shi Jing·Qin Feng·Chen Feng" mentions "the lowland has six bo", and the "Mao Transmission" says bo resembles a horse. Lu Ji says bo is a type of horse called Ziyu, which has a green and white spotted bark, looking like a spotted horse from a distance, hence the name. In the same poem, the next stanza says "the mountain has苞棣, the lowland has tree yu", which refers to trees, so this stanza should not refer to animals. Lin's statement "passing through six bo, being injured by them" uses the meaning from the "Shi Jing", treating the six bo as trees, which matches Lu Ji's explanation. The number of Kan is six, hence "six bo"; Kan also represents a thief. The collation note says: the character "bo" follows the Song edition, while the Ji Gu Ge edition mistakenly uses "jun"; the last sentence in the Ji Gu Ge edition reads "injured by the thief", but here we follow the Song and Yuan editions. The phrase "injured by the thief" means the goats were injured by the trees.

需。黃帝出遊，駕龍乘馬。東上泰山，南過齊魯，邦國咸喜。離為黃，乾為帝、乾為馬，故曰駕龍乘馬。離為東，乾為山，兌為魯。伏坤為邦國。兌悅為喜。○東，依宋本，汲古訛乘。

The hexagram Tongren changes into the hexagram Xu. Lin's interpretation says: The Yellow Emperor went on a tour, riding a dragon and driving a horse; he went east to Mount Tai, and south through the states of Qi and Lu, and all the states and countries were joyful. This is a great auspicious omen of the supreme ruler touring the land and bringing joy to all directions. Shang Binghe's explanation says: The third, fourth, and fifth lines of Xu form the trigram Li, which represents yellow; Qian represents the Emperor and the horse, so it is said 'riding a dragon and driving a horse'. Li represents the east, and Qian represents a mountain; the second, third, and fourth lines form the trigram Dui, which represents Lu; the hidden Kun represents the states and countries; Dui signifies joy, so it is said 'all the states and countries were joyful'. The collation note says: The character 'east' in 'going east to Mount Tai' is based on the Song edition, while the Ji Gu Ge edition mistakenly uses 'riding'.

訟。履危不安，心欲東西。步走逐鹿，空無所得。通《明夷》。震為履，坎為危，故履危不安。坎為心，為西，離為東，震為鹿、為走，坤虛，故空無所得。○坎西、離東證。

The hexagram Tongren changes to the hexagram Song. Lin's interpretation says: standing on a dangerous place, the mind is restless; thoughts fluctuate between east and west, unable to make up one's mind; walking alone to chase a deer, in the end achieving nothing. This is a phrase indicating wavering will and labor without result. Shang Binghe's explanation says: Song and Mingyi are yin-yang counterparts, taking the image of Mingyi - Zhen represents movement, Kan represents danger, so it says 'standing on a dangerous place without peace'. Kan represents the heart and also the west, Li represents the east, which exactly corresponds to 'the heart desires east and west'; Zhen represents the deer and movement, Kun is empty in the middle, so 'nothing is obtained'. The collation note has only six characters 'Kan west, Li east proof', which is Shang's own note: this can also serve as evidence for the two lost images 'Kan's position is west' and 'Li's position is east'.

師。望尚阿衡，太宰周公。藩屏湯武，立為侯王。伏離為望，伏巽為權衡。震為主、為周，故曰太宰周公。又乾為聖人，伏重乾，故聖人多也。坤為城、為屏藩，坎水故曰湯。震為武、為王，故曰湯武也。○太宰周公，依宋本，汲古作大半周公，皆訛字。

The hexagram Tongren changes to the hexagram Shi. Lin's commentary says: Tai Gong Wang Lu Shang, known as Ah Heng's Yi Yin, and the Grand Minister Zhou Gong, these virtuous ministers acted as barriers protecting Cheng Tang and King Wu of Zhou, each being established as a marquis and a king. This is a great auspicious phrase indicating the acquisition of virtuous ministers. "Ah Heng" is the official title of Yi Yin, and "Tai Zai" is the official title of Zhou Gong. Shang Binghe's explanation says: Hidden Li represents looking, hidden Xun represents the balance, so the name "Ah Heng" is derived from this imagery. Zhen represents the main subject and Zhou, so it is said "Tai Zai Zhou Gong." Qian represents the sage, and in the hidden image Qian appears again, so there are not just one sage. Kun represents the city and the barrier; Kan represents water, so it refers to "Tang." Zhen represents Wu and King, combining to form "Tang Wu." The collation note says: "Tai Zai Zhou Gong" follows the Song edition, while the Ji Gu Ge edition reads "Da Ban Zhou Gong," both being errors.

比。白龍黑虎，起伏俱怒。戰於阪泉，蚩尤敗走，死於魚首。詳《蒙》之《坎》。魚首，地名。坎為首，坤為魚，故曰魚首。○魚首，宋元本、汲古皆作魯首，非。敗走作走敗，茲從《益》之《比》較改。

The hexagram Tongren changes to the hexagram Bi. Lin's commentary says: White dragon and black tiger both become angry, rising and falling together; they fight a great battle at Banquan field, Chiyou's army is defeated and flees, dying at the place called Fish Head. This refers to the ancient battle between the Yellow Emperor and Chiyou. Shang Binghe notes that a detailed explanation can be found in the section of Meng with Kan. He adds two lines: Fish Head is a place name; Kan represents the head, and Kun represents fish, so the term 'Fish Head' can be derived. The collation note says: 'Fish Head' is written as 'Lu Head' in the Song and Yuan editions and the Jigugong edition, which is incorrect; 'defeated and fled' originally reads 'fled and was defeated', here it is corrected according to the section of Yi with Bi.

小畜。載石上山，步跌不前。嚬眉之憂，不得所歡，長思憂嘆。通《豫》。艮為石、為山，坤為載，故曰載石上山。震為步，坎陷，故步跌不前。坎為憂，故曰嚬眉，艮為眉也。震為歡，坎伏故不得。坎為憂。○嚬，汲古訛顯，依宋元本。汲古無"長思憂嘆"四字，依宋元本。

The hexagram Tongren changes into Xiaoxu. Lin's interpretation says: carrying a stone up the mountain, the feet slip, unable to take a single step forward; troubled, the eyebrows are furrowed, desired joy cannot be obtained, only long-term sorrow and sighing. This is a phrase indicating difficulty in moving forward under a heavy burden, labor without result. Shang Binghe's explanation says: Xiaoxu and Yu are mutually complementary, taking the image of Yu. Gen represents stone and mountain, while Kun represents carrying, thus forming the image of 'carrying a stone up the mountain'. Zhen represents movement, and Kan indicates a fall, hence 'steps slip and cannot advance'. Kan represents worry, and worry causes furrowed brows, while Gen also represents eyebrows, hence 'worried furrowed brows'. Zhen represents joy, but Kan is in the hidden position, thus 'unable to obtain joy'; Kan still represents worry. The collation notes say: the character 'pín' in the Ji Gu Ge edition was mistakenly written as 'xian', here following the Song and Yuan editions; the Ji Gu Ge edition lacks the four characters 'long-term sorrow and sighing', here following the Song and Yuan editions to add them.

履。周德既成，行軸不傾。申酉昳暮，耄老衰去，箴石不佑。通《謙》。震為周，艮為成，故曰周德既成。震為行，坎為軸，坎平故不傾。坤居申，坎先居酉，故曰昳暮，言日至申酉而暮也。坤為老衰，坎為箴。艮為石，箴，針也，石，砭石，即石箴也。丁晏云：《山海經》："高氏之山，其下多箴石"，注：可以為砥針者是也。坤死，故雖有箴石，不能佑助。○行軸，依汲古，宋本作杼軸。申酉昳暮，依宋元本，汲古作"中酉跌墓"。

The hexagram Tongren changes into the hexagram Liu. Lin's commentary says: The virtue of the Zhou dynasty has already been established, and the chariot axle is firm and will not topple; however, when the sun passes the hours of Shen and You, it approaches dusk, and when a person reaches old age, he inevitably declines and departs, and even needles and medicinal stones cannot save him. The first part refers to the prosperity of the state, while the second part refers to the end of human life. Shang Binghe's explanation says: The hexagram Liu is connected with the hexagram Qian, taking the image of Qian. Zhen represents the Zhou, and Gen represents completion, so it is said "the virtue of Zhou has already been established." Zhen represents movement, Kan represents the axle, and Kan represents levelness, so it is said "will not topple." The position of Kun is Shen, and the position of Kan is You, so it is said "dusk," referring to the sun reaching the intersection of Shen and You, which means the time when the day is about to end. Kun represents old age and decline, and Kan represents needle, while Gen represents stone; "needle" is the needle, and "stone" is the stone used for acupuncture, also called stone needle. Ding Yan cites the "Shanhai Jing" which says "Gaoshi Mountain has a lot of needle stones," and Guo's annotation says they can be ground into needles, which refers to this object. Kun represents death, so even if one holds needles and stones, they cannot help. The collation notes say: "chariot axle" follows the Ji Gu Ge edition, while the Song edition says "spindle and axle"; "Shen You dusk" follows the Song and Yuan editions, while the Ji Gu Ge edition says "middle You and tomb."

泰。乘雲帶雨，與飛鳥俱。動舉千里，見我慈母。坤為雲，兌為雨，震為乘，伏巽為帶。震為飛、為鳥、為舉動、為千里。坤為母、為我。兌為見。○坤為雲、兌為雨證，可解《易》。動舉，依宋本，汲古作舉動。

The hexagram Tongren changes into Taigui. Lin's interpretation says: riding on clouds, carrying rain, traveling with flying birds; one movement covers a thousand miles, to meet my kind mother. This is a favorable omen of smooth travel and mother-son reunion. Shang Binghe's explanation says:坤 represents clouds, the second, third, and fourth lines form the trigram Dui, which represents rain; the third, fourth, and fifth lines form the trigram Zhen, which represents movement, and the hidden Xun represents accompanying. Zhen also represents flying, birds, movement, and a thousand miles;坤 represents the mother and me; Dui represents meeting. The collation notes say: the interpretation of坤 as clouds and Dui as rain is confirmed here, and can be used to explain the text of the Zhou Changes; 'dynamic movement' follows the Song edition, while the Ji Gugé edition reads 'movement'.

否。賚貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。○艮為貝、為虎、為須證，可釋《易》。於，宋元本作我，依汲古。

The hexagram Tongren changes into the hexagram Pǒ. Lin's commentary says: I went with shells to redeem the raccoon, but the other party would not listen to my words; the raccoon was tied to the tiger's whiskers, and no matter how I tried to pull it, I could not get it loose. The desired object lies at the tiger's mouth, and even with wealth, it cannot be retrieved, which is a凶 (auspicious) omen. Shang Binghe notes the detailed explanation in the entry for "Xū" changing into "Kuí." The collation notes say: the images of "Gèn" representing shells, "Gèn" representing a tiger, and "Gèn" representing whiskers are all confirmed here and can be used to explain the "Zhou Yi"; the character "yú" in "xì yú hǔ xū" was written as "wǒ" in the Song and Yuan editions, but here we follow the Jigugē edition.

大有。三翼飛來，是我逢時。俱行先至，多得大利。離數三，為飛、為翼，伏艮為時。坤為我，乾為行、為先，伏坤為利。○是，依宋本，汲古作字。

The hexagram Tongren changes to Dayou. Lin's interpretation says: three birds spread their wings and fly in, which is exactly when I have encountered a good time; starting together but arriving first, gaining much great benefit. This is a favorable omen of good fortune, timely change and taking the lead. Shang Binghe's explanation says: the number of Li is three, and Li also represents flying and wings, hence 'three wings flying in'; hidden Gen represents time; Kun represents me, Qian represents movement and precedence, hidden Kun represents benefit. The collation note says: the character 'is' in 'is meeting the time' is based on the Song edition, while the Jigugeshi edition has 'character'.

謙。兩足四翼，飛入我國。寧我伯姊，與母相得。坤數二，震為足、為翼，卦數四，故曰兩足四翼。震為飛，坤為國、為我。震為伯，伏巽為姊。坤為母。○我國，從汲古，宋本作家國。震數四證、為翼證。

The hexagram Tongren changes to the hexagram Qian. Lin's interpretation says: A bird with two legs and four wings flew into my country; it comforted my elder sister and reunited with my mother. This is a favorable omen of family reunion. Shang Binghe's explanation says: The number of the hexagram Kun is two, Zhen represents legs and wings, and the number of Zhen is four, so it is said 'two legs and four wings'. Zhen represents flying, Kun represents country and me; Zhen represents the elder brother, hidden Xun represents the elder sister; Kun represents the mother. The collation note says: 'my country' is from the Ji Gu Ge edition, while the Song edition reads 'family country'; at the end, 'Zhen's number four proves, wing proves' is Shang's own note, indicating that this passage can serve as evidence for the two lost images 'Zhen's number is four' and 'Zhen represents wings'.

豫。按民呼池，玉杖文案。魚如白雲，一國獲願。艮手為按。坤為民、為河，震言坎水故曰呼池。呼池，即呼沱河。《周禮職方氏》作虖池，《戰國策》作呼沱，並同。震為玉、為杖，坤為文，艮為案，故曰玉杖文案。《後漢書禮儀志》："仲秋，縣道皆案民比戶，年七十授以玉杖，八十九十禮有加文案，乃養老加禮"。坤為魚、為雲，震白，故曰魚如白雲。○按民呼池，依宋元本，汲古作案民湖池。文案，依宋本，汲古等本皆訛為天授。願，依宋本，與案為韻，汲古等本並訛為鯉。

The hexagram Tongren (Following) changes into Yu (Joy). Lin's commentary says: Going door to door along the Hetu River to count the people, distributing jade staffs and establishing official records; the fish in the river are so numerous they look like a white cloud, and all the people have their wishes fulfilled. This describes the peaceful scene of holding the ceremony for the elderly in autumn, coinciding with a bountiful fish harvest. Shang Binghe's explanation says: Gen represents the hand, which can examine and verify; Kun represents the people and the river. Zhen represents speech, and Kan represents water, together forming the word "huch" which refers to the Hetu River. The Zhou Li (Record of Rites) writes it as "huch", and the Zhan Guo Ce (Strategies of the Warring States) writes it as "hutuo", both being different spellings of the same river. Zhen represents jade and staff, Kun represents writing, and Gen represents a case, together forming "jade staff and official records". The Hou Han Shu (Book of the Later Han) records that in the middle of autumn, each county and district would go door to door to count the people, giving jade staffs to those who are seventy years old, and more elaborate ceremonies for those who are eighty or ninety, and establishing official records, which is the system of honoring the elderly. Kun represents fish and clouds, and Zhen represents white, so it says "fish like white clouds". The collation notes say: "According to the Song and Yuan editions, it is 'calling the people of Huch'; the Jigugong edition reads 'examining the people of Huch'; 'official records' according to the Song edition, while the Jigugong and other editions mistakenly read 'heavenly grant'; 'fulfilling wishes' uses the character 'yuan' according to the Song edition, which rhymes with the previous character 'an', while the Jigugong and other editions mistakenly read 'li'."

隨。季姬踟躕，望我城隅。終日至暮，不見齊侯，居止無憂。兌為季姬，艮止故踟躕。艮為日、為望、為城、為終，兌昧，故曰終日。巽為齊，震為諸侯，故曰齊侯，巽伏故不見。艮為居止，震樂，故無憂。陳樸園云：案：《左傳》："齊桓公有長衛姬、少衛姬"，《易林》所云季姬即指少衛姬。《衛風靜女》云："俟我於城隅"，戴震云："此媵俟迎之禮，諸侯惟親迎嫡夫人，媵則至乎城下，以俟迎者而後入"，故《易林》《師》之《同人》云"結衿待時，終日至暮"也，謂林詞全說《靜女》詩而與毛異。○望我，依宋元本，汲古作望還。居止，宋元本作君上，非，依汲古。君者，居之訛。上者，止之訛。

The hexagram Tongren changes to the hexagram Sui. Lin's interpretation says: The young lady Ji stands hesitating and does not advance, looking around on the corner of my city; from day to day she waits until dusk, but does not wait for the Duke Qi to come and meet her, so she has to stay there, but there is nothing to worry about. Shang Binghe's explanation says: Dui represents the young lady Ji, Gen represents stopping, so "hesitating and hesitating." Gen represents the sun, looking, the city, and the end, while Dui represents darkness, so "waiting from day to day until dusk." Xun represents Qi, Zhen represents the feudal lords, forming "Duke Qi"; Xun is in the hidden position, so "not seeing." Gen represents staying, Zhen represents joy, so "no worries." Shang also cites Chen Puyuan's note: The Zuo Zhuan says Duke Huan of Qi had a long Wei lady and a young Wei lady. The interpretation in the Yi Lin refers to the young Wei lady as "Ji lady." The poem Jingnü (originally titled "Wei Feng," now in "Bei Feng") has the line "Wait for me at the city corner," which Dai Zhen explains as the etiquette for a concubine waiting for her husband. The feudal lords only personally welcomed the嫡 wife, while the concubine would first wait at the city gate, and then enter the city when the person coming to meet her arrived. Therefore, the Yi Lin's interpretation of the hexagram Shi changing to Tongren says "tying the sash and waiting for the right time, waiting from day to day until dusk." According to this, Lin's interpretation is entirely about the poem Jingnü, and it differs from the Mao Zhuan. The collation note says: "Wait for me" follows the Song and Yuan editions, while the Jigugong edition says "Wait for return"; "Stay" in the Song and Yuan editions is "Lord," which is incorrect, so we follow the Jigugong edition—"Lord" is a mistake for "Stay," and "Up" is a mistake for "Stop."

蠱。龍渴求飲，黑雲影從。河伯捧觴，跪進酒漿，流潦滂滂。震為龍，兌口為飲。艮為求，互大坎為黑、為雲、為河。震為伯，故曰河伯。震為觴，艮手為捧。坎為酒漿、為流潦。○龍渴求飲，汲古作"龍隅求泉"，黑作置，均依宋元本。

The hexagram Tongren changes to Gǔ. Lin's interpretation says: The dragon is thirsty and seeks water to drink; dark clouds follow like shadows. The river god lifts a cup, kneels and offers wine, and rainwater flows in torrents. This is a favorable omen of abundant rain. Shang Binghe's explanation says: Zhen represents the dragon, Dui represents the mouth, which can drink; Gen represents seeking; the six lines are all yin enclosing yang, forming a large Kan externally. Kan represents black, clouds, and the river. Zhen represents the river god, paired with the river becomes "river god." Zhen represents the cup, Gen represents the hand, which can hold; Kan represents wine and flowing water. The collation notes say: "the dragon is thirsty and seeks water" in the Jigusha edition reads "the dragon's corner seeks spring," and "black clouds" in the Jigusha edition reads "set clouds," both corrections follow the Song and Yuan editions.

臨。出門逢患，與福為怨。更相擊刺，傷我手端。震為出，坤為門、為患，坤禍，故不福。伏艮為擊，對遯臨，正反艮，故相擊。兌為傷，伏艮為手，坤為我。○福，從宋元本，汲古等本皆訛為怒。

The hexagram Tongren changes into the hexagram Lin. The line statement says: As soon as one goes out, one meets with misfortune; instead of gaining good fortune, one incurs resentment; mutual attacks occur, injuring my finger. This is an ominous statement indicating misfortune from travel and injury from conflict. Shang Binghe's explanation says: Zhen represents going out, Kun represents the door and misfortune, and Kun also signifies calamity, so good fortune is not to be expected. The hidden Gen represents striking; the hexagram Lin and the hexagram Duan are opposite to each other, with two Gen trigrams facing each other, hence the saying 'mutual striking'. Dui represents injury, the hidden Gen represents the hand, and Kun represents me. The collation note says: The character 'Fu' (good fortune) in 'turning good fortune into resentment' comes from the Song and Yuan editions, while the Ji Gu edition and others mistakenly changed it to 'Nu' (anger).

觀。播天舞，光地乳。神所守，樂無咎。艮為天、為手、為播、為舞。坤地，互艮為乳，艮為守，伏震為樂。坤為安。○此三字四句宋元本作"播天舞地，神明所守，安樂無咎"，汲古訛為"播衣樂天，乾坤所命，安樂無咎"，皆改作四字三句，茲依《剝》之《兌》宋本校。地乳，詳《泰》之《大有》。

The hexagram Tongren changes to Guan. This line's commentary is not the usual four-character phrases, but rather three-character lines, totaling four lines: facing heaven, raising hands and dancing, light and smooth spring water surging from the earth; with divine beings guarding, joy prevails without fault. Shang Binghe's explanation says: Gen represents heaven, hands, sowing, and dancing; Kun represents earth, and the mutual hexagram Gen represents milk, Gen also represents guarding, the hidden Zhen represents joy, and Kun represents peace. The collation note says: originally it was three-character lines with four lines, but the Song and Yuan editions changed it to 'sow heaven, dance earth, guarded by divine beings, joy without fault', and the Jigugeshi edition further corrupted it to 'sow clothes, joy in heaven, commanded by heaven and earth, joy without fault', both changing it to four-character lines with three lines. Here, following the Song edition of the hexagram Bao's Dui, the original three-character lines are restored. The explanation of 'earth milk' is detailed in the Tai hexagram's Dàyǒu entry.

噬嗑。兩金相擊，勇氣鈞敵。終日大戰，不破不缺。震為金，正反震，故曰兩金。艮手為擊，正反艮，故曰相擊。震為勇，正反震，故曰鈞敵。艮為終，離為日，震為戰。兌為破缺，兌伏，故不破不缺。○勇氣鈞敵，依宋本，汲古等本作"武勇敢敵"，將林詞用覆之妙全失。

The hexagram Tongren changes into the hexagram Shike. Lin's commentary says: two golden blades facing each other in combat, both sides equally brave and evenly matched; they fought all day, neither side was cut or damaged. Shang Binghe's explanation says: Zhen represents metal, this hexagram viewed upright is Zhen, viewed inverted it is still Zhen, two images standing side by side, so it is called 'two metals'; Gen represents hands, hands can strike, the upright Gen and inverted Gen facing each other, so it is called 'striking each other'; Zhen represents bravery, the upright and inverted Zhen are equal in strength, so it is called 'evenly matched'. Gen represents completion, Li represents the sun, Zhen represents warfare; Dui represents breaking and missing, Dui is in the hidden position, so 'not broken or missing'. The collation note says: 'evenly matched in courage' follows the Song edition, while Ji Gu and other editions read 'brave and opposing', this change has completely lost the subtlety of Lin's use of the reversed image to express 'two', 'mutual', and 'equal'.

賁。車雖駕，兩矧絕。馬奔出，雙輪脫。行不至，道遇害。震為車、為駕，伏巽為靷。兌卦數二，故曰兩靷。兌折故絕。震為馬、為奔出。坎為輪，兌卦數二，兌毀，故曰雙輪脫。坎陷故行不至。震為道，坎陷為害。○汲古作四字句而添二字作五句，為"大車難駕，兩靷如繩，馬奔山後，輪脫不行，中道遇害。"不有宋元本誰復知廬山真面，誰復知林詞奇妙如此。此與上六卦凡常本詞意失解者，皆賴宋元本復明，其可貴如此。

The hexagram Tongren changes to Ben. This is also a three-character sentence, making a total of six sentences: the carriage is already hitched, but the two yin straps are broken; the horse runs wildly, and both wheels fall off; it cannot reach the destination, and on the way it meets disaster. "Shen" is actually "yin," meaning the leather strap used to pull the carriage. Shang Binghe's explanation is: Zhen represents the carriage and the harness, with hidden Xun representing the yin straps; Dui hexagram has the number two, so it is said "two yin straps," and Dui governs destruction and breaking, hence "broken." Zhen represents the horse and running out; Kan represents the wheels, Dui has the number two and Dui also governs destruction, hence "both wheels fall off." Kan governs sinking, so "it cannot reach the destination"; Zhen represents the path, and Kan's sinking is the harm. The collation note says: the Jigugē edition changed the three-character sentences into four-character ones, and added two more sentences to make five, reading "the big carriage is hard to drive, the two yin straps are like ropes, the horse runs behind the mountain, the wheels fall off and cannot move, and meets disaster on the way." Shang therefore lamented: without the Song and Yuan editions, who would see the true face of Mount Lu, who would know that the wording is so exquisite; this passage, together with the previous six hexagrams, all the places where the common editions are unclear in meaning are clarified by the Song and Yuan editions, and the value of the Song and Yuan editions lies precisely here.

剝。文山紫芝，雍梁朱草。長生和氣，王以為寶。公尸侑食，福祿來處。詳《師》之《夬》。

The hexagram Tongren changes into the hexagram Bao. Lin's commentary says: Purple ginseng on the mountain of Wen and red grass in Yongzhou and Liangzhou are both auspicious signs produced by the harmonious vitality, which the king regards as treasures. Worshiping the spirits of the age and the sacrificial corpse that represents the ancestor encourages people to eat, and thus blessings and official rank follow. Purple ginseng and red grass are both the rare herbs referred to by ancient people. The phrase 'the sacrificial corpse assists in eating' refers to the sacrificial rites described in the poem 'Fuyi' from the Great Ya section of the Book of Songs. Shang Binghe does not emphasize the use of symbolic imagery here, and detailed explanations can be found in the entry for the hexagram Shī changing into Guài.

復。抱珠入口，為我畜寶。得吾所有，欣然嘉喜。震為口、為珠玉、為寶。坤為我、為吾、為畜。震為嘉喜。

The hexagram Tongren changes into Fu. Lin's interpretation says: holding a pearl in the mouth, store this treasure for me; having regained what was originally mine, I am joyful. This is a favorable omen of regaining something lost. Shang Binghe's explanation says: Zhen represents mouth, pearls and treasures, and precious things; Kun represents me, myself, and storage. Zhen also represents good and joy.

無妄。負牛上山，力盡行難。烈風雨雪，遮遏我前。中道復還，憂者得歡。艮為負、為山、為牛，艮止，故力盡行難。互巽為風，乾為冰，故曰雨雪，艮止，故曰遮遏。艮為道，震反，故曰還。坎為憂，震樂，故曰得歡。○力盡，依汲古，宋本作劣。負牛，依宋本，汲古作負車。

The hexagram Tongren changes to Wuxiang. Lin's interpretation says: carrying a cow up the mountain, even when strength is exhausted, it is still difficult to move forward; a storm with rain and snow blocks the way ahead; having walked halfway, one can only return, and those who were previously worried now turn their sorrow into joy. Knowing difficulty, one returns, thus attaining peace. Shang Binghe's explanation says: Gen represents carrying, mountains, and cattle; Gen signifies stopping, hence 'exhausted strength and difficulty in moving'. The mutual hexagram Xun represents wind, and Qian represents ice, hence 'rain and snow'. Gen signifies stopping, hence 'blocking the path'. Gen represents the path, and Zhen signifies returning through the image of covering, hence 'return'. Kan represents worry, and Zhen represents joy, hence 'gaining joy'. The collation notes say: 'exhausted strength' follows the Jiguguo edition, while the Song edition reads 'inferior'; 'carrying a cow' follows the Song edition, while the Jiguguo edition reads 'carrying a cart'.

大畜。陶朱白圭，善賈息資。三致千金，德施上人。艮火，故曰陶，乾為大赤，故曰陶朱。震為玉、為白，故曰白圭。二人皆善治生致富。乾為富，故曰息資。伏巽為商賈，艮數三，乾為金、為千，故曰三致千金。乾為德，震為人。上人者，及人也。○人，依宋本，汲古作仁。

The hexagram Tongren changes into Daxu. Lin's interpretation says: Tao Zhu Gong Fan Li and Bai Gui were both skilled in business and accumulating wealth; Fan Li accumulated a fortune of a thousand gold three times and spread his virtue to others. This is a favorable interpretation indicating skill in managing wealth and being rich yet virtuous. Shang Binghe's explanation says: Gen represents fire, and smelting requires fire, so it is called 'Tao'; Qian represents great red, red being the color of Zhu, thus forming 'Tao Zhu'. Zhen represents jade and white, so it is called 'Bai Gui'. These two were both renowned in history for their skill in business and wealth accumulation. Qian represents wealth, so it is said 'xi zī' meaning wealth generating more wealth. Hidden Xun represents merchants; Gen's number is three, Qian represents metal and thousand, thus 'three times accumulating a thousand gold'. Qian represents virtue, Zhen represents people; 'shang ren' means extending virtue to others. The collation note says: the character 'ren' in 'shang ren' follows the Song edition, while the Jigugeshan edition uses 'ren'.

頤。子鉏執麟，春秋作經。元聖將終，尼父悲心。詳《訟》之《同人》。○經，依釋文。元，依汲古，宋本作作元、作陰聖，非。

The hexagram Tongren changes into Yiyi. Lin's commentary says: A carriage driver named Chu Shang hunted a qilin, and thus the Spring and Autumn Annals concluded its compilation as a classic; the great sage was about to pass away, and Confucius was deeply grieved. This refers to the story of the hunting of a qilin in the western territories in the fourteenth year of Duke Ai of Lu, which led Confucius to cease his writing. Shang Binghe notes that detailed explanations can be found in the section on the hexagram Song changing into Tongren. The collation notes state: The character 'jing' (classic) in 'making a classic' follows the Classic Interpretation; the character 'yuan' in 'primordial sage' follows the Ji Gu Ge edition. The Song edition reads 'zuoyuan' or 'yin sheng', neither of which is correct.

大過。春日載陽，福履齊長。四時不忒，與樂為昌。通《頤》。震為春，乾為日、為陽。震為福履，巽齊，故曰齊長。艮為時，震數四，故曰四時。震為樂、為昌。○昌，依汲古，宋本作倡。

The hexagram Tongren changes into Daguo. Lin's interpretation says: In spring the sun begins to warm, and blessings and official rank grow together; the four seasons proceed without error, and joy accompanies prosperity. "Spring day carries yang" comes from the poem "July" in the Bin Feng section of the Shijing. "Fu lu" uses the phrase "Fu lu sui zhi" from the Zhou Nan section of the Shijing, "The twisted vine brings blessings and prosperity." Shang Binghe's explanation says: Daguo is opposite Yiyi, so it takes the image of Yiyi—Zhen represents spring, Qian represents the sun and yang; Zhen represents blessings and prosperity, Xun represents order, so it says "orderly growth." Gen represents time, Zhen's number is four, so it says "four seasons"; Zhen represents joy and prosperity. The collation note says: the character "Chang" for "prosperity" follows the Jiguguo edition, while the Song edition reads "Chang" as "Chang."

坎。孔德如玉，出於幽谷。飛上喬木，鼓其羽翼，輝光照國。詳《坤》之《比》。○輝，依汲古，宋本作大。照國，依宋本，汲古及常本作耀光照目，非。

The hexagram Tongren changes to Kan. Lin's commentary says: Great virtue is warm and smooth, like jade, coming out from a deep valley; flying up to a tall tree, spreading its wings, and shining light over the whole country. "Coming out from the deep valley and moving to the tall tree" comes from the poem Xiao Ya Fa Mu, symbolizing the emergence of the virtuous from obscurity to prominence. Shang Binghe provides detailed explanation in the entry for Kun's Bi. The collation note says: The character "hui" in "hui guang" follows the Ji Gu Ge edition, while the Song edition has "da"; "zhao guo" follows the Song edition, while the Ji Gu Ge and common editions have "yao guang zhaomu", which is incorrect.

離。區脫康居，慕仁入朝。湛露之歡，三爵畢恩。復歸穹廬，以安其居。注：詳《訟》之《恆》。○穹，宋本作窮，非。

The hexagram Tongren changes to the hexagram Li. Lin's interpretation says: The area of Quetu on the border of the Xiongnu, and Kangju in the Western Regions, admire the benevolence of the Central Plains and come to pay homage; they receive the banquet of "Zhanlu", drink three cups and thus fulfill the etiquette of courtesy; then they return to their own yurts, living in peace as before. "Quetu" refers to the buffer zone between the Han Dynasty and the Xiongnu, "Zhanlu" is a song from the "Small Ya" section of the Book of Songs used by the Son of Heaven to entertain feudal lords, and "three cups" refers to the measure of drinking in ancient rituals. Shang Binghe provides detailed explanations in the entry on "Song" changing to "Heng". The collation note says: The character "qiong" in "qionglu" should be "qiong" in the Song edition, which is incorrect.

咸。秋冬夜行，照覽星辰。道理利通，終身無患。兌為秋，乾為冬，互大坎為夜。艮為明、為觀，故曰照覽。艮為星辰、為道里。巽為利，艮為身、為終。坎為患，兌悅，故無患。○理，應作裡。無患，依汲古，宋本作何患。

The hexagram Tongren changes into Xian. Lin's interpretation says: during autumn and winter, traveling through the night by relying on the light of the stars to identify direction; the journey is smooth and unimpeded, and there is no calamity throughout one's life. This is a favorable omen of traveling at night and achieving safety. Shang Binghe's explanation says: Dui represents autumn, and the interaction of lines three, four, and five forms Qian, which represents winter. The outer form of the six lines forms Da Kan, which represents night. Gen represents brightness and observation, so it is said 'to illuminate and view'; Gen represents stars and distances. Xun represents benefit, Gen represents body and completion; Kan originally represents calamity, but Dui governs joy, hence 'no calamity'. The collation note says: the character 'li' for 'reason' should be 'li' for 'distance', meaning the journey; 'no calamity throughout life' follows the Jigugē edition, while the Song edition reads 'what calamity'.

恆。鳴鵠抱子，見蛇何咎。室家俱在，不失其所。注詳《否》之《鼎》，古鵠鶴通用。

The hexagram Tongren changes into Heng. Lin's commentary says: A crane calls while protecting its young, even if it meets a snake, there is no harm. All the family are together, each in their proper place, none will be displaced. The crane naturally feeds on snakes, so it does not get alarmed upon seeing one. Shang Binghe notes that the imagery is explained in detail under the entry for "Po" changing into "Ding," and adds a sentence: In ancient times, the characters "hu" (crane) and "he" (goose) were used interchangeably, so the phrase "calling crane with young" refers to the same commentary, here expressed as "calling crane with young."

遯。安如泰山，福壽屢臻。雖有豺虎，不能危身。艮為山、為安、為壽。乾為福，艮為豺虎、為身，艮安故不危。○艮為身證。宋本如訛和。

The hexagram Tongren changes into the hexagram Duan. Lin's words say: "Steadfast as Mount Tai, blessings and longevity come again and again; even though there are jackals and tigers by my side, they cannot harm my body." This is a great auspicious phrase indicating stability as solid as a stone. Shang Binghe's explanation says: "Gen represents mountain, stability, and longevity; Qian represents blessings; Gen also represents jackals and tigers, and the body, while Gen's nature is stability and stillness, so there is no danger." The collation note says: "The image of Gen representing the body" is confirmed here; the character "ru" (like) in "ru Taishan" (like Mount Tai) was mistakenly written as "he" (harmony) in the Song edition.

大壯。耆蒙睡眠，不知東西。歲君失理，命直為曲。王稱為寶。乾老故曰耆。《說文》："耆，老也"。伏艮故曰蒙。耆蒙，即老少也。艮止坤迷，故曰睡眠。震東兌西，坤迷故不知。乾為君、為年，故曰歲君。坤為理，坤伏故失理。伏巽為命。孟氏逸象乾為直、為王、為寶。震口為稱。○耆蒙睡眠，依汲古，宋本作老目瞢眠。老目者，耆之訛，瞢，蒙之訛。歲君失理，命直為曲，王稱為寶。依汲古，宋本作"君失理命，以直為傴，王珍為寶"，非。此又汲古勝宋本處。

The hexagram Tongren changes to Dazhuang. Lin's interpretation says: the elderly and children all fall asleep in confusion, unable to distinguish east from west; the former king lost order, giving the curved as straight, and the king regarded this inversion as precious. This is a凶 (auspicious) statement indicating confusion above and below and inverted right and wrong. Shang Binghe's explanation says: Qian represents the old, so it is called "qí" ("elderly"), as explained in Shuo Wen, "qí means old." The hidden Gen represents the young, so it is called "méng" ("ignorance"); "qí méng" refers to old and young. Gen represents stopping, and Kun represents confusion, hence "sleeping." Zhen represents east, Dui represents west, and since Kun is confused, it is said "not knowing east and west." Qian represents the king and the year, forming "suijun" ("yearly king"). Kun represents order, and since Kun is in the hidden position, it is said "losing order." The hidden Xun represents destiny. The lost images in Mengxi's Yi say: Qian represents straightness, the king, and treasure; Zhen represents mouth, and mouth can speak. The collation note says: "qí méng shuì mián" follows the Jigugē edition, while the Song edition reads "lǎo mù méng mián" — "lǎo mù" is a corrupted form of "qí," and "méng" is a corrupted form of "méng." "Suijun shi li, ming zhi wei qu, wang cheng wei bao" also follows the Jigugē edition, while the Song edition reads "jun shi li ming, yi zhi wei yu, wang zhen wei bao," which is incorrect. This is another instance where the Jigugē edition surpasses the Song edition.

晉。植璧秉珪，請命於河。周公克敏，沖人瘳愈。此用《同人》象。伏震為珪璧。艮手故曰秉、曰植。坎水坤水故曰河。艮為沖人。沖，幼也。震為公、為周。艮堅故瘳愈。○植璧秉珪，依宋本，汲古等本作載璧秉珪，非。植璧秉珪，金滕文。愈，依汲古。《說文》："病瘳也"。徐鍇曰：今人作愈，非。由是證宋本作愈非。○《史記魯世家》："成王有疾，周公揃爪瀋河以祈病瘳"。

The hexagram Tongren changes to Jin. Lin's commentary says: raising a jade璧 and holding a jade圭, offering a prayer to the river god; the Duke of Zhou acted diligently, and the young King Cheng recovered from his illness. This refers to the story in the Book of Documents, Jin Teng, where the Duke of Zhou prayed for the royal family. Shang Binghe's explanation says: this line takes the image of the hexagram Tongren. Hidden Zhen represents jade璧 and jade圭; Gen represents the hand, which can hold and raise, so it says "bing" and "zhi." Kan represents water, and Kun also represents water, so it says "he." Gen represents the young person - "young" means small, referring to the young King Cheng. Zhen represents the Duke and the Zhou, combining to form "Zhou Gong." Gen is strong and firm, so the illness can be cured. The collation note says: "zhi bì bing gui" follows the Song edition, while Ji Gu and other editions say "zai bì bing gui," which is incorrect; "zhi bì bing gui" is the original text in Jin Teng. The last character follows the Ji Gu Ge edition. The Shuo Wen explains "yu" as "the illness is cured." Xu Kai says that the modern character "yu" is not correct, thus proving that the Song edition's use of "yu" is wrong. Shang also cites the Records of the Grand Historian, Lu Shi Jia: King Cheng was ill, and the Duke of Zhou cut off his own fingernails and threw them into the river, praying for King Cheng's recovery.

明夷。太王執政，歲熟民富。國家豐有，王者有喜。震為王，坤老，故曰太王。坤為政、為歲、為利，故曰歲熟。坤為民、為富、為國家、為豐。震為王，震喜。○太，依宋本，汲古作大，他本或作天。

The hexagram Tongren changes into Mingyi. Lin's commentary says: The Great King held the state's government, the harvest was abundant, the people were wealthy; the country was prosperous and rich, and the ruler was full of joy. The Great King refers to the ancient Gong Danfu of the Zhou dynasty, the beginning of the rise of the Zhou royal house. Shang Binghe's explanation says: Zhen represents the king, Kun represents old age, old age becoming a king, hence called "the Great King." Kun represents government, years, and profit, hence saying "the harvest is good"; Kun also represents people, wealth, the country, and abundance. Zhen represents the king, and Zhen's nature is to be joyful. The collation note says: the character "Tai" for "Great" in "Tai Wang" follows the Song edition, while the Ji Gu Ge edition reads "Da," and other editions have "Tian."

家人。訟爭相背，和氣不處。陰陽俱否，谷風無子。離為有言，故爭訟。坎為和，坎伏故不處。谷，毛詩作谷。傳云：東風也。巽為風，離東，故曰東風。震為子，震伏故無子。谷風詩，毛傳謂刺夫婦失道，茲曰無子，蓋齊詩義也。○訟爭，依汲古，宋元本作爭訟。

The hexagram Tongren changes to the hexagram Jiaoren. Lin's commentary says: disputes continue without end, with mutual estrangement, and harmony has nowhere to take refuge; yin and yang are both blocked and uncommunicative, just like the poem "Gufeng" which describes discord between husband and wife and the absence of offspring. Shang Binghe's explanation says: Li represents speech, and speech leads to disputes. Kan represents harmony, but Kan is in the hidden position, so harmony does not reside, and cannot be retained. The character "gu" in the poem "Gufeng" is written as "gu" in the Mao Shi, and the Mao transmission says it refers to the east wind. Xun represents wind, Li represents east, which is exactly the east wind. Zhen represents son, and Zhen is in the hidden position, so there is no son. The poem "Gufeng" is said by the Mao transmission to be a satire on the failure of the way of husband and wife; here, however, it refers to the absence of offspring, which probably follows the interpretation of the Qi Shi school. Shang thus infers that the poems used in the Yi Lin are not from the Mao school. The collation note says: "suing" follows the Jiguguo edition, while the Song and Yuan editions read "dispute."

睽。齊魯爭言，戰於龍門。構怨結禍，三世不安。兌魯齊，似用半巽象。正反兩兌口相背，故曰爭言。餘詳《坤》之《離》。

The hexagram Tongren changes into the hexagram Kui. Lin's interpretation says: Qi and Lu argued fiercely with words, and later fought at the龙门 (Dragon Gate); they formed enmity and caused calamity, making three generations restless. Shang Binghe's explanation says: Dui represents Lu and Qi; here it seems that a 'half-trigram' was used — taking only two lines as half of a trigram, which in this case is half of Xun. The upright Dui and the inverted Dui form two mouths facing each other, hence 'quarreling with words.' The other symbolic meanings are detailed in the entry for Kun changing into Li.

蹇。鹿得美草，鳴呼其友。九族和睦，不離邦域。此用《同人》象。伏震為鹿、為草、為鳴，伏坤為族，震數九，故曰九族。震樂故和睦。坤為邦域。

The hexagram Tongren changes into Jian. Lin's interpretation says: A deer finds lush grass and calls out to its companions to come and eat; the nine clans live in harmony and none leaves their homeland. Using the meaning of the poem Xiao Ya Lu Ming, "You you lu ming, shi ye zhi ping," it is a favorable omen of family harmony. Shang Binghe's explanation says: This takes the image of the original hexagram Tongren. The hidden Zhen represents deer, grass, and sound; the hidden Kun represents the clan; the number of Zhen is nine, so it is called "nine clans." Zhen represents joy, hence harmony; Kun represents the territory of a state.

解。百里南行，雖微復明。去虞適秦，為穆國卿。百里奚自虞適秦，故曰南行。震為百、為南、為行。離為明，坎為憂虞，震樂故去虞。坎位西，故曰秦。○南，從宋元本，汲古訛難。微，從汲古，宋元本作徵，非。

The hexagram Tongren changes to Xie. Lin's interpretation says: Bai Li Xi went south, although he was once in humble position, later he regained prominence; he left Yu country to serve the state of Qin and became a high official of Duke Mu of Qin. This is a favorable omen of transformation from lowly to prominent. Shang Binghe's explanation says: Bai Li Xi went from Yu country to Qin, so it is said 'southward journey'. Zhen represents hundred, south, and movement; Li represents brightness, so 'regaining brightness'. Kan represents worry and Yu—'Yu' takes both the meaning of Yu country and worry. Zhen represents joy, so it is said 'leaving Yu'. Kan is located in the west, so it refers to Qin. The collation note says: the character 'south' in 'southward journey' comes from the Song and Yuan editions, while the Jigugeshi edition mistakenly writes 'difficulty'; the character 'humble' in 'although humble' comes from the Jigugeshi edition, while the Song and Yuan editions write 'march', which is incorrect.

損。梅李冬實，國多寇賊。亂擾並作，王不能制。詳《屯》之《師》。

The hexagram Tongren changes to the hexagram Shen. Lin's commentary says: Plum trees and peach trees bear fruit in winter, which is a strange phenomenon indicating a reversal of the seasons; there are many bandits in the country, and calamities occur all at once, and the king cannot suppress them. Ancient people regarded the fruiting of plants in winter as a sign of calamity, so the following is a time of banditry and chaos. Shang Binghe provides detailed explanation in the entry on Zhun changing to Shi.

益。府藏之富，王以賑貸。捕魚河海，笱網多得。巨蛇大，戰於國郊，君遂走逃。詳《比》之《臨》。笱，依汲古，宋元訛苟。後三句定為衍文，應依《比》之《臨》校刪。

The hexagram Tongren changes to Yì. Lin's commentary says: The wealth stored in the treasury is used by the king to relief and lend to the people; fishing in rivers and seas, the bamboo baskets and nets yield abundant catches. The next three lines, "A great snake and a big something fight in the country's outskirts, the king then flees," are opposite in fortune to the previous four lines. The character following "big" is a rare character found only in the original text, with no record in dictionaries; it is retained as is. Shang Binghe notes the detailed explanation in the entry of "Bi" changing to "Lin." The collation note says: The character "gǒu" is based on the Jigugé edition, while Song and Yuan editions mistakenly wrote it as "gǒu"; the last three lines are determined to be an inserted addition from elsewhere and should be deleted according to the collation in the entry of "Bi" changing to "Lin."

夬。牡飛門啟，憂患大解。修福行善，不為身禍。詳《需》之《兌》。○修福行善，依《需》之《兌》校，宋元本皆作"去老乘馬"，汲古無第三句。又牡，宋元本訛杜。

The hexagram Tongren changes to Guai. The commentary says: The door latch flies off, the main gate opens, worries and calamities are removed at once; cultivating virtue and doing good deeds will not bring disaster upon oneself. "Mu" refers to the pin of the door latch, and "Mu fei" means the door opens. Shang Binghe provides detailed explanation in the entry for "Xu" changing to "Dui". The collation note says: the phrase "cultivating virtue and doing good deeds" is added based on the entry for "Xu" changing to "Dui"; the Song and Yuan editions both read "qu lao cheng ma", while the Ji Gu Ge edition omits the third line entirely; the character "Mu" was mistakenly written as "Du" in the Song and Yuan editions.

姤。宜昌娶婦，東家歌舞，長樂歡喜。巽為震婦，震為娶、為昌、為東、為歌舞、為歡樂。伏坤為家。

The hexagram Tongren changes to Gou. Lin's interpretation says: It is most appropriate to marry during a time of prosperity, when people in the east sing and dance, enjoying long-lasting joy and happiness. This is a favorable omen for marriage. Shang Binghe's explanation says: Xun is the spouse of Zhen, so it represents a wife; Zhen signifies marriage, prosperity, the east, singing and dancing, and joy. Hidden Kun represents the family, combining to form 'singing and dancing at the eastern home'.

萃。正陽之央，甲氏以亡。禍及留籲，煙滅為墟。《左傳宣十六年》："正月，晉人滅赤狄甲氏及留籲"，春正故曰正陽。央，中也，言正月之中也。伏乾為陽，互大坎為中。艮為甲，坤喪兌毀，故曰甲氏以亡。坤為禍，兌口為籲。坤為墟、為滅。○甲，汲古訛申，依宋元。

The hexagram Tongren changes to Cui. Lin's interpretation says: When the yang energy is at its center in the first lunar month, the Jiashi clan of the Red Dizi was destroyed; the calamity also involved Liuxu, which was reduced to ashes and became a wasteland. Shang Binghe's explanation says: The "Zuo Zhuan · Xuan Gong Sixteenth Year" records "In the first lunar month, the people of Jin destroyed the Jiashi clan of the Red Dizi and Liuxu." The event occurred in spring of the first lunar month, so it is said "zhengyang." "Yang" refers to the center, indicating the middle of the first lunar month. Hidden Qian represents yang, and the six lines form a large Kan. Kan is in the central position, which exactly matches the meaning of "yang." Gen represents Ji, and Kun represents loss, while Dui represents destruction, hence "the Jiashi clan was destroyed." Kun represents calamity, Dui represents mouth, and the mouth emits the sound "xu." Kun represents ruins and destruction. The collation note says: The character "Jia" in the Ji Gu Ge edition was mistakenly written as "Shen," and here we follow the Song and Yuan editions.

升。鳧過稻廬，甘樂。雖驅不走，田畯懷憂。震為鳧、為稻、為樂、為。，大麥也。巽為，坤亦為魚。震為驅、為走，坤為田畯、為憂。○鳧，從汲古，宋元本作鳥，非。《詩小雅》："田畯至喜"。

The hexagram Tongren changes into Sheng. Lin's commentary says: Wild geese fly past the thatched cottages by the rice fields, greedily eating the grain in the fields, happy and forgetting to return; they cannot be driven away, and the farmer in charge can only worry. The character in the sentence is a rare character preserved in the original text, with no record in the dictionary. Shang's annotation says it refers to barley. Shang Binghe's explanation is: Zhen represents wild geese, rice, joy, and that kind of grain—Shang's annotation here is missing one character, leaving only 'barley' as the explanation. Xun represents that kind of grain, and Kun also represents fish. Zhen represents driving and movement; Kun represents the farmer in charge and worry. The collation note says: the character 'fu' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'bird', which is incorrect. Shang also cites the poem 'Futian' from the 'Small Ya' in the 'Shi Jing', 'the farmer in charge is happy', indicating that 'the farmer in charge' refers to an official in charge of agriculture.

困。跛踦俱行，日暮車傷，失旅乏糧。通《賁》。坎蹇故曰跛踦。震為行，離為日，坎為夜，故曰日暮。震為車，坎折故傷。震為行旅、為糧，兌毀，故曰失旅乏糧。

The hexagram Tongren changes into the hexagram Kun. Lin's interpretation says: A lame person travels with companions, but by evening the carriage breaks down, and the traveling companions are lost, and the food runs out. This is an inauspicious omen of a traveler in distress. Shang Binghe's explanation says: The hexagram Kun is in mutual relationship with the hexagram Ben. The trigram Kan represents difficulties, so it is said '跛踦' (lame). The trigram Zhen represents movement, the trigram Li represents the sun, and the trigram Kan represents night. The sun entering night is '日暮' (dusk). The trigram Zhen represents a carriage, and Kan signifies destruction, so the carriage is damaged. The trigram Zhen represents travel and grain, and the trigram Dui signifies destruction, so it is said '失旅乏粮' (losing companions and lacking food).

井。龍門水穴，流行不害。民安其土，君臣相保。通《噬嗑》。震為龍，艮為門、為穴，坎水為流，流順故不害。坎為民，艮為安、為土，震君艮臣。○艮為臣證。○水，汲古作小，依宋元本。《集韻》害，音曷，與穴韻。

The hexagram Tongren changes to Jing. Lin's commentary says: The dragon gate was dug, opening the water channel, so the river flows smoothly without causing harm; the people live in peace in their homeland, and the ruler and ministers protect each other. This uses the story of Da Yu digging the dragon gate and guiding the river to flow east. Shang Binghe's explanation says: Jing and Shihhe are mutually related. Zhen represents the dragon, Gen represents the gate and the cave; Kan represents water and flow, so the water flows smoothly and does not cause disasters. Kan represents the people, Gen represents peace and earth; Zhen represents the ruler, Gen represents the minister, hence the saying 'ruler and ministers protect each other.' The collation note says: the image of 'Gen as minister' is confirmed here; the character 'water' in the Ji Gu Ge edition is 'xiao,' but here we follow the Song and Yuan editions. Also, in the Ji Yun, the character 'harm' is pronounced like 'he,' which rhymes with 'cave.'

革。山陵四塞，遏我徑路。欲前不得，復還故處。通《蒙》。艮為山、為塞、為遏、為徑路。坎陷艮止，故欲前不得。震卦數四，故曰四塞。○四，依宋元本，汲古作西，前作全，非。

The hexagram Tongren changes into the hexagram Ge. Lin's commentary says: The mountain ranges on all sides are blocked, blocking my small path; wanting to move forward is impossible, so I can only return to where I started. This is a phrase indicating being blocked in both advancing and retreating. Shang Binghe's explanation says: Ge and Meng are complementary. Gen represents mountain, blockage, obstruction, and path; Kan represents sinking, and Gen represents stopping, so 'wanting to move forward is impossible'. The number of Zhen hexagram is four, so it is said 'four blockages'. The collation note says: the character 'four' in 'four blockages' follows the Song and Yuan editions, while the Jigugeshi edition has 'west', and the character 'forward' in 'wanting to move forward' in the Jigugeshi edition is 'complete', neither of which is correct.

鼎。兩虎爭鬬，血流漂杵。城郭空虛，蒿藜塞道。通《屯》。艮為虎，坤數二，故曰兩虎。又正反艮，故曰爭鬬。坎為血、為杵，艮為城郭，坤為空虛，震為藜蒿，艮為道。

The hexagram Tongren changes into Ding. Lin's interpretation says: two tigers fight, the blood flows so much that it can float the pestle used for pounding rice; the city is empty, and wild herbs and mugwort fill the streets. "Blood flows and floats the pestle" comes from the Book of Documents, Wu Cheng, describing the brutality of a great battle. Shang Binghe's explanation is: Ding and Tun are complementary hexagrams. Gen represents the tiger, and the number of Kun is two, so it is said "two tigers"; the upright Gen and the inverted Gen face each other, so it is said "fighting". Kan represents blood and pestle; Gen represents city walls, Kun represents emptiness; Zhen represents wild herbs and mugwort, Gen represents roads.

震。依叔牆隅，志下心勞。楚亭晨食，韓子低頭。艮為牆、為叔、為依。坎為志、為心、為勞。震為楚、為晨、為食，艮為亭，坎為信，故曰韓子。韓子者，韓信也。艮為頭，坎下首，故低頭。《史記淮陰侯傳》："常數從南昌亭長寄食，亭長妻患之，不為具食，信怒絕去"。○叔，依宋元，汲古作東。

The hexagram Tongren changes into the hexagram Zhen. Lin's commentary says: resting by the corner of the uncle's wall, with low spirits and exhausted heart; having a morning meal at the house of a亭长 in Chu, Han Xin had to lower his head. This describes the plight of Han Xin when he was not yet recognized. Shang Binghe's explanation says: Gen represents a wall, an uncle, and reliance; Kan represents will, heart, and labor. Zhen represents Chu, morning, and food; Gen represents a pavilion; Kan represents Xin, so it is called "Hanzi" — Hanzi refers to Han Xin. Gen represents the head, and Kan indicates something hanging down, so "lowering the head." Shang cited the Records of the Grand Historian: Han Xin often went to the pavilion of the亭长 in Nanchang to eat, but the wife of the亭长 found it troublesome and stopped providing meals, so Han Xin angrily broke off the relationship. The collation note says: the character "uncle" is based on the Song and Yuan editions, while the Jigugong edition reads "Dong."

艮。龍生無常，或托空桑。憑乘風雲，為堯立功。震為龍、為生、為桑，互大離，離虛，故曰空桑。坎為雲，伏巽為風。震為乘，艮手為憑。震為帝，故曰堯。按：皇甫謐云：伊尹生於空桑，堯時諸臣。禹生石紐，見史記注。無生空桑者，西漢時古籍多，或別有所據。○空桑，依汲古，宋元本作葉。

The hexagram Tongren changes to Gen. Lin's commentary says: The birth of the dragon has no fixed place, sometimes it is born in the hollow of the empty sallow tree; it relies on the momentum of clouds and wind to establish achievements for Emperor Yao. Shang Binghe's explanation says: Zhen represents dragon, birth, and sallow tree; the six lines form a large Li, with the middle hollow, hence saying 'empty sallow'. Kan represents cloud, hidden Xun represents wind; Zhen represents riding, Gen represents hand, hand can rely on. Zhen represents emperor, so referring to Yao. Shang also adds a note to investigate this allusion: Huangfu Mì says Yi Yin was born in empty sallow; as for the ministers of Yao's time, and Yu who was born in stone navel (as mentioned in the annotation of Shiji), there is no record of being born in empty sallow. Since there is no historical evidence, then during the Western Han dynasty, there were still many ancient books, and Jiao's school might have another source. The collation note says: 'empty sallow' follows the Ji Gu Ge edition, while Song and Yuan editions read 'ye'.

漸。魁行搖尾，逐雲吹水。汙泥為陸，下田宜稷。艮為星、為尾。魁，北斗星也。巽進退，故曰搖尾。坎為雲，水兌口向坎，故曰逐雲吹水。坎為汙泥，坎陷故亦為下田。艮為陸，巽為稷，言宜種黍稷也。○水，汲古作火，依宋元本。宜稷，多作為稷，依《巽》之《師》校。

The hexagram Tongren changes into the hexagram Jie. Lin's interpretation says: The Big Dipper moves, its handle sways like a tail, driving away clouds and blowing water; muddy land becomes dry land, and low fields are suitable for planting millet. This is an image of water receding and land emerging, suitable for farming. Shang Binghe's explanation says: Gen represents stars and the tail, with "Kui" being the Big Dipper. Xun governs movement forward and backward, hence "swaying the tail." Kan represents clouds and water, and Dui represents mouth, with the mouth facing Kan, hence "chasing clouds and blowing water." Kan represents muddy land, and Kan also governs sinking, hence the low fields. Gen represents land, and Xun represents millet, indicating it is suitable to plant millet. The collation note says: The character "water" in "blowing water" is "fire" in the Jigusha edition, here following the Song and Yuan editions; "suitable for millet" in most editions is "as millet," here following the entry on Xun changing into Shi.

歸妹。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。坎蹇故跛踦。離為日、為牛。坎夜坎勞，故曰日暮牛罷。震為商旅、為後，巽為利，巽伏，故曰失利亡雌。巽為震婦，故曰雌也。

The hexagram Tongren changes into Guimei. Lin's interpretation says: crippled people support each other while walking, the day turns to dusk, and the oxen are exhausted; the journey is slow, falling behind the caravan, losing profit and also losing the mother cattle. This is an ominous statement about losing due to slow movement. Shang Binghe's explanation says: Kan represents difficulties, hence '跛踦' (crippled). Li represents the sun and cattle; Kan represents night and labor, forming '日暮牛罢' (day turns to dusk, the cattle are exhausted) — '罢' means tired. Zhen represents merchants and being behind; Xun represents profit, Xun being in the hidden position, hence '失利亡雌' (losing profit and the female). Xun is the spouse of Zhen, hence '雌' (female).

豐。三人俱行，北求大牂。長孟病足，倩季負糧。柳下之寶，不失我邦。震為人、為行，數三，故曰三人俱行。互大坎為北，兌為羊，震為長孟、為足，坎病，故曰病足。按：《家語》："叔梁紇之妾生孟皮，孟皮病足"。季，季路也。《家語》子路曰："吾為親負米百里之外"。互巽為糧，伏艮為季、為負。震為柳，伏坤為下、為邦。○糧，宋元、汲古作囊，依汲古《革》之《恆》校。孟，從宋元，汲古作子。寶，從宋元，汲古作責，非。按：《呂氏春秋》："齊伐魯，求岑鼎，魯以他鼎往，齊侯曰：柳下季謂是則因受之，魯侯請柳下季，季曰：君以賂欲免國也，臣亦有國，破臣之國以免君之國，所不願也，魯侯乃以真岑鼎往"。我邦，各本皆作驪黃，依汲古《渙》之《豫》校。

The hexagram Tongren changes into Feng. Lin's commentary says: Three people are traveling together, going north to seek a large ewe; the eldest brother Mengpi has a foot ailment, so he asked his younger brother to carry grain for him; relying on a person like Liu Xuhui who values trust, they did not lose their country. Shang Binghe's explanation says: Zhen represents people and movement, and the number of Zhen is three, so it is said 'three people are traveling together'; the six lines form an outer shape of Da Kan, Kan is located in the north, and Dui represents a sheep. Zhen represents the eldest brother Meng and the foot, Kan represents illness, so it is said 'illness in the foot'. He cites the "Family Sayings of Confucius", which says that Shuliang He's concubine gave birth to Mengpi, who had a foot ailment; 'Ji' refers to Jilu, who is Zilu. The "Family Sayings" records Zilu saying, 'I carried rice a hundred miles for my parents.' The mutual Xun represents grain, the hidden Gen represents Ji and carrying; Zhen represents Liu, the hidden Kun represents below and country, forming 'Liu Xia' and 'my country'. The collation note says: the character 'grain' in 'carry grain' is written as 'nang' in the Song and Yuan editions and the Jigugong edition, here following the Jigugong edition's entry on the change from Ge to Heng; the character 'Meng' in 'eldest brother Meng' is taken from the Song and Yuan editions, while the Jigugong edition has 'zi'; the character 'treasure' in 'treasure of Liu Xia' is taken from the Song and Yuan editions, while the Jigugong edition has 'ze', which is incorrect. Shang also cites the "Spring and Autumn Anecdotes" by the "Lüshi Chunqiu": when Qi attacked Lu, they demanded the Cen Ding, and Lu offered another ding instead. The Qi king said he would accept it if Liu Xia Ji approved; the Lu king went to ask Liu Xia Ji, who said, the king wants to use one ding to avoid national disaster, but the minister also has his own 'country'. Destroying the minister's country to protect the king's country, the minister would not agree; the Lu king had to send the real Cen Ding. The characters 'my country' are all written as 'Li Huang' in other editions, here following the Jigugong edition's entry on the change from Huan to Yu.

旅。鳳凰在左，麒麟處右。仁聖相遇，伊呂集聚。傷害不至，時無殃咎，福為我母。離為鳳凰、為麒麟。離東為左，兌西為右。坎為聖、為集聚。兌口為伊。巽為齊、為呂。○處右，從宋元，汲古作在右。

The hexagram Tongren changes into the hexagram Lü. Lin's interpretation says: The phoenix is on the left, the qilin on the right; the benevolent and the sages meet, and Iryin and Lüwang gather together; there will be no harm, no calamity or guilt in the time, and the blessing is like a mother protecting me. This is a great auspicious interpretation indicating the gathering of many virtuous people. Shang Binghe's explanation says: Li represents civilization, hence the phoenix and the qilin; Li is in the east, so left, while Dui is in the west, hence right. Kan represents the sage and gathering; Dui is the mouth, which produces the sound 'I', hence referring to Iryin; Xun represents Qi, which is the fief of Lüwang, hence referring to Lü. The collation note says: 'being on the right' is from the Song and Yuan editions, while the Jigugeshi edition reads 'being on the right'.

巽。乘筏渡海，雖深不殆。曾孫皇祖，累累俱在。伏震為筏、為乘，互大坎為海、為深，兌悅故不殆。伏艮為曾孫、為祖。○海，從宋元，汲古作河，不協，非。

The hexagram Tongren changes into Xun. Lin's interpretation says: traveling across the sea on a raft, although the water is deep there is no danger; the former ancestors and the descendants all remain in the temple. This is a favorable omen of overcoming danger and continuing the ancestral sacrifices. Shang Binghe's explanation says: the hidden Zhen represents the raft and the act of crossing; the six lines form a large Kan externally, Kan represents the sea and depth; Dui indicates joy, so there is no danger. The hidden Gen represents the descendant and the ancestor. The collation note says: the character 'sea' in 'crossing the sea' comes from the Song and Yuan editions, while the Jigugeshi edition uses 'river', which does not match the rhyme and is therefore incorrect.

兌。比目四翼，來安吾國。齎福上堂，與我同床。詳《比》之《離》。

The hexagram Tongren changes to the hexagram Dui. Lin's commentary says: Like a pair of birds that are joined together, they have four wings and fly in to bring peace and stability to my country; carrying good fortune, they enter the hall and share a bed with me. This is a favorable omen of good fortune coming to the family. Shang Binghe does not emphasize the imagery here, and for detailed explanation, see the entry on Bi changing to Li.

渙。娶於姜呂，駕迎新婦。少齊在門，夫子悅喜。詳《否》之《渙》。呂、齊，汲古作女、作妻，依宋元本。

The hexagram Tongren changes to Huanshuan. Lin's commentary says: A man is going to marry a woman from the Jiang and Lü clan, driving a carriage to meet his bride; the young wife from the Qi clan is already standing at the gate, and the husband is delighted in his heart. This differs from the commentary on "Pu" changing to "Huan" by only two characters. Shang Binghe provides a detailed explanation in that entry. The collation note says: "The character 'Lü' in 'Jiang Lü' and 'Qi' in 'young wife from the Qi clan' in the Ji Gu Ge edition are both written as 'Nu' and 'Qi' respectively. Here we follow the Song and Yuan editions."

節。螟蟲為賊，害我稼穡。盡禾殫麥，秋無所得。坎為賊、為害，伏巽為螟蟲。震為禾稼，兌正秋，兌毀折，故秋無所得。○盡禾，汲古作冬禾，依宋元本。

The hexagram Tongren changes into the hexagram Jie. Lin's interpretation says: the locusts have become pests, destroying my crops; the grain is completely eaten, the wheat is entirely consumed, and by autumn there is nothing to harvest. This is a凶辞 indicating a disastrous locust plague leading to total crop failure. Shang Binghe's explanation says: Kan represents thieves and harm, and the hidden Xun represents locusts. Zhen represents grain and crops; Dui corresponds to the autumn season, and Dui also signifies destruction and breaking, hence 'nothing is obtained in autumn'. The collation note says: 'complete grain' in the Jigusha edition reads 'winter grain', but here we follow the Song and Yuan editions.

中孚。衣裳顛倒，為王來呼。成就東周，邦國大休。震為衣裳，正反震，故曰顛倒。震為王、為呼、為東周，艮為成、為邦國。按：《齊風》："東方未明，顛倒衣裳；顛之倒之，自公召之"，《毛詩敘》謂朝廷興居無節，焦意似指太公佐周，與毛異。

The hexagram Tongren changes into Zhongfou. Lin's interpretation says: "Clothes are worn upside down, because the king urgently summoned him and he hurriedly came; finally achieving the foundation of the Eastern Zhou dynasty, the states gained great peace." Shang Binghe explains: "Zhen represents clothes; the upright Zhen and inverted Zhen are opposite, one upright and one inverted, hence 'upside down.' Zhen represents the king, calling, and the Eastern Zhou; Gen represents completion and states. Shang also notes: The poem 'Eastern Wind' from the 'Qi Wind' section of the 'Shi Jing' says, 'The east is still dark, clothes are worn upside down; turning them upside down and right side up, the lord summoned him.' The 'Mao Shi Xü' says it criticizes the court for lacking proper conduct in daily life; however, Jiao's intention seems to be about Tai Gong assisting the Zhou dynasty, being diligent and devoted, which differs from the 'Mao Shi Xü' interpretation. This is also one example of Shang's use of the 'Yi Lin' to infer the views of the three schools of poetry from the Han dynasty."

小過。王孫季子，相與為友。明允篤誠，升擢薦舉。震為王，艮為孫、為季子、為友。震為明允，艮為篤誠，震為薦舉，艮手為擢。詞似用《史記》舜舉八元八愷事。○篤，元本訛駕，依宋本、汲古。薦，依汲古，宋元本皆訛慶。

The hexagram Tongren changes into Xiaoguo. Lin's interpretation says: The prince and Ji Zi become friends; they are sincere and trustworthy, thus receiving promotion and recommendation. This is a favorable omen of virtuous people associating with each other and achieving success together. Shang Binghe's explanation says: Zhen represents the prince, Gen represents Sun, Ji Zi, and friend. Zhen represents clarity and sincerity, Gen represents steadfast honesty; Zhen represents recommendation, Gen represents the hand, which can promote. This line of interpretation seems to refer to the story in the Records of the Grand Historian about Shun promoting the Eight Yu and the Eight Kaidi. The collation notes say: The character 'du' was mistakenly written as 'jia' in the original edition, here following the Song and Jiguguo editions; the character 'jian' follows the Jiguguo edition, while Song and Yuan editions mistakenly wrote it as 'qing'.

既濟。踴泉滑滑，流行不絕。汙為江海，敗毀邑里，家無所處。聞虎不懼，向我笑喜。坎為泉，重坎，故流行不絕、故汙為江海。坤為邑里，三坤爻隔絕，故云敗毀。坎為懼，虎與笑喜蓋用半象。○踴，汲古作漏，依宋元。懼，從宋元，汲古作悖。又按：似用《同人》伏象。

The hexagram Tongren changes into Jijie. Lin's interpretation says: spring water gushes forth, flowing ceaselessly, a long and continuous stream; accumulating into rivers and seas, it destroys villages and lanes, leaving people without a place to take shelter; yet one can hear a tiger's roar but is not afraid, the tiger instead turns to smile at me. The first part describes a flood, the latter an unexpected peace. Shang Binghe's explanation says: Kan represents spring water, the upper trigram of Jijie is Kan, and the second, third, and fourth lines together form another Kan, so the image of Kan appears again, hence the continuous flow, hence the accumulation into rivers and seas. Kun represents villages and lanes, the three Kun lines are separated, hence the saying 'ruin and destruction'. Kan represents fear; as for 'tiger' and 'smiling joy', they are probably derived from the half-image. The collation note says: the character 'yong' in 'yongquan' is 'lou' in the Jigushan edition, here following the Song and Yuan editions; the character 'ju' in 'buju' is from the Song and Yuan editions, the Jigushan edition has 'bei'. Shang also notes: this passage seems to also use the hidden image of the original hexagram Tongren.

未濟。桑扈竊脂，啄粟不宜。亂政無常，使心孔明。離為鳥，故曰桑扈竊脂。坎為竊、為脂。竊脂，即桑扈，一物也。《左傳襄四年》："桑扈竊脂為蠶驅雀者也"，《詩小雅》："交交桑扈"，餘似用半象。○扈，宋元本作戶，從汲古。心，依宋元本，汲古作我。

The hexagram Tongren changes to Weijì. Lin's interpretation says: The birds called Sanghu go to peck at millet, which is not their proper action; the government is in disorder without fixed rules, yet it makes people's hearts exceptionally clear. Sanghu is a bird that eats insects, but now it changes to peck at millet, just as the government loses its proper order. Shang Binghe's explanation says: Li represents birds, so it is said 'Sanghu steals fat'; Kan represents stealing and fat. 'Stealing fat' refers to Sanghu, which is one thing with two names. The Zuo Zhuan, Year 4 of Xianggong, says that Sanghu is a bird that drives away other birds for silkworm farmers; the Shijing, Xiao Ya, has the line 'Jiao jiao Sanghu'. The other symbolic references probably use half the meaning. The collation note says: The character 'hu' in the Song and Yuan editions was written as 'hu', here following the Jigugeshan edition; the character 'xin' in 'xin kong ming' follows the Song and Yuan editions, while the Jigugeshan edition has 'wo'.

大有。白虎張牙，征伐東萊。朱雀前驅，讚道說辭。敵人請服，銜璧而趨。兌為虎、為牙，西方色白，故曰白虎張牙。白虎，西方宿。離為東，兌為決、為斧鉞，故曰征伐東萊。萊，汲古本作東華。按：《史記》云：師尚父封於營邱，未至國，萊人來伐，爭營邱。營邱，邊萊。萊，夷人也。但太公徵萊今史不詳，不知華萊孰是，姑從宋元。朱雀，南方宿。離為雀，南方色赤，故曰朱雀。兌口，故曰讚道說辭。道導通。乾為玉，兌口故曰銜璧。○東萊，汲古本作東華，依宋元。

The hexagram Da You remains unchanged, indicating the meaning of the primary hexagram staying constant. The commentary says: The White Tiger spreads its sharp teeth, sending troops to attack Donglai; the Vermilion Bird leads the way, proclaiming orders and persuading the enemy to surrender. The enemy requests submission, carrying a jade tablet and advancing humbly to apologize. Carrying a jade tablet was an ancient ritual for defeated enemies seeking surrender. Shang Binghe's explanation says: Dui represents the tiger and its teeth, and the color of the west is white, so it is said 'the White Tiger spreads its teeth' — the White Tiger is originally a star of the western sky. Li represents the east, and Dui governs decision-making and represents the axe and scepter, so it is said 'marching east to attack Donglai'; the character 'Lai' in the Ji Gu Ge edition is 'Donghua'. Shang noted: The Records of the Grand Historian say that the master of the army, Shangfang, was granted fief at Yingqiu, but before he arrived, the Lai people attacked and contested Yingqiu; Yingqiu is adjacent to Lai territory, and the Lai people were a barbarian tribe. However, the historical records of Tai Gong's campaign against the Lai people are not detailed today, and it is unclear whether 'Hua' or 'Lai' is correct, so we follow the Song and Yuan editions. The Vermilion Bird is a star of the southern sky, Li represents the bird, and the color of the south is red, so it is said 'the Vermilion Bird'. Dui represents the mouth, so it is said 'proclaiming orders and persuading' — 'dao' and 'dao' are interchangeable, meaning leading the way. Qian represents jade, Dui represents the mouth, and the mouth can carry, so it is said 'carrying a jade tablet'. The collation notes say: 'Donglai' in the Ji Gu Ge edition is 'Donghua', and here we follow the Song and Yuan editions.

乾。南山太行，困於空桑。老沙為石，牛馬無食。此用《大有》象。乾為山、為行，位南，故曰南山。太行，亦山名也。伏坎為困，艮為桑，坤虛，故曰空桑。艮為沙石。坤為老、為牛馬，兌為食，坤閉，故曰無食。○無食，宋元本作無糧，依汲古。

The hexagram Da You changes to Qian. Lin's interpretation says: Between the southern mountain and Taihang mountain, there is a situation of being trapped in the empty mulberry land; old sand hardens into stone, and cattle and horses have no fodder to eat. This is a凶 (auspicious) omen of a place where there is no food. Shang Binghe's explanation says: This takes the image of the original hexagram Da You. Qian represents mountain and movement, and since Qian is located in the south, it is said 'southern mountain'; Taihang is also the name of a mountain. Hidden Kan represents being trapped, Gen represents mulberry, and Kun is hollow in the center, so it is said 'empty mulberry'. Gen represents sand and stone; Kun represents old age and cattle and horses,兑 represents food, and Kun indicates blockage, so 'no food'. The collation note says: 'no food' is written as 'no grain' in Song and Yuan editions, but here we follow the Ji Gu Ge edition.

坤。播木折枝，與母別離，絕不相知。依《訟》之《謙》校。播，種也，言折枝種於他所，與母樹分離也。○宋元、汲古皆作"蟠木失歧"，誤。按：此亦用《大有》伏象。

The hexagram Da You changes to the hexagram Kun. The commentary says: cutting off a branch to plant it, the branch thus separates from the mother tree, cutting off communication, and they will no longer know each other. Using grass and trees to symbolize the separation of flesh and blood. Shang Binghe says that the text of this line was corrected according to the line from the hexagram Song to the hexagram Qian; 'sowing' means planting, referring to cutting off a branch and planting it elsewhere, separating from the mother tree. The collation note says: the Song and Yuan editions, as well as the Ji Gu Ge edition, all read 'pan wood losing branches,' which is incorrect. Shang also notes: this line also uses the hidden image of the hexagram Da You to derive its meaning.

屯。噂噂所言，莫如我垣。歡樂堅固，可以長安。詳《乾》之《困》。○宋元本作譐譐，依汲古。莫如我垣，亦依汲古，宋元作"莫知我恆"，誤。

The hexagram Da You changes to Zun. Lin's commentary says: people gather together, talking loudly and endlessly, all saying there is no wall more secure than mine; joyful and stable, it can last long and be safe. "Wu wu" refers to the sound of people talking together, originating from the poem "Shi Jing · Xiao Ya · Shiyue Zhi Jiao" "Wu ta bei zeng." Shang Binghe provides detailed explanations in the entry on "Qian" and "Kun." The collation note states: "Wu wu" is written as "Ce ce" in Song and Yuan editions, here following the Jigugē edition; "Mo ru wo yuan" also follows the Jigugē edition, while Song and Yuan editions have "Mo zhi wo heng," which is incorrect.

蒙。雹梅零墜，心思憒憒。懷憂少愧，亂我魂氣。艮為果、為梅，坎為冰，故曰雹梅。《爾雅》葖蘆萉注：紫花大根，俗呼雹突，由此例之，是雹梅為象形之字，作李者非也。坎折故零墜。坎為心思，坎憂故憒憒。坤為我、為亂、為魂氣。○憒憒，依宋元本，汲古作積憒。雹，各本作李，依《頤》之《否》校。

The hexagram Da You changes to Meng. The line says: Hail and plum blossoms fall in disorder, my mind is confused and unclear; I am filled with sorrow and shame, disturbing my soul and spirit. Shang Binghe's explanation says: Gen represents fruit and plum, Kan represents ice, and ice is hail, thus forming 'hail plum'. The annotation of the 'Er Ya' says that 'tu' is a common name for 'lu pao', which is a large root with purple flowers. Following this example, 'hail plum' is also a name based on appearance. The different versions all use 'li' instead of 'hail', which is incorrect. Kan represents destruction, hence 'falling down'; Kan represents thoughts, and Kan also represents sorrow, hence 'kui kui', meaning confusion. Kun represents me, disorder, and soul and spirit. The collation note says: 'kui kui' follows the Song and Yuan editions, while the Jigugong edition reads 'ji kui'; the character 'hail' is all written as 'li' in other editions, here it is corrected according to the entry on Yi changing to Po.

需。火雖熾，在吾後。寇雖多，在吾右。身安吉，不危殆。離為火，伏坤為吾，在下故曰在後。坎為寇，兌為右，伏坤為身、為安。殆，音以。

The hexagram Da You changes to Xu. This is also a three-character sentence: fire burns fiercely, but it is behind me; bandits are numerous, but they are on my right; I myself am safe and auspicious, there will be no danger. The danger is outside the body and does not reach me, hence it is auspicious. Shang Binghe's explanation says: Li represents fire, hidden Kun represents me, Li is at the lower trigram, so it is said 'behind'. Kan represents bandits, Dui represents the right; hidden Kun represents the body and safety. The last word 'dai' is read as 'yi' here to rhyme with the previous word 'you'.

訟。虎臥山隅，鹿過後朐。弓矢設張，蝟為功曹，伏不敢起，遂至平原，得我美草。乾為虎、為山，伏震為鹿、為後。《廣韻》："朐，山名"，《史記始皇本紀》："立石上朐界中"，由是例之，後朐或山名也。坎為弓矢、為棘、為蝟、為伏，伏坤為平野、為我。震為美草。○遂，依宋元本，汲古作逐。平，汲古、元本作洋，依宋本。坎為矢證。《後漢書百官志》："功曹主選署及眾事為郡吏長"，《論衡》云："人謂虎食人，功曹為奸所致。"其意以為功曹為吏率虎為獸雄，而蝟能伏虎，故虎畏見。《史記龜策傳》注：蝟能伏虎。

The hexagram Da You changes into the hexagram Song. Lin's interpretation says: A tiger lies in the corner of the mountain, a deer passes by behind the mountain. The bow and arrow are already set up, the hedgehog serves as the official Gongcao, so the tiger lies down and does not rise. The deer then safely walks to the plain and eats my fine grass. This is a divination indicating that the wicked are restrained and the weak find peace. Shang Binghe's explanation says: Qian represents the tiger and the mountain; concealed Zhen represents the deer and the rear. The "Qu" in the "Hou Qu" is a mountain according to the Guangyun dictionary. The Records of the Grand Historian mentions "setting up stones at Qu boundary," so "Hou Qu" might also be a mountain. Kan represents the bow and arrow, the thorn, the hedgehog, and the subjugation; concealed Kun represents the plain and me; Zhen represents the fine grass. The collation notes say: "sui zhi" is from the Song and Yuan editions, while the Jigugē edition reads "zhu"; the character "ping" in "plain" is read as "yang" in the Jigugē and Yuan editions, so we follow the Song edition here. "Kan represents the arrow" is another confirmation of this imagery. Shang also cites the Book of the Later Han on the official system, which says that the official Gongcao is in charge of selecting and appointing officials and handling various affairs, being the chief among the officials of the county. The Lunheng says people believe tigers eat people because the Gongcao is corrupt. This means that the Gongcao is like the tiger among the officials, and the hedgehog can subdue the tiger, so the tiger fears it. The annotation to the Records of the Grand Historian on the divination also says that the hedgehog can subdue the tiger.

師。三火起明，雨滅其光。高位疾顛，驕恣誅傷。伏離為火，數三，故曰三火。坎為雨、為黑，故無光。坎為疾。坤為誅傷。○顛，宋元作巔，依汲古。誅，汲古作深，依宋元。

The hexagram Da You changes into the hexagram Shi. Lin's interpretation says: three piles of fire ignite bright light, but a rainstorm extinguishes the flames; those in high position quickly fall, and arrogance and indulgence bring punishment and injury. This is a凶辞 indicating sudden decline from prosperity. Shang Binghe's explanation says: hidden Li (hexagram 30) represents fire, and the number of Li is three, hence 'three fires'. Kan represents rain and darkness, so the fire light disappears. Kan also represents rapid movement, meaning quickness; Kun represents punishment and injury. The collation note says: the character '颠' in '疾颠' was written as '巅' in the Song and Yuan editions, here following the Ji Gu Ge edition; the character '诛' in '诛伤' was written as '深' in the Ji Gu Ge edition, here following the Song and Yuan editions.

比。疋居楚烏，遇讒無辜，久旅離憂。丁云："疋，雅同"，《說文》："雅，楚鳥也，一名鸒，一名卑居，秦謂之雅"，言雅居楚即謂烏也。艮為烏，故曰烏、曰雅。坎上下兌口相背，故曰讒。坎為憂。○疋居楚烏，依汲古，宋元本作"匹君楚馬"，非。旅，依宋元，汲古作散。○艮烏確證。

The hexagram Da You changes into Bi. Lin's commentary says: A crow perches in the state of Chu, suffering from slander and being falsely accused, enduring a long journey abroad, and falling into distress. Shang Binghe's interpretation says: Ding Yan says that '疋' and '雅' are the same character; the Shuowen explains that '雅' refers to a crow in Chu, also called '鸒' or '卑居', and the people of Qin call it '雅'. Therefore, '雅居楚' refers to a crow. Gen represents a crow, so it is also called '乌' or '雅'. The two Dui trigrams above and below Kan form a back-to-back mouth shape, symbolizing slander, hence '谗'; Kan represents worry. The collation notes say: '疋居楚乌' follows the Jigugē edition, while the Song and Yuan editions read '匹君楚马', which is incorrect; the character '旅' in '久旅' follows the Song and Yuan editions, while the Jigugē edition reads '散'. The last sentence is Shang's own note: this is indeed confirmation of the lost image 'Gèn represents a crow'.

小畜。一室百子，同公異母。以義防患，禍災不起。通《豫》。坎為室，數一。坤為百，震為子、為公。坤為母，上下坤相背，故曰異母。坎為患，坤為禍災，坎伏，故不起。○百子、同公，依宋元本，汲古作十子、作同心，似非。

The hexagram Da You changes to Xiao Xu. Lin's interpretation says: In a single house there are hundreds of sons, all sharing the same father but each with their own mother; relying on propriety and righteousness to prevent calamities, misfortune will not occur. This is a favorable omen for a large family maintaining itself through righteousness. Shang Binghe's explanation says: Xiao Xu is in mutual communication with Yu. Kan represents the house, and the number of Kan is one; Kun represents a hundred, Zhen represents sons, and also represents the public, with the public here referring to the father. Kun represents the mother, and the two Kuns facing each other, so it is said 'different mothers'. Kan represents a calamity, Kun represents disaster, and Kan is in the hidden position, so 'it will not arise'. The collation note says: 'Hundreds of sons' and 'same father' are based on the Song and Yuan editions, while the Jigugeshi edition reads 'ten sons' and 'same heart', which seems incorrect.

履。商人行旅，資所無有。貪其利珠，流連王市。還家內顧，公子何咎。通《謙》。震為商旅、為行人、為珠，巽為利市，乾為王，故曰王市。艮為家，離為顧，震為公子。○所無，依宋元本，資所無有者，言資無所出也。汲古作"資無所有"，非。

The hexagram Da You changes to the hexagram Li. Lin's interpretation says: merchants travel on business, but have no capital to draw upon; they desire the profits from precious jewels and linger in the market of the royal city; when they return home and look inward, what fault has the young lord committed? Shang Binghe's explanation says: Li and Qian are complementary. Zhen represents merchants, travelers, and jewels; Xun represents profit and market; Qian represents the king, so it is said 'king's market'. Gen represents home, Li represents looking back, meaning looking inward; Zhen represents the young lord. The collation notes say: 'no capital to draw upon' follows the Song and Yuan editions — meaning there is no capital to use; the Jigugé edition says 'no capital at all', which is incorrect.

泰。禹將為君，北入崑崙。稍進揚光，登入溫湯。代舜為治，功德昭明。乾為君王，故曰禹。伏艮為崑崙。坤位北，艮陽在上為光，艮手，故曰揚光。坤水為湯，艮火，故曰溫湯。震為帝，故曰舜。○揚光，依宋元本，汲古作陽光，非。代舜為治，依宋元本增，汲古無。○坤北證。

The hexagram Da You changes to Tai. Lin's interpretation says: Yu is about to ascend the throne as king, going north to Kunlun; proceeding step by step, his radiance spreads outward, reaching the warm spring land; succeeding Yu the Shun in governing the world, his achievements and virtue are clearly evident. This is a great auspicious omen of a sage king receiving the mandate. Shang Binghe's explanation says: Qian represents the king, so it refers to Yu. Fu Gen represents Kunlun. Kun is located to the north; the yang line of Gen is at the top, which is the image of brightness, and Gen also represents the hand, which can be raised high, hence 'radiating light'. Kun represents water, and warm water is 'soup', while Gen represents fire, combining to form 'warm soup'. Zhen represents the emperor, so it refers to Shun. The collation note says: 'radiating light' follows the Song and Yuan editions, while the Jigugé edition reads 'sunlight', which is incorrect; the phrase 'succeeding Shun in governance' is added according to the Song and Yuan editions, and is absent in the Jigugé edition. The final sentence 'Kun north verification' is Shang's own note: this confirms the image that 'Kun is located to the north'.

否。乾行天德，覆幬無極。嘔呼烹熟，使各自得。乾為天，故覆幬無極，伏震兌，故曰嘔呼。艮火坤釡，故曰烹熟。○天，汲古作大，烹作享，均依宋元本。

The hexagram Da You changes into the hexagram Po. Lin's interpretation says: The movement of the celestial path spreads the Heavenly Virtue, covering and protecting without limit; calling people while cooking food, so that everyone can obtain what they need. This is a favorable omen of universal virtue and nourishment for all. Shang Binghe's explanation says: Qian represents Heaven, so it is said 'covering without limit' — covering and encompassing. Hidden Zhen and hidden Dui both indicate sound, so it is said 'calling out'. Gen represents fire, and Kun represents the cooking pot, with fire beneath the pot, so it is said 'cooking food'. The collation note says: In the text 'Heavenly Virtue', the character 'Heaven' in the Ji Gu Ge edition is 'Da', and in 'cooking food', the character 'cooking' in the Ji Gu Ge edition is 'Xiang'; both are followed according to the Song and Yuan editions.

同人。南國盛茂，黍稷醴酒。可以享老，樂我嘉友。乾為南，伏坤為國。震為盛茂、為黍稷，伏坎為酒。乾為老，震為樂。○盛茂，汲古作茂盛，醴作醲，均依宋元本。

The hexagram Da You changes into Tong Ren. The line says: The land in the south is flourishing with grass and trees, and millet and millet are abundant, fermented into sweet wine; it can be used to entertain the elders, and also to entertain my good friends. This is a favorable omen of a bountiful harvest and festive feasting. Shang Binghe's explanation says: The position of Qian is in the south, and hidden Kun represents the country. Zhen represents flourishing growth and millet and millet, and hidden Kan represents wine. Qian represents the elders, and Zhen represents joy. The collation notes say: "Flourishing growth" is written as "prosperous growth" in the Ji Gu Ge edition, and "sweet wine" is written as "strong wine" in the Ji Gu Ge edition, both following the Song and Yuan editions.

謙。方船備水，傍河燃火，終身無禍。震為船，坤為船，坤為方，方，並也。《詩》"方舟為梁"，故可備水。坎水坎河，艮為火，故曰傍河燃火。坤為身、為禍，震喜，故無禍。○汲古多"與夫吉昌，永得安康"二句，依宋元本。

The hexagram Da You changes to the hexagram Qian. Lin's interpretation says: connecting two boats together to prevent danger from water, lighting a fire by the river for warmth and illumination; there will be no misfortune throughout one's life. This is a favorable omen of being prepared and thus free from worries. Shang Binghe's explanation says: Zhen represents a boat, Kun also represents a boat; Kun represents the direction, 'direction' means to connect, so two boats connected are called a 'fang zhou' (a connected boat). The 'Shi' says 'fang zhou as a bridge,' showing that connected boats can prevent water danger. Kan represents water and a river, Gen represents fire, so it says 'lighting a fire by the river.' Kun represents the body and misfortune, Zhen indicates joy, so there is 'no misfortune.' The collation note says: the Ji Gu Ge edition has two more sentences, 'and thus auspicious prosperity, always enjoying peace and safety,' but here we follow the Song and Yuan editions and do not take them.

豫。雷行相逐，無有休息。戰於平陸，為夷所覆。詳《坤》之《泰》。

The hexagram Da You changes to Yu. Lin's interpretation says: Thunder rumbles heavily, rolling on continuously, one after another, without stopping; fighting on flat land, defeated completely by the barbarians. This is a凶辞 indicating military defeat. Shang Binghe does not emphasize taking the image here, and detailed explanation can be found in the entry for "Kun" changing to "Tai".

隨。躑躅踟躕，拊心搔頭。五晝四夜，睹我齊侯。震足故躑躅、踟躕。坎為心、為首，艮手，故拊心搔頭。艮為日、為晝，兌為夜，震卦數四，巽五。巽為齊。○睹，依宋元本，汲古作賭。○上二句用《邶詩》注，詳《同人》之《隨》。

The hexagram Da You changes to the hexagram Sui. The line says: moving forward and stopping, hesitating and unable to advance, pounding the chest and scratching the head in anxiety; waiting for five days and four nights, finally meeting the Duke Qi I was waiting for. Shang Binghe's explanation says: Zhen represents the foot, and the foot cannot move forward, hence 'zhizhu' and 'chichu'. Kan represents the heart and the head, Gen represents the hand, hence 'fushen sato'. Gen represents the day and the daytime, Dui represents the night; Zhen's number is four, Xun's number is five, hence 'five days and four nights'; Xun represents Qi. The collation note says: the character 'du' is based on the Song and Yuan editions, while the Jigugeshi edition has 'du'. The first two lines use the meaning of 'sao shou chichu' from the poem 'Jingnü' in the 'Bei Feng' section of the 'Shi Jing', see the entry on 'Tongren' changing to 'Sui'.

蠱。大口宣唇，神使伸言。黃龍景星，出應德門。與福上堂，天下安昌。詳《需》之《萃》。

The hexagram Da You changes to Gu. Lin's interpretation says: a large mouth with thick lips, like a deity sending someone to deliver messages; the Yellow Dragon and the Auspicious Star appear, confirming in the courtyard of a virtuous family; blessings enter the hall, and the world becomes peaceful and prosperous. The Yellow Dragon and the Auspicious Star are both anciently regarded as omens of good fortune. Shang Binghe provides detailed explanation in the entry on Xu changing to Cui.

臨。陰衰老極，陽建其德。履離戴光，天下昭明。詳《否》之《無妄》。第三句各本皆訛"離載陽光"，依《坤》之《未濟》校。

The hexagram Da You changes into Lin. The commentary says: the Yin energy has reached its end and is exhausted, while Yang begins to establish its virtue. The feet tread upon the brightness of Li, and the head bears the radiance, resulting in a clear and bright world. This is a favorable omen of Yin's decline and Yang's growth. Shang Binghe provides detailed explanations in the entry on "Po" changing into "Wu Wang." The collation note states: the third sentence in all versions was mistakenly written as "Li carries the sunlight," here it is corrected according to the entry on "Kun" changing into "Wei Ji" to read "treading Li and bearing light."

觀。三塗五嶽，陽城太室。神明所伏，獨無兵革。詳《需》之《蒙》，汲古多"下有保國"四字，依宋元本。

The hexagram Da You changes to Guan. Lin's commentary says: San Tu Mountain and Wu Yue, Yang Cheng and Tai Shi, are all places where deities dwell in seclusion; only this area has no warfare or calamity. San Tu is located in the present-day Song County of Henan Province, while Yang Cheng and Tai Shi are all within the territory of Song Mountain, which is considered a strategic and sacred region where deities reside according to ancient accounts. Shang Binghe's detailed explanation is referenced in the entry for Xu changing to Meng. The collation note states: the Jigusheluo edition adds the four characters 'xi you baoguo' (there is protection for the state), but here we follow the Song and Yuan editions and do not adopt them.

噬嗑。年豐歲熟，政仁民樂。利以居止，旅人獲福。震為年歲、為豐熟、為仁樂，伏巽為利。艮為居止，震為旅人。○政仁，依宋元，汲古作仁政，非。

The hexagram Da You changes to Shi He. The line commentary says: The harvest is abundant, the government is benevolent, and the people are happy; it is suitable to stay in one's place, and even travelers going out can also gain blessings. Shang Binghe's explanation says: Zhen represents years, abundance, and benevolence and joy; the hidden Xun indicates benefit. Gen represents dwelling and staying, while Zhen represents travelers. The collation note says: "Government benevolence" follows the Song and Yuan editions; the Ji Gu Ge edition reads "benevolent government," which is incorrect — "government benevolence" is the right reading, matching the previous phrase "abundant harvest" as parallel expressions.

賁。楚烏逢矢，不可久放。離居無群，意昧精喪。作此哀詩，以告孔憂。楚烏，即雅，見《說文》。艮為黔啄，故曰烏。震為叢木，故曰楚烏。坎為矢，故曰楚烏逢矢。艮為居，坎為孤，故曰離居無群。坎為心、為隱伏，故曰意昧。震神坎陷，故精喪。坎為哀憂，震為告。《詩四月篇》："君子作詩，維以告哀"。○烏，從宋元本，汲古作鳥。矢，宋元本訛天，從汲古。可，宋元本作時，從汲古。群，汲古作辜，從宋元本。汲古無意昧精喪句。

The hexagram Da You changes into the hexagram Ben. The commentary says: A crow in Chu encountered an arrow, could not remain long in exile; living alone without companions, its mind was confused and its vital energy was depleted; thus, this sad poem was written to express deep sorrow. Shang Binghe's explanation says: "Chu Wu" refers to the crow, which is the same as the bird, as stated in the Shuo Wen. Gen represents blackness and pecking, so it is the crow; Zhen represents thick woods, and "Chu" originally refers to thick woods, thus forming "Chu Wu." Kan represents the arrow, so it is said "Chu Wu met the arrow." Gen represents dwelling, and Kan represents solitude, so it is said "living apart without a group." Kan represents the mind and also signifies concealment, so "mind was confused"; Zhen represents the spirit, and Kan represents a pit, so "vital energy was lost." Kan represents sorrow and grief, and Zhen represents a message. The poem Xiao Ya Si Yue has "The gentleman composed a song, to express sorrow," which is the basis for the last line. The collation note says: the character "wu" comes from the Song and Yuan editions, while the Ji Gu Ge edition has "niao"; the character "shi" in "met the arrow" was mistakenly written as "tian" in the Song and Yuan editions, following the Ji Gu Ge edition; the character "ke" in "could not remain long" was written as "shi" in the Song and Yuan editions, following the Ji Gu Ge edition; the character "qun" in "without a group" was written as "gu" in the Ji Gu Ge edition, following the Song and Yuan editions; the Ji Gu Ge edition does not include the phrase "mind was confused and vital energy was lost."

剝。出門大步，與凶惡忤。罵公詈母，為我憂恥。坤為門戶、為凶、為母、為我憂。伏乾為行、為公，兌為罵詈。○凶，依宋元本，汲古作兄，非。恥，亦從宋元本，汲古作趾，非。

The hexagram Da You changes into the hexagram Bao. The line statement says: Going out with big steps, I happen to meet a wicked person face to face; that person insults my father and curses my mother, making me both worried and ashamed. This is a bad omen of encountering evil while going out. Shang Binghe's explanation says: The hexagram坤 represents door, misfortune, mother, myself, and worry; the hidden hexagram Qian represents movement and public affairs, where 'public' refers to father; the hexagram Dui represents scolding and cursing. The collation note says: The character 'xiong' (evil) in 'xiong person' follows the Song and Yuan editions; the Ji edition reads 'xiong' as 'xiong' (elder brother), which is incorrect; the character 'chi' (shame) in 'worried and ashamed' follows the Song and Yuan editions; the Ji edition reads 'chi' as 'zhi' (foot), which is also incorrect.

復。火至井谷，陽芒生角。犯厯天市，窺觀太極。登上玉床，家易六公。天市，依汲古。《天官書》："旗中四星曰天市"，宋元本作天戶，非。太極，依汲古，即北極也，宋元作太微，不韻。又陽宜作楊，古楊柳不分，即柳星也。按：此亦用《大有》象。離為星、為火，兌為井谷，伏艮為角，離為觀。太極謂五。乾為玉，伏艮為床。

The hexagram Da You changes to Fu. This is a line of interpretation related to celestial phenomena: the planet Mars moves to the Well mansion and the mouth of the valley, with the芒 of the Willow star appearing; it invades the Tian Shi enclosure, looking at the Pole Star; it ascends the Jade Bed, and six ministers are replaced in the family. Shang Binghe first provided a commentary: "Tian Shi" follows the Ji Gu Ge edition, as the "Records of the Grand Historian: Celestial Officials" says "four stars in the flag are called Tian Shi"; Song and Yuan editions say "Tian Hu", which is incorrect. "Tai Ji" also follows the Ji Gu Ge edition, referring to the Pole Star; Song and Yuan editions say "Tai Wei", which does not rhyme. The "Yang Mang" should be "Yang Mang", where "Yang" should be read as "Yang", as in ancient times Yang and Willow were not distinguished, referring to the Willow star in the twenty-eight mansions. Shang noted: this line also uses the image of the hexagram Da You - Li represents stars and fire, Dui represents the Well and valley, hidden Gen represents the horn, Li represents observation; "Tai Ji" refers to the five stars of the Pole Star. Qian represents jade, hidden Gen represents bed, combining to form "Jade Bed".

無妄。牧羊逢狼，雖憂不傷。畏怖惕息，終無禍殃。震為羊，震艮對，故曰逢狼。艮為狼，坤為牧、為憂傷，乾惕，故曰惕息。坤為禍殃，坤伏故無。○惕，依汲古，宋元本訛既。

The hexagram Da You changes to Wu Wang. Lin's interpretation says: while herding sheep, one encountered a wolf, although frightened, there was no injury; one held one's breath and was cautious, in the end there was no calamity. This is a phrase indicating encountering danger without harm. Shang Binghe's explanation says: Zhen represents sheep, and Zhen and Gen are opposing trigrams, so it is said 'meeting a wolf'—Gen represents a wolf. Kun represents herding and sorrow; Qian indicates vigilance, so it is said 'holding one's breath with caution'. Kun represents calamity, and Kun is in the hidden position, so 'finally no calamity'. The collation note says: the character '惕' in '惕息' is based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly use '既'.

大畜。繭栗犧牲，敬事鬼神。神嗜飲食，受福多孫。望季不來，孔聖厄陳。上四句詳《乾》之《旅》。艮為季，艮止，故不來。乾為聖，震為孔、為陳。○鬼，宋元本作貴，神嗜作享者，茲依汲古。

The hexagram Da You changes to Da Xu. The line says: Using young oxen with horns like silkworms and chestnuts as sacrifices, respectfully offering food to the spirits; the spirits having enjoyed these offerings, will descend blessings, leading to numerous descendants. However, the expected Ji Zi has not arrived, and the sage Confucius was instead trapped in the state of Chen. The first four lines are auspicious, the last two are inauspicious, with a change within one line. Shang Binghe says, the imagery of the first four lines is detailed in the section on Qian in the hexagram Lü; the last two lines are: Gen represents Ji, Gen signifies stopping, hence 'not coming'; Qian represents the sage, Zhen represents Kong and Chen. The collation note says: the character 'ghost' in 'ghost spirits' was written as 'precious' in Song and Yuan editions, and 'spirit's appetite' was written as 'spirit's enjoyment' in Song and Yuan editions; here we follow the Ji Gu Ge edition.

頤。大澤治妝，南歸牧羊。長伯為我，多得牛馬，利於徙居。坤為水、為海，故曰大澤。妝，俗作娤，為裝之訛字。震為行，故治裝。伏兌為羊，坤為牧，震為歸、為南、為伯、為長。坤為我、為牛、為馬，震行故徙居。○大澤治妝，宋元本作大蓋治床，依汲古。歸羊，從宋元本。牧，從汲古。牛馬，依宋元本，汲古作馬牛。

The hexagram Da You changes into Yi. The divination says: by the great marsh, prepare for the journey, go south to return and raise sheep; the elder brother will take care of me, obtaining many cattle and horses, it is auspicious to move and settle elsewhere. This is a favorable omen for moving and settling with livestock. Shang Binghe's explanation says:坤 represents water and the sea, so it is said 'great marsh'. 'Zhuang' is commonly written as 'miao', but actually it is a corrupted form of 'zhuang', meaning to prepare. Zhen represents movement, so preparing for the journey. The hidden Dui represents sheep, and坤 represents herding; Zhen represents returning, south, elder brother, and length.坤 represents me, cattle, and horses; Zhen governs movement, so it is suitable to move and settle. The collation note says: 'Great marsh prepare' is written as 'Great cover prepare bed' in Song and Yuan editions, here following the Jigugē edition; 'south return' and 'sheep' are taken from Song and Yuan editions, while 'herd' is taken from Jigugē edition; 'cattle and horses' follow Song and Yuan editions, while Jigugē edition has 'horses and cattle'.

大過。枯樹無枝，與子分離。飢寒莫養，獨立哀悲。通《頤》。震為樹，互大離科上槁，故曰枯，巽寡故無枝。震為子，風散故分離。乾為寒，離虛為飢，坤死故莫養。坤為哀悲。

The hexagram Da You changes into Da Guo. Lin's interpretation says: a dead tree has no branches, father and son part ways; hungry and cold, no one to support, standing alone in sorrow. This is a凶 (auspicious) omen of loneliness and hardship. Shang Binghe's explanation says: Da Guo is in mutual communication with Yi. Zhen represents a tree; the six lines form a large Li. The Sayings of the Changes say Li is "branches withered on top," meaning hollow in the middle and dry at the top, hence "dry." Xun represents scarcity, hence "no branches." Zhen is son, and Xun wind disperses, hence "parting." Qian represents cold, Li being hollow signifies hunger, and Kun represents death, hence no one to support; Kun also signifies sorrow and grief.

坎。天地九重，堯舜履中。正冠垂裳，宇宙平康。互震為帝，故曰堯舜。震為履，坎為中，艮為冠，坤為裳，坎為平。○履，汲古作治，依宋元本。

The hexagram Da You transforms into Kan. Lin's commentary says: The heavens and earth have nine layers, and Yao and Shun resided in the center and acted accordingly, maintaining balance in everything. They wore the proper cap and robe, and governed the world, bringing peace and prosperity throughout the universe. The phrase "to govern the world by merely wearing robes" comes from the Great Treatise of the Book of Changes, meaning to rule through non-action. Shang Binghe's explanation says: The interacting trigrams include Zhen, which represents the emperor, so it refers to Yao and Shun. Zhen represents movement, Kan represents the center; Gen represents the cap, Kun represents the robe; Kan represents levelness. The collation note says: The character "fulfill" in "fulfill the center" is written as "govern" in the Ji Gu Ge edition, but here we follow the Song and Yuan editions.

離。鳧鷖游涇，君子以寧。履德不衍，福祿來成。伏震為鳧鷖，坎為涇，艮為君子，震為履、為福祿。○涇，元本作滛，從宋本、汲古。履，從宋元本，汲古訛復。

The hexagram Da You changes into Li. Lin's interpretation says: wild geese and sand gulls glide on the Jing River, thus the gentleman becomes tranquil; practicing virtue without error brings him fortune and official rank. This refers to the meaning of the poem from "Da Ya · Fu Yi" which says, "Fu Yi in Jing, Gong Shi comes Yan and Ning." Shang Binghe's explanation says: hidden Zhen represents the wild geese and sand gulls, Kan represents the Jing River, Gen represents the gentleman, and Zhen represents walking and brings fortune and official rank. The collation note says: the original edition had "Yin" for "Jing," but here we follow the Song and Ji Gu Ge editions; the character "Lu" in "Lu De" comes from the Song and Yuan editions, while the Ji Gu Ge edition mistakenly uses "Fu."

咸。裸裎逐狐，為人觀笑。牝雞雄晨，主作亂根。通《損》。坤為身，故曰裸裎。艮為狐，震為逐、為人、為笑，艮為觀，互巽為雞，震為雄、為旦、為鳴，故曰雄晨。震為主，坤為亂。○裸裎，宋元本作臝襢，依汲古。觀，汲古作所，雄作司，均依宋元本。《書》：牝雞之辰，惟家之索。

The hexagram Da You changes into the hexagram Xian. Lin's interpretation says: going naked to chase a fox, being laughed at by people around; a hen imitating a rooster to crow, this is the root of disorder. The first line loses propriety, the second line loses its proper status. Shang Binghe's explanation says: Xian and Shen are mutually related.坤 represents the body, nakedness is "luo cheng".艮 represents the fox, zhen represents chasing, people, and laughter, and gen represents observation; the mutual trigrams xun represent the chicken, zhen represents the male, the morning, and the sound, forming "xiong chen". Zhen is the main element,坤 represents disorder. The collation notes say: "luo cheng" is written as "luo tan" in Song and Yuan editions, here following the Ji Gu Ge edition; the character "guan" in "guan xiao" is written as "suo" in the Ji Gu Ge edition, and "xiong" in "xiong chen" is written as "si" in the Ji Gu Ge edition, all following the Song and Yuan editions. Shang also cites the "Shang Shu" "the hen crows at dawn, the family will be ruined," which is the basis of Lin's interpretation.

恆。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。○書、亂，從宋元本，汲古作言、作禍，《論衡》："連山藏在蘭臺"。

The hexagram Da You changes to Heng. The line says: "Classic texts and calligraphy are stored in the Lantai; even if there is chaos and collapse, only they are not afflicted by calamity." Lantai was the place in the Han dynasty where books were kept. Shang Binghe provides an explanation in the section on Kun changing to Da Xu. The collation note says: "The character 'book' in 'calligraphy' and 'chaos' in 'chaos and collapse' are from the Song and Yuan editions; the Ji Gu Ge edition has 'speech' and 'calamity' instead. Shang also cites Lun Heng, 'The Lianshan is stored in the Lantai,' which proves that Lantai was indeed a place for storing books."

遯。三痴且狂，欲之平鄉。迷惑失道，不知昏明。通《臨》。坤為痴，震數三，故曰三痴。震起故曰且狂。《詩鄭風》："不見子都，乃見狂且"，《說文》："且，薦也，薦，進也"，《集韻》："且，徂也"，且狂，猶狂且也。坤為平鄉，震為之，坤為迷惑、為失，震為大塗，坤夜震旦，故曰昏明，坤迷故不知。全用對象。○且狂，依汲古，宋元本作俱，非。且，音徂。

The hexagram Da You changes into the hexagram Duan. Lin's interpretation says: Three foolish people have again become wild, wanting to go to Pingxiang; on the way they are confused and lose their path, unable to distinguish between night and day. Shang Binghe's explanation says: Duan and Lin are complementary. The earth element represents foolishness, and the number of Zhen is three, so it is said 'three foolish ones'; Zhen represents movement and action, so it is said 'become wild'. The poem 'Shan You Fu Su' from the Zheng Wind of the Book of Songs says 'not seeing Zidu, but seeing Kuangque', the Shuowen Jiezi explains 'que' as 'jian', meaning to recommend, which is to advance; the Jiyun says 'que' is pronounced 'cu'. Thus, 'kuangque' is a reversal of 'kuangque'. The earth element represents Pingxiang, Zhen represents 'to go', the earth element represents confusion and loss, Zhen represents the great road; the earth element represents night, Zhen represents dawn, so it is said 'hunming'. Because the earth is confused, it is said 'not knowing'. The entire interpretation uses the image of the opposite hexagram. The collation note says: 'kuangque' follows the Jiguguo edition, while the Song and Yuan editions say 'ju', which is incorrect; 'que' is read as 'cu'.

大壯。癭瘤瘍疥，為身瘡害。疾病癃痾，常不危殆。通《觀》。艮多節，故曰癭瘤痬疥、曰癃痾。坤為身、為害、為疾病，艮安故不危殆。○害，依宋元本，汲古作患，不協。痾、危殆。皆依汲古，宋元本作痢、作屬逮，似非。

The hexagram Da You changes to Da Zhuang. Lin's interpretation says: there is a swelling on the body, sores and skin diseases, which become afflictions of the flesh; although there are diseases and chronic illnesses, they will not endanger life. This is a statement about illness without death. Shang Binghe's explanation says: Da Zhuang and Guan are complementary. The trigram Gen has many knots, so it is said 'swelling, sores and skin diseases', and 'obstruction and illness'. The trigram Kun represents the body, harm and disease; Gen is characterized by stability, hence 'not in danger'. The collation note says: the character 'harm' in 'cancerous affliction' follows the Song and Yuan editions, while the Jigugeshi edition uses 'suffering', which does not rhyme; the character 'disease' and the words 'dangerous' both follow the Jigugeshi edition, while the Song and Yuan editions use 'diarrhea' and 'belong to arrival', which seem incorrect.

晉。三豕俱走，鬬於谷口。白豕不勝，死於坂下。坎為豕，離卦數三，故曰三豕。艮為谷，伏兌為口。兌剛魯毀折故鬬。兌，西方色白，故曰白豕。坤死艮坂，故曰死於坂下。○谷，宋元本作虎，依汲古。

The hexagram Da You changes to Jin. The line statement says: three pigs run together and fight at the mouth of the valley; the white pig cannot win and dies under the hillside. Shang Binghe's interpretation says: Kan represents pigs, and the number of Li hexagram is three, so it is called 'three pigs'. Gen represents the valley, and the hidden Dui represents the mouth, forming 'mouth of the valley'. Dui is characterized by being strong and crude, and it governs destruction, so they fight. Dui belongs to the west, and the color of the west is white, so it is called 'white pigs'. Kun governs death, and Gen represents the hillside, so it is called 'dying under the hillside'. The collation note says: the character 'valley' in 'mouth of the valley' was written as 'tiger' in the Song and Yuan editions, but here it follows the Jigugē edition.

明夷。賴主之光，受德之佑。雖遭顛沛，獨不凶咎。震為主，離為光，震為德。○主，依汲古，宋元本作先。遭，依宋元本，汲古作造。

The hexagram Da You changes into Ming Yi. The line statement says: Relying on the brilliance of the sovereign, receiving the protection of grace; although encountering hardship and wandering, it does not lead to misfortune or calamity. This is a statement indicating danger but with support. Shang Binghe's explanation is brief: Zhen represents the sovereign, Li represents light, and Zhen also represents virtue. The collation note states: The character 'zhǔ' (sovereign) in 'lài zhǔ' is based on the Ji Gu Ge edition, while the Song and Yuan editions have 'xiān'; the character 'zāo' (encounter) in 'suī zāo' is based on the Song and Yuan editions, while the Ji Gu Ge edition has 'zào'.

家人。上義崇德，以建大福。明哲且聰，周武立功。通《解》。震為德、為福、為建，離為明、為哲、為聰，震為周、為武、為功。○哲、立功，從宋元本，汲古作德、作功立，非。

The hexagram Da You changes into the hexagram Jia Ren. Lin's interpretation says: To value righteousness and virtue is used to establish great blessings; being both enlightened and wise, King Wu of Zhou thus achieved great accomplishments. This is a fortunate phrase indicating that virtue leads to achievement. Shang Binghe's explanation says: Jia Ren and Jie are mutually related. Zhen represents virtue, blessings, and establishment; Li represents enlightenment, wisdom, and intelligence; Zhen also represents Zhou, Wu, and achievements. The collation note says: The character 'zhe' (wisdom) in 'mingzhe' and 'li gong' (establish achievements) come from the Song and Yuan editions. The Jiguguo edition reads 'de' (virtue) and 'gong li' (achievements established), which is incorrect.

睽。四亂不安，東西為患。身止無功，不出國城。乃得全完，賴其生福。兌數四，離為亂，坎險故不安。離為東，坎為西、為患，伏艮為身、為止、為國城，艮止故不出。

The hexagram Da You changes into the hexagram Kui. The line statement says: there is turmoil and unrest in all directions, with calamity on both the east and west; one can only stay still and not move, unable to achieve any accomplishments, not even leaving the city gates; thus preserving oneself and surviving with blessings. This is a statement from the time of chaos, advocating stillness. Shang Binghe's explanation is: the number of Dui is four, Li represents disorder, and Kan signifies danger, hence 'unrest'. Li corresponds to the east, Kan to the west and calamity; the hidden Gen represents the body, stopping, and the state's city, with Gen indicating stillness, hence 'not going out'.

蹇。金牙鐵齒，西王母子。無有患殆，涉道大利。詳《小畜》之《大有》，此亦用《大有》象。○涉道大利，依汲古，宋元本作滅害道利。

The hexagram Da You changes to Jian. The line says: possessing golden teeth and iron jaws, being the son of the Queen Mother of the West; there is no calamity or danger, and going out on a journey is very advantageous. The Queen Mother of the West is an ancient mythological deity of longevity, so her son naturally is strong and hard to injure. Shang Binghe notes and explains this in the section of Xiao Xu under Da You, and points out that this section also uses the image of the hexagram Da You as the zhen hexagram. The collation note says: "involved in the great advantage" follows the Ji Gu Ge edition, while the Song and Yuan editions read "eliminate harm and benefit the path."

解。賀喜從福，日利蕃息，歡樂有得。震為喜樂、為賀、為福，伏巽為利，離為日，震為蕃息。

The hexagram Da You changes to Xie. Lin's interpretation says: celebrating joy and happiness, good fortune follows; day by day profit is generated, multiplying and flourishing, with joyous harvests. This is a favorable omen of wealth and descendants thriving. Shang Binghe's explanation says: Zhen represents joy, celebration, and good fortune; concealed Xun indicates profit; Li represents the sun, hence 'profit of the day'; Zhen also signifies proliferation.

損。昊天白日，照臨我國。萬民康寧，咸賴嘉福。艮一陽在上故為天、為日，納丙，故曰昊天。昊天，夏日也。坤為我、為國，艮為光明，故曰照臨。坤為萬民，震為康寧、為嘉福。○嘉福，依宋元本，汲古作受福。

The hexagram Da You changes to the hexagram Shen. The line statement says: Vast sky, bright day, shining upon my land; all people are peaceful and secure, relying on this fine fortune. This is a favorable omen of a wise ruler and a prosperous state. Shang Binghe's explanation says: The mountain (Gèn) has only one yang line at the top, so it represents heaven and the sun; in the system of Najia stem assignment, the mountain is paired with the heavenly stem 'Bing', which belongs to summer, so it is said 'Ho Tian' — 'Ho Tian' refers to the sky of summer. The earth (Kūn) represents me and the state, and the mountain represents brightness, so it is said 'Shining down'. The earth represents the people, the thunder (Zhèn) represents peace and security, and also represents good fortune. The collation note says: 'Good fortune' follows the Song and Yuan editions, while the Jigugē edition reads 'Receiving fortune'.

益。左眇右盲，視闇不明。下民多孽，君失其常。震為左，伏兌為右，互大離故曰眇、曰盲、曰不明。坤為黑暗、為下、為民、為孽，震為君。

The hexagram Da You changes to Yi. Lin's interpretation says: the left eye is partially blind, the right eye is completely blind, and things appear dark and unclear; the people below suffer frequent calamities, and the ruler loses the constant way. Using blindness to symbolize the loss of clarity indicates a凶 omen of political darkness and people's hardship. Shang Binghe's explanation says: Zhen represents the left, and the hidden Dui represents the right; the six lines form a large Li externally, and Li represents the eye which is damaged here, hence '眇', '盲', and 'not clear'. Kun represents darkness, the lower position, the people, and calamity; Zhen represents the ruler.

夬。吾有黍粱，委積道傍。有囊服箱，運到我鄉，藏於嘉倉。通《剝》。艮為道，坤為委積、為囊、為箱、為鄉，坤載故曰運。坤為藏，艮為倉，又為果蓏。蓏，草實也。黍粱故為艮象。○吾有，從汲古，宋元本作吾家。囊，從宋元，汲古作架。

The hexagram Da You changes into the hexagram Guai. The line statement says: I have millet and sorghum piled up by the roadside; I have bags and carts to carry them back to my hometown and store them in good granaries. This is a favorable omen indicating the harvest being stored away. Shang Binghe's explanation says: Guai and Bao are complementary. Ken represents the path, while Kun represents accumulation, bags, carts, and hometown; Kun governs carrying, so it is said 'to transport'. Kun represents storage, Ken represents granaries, and Ken also represents fruit-bearing plants—luo refers to fruits of herbaceous plants, so millet and sorghum are included in the imagery of Ken. The collation note says: 'wu you' is from the Ji Gu Ge edition, while the Song and Yuan editions read 'wu jia'; the character 'nang' is from the Song and Yuan editions, while the Ji Gu Ge edition reads 'jia'.

姤。殊類異路，心不相慕。牝豕無猳，鰥無室家。通《復》。坤為類、為心，震為大塗，坤為牝，巽為豕，故曰牝豕。猳，牡也。坤寡故曰鰥。○牝豕，宋元本作牝猭，依汲古。

The hexagram Da You changes into the hexagram Gou. The line statement says: Different kinds, separate paths, no mutual affection in the hearts; a sow cannot be matched with a boar, a widower cannot find a wife. This is the statement of being lonely and without a spouse. Shang Binghe's explanation says: Gou and Fu are complementary.坤 represents kind, heart; Zhen represents great path, i.e., road.坤 represents female, Xun represents pig, together forming 'female pig'; 'jia' is the male pig.坤 indicates widowhood, so it is said 'guan'. The collation note says: 'female pig' is written as 'female jia' in Song and Yuan editions, here following the Ji Gu Ge edition.

萃。雀行求食，出門見鷂。顛蹶上下，幾無所處。艮為雀、為求，兌為食，艮為門、為鷂，兌折故顛蹶。

The hexagram Da You changes to Cui. Lin's interpretation says: sparrows go out to find food, but as soon as they leave, they meet a hawk; they jump up and down, stumble and fall, almost unable to find a place to rest. This is an ominous omen of a small entity encountering a strong enemy. Shang Binghe's explanation says: Gen represents sparrows and seeking; Dui represents food; Gen also represents a gate and a hawk; Dui signifies destruction, hence 'stumbling and falling'.

升。野有積庾，穡人駕取。不逢狼虎，暮歸其宇。坤為野、為積、為庾。震為稼穡、為人，故曰穡人。艮為虎狼，艮伏故不逢。坤為莫，震為歸。○積庾，宋本作積庚，元本作種庾，依汲古。狼虎，亦依汲古，宋元本作虎狼，與下宇不韻。

The hexagram Da You changes to Sheng. Lin's interpretation says: In the fields, there are heaps of grain stored in the open, and farmers drive carts to transport them. On the way, there are no wolves or tigers encountered, and in the evening they return to their own eaves. This is a favorable omen of a safe harvest. Shang Binghe's explanation says: The hexagram坤 represents the field, accumulation, and the granary—庾 is the place where grain is stored in the open. The hexagram震 represents crops and people, combining to form 'sower' (穑人). The hexagram艮 represents tigers and wolves, and since艮 is in the hidden position, it means 'not encountering'. The hexagram坤 represents 'mo', which means evening;震 represents returning. The collation notes say: 'Accumulated庾' is written as 'accumulated庚' in the Song edition, and as 'sown庾' in the Yuan edition; here we follow the Jigugē edition. 'Wolves and tigers' also follow the Jigugē edition, while the Song and Yuan editions write 'tigers and wolves', which does not rhyme with the word 'roof' (宇) in the next line.

困。膚敏之德，發憤晨食。虜豹禽說，為王求福。詳《師》之《觀》。○虜，依汲古，宋元本訛虎。晨，各本皆作忘，依宋元本《師》之《觀》校改。說，從宋元，淮陰伐趙禽夏說，汲古作越，非。

The hexagram Da You changes to Kun. Lin's commentary says: possessing beautiful and quick virtue, striving with determination, eating and setting out before dawn; capturing a leopard and seizing Xia Shuo, obtaining blessings for the sovereign. "Fu Min" refers to the idiom "Yin Shi Fu Min" from the "Da Ya" section of the "Shi Jing"; the last two lines refer to Han Xin's military achievements in the northern campaign, capturing the Zhao minister Xia Shuo. Shang Binghe notes the detailed explanation in the "Shi" hexagram's "Guan" section. The collation notes say: the character "lu" is based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly read it as "hu"; the character "chen" in "chen shi" is all read as "wang" in various editions, here corrected according to the Song and Yuan editions of the "Shi" hexagram's "Guan" section; the character "shuo" is taken from the Song and Yuan editions—Hanyin Hou Han Xin's campaign against Zhao was indeed capturing Xia Shuo, while the Ji Gu Ge edition reads "yue," which is incorrect.

井。光祀春成，陳寶雞鳴。陽明失道，不能自守，消亡為咎。《漢書郊祀志》："秦文公獲若石於陳倉北坂城，祠之，其神來，常以夜光輝若流星從東方來，集於祠城，其聲殷殷，若雄雉野雞夜鳴，名曰陳寶"。茲云春城，疑祠城之訛，疑原句無春字，祀成即祠城，或為光集祠城也。卦通《噬嗑》。離為光，坎為集，艮為祠城，震為陳、為鳴，本卦巽為雞。○光祀，從宋元本，汲古作光禮。禮，即集之音訛字。陳寶，宋本、汲古皆作陳項，非，依元本。

The hexagram Da You changes to Jing. Lin's commentary says: divine light descends upon the temple city, the spirit of Chenbao appears like a wild chicken and calls out at night; the bright yang energy loses its proper course, cannot hold itself, finally dissipates and is lost, becoming a calamity. Shang Binghe first cites the "Book of Han · Rituals and Sacrifices": during the time of Qin Wen Gong, he found a stone-like object in the northern slope of Chen Cang and built a temple for it; the spirit often emitted a bright light at night, like a meteor coming from the east, gathering over the temple city, with a deep and resonant sound, like the call of a male chicken at night, named "Chenbao." He therefore inferred that Lin's phrase "chun cheng" is likely a miswriting of "ci cheng," and the original sentence probably did not have the character "chun." "Si cheng" refers to "ci cheng," and the whole sentence is describing the gathering of divine light over the temple city. In terms of symbolic imagery: this hexagram is related to the hexagram Shi He through mutual opposition; Li represents light, Kan represents gathering, Gen represents the temple city, Zhen represents Chen and sound, and the original hexagram Xun represents the chicken. The collation note says: "guang si" is from the Song and Yuan editions, while the Ji Gu Ge edition reads "guang li" — "li" is a phonetic error for "ji"; "Chenbao" in the Song and Ji Gu Ge editions reads "Chenxiang," which is incorrect, so we follow the Yuan edition.

革。左抱金玉，右得熊足。常盈不亡，獲心所欲。通《蒙》。震為左、為玉，艮為金、為抱，兌為右，艮熊震足，坤為多，故曰常盈。坤為亡，震樂故不亡。坎為心、為欲。○艮金證。熊足即熊掌。

The hexagram Da You changes into the hexagram Ge. Lin's interpretation says: holding gold and jade in the left hand, and obtaining the paw of a bear in the right; often full without loss, fulfilling one's wishes. This is a favorable omen of being successful in all directions. Shang Binghe's explanation says: Ge and Meng are complementary. Zhen represents the left and jade, Gen represents gold and embracing; Dui represents the right; Gen represents the bear, Zhen represents the foot, forming 'bear's foot'; Kun represents abundance, so it says 'often full'. Kun also represents loss, while Zhen signifies joy, hence 'without loss'. Kan represents the heart and desire. The collation note says: 'Gen represents gold' is confirmed in this image; 'bear's foot' is the same as 'bear's paw'.

鼎。履泥汙足，名困身辱。兩仇相得，身為痛瘧。通《屯》。震為足、為履，坤為土、為水，故曰履泥汙足。艮為名，坎陷，故名困。坤為身，坤下故辱，坤數二故曰兩。正反艮故相仇。○為痛瘧，依宋元本，汲古作其為虐。

The hexagram Da You changes to Ding. Lin's interpretation says: stepping into mud and soiling the feet, reputation is trapped and the body is disgraced; two enemies meet face to face, causing a feeling as if suffering from malaria. This is an ominous phrase indicating disgrace, humiliation, and illness. Shang Binghe's explanation says: Ding and Tun are complementary. Zhen represents feet and movement, while Kun represents earth and water. Earth and water together form mud, hence the phrase "stepping into mud and soiling the feet." Gen represents reputation, and Kan signifies a trap, hence "reputation is trapped." Kun represents the body, and since Kun is in the lower position, it signifies "humiliation." The number of Kun is two, hence "two." The upright Gen and inverted Gen facing each other signify "two enemies meeting." The collation note says: "the body suffers from pain and malaria" follows the Song and Yuan editions, while the Jigugē edition reads "it becomes malaria."

震。安居重遷，不去其。禾米相間，樂得常產。艮為居，艮止，故安居不遷。震往，艮，艮止，故不去其。震為禾米，為樂。○，從汲古，宋元本作亶，音訛字。

The hexagram Da You changes into Zhen. Lin's commentary says: content with the old dwelling, unwilling to move easily, not leaving one's own place; grain and rice intermingle, joyfully guarding a fixed property. The original text is missing some characters: the missing character after Lin's phrase "not leaving its" is the same as the missing character after Shang's note on Gen and the missing character at the beginning of the collation remarks. The original character is preserved as per the base text without conjectural supplementation. Shang Binghe's explanation is: Gen represents dwelling, Gen signifies stopping, hence remaining settled and not moving; Zhen signifies movement while Gen signifies stopping, so not leaving that place. Zhen represents grain and rice, and also signifies joy. The collation note says: that character comes from the Jigugé edition, while Song and Yuan editions read "dán," which is a character formed by sound similarity.

艮。天災所遊，凶不可居。轉徙獲福，留止憂危。互坎為災凶，震為遊，上下卦陽在上故曰天災。艮為居，坎險，故不可居。震為徙、為福，艮止坎危。○憂危，從汲古，與居韻，宋元作危憂。

The hexagram Da You changes into Gen. Lin's commentary says: When heavenly calamities spread, wherever they reach, there is danger and people cannot stay; moving to another place brings good fortune, but staying brings worries and dangers. Therefore, it is suitable to move and not to stay. Shang Binghe's explanation says: The mutual trigrams contain Kan, which represents calamity and danger, and Zhen, which represents movement. The yang lines of both upper and lower trigrams are in the upper position, so it is said 'heavenly calamity'. Gen represents staying, and Kan indicates danger, so 'cannot stay'. Zhen represents moving and good fortune; Gen indicates stopping, and Kan indicates danger, so staying brings worries and danger. The collation note says: 'worries and danger' comes from the Ji Gu Ge edition, which rhymes with the previous 'stay' word. The Song and Yuan editions read 'danger and worries'.

漸。昧昧墨墨，不知白黑。景雲亂擾，光明隱伏。犬戎來攻，幽王失國。坎隱伏故曰昧墨，故不知白黑。巽為白，坎為黑、為雲，離明，故曰景雲。離為亂、為光明，坎伏艮犬，坎為幽、為失，艮為國，震為王，震伏，故曰幽王。○白黑，依宋元本，汲古作日黑。

The hexagram Da You changes to the hexagram Jie. Lin's interpretation says: it is dark and murky, like a blackened ball, so that white and black cannot be distinguished; the auspicious cloud of light is disturbed and hidden; the Qiong people attack, and King You of Zhou loses his country. This is a great ominous omen of confusion and national ruin. Shang Binghe's explanation says: Kan represents concealment, so it is said '昧昧墨墨' (dark and murky), hence 'not knowing white and black'. Xun represents white, Kan represents black and clouds, Li represents brightness, thus forming 'the auspicious cloud'. Li represents disorder and brightness; Kan is in the hidden position, Gen represents dogs, Kan represents silence and loss, Gen represents the country, and Zhen represents the king, with Zhen falling into the hidden position, thus forming 'the Qiong people attack, King You loses his country'. The collation note says: 'white and black' follows the Song and Yuan editions, while the Jigugeshi edition reads 'sun and black'.

歸妹。鳧雁啞啞，以水為宅。雌雄相和，心志娛樂。得其所欲。詳《大畜》之《鼎》。○心志，依宋元，汲古作常共。

The hexagram Da You changes to Gui Mei. Lin's interpretation says: wild geese and swans call out in a joyful manner, treating the water as their own home; male and female respond to each other, feeling happy and content, each getting what they desire. This is a favorable omen of harmonious marital relations. Shang Binghe provides detailed explanation in the entry for Da Xu and Ding. The collation note states: "heart and will" follows the Song and Yuan editions, while the Jigugeshan edition reads "often together."

豐。長生無極，子孫千億。柏柱載梁，堅固不傾。震為長生、為子，伏艮為孫。震為千億、為柏柱、為載、為梁，伏艮為堅固。○梁，從汲古，宋元本作器。

The hexagram Da You changes to Feng. The line statement says: longevity has no end, children number in the thousands; the cypress pillars support the great beam, firm and not collapsing. This is a favorable omen of long life and a stable family. Shang Binghe's explanation says: Zhen represents longevity and children, with Guen hidden representing grandchildren; Zhen also represents thousands, cypress pillars, carrying and beams, with Guen hidden representing firmness. The collation note says: the character 'beam' in 'carrying beam' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'vessel'.

旅。麒麟鳳凰，善政得祥。陰陽和調，國無災殃。離為文明，故曰麟鳳。卦一陰從一陽，二陰從二陽，故曰和調。

The hexagram Da You changes to the hexagram Lu. The line statement says: Qilin and Fenghuang appear, which are auspicious omens caused by good governance; yin and yang are in harmony, and the country has no calamities. Shang Binghe's explanation says: Li represents civilization, and Qilin and Fenghuang are both animals and birds of civilization, so the image is taken from Li. As for 'harmony', it refers to the positions of the lines - in this hexagram, the yin lines follow the yang lines in order, one yin follows one yang, two yins follow two yangs, with yin and yang paired in pairs without contradiction, so it is said 'yin and yang are in harmony'.

巽。天之奧隅，堯舜所居。可以存身，保我室家。伏艮為天，震為帝，故曰堯舜。艮為居、為身、為室家、為保。全用旁通。○室家，從宋元，汲古作家室，非。家，音姑，與居韻。

The hexagram Da You changes into Xun. Lin's commentary says: The deep and secluded part of heaven is exactly where Yao and Shun lived; there one can preserve life and maintain one's family. This is a fortunate omen indicating a secure place to reside. Shang Binghe's explanation states: The hidden Gen (Mountain) represents heaven, and Zhen (Thunder) represents the emperor, so it refers to Yao and Shun. Gen represents dwelling, body, family, and preservation. The entire Lin commentary derives its imagery from the related hexagram. The collation note says: "Family" comes from the Song and Yuan editions; the Jigugē edition reads "home," which is incorrect. "Family" is read as "gu," which rhymes with the previous "residence" word.

兌。配合相迎，利之四鄰。昏以為期，與福笑喜。兌昧為昏，震為福、為笑喜。迎鄰為韻，鄰，音靈。

The hexagram Da You changes into the hexagram Dui. Lin's interpretation says: male and female are united, each welcoming the other, benefits extend to the four neighbors; they agree to hold the ceremony at dusk, accompanied by happiness and joy. In ancient times, weddings were held at dusk, so 'hun' refers to marriage. Shang Binghe's explanation says: Dui represents confusion, hence 'hun'; Zhen represents blessings and joy. The commentary notes: 'Ying' and 'Lin' rhyme, and 'Lin' here is read as 'Ling'.

渙。砥德礪材，果當成周。拜受大命，對為齊侯。震為德、為材，艮石，故曰砥礪。震為周，艮為拜，巽為命、為齊。

The hexagram Da You changes to Huan. Lin's interpretation says: like a whetstone that sharpens virtue and hones ability, indeed in Chengzhou he encountered the right time; he received a major appointment, and in gratitude for the grant he became the feudal lord of Qi. This refers to the old story of Tai Gong being enfeoffed in Qi. Shang Binghe's explanation is: Zhen represents virtue and ability, Gen represents stone, and stone can wear down objects, hence 'dressing and sharpening'. Zhen represents Zhou, Gen represents bowing in reverence, Xun represents command and Qi.

節。與福俱坐，蓄水備火，終無災禍。震為福，艮為坐，坎水艮火，坎為積蓄、為災禍。○宋元本多"思患預防"四字為第三句，依汲古。

The hexagram Da You changes to Jie. The line says: Sitting with good fortune together, storing water in advance to prevent fire, ultimately not suffering calamity. This is a favorable omen of being prepared and thus avoiding trouble. Shang Binghe's explanation says: Zhen represents good fortune, Gen represents sitting; Kan represents water, Gen represents fire; Kan also represents storing and calamity. The collation note says: The Song and Yuan editions include the four characters 'si huan yang bao' (thinking of possible troubles and preventing them) as the third line, but here we follow the Jigugē edition and do not adopt them.

中孚。晨昏潛處，候時煦煦。卒逢白日，為世榮主。震為晨，兌為昧、為昏，巽為潛，艮為待、為時，震為煦。煦，和也。巽為白，艮為日，震為主、為榮。○晨，元本作畏，依宋本、汲古。候時煦煦，宋元本作候明昭昭，茲從汲古。煦主為韻。

The hexagram Da You changes into Zhong Fu. Lin's interpretation says: from morning to evening, it remains hidden and does not emerge, waiting quietly for the right opportunity; finally, when the sun shines brightly, it becomes a ruler of great renown. This is a favorable omen of waiting for the right time. Shang Binghe's explanation says: Zhen represents morning, Dui represents dusk and darkness; Xun represents concealment; Gen represents waiting and time; Zhen represents warmth—'xu' means mild and warm. Xun represents white, Gen represents the sun, together forming 'white sun'; Zhen represents the ruler and glory. The collation note says: the original edition had 'fear' instead of 'morning', here following the Song and Jigugong editions; 'waiting for the time with warmth' in the Song and Yuan editions was 'waiting for brightness with clarity', here following the Jigugong edition; 'xu' and 'zhu' rhyme.

小過。視日再光，與天相望。長生歡悅，與福為多。艮為日、為光、為望、為天，巽長震生，震歡悅為福、為多也。○再，從汲古，宋元本作載。多，從宋元本，汲古作兄。與，從汲古，宋元作以。○艮為天證。

The hexagram Da You changes to Xiao Guo. The line says: seeing the sun re-illuminate, facing the sky far away; long life brings joy, blessings increase continuously. This is a favorable omen of light returning. Shang Binghe's explanation says: Gen represents the sun, light, sight, and heaven; Xun represents length, Zhen represents birth, combining to form 'long life'; Zhen represents joy, blessings, and abundance. The collation note says: the character 'again' in 're-illuminate' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'carry'; the character 'abundance' in 'abundance' comes from the Song and Yuan editions, while the Ji Gu Ge edition has 'younger brother'; the character 'and' in 'and blessings' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'with'. The last sentence 'Gen represents heaven' is Shang's own note: this confirms the lost image 'Gen represents heaven'.

既濟。大頭明目，載受嘉福。三雀飛來，與祿相觸。坎為大首，離為明目，震為載、為嘉福。離為鳥，卦數三，故曰三雀飛來。震為飛、為祿。除坎離外，皆用半象。○載受嘉福，從宋元本，汲古作再受喜福。三，從宋元本，汲古作二。觸，從汲古，宋元訛單。

The hexagram Da You changes to Ji Ji. The line says: Big head, bright eyes, repeatedly receiving good fortune; three birds fly in, meeting fortune directly. This is a favorable omen of good fortune coming naturally. Shang Binghe's explanation says: Kan represents a big head, Li represents bright eyes; Zhen represents carrying and good fortune. Li represents birds, and the number of this hexagram is three, so it says 'three birds fly in'; Zhen represents flying and official rank. Apart from the images of Kan and Li, the rest are derived from half-images. The collation note says: 'carrying and receiving good fortune' comes from the Song and Yuan editions, while the Jigugeshan edition says 'receiving joyous fortune' twice; the 'three' in 'three birds' comes from the Song and Yuan editions, while the Jigugeshan edition says 'two'; the 'touch' in 'meeting' comes from the Jigugeshan edition, while the Song and Yuan editions mistakenly have 'single'.

未濟。楩生荊山，命屬輸班。袍衣剝脫，夏熱冬寒。立成枯槁，眾人莫憐。詳《乾》之《既濟》。楩，汲古訛梗，依宋元本。

The hexagram Da You changes to Wei Ji. Lin's interpretation says: A type of timber called pian grows on the mountain Jing, but its life is held in the hands of Gongshu Ban; its bark is stripped like a robe, exposed to the scorching heat of summer and the cold of winter; it withers while standing, and no one shows it any pity. Pian is a fine timber from the south, yet it is felled precisely because of its excellence, a bad omen for those of great talent who are harmed. Shang Binghe provides detailed explanation in the entry for Qian's Ji Ji. The collation note says: The character 'pian' in the Ji Gu Ge edition is mistakenly written as 'geng', here we follow the Song and Yuan editions.

謙。王喬無病，狗頭不痛。亡跛失履，乏我徒從。艮為壽，故曰王喬。王喬，古仙人。坎為病，震樂故無病。艮為狗，坎為首、為痛，震為履，坎蹇故跛。坤為我。○狗，依汲古，宋元本作苟。跛，依汲古，宋元本作破。亡疑為足之訛。震足坎蹇，故曰足跛。

The hexagram of "Modesty" remains as the hexagram of "Modesty," indicating the primary hexagram's self-retention. The commentary says: King Jiao has no illness, and the dog's head is not painful; however, his foot is lame and his shoe is lost, and his attendants are lacking. The upper part is favorable, but the lower part is unfavorable, with a change within a single line. Shang Binghe's explanation says: Gen represents longevity, hence "King Jiao" — King Jiao is an ancient legendary immortal. Kan represents illness, and Zhen represents joy, hence "no illness." Gen represents a dog, Kan represents the head and pain, and Zhen represents shoes, while Kan signifies difficulties, hence "lame." Kun represents "I." The collation note says: the character "dog" in "dog's head" follows the Ji Gu Ge edition, while the Song and Yuan editions read "gou"; the character "lame" follows the Ji Gu Ge edition, while the Song and Yuan editions read "pu." Shang also suspects that the character "wang" in "lost and lame" is a miswriting of "zu" (foot), since Zhen represents the foot and Kan represents difficulties, and it should originally be "zu" (foot) and "pu" (lame) to match the symbolic meaning.

乾。喋囁噱嚾，昧冥相摶。多言少實，語無成事。此取遇卦《謙》象。註解詳卷九《明夷》之《豫》。《豫》與《謙》同象。喋，汲古作嗛，依宋元本。噱嚾，宋元本訛處曜，汲古作噱嚶。摶，宋元作待，汲古訛持，依汲古，《中孚》之《升》校有詳說。

The hexagram of Humility changes to the hexagram of Heaven. The commentary says: Chattering and noisy, laughing and shouting, fighting each other in darkness; talking a lot but doing little, only talking with one's mouth, but nothing is accomplished. This is a phrase of empty words without results. Shang Binghe's explanation says: This line takes the image of the hexagram of Humility encountered. A detailed explanation can be found in volume nine, under the entry for the hexagram of Brightness changing to the hexagram of Joy. The hexagram of Joy and the hexagram of Humility are reverse of each other, and they share the same image, so they can be referred to mutually. The collation notes say: The character 'dian' in the Ji Gu Ge edition is 'qian', here following the Song and Yuan editions; the character 'xue yong' in the Song and Yuan editions is mistakenly written as 'chu yao', while the Ji Gu Ge edition has 'xue ying'; the character 'tuan' in 'xiang tuan' is written as 'dai' in the Song and Yuan editions, and elsewhere in the Ji Gu Ge edition it is mistakenly written as 'chi', here following the Ji Gu Ge edition's entry on the hexagram of Middle Trust changing to the hexagram of Ascending, where there is another detailed explanation.

坤。北辰紫宮，衣冠立中。含和建德，常受大福。鉛刀攻玉，堅不可得。詳《坤》之《觀》。多下二句。此亦用《謙》象。艮為刀、為金，坤柔故曰鉛刀。震為玉，艮為堅。○艮為刀、為金證。

The hexagram Qian changes to Kun. Lin's interpretation says: The North Star and the Purple Micro Palace stand neatly in the center, embodying propriety and order; containing harmonious energy and establishing virtue, they often enjoy great blessings. However, using a lead-bladed soft knife to carve jade, the jade is too hard, and ultimately it cannot be done. The first four lines are auspicious, while the last two lines symbolize the inability to cope. Shang Binghe says that the imagery is detailed in the entry on Kun under the section of Guan, but here there are additional last two lines. This entry also uses the image of the hexagram Qian, where Gen represents a knife and metal, and Kun is soft, so soft metal is referred to as the 'lead knife'; Zhen represents jade, and Gen represents firmness. The collation notes say that the imagery of 'Gen as a knife' and 'Gen as metal' is confirmed here.

屯。東壁餘光，數暗不明。主母嫉妬，亂我事業。震為東，艮為壁，故曰東壁。艮又為火、為光明，坎為暗，故不明。坤為母，震為主，故曰主母。坎為嫉妬，坤為亂、為事業。《列女傳》："貧婦徐吾與鄰婦會燭，夜續燭，數不給，鄰婦欲擯之，吾曰，一室之內，增一人，燭不為闇，少一人，不為明，何愛東壁之餘光乎？"林用其事。

The hexagram Qian transforms into the hexagram Zun. Lin's interpretation says: The faint light coming through the eastern wall comes and goes, dim and unclear; the mistress of the house harbors jealousy, disturbing my career. Shang Binghe's explanation says: Zhen represents the east, Gen represents the wall, together forming "east wall"; Gen also represents fire and brightness, Kan represents darkness, hence "unclear." Kun represents the mother, Zhen represents the master, together forming "mistress of the house." Kan represents jealousy, Kun represents disorder and career. He also cites the "Biographies of Exemplary Women": A poor woman named Xu Wu and her neighbor's wife worked together at night by candlelight. Because Xu Wu's share of the candle was insufficient, the neighbor's wife wanted to expel her. Xu Wu said, "If there is one more person in the room, the candlelight will not become dimmer; if there is one less, it will not become brighter. Why be stingy with that little bit of light from the east wall?" Lin's interpretation directly uses this story.

蒙。下背其上，盜明相讓。子嬰兩頭，陳破其墟。坤為下，艮為背、為上、為明，坎為盜，震為言，正反震相對故曰相讓。震子、震嬰。坎為首，坤數二，故曰兩頭。震為陳，坎為破，坤為墟。兩頭於象甚合，其義未詳，疑為面縛之訛。○相讓，從宋元本，汲古作其，非。讓，責也。子嬰，從汲古，宋元本作嬰子，非。陳，陳涉也，言陳涉亡秦滅子嬰也。

The hexagram Qian transforms into Meng. Lin's interpretation says: the lower position abandoning the upper, thieves acting openly, mutual accusations; Qin's Prince Ziying 'two heads', Chen She destroyed the Qin capital, turning it into ruins. Shang Binghe's explanation says:坤 represents the lower,艮 represents the back, the upper, and clarity;坎 represents thieves;震 represents speech; the upright震 and inverted震 facing each other, so it is said 'mutual yielding'. Zhen represents a son, a baby;坎 represents the head,坤's number is two, so it is said 'two heads'. Zhen represents Chen,坎 represents destruction,坤 represents ruins. He also points out: the term 'two heads' fits well in the hexagram image, but the meaning is not clear, suspecting it to be a corrupted form of 'face bound' (Ziying surrendered to Han by tying his neck with a rope and binding his face). The collation note says: 'mutual yielding' comes from the Song and Yuan editions, while the Jigugeshi edition reads 'its', which is incorrect - 'yielding' here means blame; 'Ziying' comes from the Jigugeshi edition, while the Song and Yuan editions read 'Infant Zi', which is incorrect; 'Chen' refers to Chen She, the whole sentence refers to Chen She's uprising leading to the fall of the Qin, thus resulting in the destruction of Qin's Prince Ziying.

需。鳳生會稽，稍巨能飛。翱翔桂林，為眾鳥雄。離文為鳳，伏艮為山。會稽，山名。艮陽在上為飛、為翱翔、為林、為鳥，坤為眾。全用伏。○能飛，從宋本，元本作飛翔，非。巨，汲古作其，依宋元本。

The hexagram Qian transforms into the hexagram Xu. Lin's interpretation says: The phoenix is born on the Mount Huiji, gradually growing larger until it can fly; it soars above the Guilin, becoming the leader among all birds. This is a favorable omen showing progression from small to prominent, ultimately becoming the leader of all creatures. Shang Binghe's explanation states: Li represents civilization, hence the phoenix; concealed Gen represents a mountain—Huiji is indeed a mountain name. The yang line of Gen is at the top, hence it signifies flying, soaring, forest, and bird; Kun represents the multitude. The entire interpretation uses concealed imagery. The collation note says: "can fly" follows the Song edition, while the Yuan edition reads "flying," which is incorrect; the character "ju" in "sao ju" (gradually growing larger) in the Ji Gu Ge edition is "qi," here following the Song and Yuan editions.

訟。鑿井求玉，非和氏寶。名困身辱，勞無所得。坎陷為井，乾為玉、為寶，坎為和，伏坤為身、為辱。艮為名，艮覆故名困。坎為勞。○非和氏寶，依宋本及汲古，元本作"非卞氏室"，非。

The hexagram Qian transforms into the hexagram Song. The line statement says: digging a well to seek a beautiful jade, but what is found is not the precious jade of the Hu Shi family; the name is trapped, the body is disgraced, and all efforts are in vain. The pursuit is not proper, hence the fruitless labor. Shang Binghe's explanation says: Kan represents a pit, hence the well; Qian represents jade and treasure; Kan represents harmony, which matches the 'he' in 'Hu Shi'; the hidden Kun represents the body and disgrace. Gen represents the name, and Gen takes the image of covering, hence 'name is trapped'; Kan represents labor. The collation note says: 'not the jade of Hu Shi' follows the Song edition and the Ji Gushan edition, while the Yuan edition reads 'not the dwelling of Bian Shi', which is incorrect.

師。邦桀載殳，道至東萊。百僚具舉，君王嘉喜。坤為邦、為惡，故曰桀。艮為殳，兵器也。《詩衛風》："邦之桀兮，伯也執殳"。震為大塗、為陵，震東故曰東萊。東萊，山名。坤為百，艮為官，互震為君王、為嘉喜。○邦桀，從宋元本，汲古訛拜桀。殳，從陳本，元本、宋本、汲古皆訛役。道，從宋元本，汲古作送。《漢書郊祀志》："東萊山，黃帝所常遊"，林詞似指此事。

The hexagram Qian changes to the hexagram Shi. Lin's interpretation says: The heroes in the country carry the staff and walk all the way to the east of Lai; all officials are appointed, and the king is pleased with this. This is a favorable omen of obtaining capable people for important tasks. Shang Binghe's explanation says: The earth element represents the state and evil, and the character "Jie" is derived from this image. The mountain element represents the staff, which is a long-handled weapon; the poem "Bo Xi" from the "Book of Songs" has "The heroic man of the state, Bo holds the staff," which is the source of these two lines. The thunder element represents a great road and hills, and since the thunder element is in the east, it is said "east of Lai" — east of Lai is the name of a mountain. The earth element represents hundreds, the mountain element represents officials, and the interacting thunder element represents the king and joy. The collation notes say: "Biang Jie" comes from the Song and Yuan editions, while the Jigugeshi edition mistakenly writes "Bai Jie"; the character "Shu" comes from the Chen edition, while the Yuan carving edition, Song edition, and Jigugeshi edition all mistakenly write "Ye"; the character "Dao" in "Dao Zhi" comes from the Song and Yuan editions, while the Jigugeshi edition writes "Song." Shang also cites the "Book of Han · Rituals and Sacrifices" which says "Mountains of East Lai, where the Yellow Emperor often visited," and believes that Lin's interpretation refers to this event.

比。安息康居，異國穹廬。非吾邦域，使伯憂戚。詳《蒙》之《屯》。○穹、戚，依汲古，宋元本作同、作惑。

The hexagram Qian changes to Bi. Lin's commentary says: "Anxi and Kangju, both are foreign lands with yurts; those places are not my homeland, so the envoy felt sorrow and grief." Anxi and Kangju were the names of countries in the Western Regions during the Han dynasty. Shang Binghe's detailed explanation is referenced in the entry for Meng changing to Tun. The collation notes state: the character "qiong" in "qiong lu" and "qi" in "you qi" follow the Ji Gu Ge edition, while the Song and Yuan editions use "tong" and "huo" respectively.

小畜。江河淮海，天之都市。商人受福，國家富有。詳《否》之《乾》。

The hexagram Qian changes into the hexagram Xiaoxu. Lin's interpretation says: The Yangtze River, the Yellow River, the Huai River, and the East Sea are the great markets set by Heaven; merchants gain blessings through them, and the state becomes affluent. Taking the four great rivers as natural channels for wealth is a favorable omen. Shang Binghe provides detailed explanation in the entry for "Po" changing into "Qian."

履。同本異業，樂仁尚德。東鄰慕義，來興吾國。通《謙》。震為木，正反震而以三爻為本，故曰同本異葉。震為仁德、為樂、為東、為興，坤為吾、為國。○鄰，依宋元本，汲古訛林。

The hexagram Qian transforms into the hexagram Li. Lin's interpretation says: arising from the same root but with different branches, joyful in practicing benevolence and valuing virtue; the eastern neighboring state admires this righteousness and comes to revitalize my country. Shang Binghe's explanation says: Li and Qian are complementary. Zhen represents wood, and the upright Zhen and inverted Zhen are opposite, with the third line as their common root, hence it is said 'same root, different branches'—Shang's note uses 'leaf,' which is a variant reading of Lin's 'career.' Zhen represents benevolence, joy, the east, and revival; Kun represents 'I' and the country. The collation note says: the character 'neighbor' in 'eastern neighbor' follows the Song and Yuan editions, while the Jigugé edition mistakenly uses 'forest.'

泰。白鶴銜珠，夜室為明。懷我德音，身受光榮。震為白、為鶴、為珠，兌為口，故曰銜。坤為夜、為室，震為明、為音，坤為懷、為我、為身，乾為光榮。《搜神記》："噲參行遇黔鶴，為弋人射傷，收養之，放去，一夜，雌雄各銜一明月珠來以報參"。○室，宋元作食，從汲古。為，從宋元，汲古作反。我，元本作吾，從宋本、汲古。

The hexagram Qian transforms into Tai. Lin's interpretation says: white cranes bring pearls, and at night the house is bright as day; the heart remembers my benevolent words, and thus my own honor is gained. This is a favorable omen of receiving rewards for giving. Shang Binghe's explanation says: Zhen represents white, cranes, and pearls; Dui represents mouth, which can carry, so it is said 'carrying a pearl'. Kun represents night and room; Zhen represents brightness and sound; Kun represents thinking, me, and body; Qian represents honor. He also cites the Shou Shen Ji: Kuai Can met a black crane wounded by hunters, and he took it in, healed it, and then released it. One night, the pair of cranes each brought a pearl of bright moonlight to repay Kuai Can. The collation note says: the character 'room' in 'night room' was written as 'food' in the Song and Yuan editions, here following the Jigugeshan edition; the character 'represent' in 'represent brightness' follows the Song and Yuan editions, while the Jigugeshan edition has 'reverse'; the character 'me' in 'thinking of me' was written as 'wu' in the Yuan edition, here following the Song edition and the Jigugeshan edition.

否。踐履危難，脫厄去患。入福喜門，見吾邦君。伏震為踐履，坤為患，乾在外，故脫厄去患。艮為門，乾為福喜，巽為入，坤為吾、為邦，乾為君。○福，依宋元本，汲古作臨。

The hexagram Qian changes to the hexagram Po. Lin's interpretation says: proceeding through danger and hardship, escaping misfortune and removing calamity; entering the gate of blessings and joy, seeing the sovereign of our country. This is a favorable omen after experiencing peril and achieving success. Shang Binghe's explanation says: the hidden Zhen indicates walking and treading, and Kun represents calamity; Qian is in the outer trigram, with calamity within and Qian outside, thus being able to 'escape misfortune and remove calamity'. Gen represents a gate, Qian represents blessings and joy, Xun represents entering; Kun represents 'I' and the state, and Qian represents the sovereign. The collation note says: the character 'fu' (blessing) in 'entering the gate of blessings and joy' follows the Song and Yuan editions, while the Jigugé edition reads 'lin' (approaching).

同人。宮商既和，聲音相隨。驪駒在門，主君以歡。通《師》。震為樂，故曰宮商、曰聲音。震為隨、為馬，坤為門，震為主、為君、為歡，又震為行。驪駒，為送行之詩。

The hexagram Qian transforms into the hexagram Tongren. Lin's interpretation says: The palace tone and the commercial tone have already harmonized, sound and tone follow each other; the song "Li Ju" begins to be sung at the gate, the host and guests are all joyful. Shang Binghe's explanation says: Tongren and Shī are complementary. Zhen represents music, so it is said "gongshang" and "sound tone." Zhen represents following and a horse, Kun represents a gate; Zhen represents the master, the ruler, and joy, and Zhen also represents movement. "Li Ju" is an ancient poem sung when parting, its words are cited in the "Han Shu · Wang Shi Zhuan," hence taking the meaning of "at the gate" for parting.

大有。天地配享，六位光明。陰陽順敘，以成厥功。詳《訟》之《震》。

The卦 of Humility changes to the卦 of Great Possession. The commentary says: Heaven and Earth are equally honored and receive offerings, with all six lines shining brightly; yin and yang proceed in order, thus achieving their accomplishments. This is a favorable omen of the harmonious union between Heaven and Earth, each attaining its proper order. Shang Binghe's detailed explanation is referenced in the entry for the卦 of Strife under the trigram of Thunder.

豫。江河淮海，天之奧府。眾利所聚，可以饒有，樂我君子。詳《否》之《坤》。

The hexagram Qian changes to Yu. Lin's commentary says: The Yangtze River, the Yellow River, the Huai River, and the sea are the hidden treasuries of heaven, where all kinds of benefits gather, leading to abundance and prosperity, bringing joy to the gentleman. This is similar to the previous commentary on Qian changing to Xiao Xu, which mentioned "heaven's city," differing only in the term "hidden treasury." Shang Binghe's detailed explanation is referenced in the commentary on Po changing to Kun.

隨。雙鳥俱飛，欲歸稻池。徑涉萑澤，為矢所射，傷我胸臆。詳《屯》之《旅》。○萑，依《屯》之《旅》校，宋元本作雚，汲古作藿，皆非。

The hexagram Qian changes to the hexagram Sui. Lin's interpretation says: a pair of birds fly up together, intending to return to a pond with long rice; while passing straight through a reed-filled marsh, they are shot by an arrow, wounding my chest. This is similar to the interpretation of "Po" changing to "Jin," differing only in the first two characters, and both are ominous phrases indicating death on the way back. Shang Binghe provides detailed explanation in the entry for "Zun" changing to "Lv." The collation note states: the character "Huan" in "Huanze" is corrected according to the entry for "Zun" changing to "Lv." The Song and Yuan editions read "Huan" as "Huan," and the Ji Gu Ge edition reads it as "Huo," neither of which is correct.

蠱。伯仲叔季，日暮寢寐。臝臥失明，喪我貝囊，銜卻道傍。震為伯，大坎為仲，艮為叔季，坎為莫、為寢寐，艮為身、為臝、為臥、為明，兌昧故失明，兌毀折故曰喪。艮為貝，震為道、為囊。○伯，從汲古，宋元本作留。臝，汲古作裸，宋元本作羸，由汲古證之可見宋元本原作臝。羸裸同，故從之。明、喪、貝，從汲古，宋元本作限、虐、具，非。卻，汲古作缷，依宋元本。

The hexagram transformed from 《Qian》is called 「Zhi Gua」, which refers to 《Gu》. Lin Ci describes a family of four brothers, Bo, Zhong, Shu, and Ji, who have all gone to bed and are asleep as the sky is getting dark. They are lying naked, with nothing in sight, and their money bags are missing, having been bitten and thrown away by the roadside—this is an inauspicious sign indicating loss of sight, financial loss, theft, and humiliation. Shang Binghe explains the symbolic meanings sentence by sentence: In 《Gu》, the third to fifth lines form Zhen, which represents the eldest son, hence 「Bo」; the first line is yin, the second and third lines are yang, and the fourth and fifth lines are yin, forming a large Kan shape, called 「Da Kan」, which represents the middle son, hence 「Zhong」; the upper trigram Gen represents the youngest son, hence 「Shu」 and 「Ji」. Kan represents 「Mo」 (meaning dusk, the sky is getting dark) and also sleeping, which fits 「the sun sets and they sleep」. Gen represents the body, nakedness, lying down, and light; the mutual trigram Dui indicates confusion, which covers up Gen's brightness, hence 「loss of sight」; Dui also represents destruction, hence 「loss」. Gen represents shells, Zhen represents roads and bags, thus forming 「loss of my shells and bags, bitten and thrown by the roadside」. This type of hexagram symbolism not recorded in 《Shuo Gua》, but derived by Shang from the phrases in 《Yi Lin》, is called 「Yi Xiang」, which is the fundamental tool for the entire commentary. Notes on textual criticism: The character 「Bo」 is taken from the Ji Gu Ge edition; the Song and Yuan editions read 「Liu」. The character 「Lu」 in the Ji Gu Ge edition is 「Lao」, while the Song and Yuan editions read 「Ling」; comparing the Ji Gu Ge edition with the Song and Yuan editions shows that the original text of the Song and Yuan editions was indeed 「Lu」, and 「Ling」 and 「Lao」 are synonymous with 「Lu」, so 「Lu」 is adopted. The characters 「Ming」, 「Sang」, and 「Bai」 are taken from the Ji Gu Ge edition; the Song and Yuan editions read 「Xian」, 「Nue」, and 「Ju」, which are all incorrect. The character 「Que」 in the Ji Gu Ge edition is 「Xue」, but here we follow the Song and Yuan editions.

臨。受終文祖，承衰復起。以義自閒，雖苦無咎。坤為文，伏艮為終、為祖，故受終文祖。坤為衰，震為起，坤為義、為咎，震樂故無咎。○閒，依汲古，宋元本作閉。

The hexagram is 临 (Approaching). The commentary uses the historical reference of Yu舜 receiving the mandate of heaven: The Book of Documents, Shun's Mandate, says that Shun "received the mandate in the temple of Wenzu," meaning he took the throne in the great temple of Yao. The situation he inherited was one of decline, yet he was able to revive it. By restraining himself through righteousness, although it was arduous at first, he would ultimately not suffer misfortune. Shang Binghe explains the symbolic imagery: The earth (Kun) represents culture and is associated with the character 文 (wen); behind the earth lies the mountain (Gen), which is not directly visible in the hexagram but must be inferred from the opposite side, known as the "hidden image" or "伏象." The hidden mountain (Gen) signifies the end and the ancestor, combining to form "receiving the mandate in the temple of Wenzu." The earth (Kun) represents decline, while the thunder (Zhen) represents rising up, thus symbolizing "reviving from decline." The earth (Kun) also represents righteousness and misfortune, while the thunder (Zhen) is characterized by joy, and joy can dispel misfortune, hence "no misfortune," meaning no error or calamity. Notes on textual transmission: The character "xián" is taken from the Ji Gu Ge edition, while the Song and Yuan editions read "bì." "Xián" means self-restraint or prevention.

觀。據斗運樞，順天無憂，與樂並居。詳《益》之《節》。

The hexagram is "Observing." The commentary states: "Occupying the position of the Big Dipper's pivot, following the movement of the heavenly path, acting in accordance with heaven's way brings no worries or troubles, and one can dwell in constant joy." This is a favorable oracle indicating holding the pivot and enjoying peace and prosperity. Shang Binghe does not provide further commentary here, only noting that this commentary is identical in wording to the one from the hexagram "Increase" under the section "Regulation." The explanation of the symbolic meaning can be found in that entry.

噬嗑。周師伐紂，戰於牧野。甲子平旦，天下悅喜。震為周、為伐，坎眾為師，離為惡人，故曰紂。艮為城。《尚書》注：牧野城，周武王所築。震為旦、為子，艮為甲，故曰甲子。坎為平，故曰平旦。艮為天，震為下、為樂。《周書》："武王伐紂，甲子昧爽，王朝至於商郊牧野"，林所本也。

The hexagram is 《噬嗑》. Lin's verses praise King Wu's conquest of the Shang: the Zhou army attacked the Shang King Zhou, and the two armies fought a decisive battle at Muye; on the Jiazi day, when the sky was just beginning to brighten, the outcome was decided, and all people were filled with joy. This is a great auspicious omen of eliminating evil and winning the people's support. Shang Binghe said: 《易林》 always takes Zhen as the Zhou, and Zhen also represents military campaigns; Kan represents water and the crowd, and the crowd refers to the army, so "Zhou army" is symbolized; Li represents weapons and villains, so it refers to Zhou. Gen represents cities, and the old commentary in the 《Book of Documents》 says that the city of Muye was built by King Wu of Zhou. Zhen represents clear sky and the branch Zi (the first in the twelve branches), and Gen represents Jia, thus forming "Jiazi"; Kan represents levelness, so it is said "ping dàn", meaning the early morning when the sky is just beginning to brighten. Gen represents heaven, Zhen represents the lower part and joy, thus forming "the whole world is pleased and joyful." The 《Book of Documents》 《Zhou Book》 records "King Wu attacked Zhou, on the Jiazi day at the break of dawn, the royal court arrived at the border of Shang at Muye," which is exactly the source of this verse.

賁。十雌百雛，常與母俱。抱雞搏虎，誰敢害諸。通《困》。巽為雌，兌為雛，數十故曰十雌。震為百、為子，故曰百雛。巽為母、為雞，艮為虎、為抱，故曰抱雞搏虎。○百，元本作伯，從宋本、汲古。諸，依宋元本，汲古作者，與俱不協。○巽母證。

The hexagram is 《Bén》. The commentary says: ten mother hens with hundreds of chicks, the young always follow their mothers; the mother hens dare to fight tigers to protect their young, who would dare to harm them. This takes the auspicious image of protecting one's children and the invulnerability against external evils. Shang Binghe first notes 「connecting with 《Kùn》」— 《Bén》 and 《Kùn》 have completely opposite yin and yang in all six lines. This kind of one positive and one negative pairing is called 「parallel opposition」. When the primary hexagram cannot express the image, it takes the image from the hexagram of parallel opposition. In 《Kùn》, Xun represents female, Dui represents young, and the number of Xun is ten, so it says 「ten females」; Zhen represents hundred and child, so it says 「hundred young ones」. Xun represents mother and hen, Gen represents tiger and embracing, forming 「embracing hens fighting tigers」. Collation note: the character 「hundred」 in the original edition was written as 「Bo」, here we follow the Song edition and Jigugē edition. The character 「zhū」 follows the Song and Yuan editions, while Jigugē edition writes it as 「zhě」, which does not rhyme with the previous character 「jù」. Shang also adds another note: this passage can serve as an example of the rare image of Xun representing mother.

剝。桀蹠並處，人民愁苦。擁兵荷糧，戰於齊魯。此用《謙》象。坤為惡，故曰桀。坎為盜，故曰蹠。震為人民，坎為愁苦，艮為兵，震為糧，艮手為擁，艮背為荷。震為戰，伏兌為魯，巽為齊，故曰齊魯。

The hexagram is 《Bao》. Lin's divination describes a time of chaos: the tyrant Xia Jie and the great bandit Zhao Chi appear at the same time, causing the people great suffering. Everyone carries weapons and carries food, fighting in the area of Qi and Lu. This is a great凶 omen of tyranny and banditry attacking each other. Shang Binghe says that this line does not take the image of 《Bao》, but instead returns to the primary hexagram 《Qian》. The earth (Kun) represents evil, so it refers to Jie; the water (Kan) represents bandits, so it refers to Zhao Chi; the thunder (Zhen) represents the people, the water (Kan) represents sorrow; the mountain (Gen) represents weapons, the thunder (Zhen) represents food; the mountain (Gen) represents hands, holding weapons is "yong", and the mountain (Gen) also represents the back, carrying food is "he". The thunder (Zhen) represents warfare, the hidden兑 represents Lu, and the wind (Xun) represents Qi, all are the hidden images of country names in 《Yi Lin》, forming "fighting in Qi and Lu".

復。南山昊天，刺政閔身。疾悲無辜，背憎為仇。詳《乾》之《臨》。

The hexagram is 《Fu》 (Return). The verses use the tone of satirical poems from 《The Book of Songs · Xiao Ya》 such as 《Jie Nan Shan》 and 《Qiao Yan》, looking up to the high mountain Zhongnan and the vast heavens, composing poetry to criticize the government and lament one's own misfortune; grieving that the innocent suffer calamity, and secretly hating each other until they become enemies. This is a ominous verse indicating that flatterers are in power and the virtuous suffer. The interpretation of the imagery is the same as in 《Qian》 《Lin》, see there for details.

無妄。百川朝海，流行不止。道雖遼遠，無不到者。乾為海、為百川。震為行、為道、為遠、為至，故無不到。

The hexagram is "Wu Wang" (Wu Wang is the name of the hexagram and should not be split into "no" and "wandering"). Lin Ci wrote: All rivers flow together to the sea, flowing day and night without ceasing; although the path is long, there is nothing that cannot be reached. This reflects a favorable omen of gradual accumulation leading to success and the realization of one's aspirations. Shang Binghe explained: The upper trigram of "Wu Wang" is Qian, representing the sea and all rivers; the lower trigram is Zhen, representing movement, roads, distance, and arrival. Therefore, it is said "there is nothing that cannot be reached."

大畜。目不可合，憂來搖足。悚惕危懼，去其邦域。大離故目不合。震為足、為搖，乾為憂、為危惕。艮為邦域，艮在外故曰去。○危，依汲古，宋元本作為。

The hexagram is "Great Accumulation." The line says: both eyes are open but cannot close, worry comes and the legs cannot stop trembling; the heart is startled and fearful, so one can only leave one's homeland. This is a凶 (auspicious) omen of being startled and worried into fleeing. Shang Binghe explains: "Great Accumulation" has the trigram Qian below and Gen above. The outer two lines are yang, and among the middle four lines there are two yin lines. When viewed as a whole, the hexagram forms a large shape of Li, called "Great Li." Since Li represents the eye, the eye is open but cannot close, hence "the eyes cannot close." The mutual trigram Zhen represents the foot and movement, hence "trembling legs." Qian represents worry and fear, hence "startled and fearful." Gen represents the state and territory, and since Gen is in the outer trigram, being outside means leaving, hence "leaving the state and territory." Notes on textual transmission: the character "危" follows the Ji Gu Ge edition; the Song and Yuan editions read "为."

頤。鳥升鵲舉，照臨東海。尨降庭堅，為陶叔後。封於英六，履福綏厚。詳《需》之《大畜》。

The hexagram is 《颐》. The commentary describes the story of the descendants of Gao Yao who were granted fiefs: birds flying high, magpies spreading their wings, radiance shining over the East Sea; Meng Xiang and Ting Jian were both virtuous men among the "Eight Kindly Ones" of the High Yang clan recorded in the 18th year of Duke Wen's reign in the 《Zuo Zhuan》 (old interpretations say Ting Jian was actually Gao Yao). They were descendants of Tao Shu, and their descendants were granted fiefs in Ying and Liu, enjoying prosperity and abundant rewards generation after generation. This is a great auspicious omen of inheriting the family's prestige and receiving titles and wealth. The explanation of the symbolic imagery is the same as in the case of 《Need》 and 《Great Accumulation》, see there for details.

大過。北方多棗，橘柚所聚。何囊載黍，盈我筐筥。通《頤》。坤為北，艮為棗、為橘柚，正反艮故曰聚，坤亦為聚也。坤為囊，艮為何，震為黍、為載、為筐筥。

The hexagram is "Great Excess." The lines describe a bountiful harvest: in the north, there are many jujubes and citrons gathered together; people carry sacks filled with millet, filling my square baskets and round trays. This is a favorable omen of abundance. Shang Binghe notes "connecting with the hexagram 'Repose'," since "Great Excess" and "Repose" have all six lines reversed in yin and yang, making them opposite hexagrams. Therefore, using the imagery of "Repose" to explain:坤 represents the north; 艮 represents jujubes and citrons; the upper trigram of "Repose" is 艮, while the lower trigram 震 is the reverse of 艮, forming a "reversed and original 艮" facing each other, which implies gathering, hence the term "gather." 坤 also has the meaning of gathering. 坤 represents the sack, 艮 represents "he" (same as "to carry on the shoulder"), 震 represents millet, carrying, and baskets, thus forming the phrase "he carries millet in a sack, filling my baskets and trays."

坎。懸貆素飡，食非其任。失望遠民，實勞我心。《詩小雅伐檀篇》："胡瞻爾庭有懸貆兮？不素餐兮？"互艮為貆，震為素、為餐，坎為食，伏巽為繩，故曰懸。艮為望，坎失，故曰失望。坎為民、為勞、為心。○貆，宋元本作狟。飡，汲古作餐，依宋元本。食非其任，言不稱職也。

The hexagram is Kan (Water). The lines of the divination text draw upon the "Small Ya" section of the "Book of Poetry," specifically the verse: "Looking at the hall, there hangs a young hog; eating the salary without working, occupying the position but not fulfilling the duties; causing the people to be disappointed and distant, which really exhausts my heart and strength." This is a calamitous oracle describing a situation of holding an office without fulfilling its duties, and working hard without achieving results. Shang Binghe first cites the original lines from "Fatan": "Why do you look at the hall where a young hog is hanging? Are you not eating without working?" Then he explains the symbolic meaning: taking the four central lines of a hexagram to form a new hexagram, called the "intermediate structure," here it produces Gen (Mountain). Gen represents the young hog; Zhen (Thunder) signifies "simple" and "food," Kan (Water) signifies eating; the hidden Xun (Wind) represents a rope, and using a rope to hang something is referred to as "hanging." Gen signifies looking, Kan signifies loss, and looking but failing to obtain is "disappointment"; Kan also represents the people, labor, and the heart. Notes on textual criticism: the character "huan" (young hog) was written as "xiong" in Song and Yuan editions; the character "can" (to eat) was written as "tan" in the Ji Gugé edition, but here we follow the Song and Yuan editions. Shang also interprets the phrase "eating without fulfilling the role," meaning not fulfilling one's duties.

離。羔羊皮革，君子朝服。輔政扶德，以合萬國。詳《晉》之《臨》。

The hexagram is 《Li》 (Fire). The commentary states: The skin of a young sheep is made into a fur coat, which is the ceremonial garment worn by the gentleman when going to court; the person who wears it assists in state affairs and upholds moral teachings, thus being able to harmonize all states. Using the meaning from 《Poetry·Zhao Nan·Gao Yang》, which praises those in office for their frugality and integrity, this is a favorable omen indicating proper conduct in office and increasing prestige. The explanation of the symbolic meaning is the same as that of 《Jin》 (Progress) with 《Lin》 (Approach), see there for details.

咸。齊魯爭言，戰於龍門。構怨致禍，三世不安。詳《坤》之《大畜》。○世，依宋元本，汲古作三歲。

The hexagram is 《Xian》. The commentary states: Qi and Lu states could not reach an agreement and fought at Longmen; they incurred enmity and brought calamity, causing three generations to suffer unrest. It is a凶 hexagram indicating continuous warfare and lasting troubles that affect descendants. The interpretation of the imagery is the same as in the 《Kun》 hexagram's 《Da Xu》 section, see there for details. Notes on textual transmission: The character "world" is taken from the Song and Yuan editions; the Ji Gu Ge edition has this sentence as "three years."

恆。久陰霖雨，塗行泥潦。商人休止，市空無有。互大坎故曰陰、曰霖雨、曰泥潦。震為大塗、為行、為商人，坎陷故休止。巽為市，兌毀故空無所有。○市空無有，依汲古，宋元本作市無所有。

The hexagram is "The Everlasting" (Heng). The commentary says: prolonged darkness prevents opening, continuous rain falls, and the road is covered with muddy water; merchants can only stop and not move, and the market is empty with no goods. This is a凶 omen of blocked commerce and a bleak business situation. Shang Binghe explains: the middle lines of Heng form a large Kan, which is called "mutual large Kan." Kan represents water and rain, so it refers to darkness, continuous rain, and muddy water. Zhen represents the great path, movement, and merchants; Kan indicates danger and difficulty, so movement is stopped, hence "resting." Xun represents exchange and trade, hence the market; Dui represents destruction, so the market has nothing. Notes on textual criticism: the last sentence follows the Jiguguo edition as "the market is empty," while the Song and Yuan editions read "the market has nothing."

遯。桃雀竊脂，巢於小枝。搖動不安，為風所吹。心寒慄栗，常憂殆危。艮為鳥故曰桃雀。竊脂，《詩大雅》："肇允彼桃蟲"，《傳》"桃蟲，鷦鷯也"。鷦鷯，即桃雀。《爾雅》："桑扈、竊脂，皆小鳥"，艮為小也。艮為巢、為枝，巽風進退故動搖。乾為寒、為惕，故曰慄慄、曰危殆。○巢，依宋元本，汲古作來，非。心寒，依《旅》之《晉》校。

The hexagram is "Dun" (Retreat). The commentary says: small birds like the jiao xiao and qie zhi build their nests on thin branches; when the wind blows, the nest sways and they feel cold and tremble, constantly fearing danger. This is a凶 omen of unstable foundation and insecure dwelling. Shang Binghe explains: Gen represents birds, so it is called "tao que" (peach insect). Tao que is also called tao chong, and Shang cites the "Shi Jing · Da Ya" (Book of Poetry · Great Odes) "Zhao Yun Bi Tao Chong," with the Mao transmission stating "Tao chong is jiao xiao," meaning jiao xiao is tao que. The "E Ya" (Classic of Zoological Names) says Sang Hu and qie zhi are also small birds, and Gen also represents small things, which fits the image of small birds. Gen represents a nest and branches; Xun represents wind, and wind is unpredictable, hence "swaying." Qian represents cold and fear, hence "trembling" and "danger." Notes on textual criticism: the character "nest" follows the Song and Yuan editions; the Ji Gu Ge edition reads "come," which is incorrect. The words "heart cold" are corrected based on the commentary from "Lv" to "Jin."

大壯。防患備災，凶禍不來，雖困無災。通《觀》。坤為患、為災，艮為防，坤為凶禍，坤閉故困。○均依汲古，宋元本禍作惡，無災作無憂，多"未獲安休"四字。

The hexagram is 《Da Zhuang》. The commentary says: if one prepares in advance and guards against disasters, misfortune will not come; even if one is temporarily in a difficult situation, it will not lead to calamity. This is a favorable oracle about being prepared and thus avoiding trouble. Shang Binghe notes "connecting with 《Guan》." 《Da Zhuang》 and 《Guan》 have all six lines of yin and yang reversed, making them a pair of mutual reversal. Therefore, using the image of 《Guan》,坤 represents disaster and calamity, 艮 represents prevention;坤 also represents misfortune;坤 is characterized by blockage and obstruction, and blockage leads to "being trapped." Notes on textual criticism: these sentences follow the Ji Gu Ge edition; the Song and Yuan editions have "harm" as "evil" and "no disaster" as "no worry," and also include the four characters "not yet obtaining peace and rest."

晉。引頸絕糧，與母異門。不見所歡，孰與共言。艮為頸，震為糧，震覆坤輿閉故絕糧。坤為母、為門，艮亦為門。坤西南、艮東北，故曰異門。震為歡、為言，震覆坤閉，故不見所歡，故無與共言。○頸，依汲古，宋元本作順，非。

The hexagram is "Jin" (Progress). The commentary states: stretching the neck in anticipation of food but finding no grain, separated from the mother in two different gates; unable to see the person one longs to see, with whom can one speak? This is a凶 (auspicious) omen of hunger, hardship, and isolation. Shang Binghe explains: "Gen" represents the neck, and "Zhen" represents grain; however, in this case, the "Zhen" trigram is inverted—taking the image by reversing the hexagram top to bottom, called "fu xiang" (inverted image)—indicating immobility. Adding "Kun" as a large chariot whose nature is obstructed, the chariot is blocked, hence "cut off from food." "Kun" represents the mother and a gate, and "Gen" also represents a gate; "Kun" belongs to the Southwest direction, while "Gen" belongs to the Northeast, hence "different gates." "Zhen" represents joy and speech, but since "Zhen" is inverted and "Kun" is obstructed, one cannot see the beloved, and there is no one to speak with. Collation note: the character "neck" follows the Ji Gu Ge edition; the Song and Yuan editions read "shun," which is incorrect.

明夷。蝦去海，藏於枯裡。街巷褊隘，不得自在。南北極遠，渴餒成疾。坤為魚，故曰蝦。坎為海，坤在外，故曰去海。坤為里、為藏，離為枯、為巷。坎為褊隘，離南坎北，坎為疾，離為渴餒。○褊，汲古作偏，從宋元本。極遠，汲古作無極，從宋元本。

The hexagram is Mingyi. The line commentary says: fish and shrimp leave the sea, retreating into dry alleys; the streets are narrow and confined, making movement difficult and uncomfortable; the north and south ends are extremely far apart, and they become thirsty and hungry, eventually falling ill. This is a great凶 omen of losing one's place and being trapped in hardship. (The first character is originally written as a variant of the fish character, which is difficult to find in dictionaries; here it is kept as it was without alteration.) Shang Binghe explains:坤 represents fish, so the character for shrimp is used;坎 represents the sea, and坤 is the outer trigram, so it is said 'leaving the sea'.坤 represents alleys and concealment, while离 represents dryness and also represents streets;坎 indicates narrowness and confinement;离 is in the south and坎 is in the north, so it is said 'north and south are extremely far apart';坎 represents illness, and离 is hot and dry, so it is said 'thirst and hunger'. Notes on textual criticism: the character 'biao' in the Jigugē edition is written as 'pian', so we follow the Song and Yuan editions; 'extremely far' in the Jigugē edition is written as 'wuji', but we also follow the Song and Yuan editions.

家人。恭寬信敏，功加四海。闢去不詳，喜來從母。坎為信，巽為母，伏震為喜。

The hexagram is 《Family》. The divination text draws from 《Analects·Yanghuo》 where Confucius answers Zizhang's question about benevolence, stating "reverence, generosity, sincerity, diligence, and kindness." If one can achieve these qualities, their achievements will extend throughout the four seas; they will drive away misfortune, and joy will come with the mother. This is a text about cultivating virtue to bring blessings and auspiciousness to the family. Shang Binghe explains: In the hexagram 《Family》, Kan represents sincerity and trustworthiness, while Xun represents the mother. Zhen is hidden at the bottom and does not show itself, yet Zhen is the master of joy, hence it is said "joy comes." The term "not auspicious" in the text refers to misfortune.

睽。歲飢無年，虐政害民。乾溪驪山，秦楚結怨。離虛故飢。坎為眾、為民，兌毀折故曰虐、曰害。坎為溪，離火故曰乾溪。坎為馬，伏艮為山，故曰驪山。兌西故曰秦，離南故曰楚。楚靈王死於乾溪，秦始皇葬驪山，故曰秦楚結怨。坎為怨也。

The hexagram is 《Kui》. The commentary says: the year brings famine, with no grain to be found, and harsh government further harms the people. The places of Ganyi and Lishan are exactly where Qin and Chu had their grievances. King Ling of Chu indulged in luxury and engaged in excessive warfare, leading to rebellion and loss of family support, and he died at Ganyi. Qin Shi Huang undertook massive construction projects, and after his death, he was buried at Lishan—both are examples of tyrannical rule that harmed the people, hence a great凶 (misfortune) omen. Shang Binghe explains: Li (the hexagram) is empty in the center, so it signifies emptiness and poverty, hence 'famine'; Kan represents the people, and Dui signifies destruction, so it is said 'tyranny' and 'harm'. Kan represents a stream, and Li represents fire, which is dry, thus forming 'Ganyi'; Kan also represents a horse (Lishan originally refers to a black horse), and the hidden Gen (mountain) signifies concealment, hence 'Lishan'. Dui is in the west, referring to Qin; Li is in the south, referring to Chu; and Kan also signifies resentment, thus forming 'Qin and Chu had their grievances'.

蹇。右目無瞳，偏視寡明。十步之外，不知何公。此用《謙》象。伏兌為右，艮離目不全故無瞳，故偏視，坎黑故寡明。坤數十，震為公、為步，正反震，故不知何公。

The hexagram is 《Jian》. The commentary states: the right eye has no pupil, and one can only look sideways, with poor vision; beyond ten steps, one cannot recognize who is opposite. This is an inauspicious sign of blindness and lack of discernment, leading to confusion in affairs. Shang Binghe says that this still uses the image of the Primary Hexagram 《Qian》: the hidden Dui represents the right side, and the combination of Gen and Li depicts the shape of the eye as incomplete, hence "no pupil" and "sideways vision"; Kan is black, hence "limited vision." The number of the hexagram Kun is ten, hence "ten steps"; Zhen represents a male and movement, and within the hexagram, Zhen's image is one positive and one negative, facing opposite directions, hence "not knowing which male it is."

解。蜩螗歡喜，草木嘉茂。百果蕃熾，日益庶有。此用《謙》象。震為鳴，伏巽故曰蜩螗。《豳風》注：蜩，蟬也。宋曰螗。震為歡喜，《詩大雅》："如蜩如螗，如沸如羹"，箋云：言飲酒歡呼之聲似蜩螗之鳴，茲曰歡喜，用詩意也。震為草木、為嘉茂、為百、為蕃熾。艮為果、為日。○果、庶，從汲古，宋元作菓、作多。

The hexagram is 《Jie》. The commentary says: A single cicada chirps joyfully, grass and trees grow lush and flourishing, all fruits bear abundantly, and family affairs become increasingly prosperous. This is a favorable omen indicating vigorous vitality and continuous surplus. Shang Binghe says that the image of the primary hexagram 《Qian》 is still used: Zhen represents the sound of calling, Xun is hidden within and insects belong to Xun, hence the term "蜩螗"; the old commentary on 《Po Feng》 from the 《Shi Jing》 says that "蜩" is the same as "cicada," and in the dialect of the State of Song, it is called "螗." Zhen represents joy; in 《Da Ya》 of the 《Shi Jing》, "like cicadas and螗, like boiling soup," the Zheng Commentary says that the sound of drinking and cheering is like the chorus of cicadas and螗. The use of the word "joy" by Lin is precisely taking the meaning from the poem. Zhen represents grass and trees, flourishing, hundreds, and abundance; Gen represents fruits and days. Notes on textual criticism: the characters "果" and "庶" are taken from the Ji Gu Ge edition, while the Song and Yuan editions use "菓" and "多."

損。常德自如，安坐無尤。幸入貴鄉，到老安榮。艮止故曰常德、曰安坐。艮為鄉、為貴，坤為老，震為榮。○幸入，宋本作華萃，元本作華入，依汲古。○艮貴可解《易》。

The hexagram is "Loss." The commentary states: holding fast to the constant virtue, calm and at ease, sitting in peace without fault; fortunate to enter the land of honor, remaining secure and illustrious until old age. This is a favorable omen of preserving the constant and achieving a good beginning and end. Shang Binghe explains: the virtue of the hexagram艮 (Gen) is to stop, to remain still without moving, hence "constant virtue" and "peaceful sitting."艮 represents the neighborhood and honor, while坤 (Kun) represents old age, and震 (Zhen) represents honor and prominence. The collation note states: the characters "fortunate to enter" in the Song edition read "Huocui," and in the Yuan edition read "Huaren," here following the Jigugē edition. Shang also adds a note: the image of艮 representing honor can be used to explain several difficult passages in the classic and transmitted texts of the Zhou Changes.

益。狡兔趯趯，良犬逐咋。雄雌爰爰，為鷹所獲。震為兔、為行，互艮為大。震為逐，震口為咋、為雄，巽為雌，爰爰，行貌。艮為鷹、為獲，《詩小雅》："躍躍毚兔，遇犬獲之"，《釋文》："躍，他厯反，與趯同"，又《王風》："有兔爰爰"，《傳》："爰爰，行緩也"。○雄雌爰爰，依《未濟》之《師》校，各本作雄雉受害，非。

The hexagram is "Benefit" (Yi). The line commentary says: A cunning rabbit jumps and flees, while a good hunting dog chases and bites it; male and female wild animals walk slowly and are caught by an eagle. This is an inauspicious sign (auspicious omen) indicating the weak being caught in a net. Shang Binghe explains: Zhen (Thunder) represents the rabbit and movement, the mutual艮 (Mountain) indicates a large dog, which is a good dog; Zhen also represents chasing, and since Zhen resembles a mouth, it is called "zuo" (bite), and also represents the male; Xun (Wind) represents the female; "yuan yuan" describes the manner of walking. Gen (Mountain) represents the eagle and capturing. He cites the "Small Ya" section of the "Shi Jing" ("Classic of Poetry") "Yue Yue Chan Tu, Yu Quan Huo Zhi" ("A cunning rabbit leaps, caught by the dog"), and notes that "yue" is pronounced "ta li" according to the "Classic of Poetry: Interpretation of the Classics," and is the same character as "tui." He also cites the "Wang Feng" section of the "Shi Jing" "You Tu Yuan Yuan" ("There is a rabbit walking slowly"), with Mao's Commentary stating "yuan yuan" means slow walking. The collation note says: the four characters "xiong ci yuan yuan" are corrected based on the same text in the "Wei Ji" hexagram "Shi" (Army), and the original versions of various editions read "xiong zhi huai shang," which is incorrect.

夬。春桃生花，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram is 《Guai》. The line oracle uses the meaning from 《Poetry·Zhou Nan·Tao Tao》: "Tao zhi tao tao, zhuo zhuo qi hua, zhi zi yu gui, yi qi shi jia," meaning in spring the peach tree blooms beautifully, and a young maiden marrying will find harmony in her family; she will enjoy many years of happiness, and the son she bears will become a king of a country. This is a great auspicious oracle indicating a proper marriage and the prosperity of descendants. The explanation of the imagery is the same as in the case of 《Shi》 with 《Kun》, see there for details.

姤。山石朽弊，消崩墮落。上下離心，君受其祟。乾為山、為石，巽為朽弊、為消崩墮落。乾為君，陰消陽，故曰受祟。○消墮，從汲古，宋元本作稍墮。

The hexagram is 《Gou》. The commentary says: mountains and stones decay and crumble, piece by piece falling down; the upper and lower parts are separated in mind and morality, and the ruler thus suffers misfortune. This is a凶 omen of fundamental instability and harm to the superior position. Shang Binghe explains: Qian represents mountains and stones; Xun signifies dispersion and decay, hence the terms 'decaying' and 'collapse and falling down'. Qian represents the ruler; 《Gou》 is when one yin arises beneath many yangs, with yin gradually consuming yang, hence 'suffering from its curse'. Notes on textual criticism: the characters 'xiao' and 'du' are taken from the Ji Gu Ge edition, while the Song and Yuan editions read 'siao du'.

萃。水壞我裡，東流為海。龜鳧讙譁，不睹我家。詳《泰》之《兌》。

The hexagram is 《Cui》 (Gathering). The line oracle states: "A great flood has destroyed my village, flowing eastward to form a vast expanse of water; turtles and wild geese are noisy upon the water, and my home is no longer visible." This is a凶辞 (auspicious omen) indicating disaster from water, loss of property, and displacement from home. The symbolic interpretation is the same as that of 《Tai》 (Peace) with 《Dui》 (Lake), as detailed there.

升。七竅龍身，造易八元。法天則地，順時施恩，富貴長存。元本注：聖人心有七竅，伏羲蛇身。《左傳》："高辛氏有才子八人，天下謂之八元"，互兌為穴、為竅，數七，故曰七竅。震為龍，坤為身，故曰龍身。坤數八，又為地，伏乾為天，故曰法天則地。震為時，坤順，故曰順時。伏乾為富貴。翟云升謂伏義龍身，八元即八卦。○易，汲古作化，施恩作施行，均從宋元本。

The hexagram is 《Sheng》 (Increase). The commentary praises the achievements of the sage in creating the system: a sage with seven openings in his heart, possessing a dragon body, created the Way of the Book of Changes and established the Eight Trigrams. He took his model from Heaven above and his standard from Earth below, following the four seasons to distribute blessings, thus achieving enduring wealth and honor. This is a great auspicious statement about the sage's virtue in creating things. The old annotations in the original edition say: the sage had seven openings in his heart; Fuxi had a snake body. The 《Zuo Zhuan》 records in the eighteenth year of King Wen Gong that "the eight talented sons of Gaoxin were called the Eight Yuan." Shang Binghe explains: the mutual trigrams of Dui form a hole or opening, and the number of Dui is seven, so it is called "seven openings." Zhen represents a dragon, and Kun represents the body, thus forming "dragon body." The number of Kun is eight, and since Kun represents Earth, while the hidden Qian represents Heaven, it is said "modeling Heaven and following Earth." Zhen represents time, and Kun is flexible and yielding, thus "following the seasons." The hidden Qian represents wealth and honor. Qing scholar Zhai Yunsheng believes that the passage refers specifically to Fuxi's dragon body, and "Eight Yuan" refers to the Eight Trigrams. Collation notes: the character "易" in the Jigushan edition is "化," and "施恩" is "施行," both following the Song and Yuan editions.

困。四夷慕德，來興我國。文君陟降，同受福德。坎為夷，伏震，卦數四，故曰四夷。坎為慕，伏艮為國。震為君，互離故曰文君。正反震，故曰陟降、曰福德。○同福，依宋元本，汲古作合其，《詩大雅》："文王陟降"，文君即文王。

The hexagram is 《Goon》 (The Peril). The commentary says: The four surrounding tribes admire the moral influence and come to assist our country; the spirit of King Wen moves up and down, and both ruler and people receive fortune and virtue. This is a favorable omen of virtue spreading to distant people and both above and below being blessed. Shang Binghe explains: Kan represents the夷 (barbarians), and within it there is a hidden Zhen (thunder) which counts four, hence the term 'four barbarians'; Kan represents yearning, and hidden Gen (mountain) represents the country. Zhen represents the ruler, and the interacting Li (fire) represents culture, thus forming 'cultural ruler'. Within the hexagram, the image of Zhen shows one positive and one negative, one ascending and one descending, hence 'ascending and descending', from which the term 'fortune and virtue' arises. Notes on textual criticism: The characters 'same' and 'fortune' are based on the Song and Yuan editions, while the Jigugeshi edition reads 'combine them'. The Book of Songs, Great Ya, 'Wen Wang' contains the phrase 'Wen Wang ascending and descending', indicating that 'cultural ruler' refers to King Wen.

井。華首山頭，仙道所遊。利以居止，長無咎憂。伏艮為山，坎為首，兌為華，故曰華首。艮為壽，故曰仙道。伏震為遊，巽為利、為長，艮為居止，坎為憂。

The hexagram is "Well." The commentary says: "At the peak of Huashou Mountain, it is a place where immortals come and go and rest; it is suitable to reside here, and there will be no calamity or worry for a long time. This is a favorable omen for choosing a safe place and prolonging life." Shang Binghe explains: "The hidden hexagram is Gen (Mountain), which represents mountain; Kan represents head, and Dui represents flower, combining to form 'Huashou' (Flower Head). Gen signifies longevity, hence 'immortal path.' The hidden Zhen represents movement, Xun represents benefit and length, Gen represents dwelling, and the words 'calamity and worry' come from Kan representing worry."

革。鸇鳩徙巢，西至平州。遭逢雷雹，損我葦蘆。家室飢寒，思吾故初。通《蒙》。艮為鸇鳩、為巢，震行，故曰徙巢。坎為平、為西、為冰雹，震為雷、為葦蘆，兌毀坤我，艮為家室，坤為飢寒。○損，從汲古，宋元本作闢。

The hexagram is 《Gé》 (Revolution). The commentary says: The鹯 and the鸠 move their nest, migrating westward to Pingzhou; on the way they meet thunder and lightning and hail, which destroy my reed hut; the whole family suffers from hunger and cold, and can only recall their old home. This is an inauspicious sign (auspicious omen) of mistaken migration and inability to return. Shang Binghe notes 「通《Méng》」 (corresponds to 《Méng》). 《Gé》 and 《Méng》 have all six lines reversed in yin and yang, making them a pair of hexagrams that are related by mutual reversal. Therefore, using the imagery of 《Méng》, it says: Gen (mountain) represents the鹯 and the鸠, and the nest; Zhen (thunder) represents action, so it says 「move the nest」; Kan (water) represents flatness, west, and hail; Zhen (thunder) represents thunder and reeds; Dui (lake) represents destruction; Kun (earth) represents me; Gen (mountain) represents family; Kun (earth) also represents hunger and cold. Notes on textual criticism: The character 「sǔn」 comes from the Ji Gu Ge edition; the Song and Yuan editions have 「bì」.

鼎。狗無前足，陰謀叛北，為身害賊。詳《小畜》之《明夷》。艮為狗，初二半艮，無初爻，故無前足。震為足，震伏亦無。○北，依汲古，宋元本作背。《說文》："背，乖也"。二人相背，《史記魯仲連傳》："士無反北之心"，背乃妄人所改。

The hexagram is "The Cauldron." The line explanation states: A dog without front legs, secretly plotting to rebel, but ultimately harming itself. This is an ominous image of a conspiracy that backfires. The symbolic interpretation is the same as that of "The Lesser Accumulation" in "The Brightening of the Sun," see there for details. Shang Binghe further explains: "Gen" represents a dog; only the first and second lines are taken, obtaining half of the shape of "Gen," a method called "half image." Since half "Gen" is missing one line, it is said "without front legs"; "Zhen" represents legs, but "Zhen" is hidden and not visible, which is also equivalent to having no legs. Collation note: The character "Bei" is followed according to the Ji Gu Ge edition, while the Song and Yuan editions read "Bei." The "Shuo Wen" says "Bei means to be contrary," the character form precisely takes the meaning of two people facing opposite directions; the "Shi Ji · Lu Zhong Lian Biography" mentions "a gentleman without the heart to turn back to Bei," indicating the original text should have been "Bei," and "Bei" is a later incorrect alteration.

震。陽孤亢極，多所恨惑。車傾蓋亡，身常驚惶。乃得其願，雌雄相從。詳《乾》之《屯》。○從，依宋元本，汲古作存，乃音訛。

The hexagram is Zhen. The commentary states: A single yang is excessively strong, leading to inner feelings of frustration and confusion; a cart overturned and its canopy lost, causing people to be anxious all day; eventually, the wish is fulfilled, and the male and female companionship is established. This is a statement of first misfortune then good fortune. The explanation of the imagery is the same as that of Qian's Zun, see there. Notes for textual criticism: The character 'from' is followed according to the Song and Yuan editions, while the Ji Gu Ge edition reads 'exist,' which is a variant due to similar sounds.

艮。空槽注器，豚彘不到。張弓祝雞，雄鳩飛去。鳩皆作父，依《師》之《旅》校。祝，呼也。

The hexagram is "Gen" (Mountain). The commentary states: an empty trough is filled with feeding utensils, but the pigs do not come to eat; a bow is drawn to call the chicken, but the male dove has already flown away. This is an inauspicious sign (auspicious omen) of calling without response and things not going as wished. Shang Binghe does not discuss the hexagram here, but only provides a collation note: the character "jiu" (dove) in the last sentence is found as "fu" in all versions, and here it is corrected according to the entry "Shi" (Army) and "Lv" (Travel) based on the text; also, it explains that "zhu" means to call or summon.

漸。長夜短日，陰為陽賊。萬物空枯，藏於北陸。巽為長，坎為夜，離日坎隱，故短日。坎為賊，北方陰，離日為陽，陽為坎陰所蔽，故曰陰為陽賊。巽為草莽、為萬物，離虛故空枯。坎為藏、為北，艮為道，故曰北陸。冬日行北陸。

The hexagram is "Gradual." The commentary states: "The night is long and the day is short; the Yin energy harms the Yang energy. All things wither and wither, retreating to the northern land. This reflects the image of the severe winter when concealment occurs and Yin prevails over Yang, indicating an unfavorable period of fortune. Shang Binghe explains: Xun represents length, and Kan represents night; Li, the sun, is concealed by Kan, hence 'short day.' Kan represents a thief; the north belongs to Yin, while the sun belongs to Yang. Yang is obscured by Yin, thus 'Yin is the thief of Yang.' Xun represents grassland and all things, and Li is hollow in the center, hence 'empty and withered.' Kan represents concealment and the north, and Gen represents paths. Together they form 'northern land'—ancient people spoke of the sun's movement in the northern land during winter, which is precisely this meaning."

歸妹。爪牙之士，怨毒祈父。轉憂於已，傷不及母。兌為爪牙，震為士、為父，故曰祈父。坎為怨毒、為憂，巽為母，巽伏，故傷不及母。《詩小雅祈父》："予王之爪牙，胡轉於予恤，有母之尸饔"。祈父，司馬也，言司馬令我久役，移憂於已，不及事母，令母主爨也。林全說詩意。○震父巽母證。

The hexagram is 《Gui Mei》. The divination text fully uses the poem from 《The Book of Songs · Xiao Ya · Qi Fu》: As a warrior of the king's household, he is resentful of the commander of the military, Qi Fu; his worries fall upon himself, and he is distressed that he cannot support his mother. It is a lamentation of a soldier longing for his parents while serving in the army for a long time. Shang Binghe explains: Dui represents claws and teeth, Zhen represents soldiers and fathers, together forming "Qi Fu"; Kan represents resentment and worry; Xun represents mother, and since Xun is hidden and not visible, it is said "the injury does not reach the mother." He cites the original text from 《Qi Fu》: "I am the king's warrior, why have I been burdened with worries? I cannot serve my mother, who must now cook for herself." And he explains: Qi Fu refers to the Commander of the Military, and the meaning of the poem is that the Commander of the Military has made me serve for a long time, transferring his worries onto me, so that I cannot support my mother, and my mother must now cook for herself. This entire divination text is explaining the meaning of the poem. Shang also notes: This passage can be used to confirm the two hidden images that Zhen represents father and Xun represents mother.

豐。拜跪請兔，不得臭腐。俛眉銜指，低頭北去。伏艮為拜跪，震為兔，震言，故請兔。巽為臭腐，巽伏故不得。艮為眉，坎陷，故俛眉。艮為指，兌口，故銜指。坎為首、為低、為北。多用伏象。○俛，從汲古，宋元本訛挽。眉，依宋元本，汲古作首。低頭，依宋元本，汲古作不得。

The hexagram is 丰 (Fullness). The divination text says: kneeling and bowing to beg for a rabbit, but even rotten meat and foul food was not obtained; one could only lower the eyebrows and bite the fingers, then bowing the head and walking northward. This is an inauspicious sign (auspicious omen) of begging in vain and retreating with shame. Shang Binghe explains: the hidden image of Gen (Mountain) represents kneeling and bowing, Zhen (Thunder) represents a rabbit and also speech, so it is said "to beg for a rabbit"; Xun (Wind) represents foulness, and Xun being hidden and concealed, so it is said "not obtaining." Gen represents eyebrows, Kan (Water) represents downward sinking, so it is said "lowering the eyebrows," i.e., lowering the brow; Gen represents fingers, and Dui (Lake) represents the mouth, with the mouth biting the fingers, so it is said "biting the finger"; Kan represents the head, lowliness, and the north. Most of this uses the hidden images. Notes on textual criticism: the character "俛" is taken from the Jigu Gé edition, while the Song and Yuan editions mistakenly read it as "挽"; the character "眉" is taken from the Song and Yuan editions, while the Jigu Gé edition reads it as "首"; the phrase "lowering the head" is taken from the Song and Yuan editions, while the Jigu Gé edition reads it as "not obtaining."

旅。有莘季女，為夏妃后。貴夫壽子，母字四海。巽為草莽、為莘，兌為季女，離為夏，艮貴艮壽，震夫震子，巽為母，兌為海，震卦數四，故曰四海。○夏，從宋元，汲古作王。○巽母可解《易》。

The hexagram is 旅 (Travel). The commentary says: The young daughter of the Shening clan became the consort of the Xia dynasty; her husband was noble, her son lived long, and she lovingly nurtured the world as a mother. "Zi" means to nurture. This is a great auspicious phrase indicating a woman's prosperity and her benevolence extending to all under heaven. Shang Binghe explains: Xun represents grassland and Shening, Dui represents young maiden, Li represents Xia; Gen signifies nobility and longevity, Zhen represents husband and son, Xun represents mother, Dui represents sea, and Zhen's number is four, hence "four seas." Notes on textual criticism: The character "Xia" comes from the Song and Yuan editions, while the Jigugeshan edition reads "Wang." Shang also notes that the image of Xun as mother can be used to interpret the Zhou Changes.

巽。季姬躊躇，待孟城隅。終日至暮，不見齊侯。詳《同人》之《隨》。○季姬、暮，從宋元本，汲古作姜、作旦，非。

The hexagram is 《Xun》 (Wind). The line's explanation draws upon the scene from 《Poetry·Bei Wind·Jing Nu》: "Wait for me at the city corner." Here, Ji Ji is wandering back and forth at the city corner, waiting for Meng Shi; she waits from day to night but does not see Qi Hou at all. This is an expression of disappointment due to a failed meeting. The interpretation of the imagery is the same as in the line 《Tong Ren》 《Sui》, see there for details. Notes on textual criticism: "Ji Ji" and "Mu" are taken from Song and Yuan editions, while the Jigugang edition reads "Ji Jiang" and "Dan," both of which are incorrect.

兌。邯鄲反言，父兄生患。涉叔憂恨，卒死不還。詳《坤》之《睽》。叔，從宋元本，汲古作此，非。叔，吳廣字也。憂恨，從汲古，宋元作援殂。卒，從汲古，宋元作一。

The hexagram is 《Dui》. Lin's commentary describes the defeat of Chen Sheng and Wu Guang at the end of the Qin dynasty: news of rebellion reached Handan, and the elders thus suffered misfortune; Chen She and Wu Guang were filled with sorrow and resentment, and finally died outside, unable to return. This is a凶 (auspicious) hexagram indicating internal strife and downfall. The interpretation of the imagery is the same as in 《Kun》 《Kui》, see there for details. Notes on textual transmission: the character 「叔」 is taken from the Song and Yuan editions, while the Jigugeshan edition reads 「此」, which is incorrect; 「叔」 is Wu Guang's given name. The words 「忧恨」 are taken from the Jigugeshan edition, while the Song and Yuan editions read 「援殂」; the character 「卒」 is taken from the Jigugeshan edition, while the Song and Yuan editions read 「一」.

渙。逐鹿山巔，利去我西。維邪南北，所求不得。艮為鹿、為山、為巔，震為逐，巽為利，坎為西，震為言，故曰維邪。維邪，呼聲。震為南，坎為北，艮為求。○所求不得，依汲古，宋元作利無不得。

The hexagram is "Huan." The commentary says: chasing a deer on top of a mountain, seeing a profit within reach but it runs off to the west; calling out at times to the south and at times to the north, yet what is sought never comes to hand. This is an inauspicious sign of being busy and laborious without any gain. Shang Binghe explains: "Gèn" represents deer, mountain, and mountain peak; "Zhèn" signifies chasing; "Xùn" represents profit; "Kǎn" indicates west. "Zhèn" governs speech, hence the phrase "wéi xié" — "wéi xié" is the sound of driving. "Zhèn" represents south, "Kǎn" represents north, and "Gèn" signifies seeking. Notes on textual transmission: the last sentence follows the Jigugē edition as "suǒ qiú bù dé," while the Song and Yuan editions read "lì wú bù dé."

節。穿鼻繫株，為虎所拘。王母祝福，禍不成災，突然自來。艮為鼻，坎為穿，伏巽為繫，震為株，言既穿其鼻又繫於木也。艮為虎、為拘，震為王，伏巽為母，故曰王母。震為福、為祝，坎為禍、為災。○株，汲古作珠，依宋元本。福，依汲古，宋元本訛榴。

The hexagram is "Jie" (Restraint). The commentary says: The nose is tied with a rope and fastened to a tree stump, as if caught by a tiger; fortunately, the Queen Mother descended to bestow blessings and prayers, preventing the misfortune from turning into calamity, and the person was able to escape quickly. This is a phrase indicating being trapped first and then released, turning danger into good fortune. Shang Binghe explains: "Gen" (Mountain) represents the nose, "Kan" (Water) represents being pierced, the hidden "Xun" (Wind) represents the rope tying, and "Zhen" (Thunder) represents the tree stump—meaning that the nose is pierced and tied to wood. "Gen" represents the tiger and restraint; "Zhen" represents the king, and the hidden "Xun" represents the mother, together forming "Queen Mother"; "Zhen" represents blessings and prayers, while "Kan" represents misfortune and calamity. Notes on textual criticism: The character "zhu" (stump) in the Jigusha edition is written as "zhu" (pearl), here following the Song and Yuan editions; the character "fu" (blessing) follows the Jigusha edition, while the Song and Yuan editions mistakenly wrote it as "liu" (persimmon).

中孚。虎豹熊羆，遊戲山谷。君子仁賢，皆得所欲。艮為虎豹熊羆、為山谷。《易井九二》"井谷射鮒"，以伏艮為谷也。震為遊，艮為君子、為仁賢。○皆，汲古作亦，從宋元本。

The hexagram is Zhongfou. The line statement says: tigers, leopards, bears, and wild boars play in the mountains and valleys; the gentleman is benevolent, virtuous, and wise, and everyone achieves their desires. This is a favorable statement indicating that each is in their proper position and that superiors and inferiors harmonize with each other. Shang Binghe explains: Gen represents tigers, leopards, bears, and wild boars, and also represents mountains and valleys—this is exactly how the second line of the "Well" hexagram in the Zhou Changes, "Well in the valley, shooting minnows," uses Gen to represent the valley; Zhen represents movement, and Gen represents the gentleman and benevolence and virtue. Notes on textual criticism: the character "jiē" in the Jigugē edition is "yì," but here we follow the Song and Yuan editions.

小過。梅李冬實，國多盜賊。擾亂並作，王不得制。詳《屯》之《師》。此以正反巽為盜賊，故曰多。

The hexagram is "Xiaoguo" (Small Overstep). The divination text says: plum trees and peach trees bear fruit in winter, which is against the natural order; bandits rise up all over the country, chaos erupts at once, and the king cannot contain it. This is a great凶 (auspicious) omen of disorder caused by disorder. The interpretation of the imagery is the same as in the case of "Zun" (Obstruction) leading to "Shi" (Army), see that entry for details. Shang Binghe adds another sentence: here, one positive and one negative trigrams of Xun (Wind) are used to represent bandits, with two trigrams appearing together, so it is said "many."

既濟。望幸不到，文章未就。王子逐兔，犬踦不得。此用《謙》象。艮為望，坤為文章，震為王、為子、為逐、為兔，艮為犬，坎為踦。○王子，依宋元本，汲古作三。

The hexagram is 《Ji Ji》 (The Completion). The commentary says: Looking forward to the king's visit but not seeing him, the article remains unfinished; the prince goes out to hunt rabbits, but the hunting dog has a lame leg and gets nothing. This is an ominous image of unfulfilled hopes and failure in all things. Shang Binghe says that this still uses the image of the primary hexagram 《Qian》 (Modesty): Guan represents looking forward, Kun represents articles, Zhen represents the king, the son, pursuing, and the rabbit, Guan represents the dog, Kan represents lameness, so it is said '踦'. Notes on textual criticism: The words 'prince' are based on the Song and Yuan editions, while the Jigugé edition reads 'three'.

未濟。千柱百梁，終不傾僵。仁智輔聖，周宗寧康。此用《謙》象。坤為千、百，艮為柱，坎為極、為梁，震仁，坎智，坎聖，震為周。

The hexagram is 《Wei Ji》. The commentary says: thousands of pillars and hundreds of beams will never collapse; benevolent and wise men assist the sage ruler, and the Zhou royal temple is peaceful and prosperous. This is a great auspicious omen indicating capable ministers and a long-lasting dynasty. Shang Binghe explains that this still uses the image of the primary hexagram 《Qian》:坤 represents thousands and hundreds, 艮 represents pillars, and Kan represents the roof beam and beams; Zhen represents benevolence, Kan represents wisdom and also the sage, and Zhen represents the Zhou dynasty.

豫。冰將泮散，鳴雁噰噰。丁男長女，可以會同。生育聖人。坎為冰，下臨艮火，故曰泮散。艮為雁，震鳴，故曰噰噰。伏兌納丁，《晉書李密傳》："零丁孤苦"，丁男，言孤男無配偶也。巽為長女，震為生，坎為聖，言少男長女及冰未泮而婚嫁也。《周禮媒氏》疏引《韓詩傳》：古者霜降逆女，冰泮殺止。按：《詩邶風》："士如歸妻，迨冰未泮"，據《韓詩》是冰泮後禁嫁也，荀子及家語皆同韓詩說，鄭誤。○聖，從宋元本，汲古作賢。噰噰，從宋元本，汲古作雍雍，與毛詩字異。

The hexagram Yu itself remains unchanged and meets itself, which is the first line of this hexagram. The line says: the river ice is about to melt and disperse, geese are calling in a resonant tone; a single man and an older woman are just about to marry and will give birth to a sage. This is a favorable omen for marriage. Shang Binghe explains: Kan represents ice, and below it is Gen fire, so the ice meets fire and thus 'melts away'; Gen represents geese, and Zhen represents sound, so there is the resonant call. Hidden Dui is paired with Ding in the 'Najia' system (the assignment of heavenly stems to the eight trigrams). The 'Jinshu · Li Mi Zhuan' mentions 'ling ding gu ku' (utterly lonely and destitute), where 'ding' refers to a single man without a partner. Xun represents the elder daughter, Zhen represents birth, and Kan represents the sage. The whole line describes a young man and an elder daughter marrying before the river ice has melted. Shang also examines the appropriate time for marriage: the 'Zhou Li · Mie Shi' notes that in ancient times, marriages were held before the frost and ceased when the ice melted; the 'Po Yu Feng · Pao You Ku Ye' says 'shi ru gui qi, dai bing wei pan', which according to the Han poetry tradition means that marriage was prohibited after the ice had melted. Both the 'Xunzi' and the 'Kongzi Jia Wu' agree with the Han poetry tradition, while Zheng Xuan's interpretation is considered incorrect. Notes on textual transmission: the character 'saint' comes from the Song and Yuan editions, while the Ji Gu Ge edition reads 'virtuous'; 'yong yong' comes from the Song and Yuan editions, while the Ji Gu Ge edition reads 'yong yong', differing from the wording in the Mao Shi.

乾。龍馬上山，絕無水泉。喉焦唇乾，口不能言。詳《乾》之《訟》，此用《豫》象。

The hexagram is 乾 (Heaven). The eight trigrams, 乾, 坤, 震, 巽, 坎, 离, 艮, 兑, each overlap with themselves to form a hexagram of six lines, called a "pure hexagram." The text says: A dragon horse ascends a high mountain, but there is not even a single spring of water on the mountain; the throat is dry and parched, the lips are cracked, and even speech is impossible. This is an inauspicious sign (auspicious omen) of extreme thirst and no help. The symbolic interpretation is the same as the 乾 hexagram's 《讼》 (Contention) line. Shang Binghe added that here the image used is from the 《豫》 (Joy) hexagram.

坤。蔡侯朝楚，留連江濱。逾時厯月，思其後君。左氏定五年：蔡侯朝，楚子常求其裘，弗與，乃留蔡侯弗使歸。豫震為草莽、為蔡、為楚、為諸侯，坎陷，故流連，坎水故曰江濱。艮為時，坎為月、為思，震為君。全用《豫》象。

The hexagram is 《Kun》. Lin Ci's interpretation of the oracle describes Cai Hou being detained in Chu: Cai Hou went to Chu to pay homage, but was detained by the river and could not return to his country. After the proper season, he had to wait for several more months, only able to think of his king in the homeland. This is a凶 oracle describing a situation of being stranded and without a place to stay. Shang Binghe cites the record from the fifth year of Duke Ding of the State of Lu in the 《Zuo Zhuan》: Cai Hou went to pay homage, and the minister of Chu, Zi Chang, demanded a fur coat from him, but Cai Hou refused, so Zi Chang detained Cai Hou and would not let him return. The imagery is entirely based on the primary hexagram 《Yu》: In 《Yu》, Zhen represents grassland, Cai, Chu, and the feudal lords; Kan represents being trapped and delayed, hence "being detained"; Kan represents water, hence "by the riverbank." Gen represents time, Kan represents the moon and thoughts, and Zhen represents the ruler.

屯。文厄羑里，湯困夏臺。仁聖不害，數困何憂。免於縲紲，為世雄侯。中爻坤為文、為里，坤閉故厄。坎為水，艮火，故曰湯、曰夏。艮為臺，震為仁，坎為聖，坤為害。坎為困、為憂，巽為縲紲，巽伏故免。震為雄、為侯。○紲，從汲古，宋元本作索。雄，依宋元本，汲古作明。《史記周本紀》："紂囚文王於羑里"，《殷本紀》："夏桀囚湯於夏臺"。

The hexagram is Zhun (Hexagram 1). Lin's commentary cites the hardships of two sage kings: King Wen of Zhou was imprisoned in Youli, and King Tang of Shang was confined in Xiatai. The benevolent and wise are ultimately not harmed; enduring repeated hardships is not something to worry about, for they eventually escaped from prison and became outstanding generals of their time. This is a favorable oracle indicating temporary hardship followed by eventual success. Shang Binghe explains: the middle lines produce the hexagram Kun, which represents literature and the marketplace, and Kun is characterized by blockage, hence the term 'hardship'; Kan represents water, Gen represents fire, and the image of water and fire together forms 'Tang' and 'Xia'; Gen represents a platform, Zhen represents benevolence, Kan represents sages, and Kun represents harm. Kan represents hardship and worry; Xun represents the black rope used for binding criminals, and since Xun is hidden and not visible, it signifies 'escape'; Zhen represents strength and a marquis. Notes on textual transmission: the character 'xie' is taken from the Ji Gu Ge edition, while the Song and Yuan editions use 'suo'; the character 'xiong' is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses 'ming'. These events are recorded in the "Records of the Grand Historian: The Annals of the Zhou Dynasty" stating "Zhou囚 Wen of Zhou in Youli" and in the "Annals of Yin" stating "Xia Jie imprisoned Tang in Xiatai."

蒙。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。

The hexagram is 《Meng》. The commentary states: classic texts, statutes, and legal documents are stored in the Lan Tai. Even if there is chaos and disorder, they alone are not burned. This is a favorable omen indicating the preservation of cultural relics. The interpretation of the imagery is the same as that of 《Kun》's 《Da Xu》, see there for details.

需。氈裘羶國，文禮不飭。跨馬控弦，伐我都邑。伏坤為裘、為文禮、為馬、為我、為都邑，謂匈奴寇邊也。

The hexagram is "Need." The commentary says: wearing felt cloaks, with a膻 smell, the foreign land does not practice culture, etiquette, and laws; they mount horses, draw their bows full, and attack my capital. This is a凶 omen of foreign invaders attacking the border. Shang Binghe explains: the hidden坤 represents the felt cloak, culture and etiquette, horses, me, and the capital; the entire passage describes the Hu people invading the border.

訟。星隕如雨，力弱無輔。強陰制陽，不得安土。《左傳莊七年》："星隕如雨"。離為星，坎為雨，風隕，伏象，明夷，明入地中，故曰陰制陽。坤為土。○第三句宋元本作"強陽制陰"，從汲古。

The hexagram is "Strife." The line commentary states: meteors fall in great numbers like rain; one's own strength is weak and there is no one to help; strong yin suppresses yang, making it impossible to reside in one's homeland. This is an ominous sign of a weak ruler and a powerful minister, forced to leave. Shang Binghe explains: The "Zuo Zhuan" records in the seventh year of Duke Zhuang that "stars fell like rain"; the trigram Li represents stars, and Kan represents rain; Xun wind signifies falling, here using the hidden image; also taking the meaning of "Mingyi" "light entering the earth," thus saying "yin controls yang"; Kun represents earth. Notes on textual criticism: The third sentence in Song and Yuan editions reads "strong yang controls yin," but here we follow the Ji Gu Ge edition.

師。蝗嚼我稻，驅不我去。實穗無有，但見空藁。詳《小畜》之《大壯》。

The hexagram is "Military Campaign." The line oracle states: "Locusts are eating my rice, but driving them away does not work; there are no grains left on the ears, only empty stalks." This is a凶 oracle indicating a disastrous locust plague leading to total crop failure. The symbolic explanation of this oracle is the same as that of "Small Accumulation" and "Great Strength," as detailed there.

比。虎飢欲食，為蝟所伏。禹導龍門，避咎除患，元丑以安。艮為虎，坤虛，故飢。伏兌為食，坎為蝟、為伏，伏乾為王、為龍、為門，故曰禹導龍門。坎為患、為隱伏，故曰避咎除患。坤為丑、為安。○所伏，依汲古，宋元本作而伏，非。《史記龜策傳》："蝟能伏虎，見鵲而仰。"

The hexagram is "Comparison." The commentary says: A starving tiger is about to eat, but is caught by a small hedgehog; Great Yu opened the龙门 to guide the water, avoiding calamity and removing disasters, thus the world became peaceful. This is a favorable omen of using softness to control strength and proper guidance. Shang Binghe explains: Gen represents the tiger, and Kun is empty in the center, hence "starving." Hidden Dui represents food, Kan represents the hedgehog and also signifies concealment; hidden Qian represents the king, the dragon, and the gate, forming "Yu guiding the龙门." Kan represents disasters and concealment, hence "avoiding calamity and removing disasters"; Kun represents disgrace and peace. Notes on textual criticism: "hidden" follows the Jigugeshi edition, while the Song and Yuan editions read "and hidden," which is incorrect. The "Records of the Grand Historian: The Transmission of Divination" says "the hedgehog can subdue the tiger, seeing a magpie and looking up," which is exactly the basis of Lin's commentary.

小畜。蝙蝠夜藏，不敢晝行。酒為酸漿，魴臰鮑羹。巽為蝙蝠，伏坎為夜、為藏，離為晝，震為行，震伏，故不晝行。坎為酒漿，巽為魚、為臰，故曰魴臰鮑羹。○鮑，元本作飽，非，依宋本、汲古。臰同臭。

The hexagram is "Xiao Xu" (Small Accumulation). The commentary states: bats hide during the night and dare not come out during the day; sour wine turns into vinegar, the carp becomes rotten, and the broth made from abalone also spoils. This is an inauspicious sign (auspicious omen) indicating something that cannot be seen in the light and things going bad, leading to a difficult situation. Shang Binghe explains: Xun represents bats, and hidden Kan represents night and concealment; Li represents day, while Zhen represents movement, and Zhen also signifies concealment and not appearing, hence the bats do not come out during the day. Kan represents wine and vinegar, while Xun represents fish and also stench, thus forming the phrase "carp stench and abalone soup." Notes on textual criticism: the original edition reads "ba" (饱) for "bao" (鲍), which is incorrect; here we follow the Song edition and the Jiguguo edition. "Nan" (臰) is the same as "chou" (臭).

履。精華墜落，形體醜惡。齟齬挫頓，枯槁腐蠧。兌為華，風隕，故墜落。伏坤為形、為醜惡，兌為口，正反兌相對故齟齬。離為枯槁，巽為腐蠧。○兌為華可釋《大過》。

The hexagram is "Lu" (The Treading). The commentary states: the essence withers and falls, the form becomes ugly; upper and lower teeth are uneven and do not fit together, leading to continuous setbacks, and the person is like a withered tree that produces insects. This is an inauspicious sign (auspicious omen) of decline and lack of nourishment. Shang Binghe explains: Dui represents beauty, Xun (wind) signifies falling, hence "falling"; hidden Kun represents form and ugliness; Dui represents mouth, with two Dui trigrams facing each other in opposite directions, leading to uneven teeth and thus "disagreement." Li represents withering, and Xun represents decay and insects. Notes on textual comparison: Shang's observation that Dui represents beauty is an extraordinary image, which can be used to explain the imagery in "The Zhou Changes" (I Ching) "Withered elm produces flowers" from the hexagram "Da Guo."

泰。兩足不獲，難以遠行。疾步不能，後旅失時。互震為足，兌卦數二，故曰兩足，兌毀故不獲，故不行。震為後、為時，坤喪故失時。

The hexagram is "Tai" (Peace). The line commentary states: "Both legs are unresponsive, making it difficult to travel far; even if one wishes to walk quickly, one cannot move forward and falls behind the group, missing the appointed time." This represents an ominous image of obstructed action and missing the opportunity. Shang Binghe explains: The interacting trigram Zhen (Thunder) represents the legs, and the number of Dui (Lake) is two, hence "two legs." Dui signifies destruction, hence "not obtaining," meaning one cannot move forward. Zhen represents the rear and time, while Kun (Earth) signifies loss, hence "missing the time."

否。令妻壽母，宜家無咎。君子之歡，得以長久。巽為妻，乾善故曰令妻。坤為母，艮壽，故曰壽母。艮為家、為君子，伏震為樂，故曰歡。巽為長，艮為久。

The hexagram is "Pu" (Obstruction). The line commentary states: there is a virtuous and beautiful wife, a long-lived mother, the family is harmonious and free from faults; the joy of the gentleman can last long. This is a favorable omen for family prosperity. Shang Binghe explains: Xun represents the wife, Qian signifies goodness and beauty, so it is said "a good wife"; Kun represents the mother, Gen signifies longevity, so it is said "a long-lived mother." Gen represents the family and the gentleman, with Zhen hidden indicating joy, so it is said "joy." Xun signifies length, and Gen signifies duration.

同人。飢蠶作室，緡多亂纏，端不可得。巽為蟲、為蠶，離虛，故曰飢蠶。伏坎為室，巽為緡，離為亂。○飢蠶，宋元本作蠶飢。緡，宋本作昬，元本作緒，均依汲古。端，丁宴依《御覽》校，宋本、汲古皆作緒。

The hexagram is "Tong Ren" (Union with Others). The commentary states: A hungry silkworm spins silk to make a cocoon, but the silk is too much and becomes tangled, making it impossible to find the end of the thread. This is an inauspicious sign (auspicious omen) indicating confusion and disorder, with no clear beginning or end. Shang Binghe explains: Xun represents insects and silkworms, and Li (Fire) is hollow in the center, hence "hungry silkworm"; the hidden Kan (Water) represents a room, Xun represents thread (缗), and Li represents disorder. Notes on textual criticism: "hungry silkworm" was originally "silkworm hungry" in Song and Yuan editions; the character "缗" was written as "昬" in Song edition and "绪" in Yuan edition, both following the Ji Gu Ge edition; the character "端" was added by Qing scholar Ding Yan based on a citation from the Tai Ping Yu Lian, while both Song edition and Ji Gu Ge edition have "绪."

大有。子鉏執麟，春秋作經。元聖將終，尼父悲心。詳《訟》之《同人》。○經，宋本作元，元作陰，皆非，依汲古《訟》之《同人》校，汲古只此不訛，餘皆訛作陰，蓋以經字不協而妄改，豈知麟音苓，心音惺，古與經字皆協，而宋元本改為陰聖尤失解。

The hexagram is 《Dà Yǒu》 (Great Possession). The commentary on the event of capturing the qilin (mythical creature) in the west is as follows: The carriage driver of the Shu Sun family, Chushang, caught a qilin, which led Confucius to compose the classic 《Chun Qiu》 (Spring and Autumn Annals). When the great sage's life was nearing its end, Confucius was deeply grieved. This is a lamentation for the decline of the sacred path. The interpretation of the symbolic meaning is the same as in the case of 《Song》 (Contention) and 《Tong Ren》 (Union with the People), see that section for details. Notes on textual criticism: In the Song edition, the character 'jing' (classic) is written as 'yuan', and in the Yuan edition, it is written as 'yin', neither is correct. Here, we follow the Jigugē edition of 《Song》 and 《Tong Ren》. The Jigugē edition is the only one that is correct in this case, while all other instances are mistakenly written as 'yin'. It is likely that later editors changed it from 'jing' because they thought it did not rhyme, but they did not realize that the ancient pronunciation of 'lin' (qilin) was similar to 'ling', and the ancient pronunciation of 'xin' (heart) was similar to 'xing', both of which rhyme with 'jing'. The change to 'yin sheng' (yin and sage) makes no sense.

謙。螟蟲為賊，害我稼穡。盡禾殫麥，秋無所得。詳《同人》之《節》。○殫，宋元本皆作單。

The hexagram is "Modesty." The line commentary states: "Locusts have become a great plague, destroying my crops; the millet is eaten up, the wheat is completely consumed, and in autumn there will be no harvest at all." This is a凶 (auspicious) omen indicating a disastrous locust plague leading to total crop failure. The symbolic interpretation is the same as that of "The Fellowship" with "The Boundary," as detailed there. Notes on textual criticism: In the Song and Yuan editions, the character "殚" is written as "单."

隨。憂在腹內，山崩為疾。禍起蕭牆，竟制其國。互大坎為憂，離為腹，艮為山，震為覆艮，故曰山崩。巽為草莽，艮為牆，故曰蕭牆。艮為國。○以覆艮為山崩可知京謂"崩來無咎"之所本以艮為國，可得《易》各處國邑之象。

The hexagram is "Following." The commentary says: worries accumulate in the abdomen, like a mountain collapsing, resulting in a serious illness; calamity arises from within the family's inner walls, eventually leading to the destruction of the country. This is a great凶 (dangerous) omen of internal strife leading to the downfall of a nation. Shang Binghe explains: the mutual hexagram produces a great坎 (Kan), representing worry, 离 (Li) representing the abdomen, and 艮 (Gen) representing a mountain; 震 (Zhen) is precisely the inverted image of 艮 (Gen), meaning the mountain collapsing, which is "mountain collapse." 巽 (Xun) represents grassland (Xiao is a type of wild grass), and 艮 (Gen) represents a wall, together forming "inner wall"; 艮 (Gen) also represents the country. The collation note says: Shang used this to discover two common principles—using inverted Gen to represent mountain collapse, which can explain why Jing Fang spoke of "collapse without blame"; using Gen to represent the country, then all instances in the Zhou Changes where the country or city is symbolized can be understood consistently.

蠱。茹芝餌黃，飲食玉瑛。神與流通，長無憂凶。震為芝、為黃，兌口故曰茹、曰餌、曰飲食。震為玉、為神、為樂，故不憂。此言神仙導引之事。黃，黃精也。

The hexagram is "Gǔ" (Guilt). Lin's interpretation states: chewing lingzhi, taking huangjing, and consuming jade essence; spirit and body communicate with heaven and earth, and there is no long-term worry or danger. This is a favorable omen for cultivation and health. Shang Binghe explains: Zhen represents lingzhi and huang, Dui represents mouth, so "chewing" and "taking" are mentioned; Zhen also represents jade and spirit, and signifies joy, hence there is no worry. He clarifies that this line refers to the practice of guiding breath and cultivating spirit, and the word "huang" here refers to huangjing.

臨。一夫兩心，歧刺不深。所為無功，求事不成。震為夫，坤為心，數二，故曰兩心、曰歧。兌毀折故無功，故不成。坤為事。○歧，宋元本作、作拔，皆非，依宋本《噬嗑》之《豐》校。《隴上記》："狄梁公墓棘直而不歧"，歧，尖也，故曰棘刺。又《後漢張堪傳》："麥穗兩歧，注：一莖兩穗"。亦一證也。又《易坤靈圖》引亦作拔刺。

The hexagram is 临 (Approach). The line commentary states: A man with two hearts, thorns splitting into branches but not deeply pierced; his actions bring no results, and his endeavors fail. This is an ominous image of conflicting intentions and failure in all undertakings. Shang Binghe explains: Zhen represents the husband, Kun represents the heart, and Kun is associated with the number two, hence 'two hearts' and hence 'divergence'; Dui signifies destruction, thus no success and no accomplishment; Kun represents matters. Notes on textual criticism: The character '歧' in the Song edition is a different character, and in the Yuan edition it is '拔', both of which are incorrect. Here, it is corrected according to the Song edition's reference to the line commentary of 噬嗑 (Breaking Apart) and 丰 (Great Excess). Shang's evidence: The "Lungshang Ji" states "the thorns on the tomb of Di Lianggong were straight and did not branch," showing that '歧' refers to branching out, hence it is connected with 'thorns'; the "Later Han Book" mentions "wheat ears with two grains," with a note explaining "one stem with two ears," which is another proof; also, the line commentary in "Yi Kunling Tu" uses the term '拔刺' (pulling out thorns).

觀。十里望煙，渙散四分。形容滅亡，終不見君。坤為里，數十。艮為望。煙，音因，與氤通。班固典引煙煙熅熅，煙熅，天地氣也，與絪縕同。艮陽在上，坤在下，天地氣接，故曰望煙。巽風為散，數四，故曰四分。坤為形、為死，故滅亡。乾伏故不見君。○四分，依宋元本，汲古作四方，以與亡協，豈知煙音因，作分乃協。

The hexagram is "Observing." The commentary says: From ten miles away, a misty vapor is seen, but it quickly disperses in all directions; the form disappears, and ultimately the ruler cannot be seen. This is a凶 omen of dissipating vapor and dying people. Shang Binghe explains: "Kun" represents the inside, and "Kun" has the number ten; "Gen" represents looking afar. "Smoke" is read as "yin," which is the same as "yin" in "yinyun"; Ban Gu's "Classic Introduction" mentions "yinyinyunyun," where "yinyun" refers to the vital energy of heaven and earth, which is the same as "yinyun." "Gen" has yang above and "Kun" below, so the energies of heaven and earth connect, hence "looking at the smoke." "Xun" represents wind, which disperses, and "Xun" has the number four, hence "four parts"; "Kun" represents form and death, hence "disappearance"; "Qian" is hidden and not visible, hence "not seeing the ruler." Notes on textual criticism: "four parts" follows the Song and Yuan editions, while the Jigugē edition says "four directions," which is meant to rhyme with "death"; but this does not know that "smoke" is read as "yin," and "part" is the correct rhyme.

噬嗑。張弓控弩，經涉山道。雖有伏虎，誰敢害諸。坎為弓、為弩，震為張，艮為山道、為虎，坎伏，故曰伏虎。坎為害。○諸，依宋元本，以與虎韻，汲古作者。

The hexagram is "噬嗑." The commentary says: drawing the bow, drawing the crossbow, walking along a mountain path; even if there is a fierce tiger hidden by the roadside, who would dare to harm. It is a favorable omen of being prepared beforehand. Shang Binghe explains: Kan represents the bow and the crossbow, Zhen represents drawing; Gen represents the mountain path and the tiger; Kan signifies concealment, hence "hidden tiger"; Kan also represents harm. Notes on textual criticism: the character "zhū" is taken from the Song and Yuan editions, as it rhymes with the previous character "hu" in the sentence; the Ji Gu Ge edition reads "zhe."

賁。泉閉澤竭，主母飢渴。君子困窮，乃徐有說。坎為泉，坎伏故閉，下火故竭。震為主，伏巽為母，離虛而燥，故飢渴。艮為君子，坎為困。說脫通，言脫去困窮也。○主母，宋元本作王母，依汲古。

The hexagram is 《Bian》. The commentary states: spring wells are blocked, ponds and marshes dry up, the mistress is both hungry and thirsty; the gentleman is in a difficult situation, and only gradually regains freedom. This is a description of being first confined and then relieved. Shang Binghe explains: Kan represents springs, and Kan is hidden and not visible, hence 'closed'; below is Li fire, hence 'exhausted'. Zhen represents the master, and hidden Xun represents the mother, forming 'master and mother'; Li is empty in the center and has a hot nature, hence 'hunger and thirst'. Gen represents the gentleman, and Kan represents difficulty. The last sentence's 'say' and 'escape' are interchangeable, meaning escaping from difficulty. Notes on textual criticism: 'master and mother' is written as 'king and mother' in Song and Yuan editions, but here we follow the Jigugeshan edition.

剝。野鳶山鵲，弈棋六博。三梟四散，主人勝客。艮為鳶、為鵲、為梟、為山，元本注三梟四散，皆古局戲名，按：《戰國楚策》云："夫梟棊之所以能為者，以散棊佐之也，夫一梟之不勝，五散亦明矣"，按：黃山谷詩："安知樗蒲局，臨關敗三梟"，今博戲失傳，故不知其義。○鳶，從宋元本，汲古作猿。

The hexagram is 《Bao》. The commentary says: wild hawks and mountain crows are outside, people are playing chess and a game called six bos within the house; a game of three hawks scattering, the host wins and the guest loses. This is a statement indicating the host's victory and the guest's defeat. Shang Binghe explains: Gen represents hawks, crows, hawks, and mountains. The old notes from the original edition say that "three hawks" and "four scattering" are names of ancient games. Shang's commentary cites the "Zhan Guo Ce · Chu Ce" saying "the reason why the hawk chess can be played is because the scattering pieces assist it; if one hawk cannot win, five scattering pieces are clearly evident," and also cites Huang Tingjian's poem "How can we know the樗蒲 game, at the gate losing three hawks." However, since this game has been lost to history, the exact rules cannot be clearly explained. The collation note says: the character "yuan" comes from the Song and Yuan editions, while the Jiguge edition reads "yuan."

復。羊驚馬走，上下揮擾。鼓音不絕，頃公奔敗。震為驚、為羊、為馬、為走、為鼓、為音，坤為頃，震為公，故曰頃公。震為奔，坤為敗。《左傳成二年》："晉卻克與齊頃公戰，晉人援桴而鼓之，頃公奔敗"。○頃，汲古訛項，依宋本。

The hexagram is 《Fu》. The divination text describes: sheep are startled, horses flee, there is chaos everywhere; the sound of war drums never stops, and Duke Qinggong of Qi finally retreats. This is an ominous omen of defeat and loss of troops. Shang Binghe explains: Zhen represents alarm, sheep, horses, running, drums, and sound; Kun represents 'Qing', and Zhen represents 'gong', together forming 'Duke Qinggong'. Zhen represents running, and Kun represents defeat. This event is recorded in the 《Zuo Zhuan》, Chenggong Year 2, the Battle of An: Xie Ke of Jin fought against Duke Qinggong of Qi. The Jin soldiers held drums and beat them, and Duke Qinggong fled. Notes on textual criticism: the character 'Qing' in the Jigugong edition was mistakenly written as 'Xiang', but here we follow the Song edition.

無妄。黃帝神明，八子聖聰。俱受大福，天下康平。震為黃、為帝、為神，艮為明，數八，震子，故曰八子。乾為聖聰、為大福、為天，震陽在下，故曰天下。《左傳》："高陽氏有才子八人"，林所本也。○康平，依宋元本，汲古作平康。

The hexagram is 《Wu Wang》. Lin's commentary states: The Yellow Emperor was wise and enlightened, with eight virtuous sons who were intelligent and sage-like; they all shared great blessings, and the world was peaceful and tranquil. This is a fortunate omen of a sage king ruling above, with peace throughout the four seas. Shang Binghe explains: Zhen represents yellow, the emperor, and the divine; Gen represents clarity, and its number is eight. Zhen also represents the son, so it is said 'eight sons'. Qian represents the sage's wisdom, great blessings, and heaven; Zhen's yang energy resides below, so it is said 'the world'. The 《Zuo Zhuan》 records in the 18th year of Wen Gong: 'The high Yang clan had eight talented sons', which is the source of Lin's commentary. Notes on textual criticism: 'Kangping' follows the Song and Yuan editions, while the Jiguguo edition reads 'Pingkang'.

大畜。輕車醊祖，猋風暴起。泛亂祭器，飛揚鼓舞。明神降佑，道無害寇。震為車、為祭祀，故曰醊祖。祖者，將行犯軷之祭，《詩大雅》"仲山甫出祖"是也。伏巽為風，進退，故曰猋風。震為器，兌毀故泛亂。震為飛揚、為鼓舞、為明神、為福佑、為道，坤為害、為殺，坤伏故無。○首句原作"住馬醊酒"，猋作疾，第四句作"飛揚位卓"，卓，宋元本又作草，茲依汲古《坎》之《巽》校，祇泛字依本文。

The hexagram is The Great Accumulation. The divination text says: A light carriage approaches, and wine is offered to the road god before departure. Suddenly a violent wind arises; the ritual vessels are blown about, and the offerings are scattered and chaotic. Fortunately, the bright deity bestows blessings and protection, and there is no danger on the journey. This is a divination about encountering danger during travel but ultimately reaching safety. Shang Binghe explains: Zhen represents a carriage and also ritual offerings, so it is said "sacrificing to ancestors" — "ancestors" refers to the "farming ritual" performed before departure to worship the road god. The poem "Zhen Min" from the "Great Ya" says "Zhong Shan Fu departs for the farming ritual," referring to this. Xun is hidden and represents wind; wind is unpredictable, so it is called "sudden wind," meaning a storm. Zhen represents flying, dancing, bright deities, blessings, and roads; Kun represents harm and killing, and since Kun is hidden and not visible, it is said "no." Notes on textual criticism: The first line originally read "stopping the horse and offering wine," "sudden" originally read "quick," and the fourth line originally read "flying and standing tall," with "tall" also read as "grass" in Song and Yuan editions; these have been corrected according to the Ji Gu Ge edition of "Kan" and "Xun" in one entry, except for the character "floating," which remains as in the original text of this entry.

頤。螣蛇乘龍，宋鄭飢凶，民食草蓬。《左傳襄二十八年》："梓慎曰：蛇乘龍，龍，宋、鄭之星也，宋鄭必飢"。震為龍，坤為蛇，在震上故曰乘龍。《說文》以木架屋為宋，故艮為宋。鄭，《說文》地町町然平也，故坤為鄭、為凶、為民。震為食、為草莽。

The hexagram is 《Yi》. The commentary states: A snake is riding on a blue dragon, and the states of Song and Zheng are suffering from famine, with the people only able to gather wild grass to eat. This is a phrase indicating ominous celestial signs and people living in hardship. Shang Binghe explains: In the "Zuo Zhuan" (Commentary of Zuo), in the 28th year of the Xianggong period, Zi Shen said, "A snake is riding on a dragon. The dragon is the star of Song and Zheng; Song and Zheng will surely suffer famine." Zhen represents the dragon, and Kun represents the snake. Since Kun is above Zhen, it is said "riding on a dragon." The "Shuowen Jiezi" (Explanation of Characters) explains "Song" as a house built with wood, so the mountain trigram Gen is used for Song; it also explains "Zheng" as a flat ground, so the earth trigram Kun is used for Zheng. Kun also represents misfortune and the people. Zhen represents food and wild grass.

大過。揚水潛鑿，使石潔白。裡素表朱，遊戲皋沃。得君所欲，心志娛樂。詳《否》之《師》。○按：汲古作"衣素表朱"，宋元本作"裡素表朱"，《毛詩》詁襮為領，謂衣素而黼領朱也，與《爾雅》合，後儒據高誘《呂覽》注及班賦詁襮為表以攻毛，豈知素衣朱表語已不合，茲按林詞亦詁襮為表，然曰裡素，則讀衣為裡也。素裡朱襮，義始分明。○沃，汲古作澤，依宋元本。

The hexagram is Great Excess. The line explanation draws on a passage from the "Poetry · Tang Wind · Flowing Water": flowing water beneath erodes the stone, washing it white; the inner part is plain and the outer part is red, people playing on the high ground by the water; if one can see the ruler, the heart is at ease and joyful. This is a favorable omen of achieving one's wishes. The symbolic interpretation is the same as in the case of "Obstruction" with "Military," as detailed there. Notes on textual criticism: Shang's commentary says that the Ji Gu Ge edition reads "plain inner, red outer," while the Song and Yuan editions read "plain inner, red outer." The "Poetry" explains "bó" as the collar of a garment, meaning a white robe with a red embroidered collar, consistent with the "Erya." Later scholars, relying on Gao You's commentary on the "Lüshi Chunqiu" and Ban Gu's fu, interpreted "bó" as the outer part, opposing the "Transmission" of Mao, but they failed to realize that the phrase "plain robe with red outer" itself does not make sense. Now, looking at the line explanation, it also takes "bó" as the outer part, but it says "plain inner," which is taking "yi" as "li." Thus, plain refers to the inner part and red refers to the outer part, making the meaning clear. Additionally: the character "wo" in the Ji Gu Ge edition is "ze," but here we follow the Song and Yuan editions.

坎。西過虎廬，驚我前驅，雖憂不危。坎位西，中爻艮為虎、為廬，震為驚，坎為憂危。○危，從汲古本，宋元作尤，非。

The hexagram is Kan. The line says: going west past a tiger's den, I startled my leading group; although anxious, there was no real danger. This is a phrase indicating a situation of alarm without actual peril. Shang Binghe explains: Kan is associated with the west direction; the middle lines produce Gen, which represents tiger and dwelling; Zhen signifies alarm; Kan signifies worry and danger. Notes on textual criticism: the character 'danger' comes from the Jigugé edition; the Song and Yuan editions have 'especially', which is incorrect.

離。衣成無袖，不知所穿。客指東西，未得便安。通《坎》。震為衣，坎為穿，震為袖，中爻正覆震相對，故曰無袖。又中爻亦正覆艮，艮止，故不知所穿。震為客、為東，兌為西。○袖，依宋本，汲古作開。

The hexagram is 《Li》 (Fire). The commentary says: The clothes have been made but have no sleeves; one does not know where to put them on. The guests point here and there, and there is no place to be comfortable. This is a凶 (auspicious) image indicating that the work is not suitable and that one is in a state of confusion and uncertainty. Shang Binghe notes "通《Kan》" (corresponding to 《Kan》). 《Li》 and 《Kan》 have all six lines reversed in yin and yang, making them a pair of hexagrams that are related by mutual transformation. Therefore, using the image of 《Kan》, Zhen (Thunder) represents clothes, Kan (Water) represents putting on, and Zhen also represents sleeves. The middle lines consist of one positive and one negative Zhen, facing each other, so the two sleeves are opposite each other and thus non-existent, hence "no sleeves." The middle lines also contain one positive and one negative Gen (Mountain), which represents stopping, hence "not knowing where to put them on." Zhen represents guests and the east, while Dui represents the west. Note: The character "袖" is based on the Song edition; the Ji Gu Ge edition reads "开."

咸。晨風文翰，隨時就溫。雌雄相和，不憂殆危。《詩》："鴥彼晨風"，《傳》鸇也。巽為風，伏震為晨、為翰，坤為文，故曰文翰。文翰，即晨風。詳《大過》之《豫》。艮為時、為火，故曰溫。震雄巽雌，兌口震鳴，故曰和。○殆危，依汲古，宋本作危殆。

The hexagram is "Xian." The commentary says: Morning wind birds have colorful feathers, flying in accordance with the seasons to warm places; male and female birds call to each other, without worrying about danger. This is a favorable omen of finding suitable conditions. Shang Binghe explains: In the poem "Chen Feng" from the "Qin Feng" section of the "Shi Jing," "Yue bei chen feng" refers to the morning wind bird, which the Mao transmission identifies as the zhan bird. Xun represents wind, with hidden Zhen representing morning and feathers, and Kun representing colorful appearance, combining to form "wen han," which means morning wind bird. For a detailed explanation, see the entry on "Da Guo" and "Yu." Gen represents time and fire, so it is said "warm"; Zhen represents male, Xun represents female, and Dui represents mouth, Zhen represents sound, so it is said "calling to each other." Notes on textual criticism: "dai wei" follows the Jigugē edition, while the Song edition reads "wei dai."

恆。心多恨悔，出言為怪。梟鳴室北，聲丑可惡，請謁不得。通《益》。坤為心、為悔恨，震為言、為出、為鳴，艮為梟、為室，坤北，故曰室北。震為聲，坤為丑、為惡，震為請謁，坤閉故不得。○恨悔，從元本，汲古作悔恨。《說苑》："齊景公為露寢之臺，成而不通，柏常騫曰：臺成，君何為不通？公曰：梟昔者鳴，其聲無不為，吾惡之甚。"

The hexagram is 《Heng》. The commentary says: the heart is full of resentment and regret, and even when speaking, it seems unnatural; the screech owl cries in the north of the house, its voice unpleasant and disagreeable; those who come to visit cannot be seen. This is an ominous sign of disturbed emotions and unfulfilled affairs. Shang Binghe notes "corresponding to 《Yi》," since 《Heng》 and 《Yi》 have all six lines reversed in yin and yang. Using the imagery of 《Yi》, the earth (Kun) represents the heart and regret, the thunder (Zhen) represents speech, movement, and sound, and the mountain (Gen) represents the screech owl and the house. Since Kun is located in the north, it is said "north of the house." Zhen represents sound, and Kun represents ugliness and evil; Zhen represents visiting, while Kun is obstructive, hence "not being able to see." The collation note states: "regret and resentment" comes from the original edition, while the Jigugeshi edition reads "regret and resentment." Shang also cites 《Sayuan》: King Jing of Qi built a pavilion called Luqin, but after it was completed, he refused to go there. Bo Changqian asked, "The pavilion has already been built, why doesn't the king go there?" King Jing replied, "The screech owl called there some days ago, its voice was so strange and unpleasant that I really disliked it."

遯。離女去夫，閔思苦憂。齊子無良，使我心愁。下艮為夫，巽風故曰離女，風散故曰去夫。伏坤為苦憂，巽齊震子，坤惡故無良。坤為我、為心、為愁。○愁，依宋元本，汲古作悲。

The hexagram is "Dun" (Retreat). The line commentary states: A woman leaves her husband, causing sorrow and grief; that man, the "Qi Zi," behaves improperly, making me anxious and troubled. (In the "Shi Jing · Qi Feng · Nan Shan" poems, Wen Jiang is referred to as "Qi Zi.") This is an ominous omen of family separation. Shang Binghe explains: The lower trigram is Gen (Mountain), representing the husband; Xun (Wind) represents wind, which is dispersing, hence it is said "a woman departing," and also "leaving her husband." Hidden Kan (Water) signifies sorrow and worry; Xun represents Qi, Zhen (Thunder) represents son, together forming "Qi Zi." Kan represents me, my heart, and my sorrow. Notes on textual variants: The character "chou" (troubled) is based on the Song and Yuan editions; the Ji Gu Ge edition reads "bei" (sadness).

大壯。過時不歸，雌雄苦悲。徘徊外國，與叔分離。詳《比》之《隨》。

The hexagram is Great Strength. The line says: after the appointed time has passed, he still does not return; both male and female are deeply sorrowful. A person is wandering abroad uncertainly, separated from his uncle. This is a凶 (auspicious) hexagram indicating a long stay abroad and separation from family. The interpretation of the image is the same as in the case of "Comparison" and "Following," see there for details.

晉。鵲巢柳樹，鳩奪其處。任力薄德，天命不佑。艮為鵲，離為巢，艮為木，故曰柳樹。離又為鳩，正居巢中，故曰鳩奪其處。

The hexagram is 《Jin》. The lines of the oracle use the verse from 《Poetry·Zhao Nan·Que Chao》: "The magpie has built a nest, the sparrow occupies it." The magpie builds its nest on a willow tree, but the sparrow takes over by force. Relying only on strength with shallow virtue will not be favored by heaven's mandate. This is a凶辞 (unfavorable oracle) indicating that taking by cunning and force will ultimately bring no good result. Shang Binghe explains: 《Gen》 represents the magpie, 《Li》 represents the nest, and 《Gen》 also represents wood, so it is said "willow tree." 《Li》 also represents the sparrow, which naturally occupies the nest, so it is said "the sparrow takes over the place."

明夷。鶴盜我珠，逃於東都。鵠怒追求，郭氏之墟。不見蹤跡，使我心憂。震為鶴、為珠，坎為盜，故曰盜珠。震為逃、為東，坤為都、為郭、為墟，震為鵠、為怒、為伯，坎為心憂。○鵠，依汲古，宋元本作懷，此有故實，今不能考。

The hexagram is "Mingyi" (Bright Abode). The divination text says: A crane stole my pearl and fled to the eastern capital; a goose became angry and chased after it, following it all the way to the ruins of the Guo family, but could not find any trace of it, causing me great worry. This is an ominous omen indicating that lost items are difficult to recover. Shang Binghe explains: Zhen (Thunder) represents a crane and a pearl; Kan (Water) represents theft, forming the meaning of "theft of a pearl." Zhen also represents fleeing and the east; Kun (Earth) represents the capital, city walls, and ruins. Zhen also represents a goose, anger, and a nobleman; Kan represents the heart and worry. Notes on textual criticism: The character "hu" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "huai." This entry should refer to some ancient reference, but it is no longer possible to verify today.

家人。夫婦相背，和氣弗處。陰陽俱否，莊姜無子。此用《豫》象。震巽為夫婦，巽伏故曰相背。艮為背，正反艮故曰相背。坎為和，震起故弗處。卦一陽陷群陰中，而陰多無應，陰乘陽故曰俱否。巽為姜，震子，坤殺，故無子。震為莊。《詩》綠衣篇注：衛莊公惑於嬖，妾賢而無子。

The hexagram is 《Family》. The divination text says: husband and wife turn their backs to each other, harmony cannot be maintained; yin and yang are both blocked, and Lady Zangjiang remains childless all her life. This is an ominous omen of domestic discord and lack of offspring. Shang Binghe explains that this uses the image of the primary hexagram 《Joyful Expectation》: Zhen represents the husband, Xun represents the wife, and Xun is hidden and not visible, hence 'turning their backs to each other'; Gen also represents back, and two Gen trigrams, one positive and one negative, are also turning their backs to each other. Kan represents harmony, Zhen is active and vigorous, so harmony cannot be maintained. 《Joyful Expectation》 is one yang trigram submerged among many yin trigrams, with many yin and no response, yin trigrams overpowering the yang trigrams, hence 'yin and yang are both blocked'. Xun represents Zang, Zhen represents son, and Kun represents killing, hence 'no son'; Zhen also represents Zhuang, forming 'Zhuang Zang'. The old annotations of 《Poetry·Bei Wind·Green Robe》 say: Duke Zheng of Wei was deceived by his favorite concubine, while Zang Zang, though virtuous, remained childless.

睽。日走月步，趣不同舍。妻夫反目，主君失位。此用《豫》象。艮日坎月，上震，故曰步、曰走，正反震，故曰趣不同舍，艮為舍也。震為夫，坤為妻，《文言》云臣道也，妻道也，是以坤為妻也。艮為目，正反艮故曰反目。震為玉、為君，艮為位，震在外，故曰失位，坎為失也。又《說文》："睽，兩目不相聽也"，互坎為夫，離為坎妃，故曰夫妻。坎上下兩半目相背，故反目，是睽原有反目象也。○日走月步，從元本，宋本、汲古本皆作"月走日步"。趣，依汲古，宋元本作逃。位，依宋元本，汲古作居。

The hexagram is 《Kui》. The commentary says: the sun moves quickly, the moon moves slowly, each going its own way, ending up in different places; husband and wife turn against each other, the ruler loses his position. This is an inauspicious sign of separation and loss of position. Shang Binghe explains that this uses the image of the primary hexagram 《Yu》:艮 represents the sun,坎 represents the moon, and the upper trigram is 震, so it says "step" and "run"; one positive and one negative 震 trigrams move in opposite directions, so it says "different directions and different places," and 艮 means "place." 震 represents husband, 坤 represents wife—《Wenyan Zhuan》 says 坤 is "the way of ministers and the way of wives," so 坤 is taken as wife. 艮 represents eyes, one positive and one negative 艮 trigrams, so it says "turning against each other." 震 represents jade and ruler, 艮 represents position, 震 moves to the outer trigram, so it says "loss of position," and 坎 also represents loss. Shang further explains: 《Shuowen》 says "kui means two eyes not listening to each other"; the mutual trigram of 《Kui》 is 坎, which represents husband, and 离 is the spouse of 坎, so there is an image of husband and wife; the upper and lower halves of 坎 trigram are opposite, so it says "turning against each other"—this shows that the hexagram 《Kui》 itself contains the image of turning against each other. Notes on textual transmission: "the sun runs and the moon steps" follows the Yuan edition, while the Song edition and Jigugong edition say "the moon runs and the sun steps"; the character "趣" follows the Jigugong edition, while the Song and Yuan editions say "escape"; the character "位" follows the Song and Yuan editions, while the Jigugong edition says "residence."

蹇。雒陽嫁女，善逐人走。三寡失夫，婦妬無子。此亦用《豫》象。坎水故曰洛，坤為都，故曰雒陽。坤為女，震為歸，故曰嫁女。震為人、為逐、為走，故曰善逐人走。坤為寡，震為夫，數三，坎失，故曰三寡失夫。坎為妬，震為子，坤為婦、為殺，故曰婦妬無子。

The hexagram is 《Jian》. The commentary states: "In Luoyang, women who are married off tend to follow others; three widows have lost their husbands, and due to jealousy among women, they have no children. This is an ominous omen indicating improper female virtue and family discord." Shang Binghe explains that this also uses the imagery of the primary hexagram 《Yu》: Kan represents water, taking the "Lu" from the Luo River, and Kun represents the city, forming "Luoyang." Kun represents women, Zhen represents returning, and since a woman leaving her home is called "returning," it is said "marrying off women." Zhen represents people, pursuit, and movement, hence "good at following people." Kun represents widowhood, Zhen represents husband, and the number three indicates three widows. Kan signifies loss, hence "three widows losing their husbands." Kan represents jealousy, Zhen represents children, Kun represents women, and also signifies destruction, hence "women jealous and childless."

解。周德既成，杼軸不傾。太宰東西，夏國康寧。震為周，坎為杼軸，震為宰、為東，坎為西，離為夏。夏國，大國也。坎又為平，故不傾。

The hexagram is 《Jie》. The commentary says: The virtue of the Zhou dynasty has already been established, the loom's shuttle and axle are straight and upright; the Grand Minister runs east and west managing affairs, thus the great state is peaceful and tranquil. This is a favorable omen indicating good governance and national stability. Shang Binghe explains: Zhen represents the Zhou, Kan represents the shuttle and axle, Zhen represents the Minister and the east, Kan represents the west, Li represents summer; the so-called 'summer state' refers to the great state. Kan also represents peace, which is level and not tilted, hence it is said 'not tilted'.

損。日中為市，交易資寶。各利所有，心悅以喜。通《咸》。乾為日，在中爻，故曰日中。中巽為市、為交易，巽為寶，巽為利，兌悅震喜，坤為心。○各，依宋元本，汲古作名。○坤為心證。

This hexagram is "Loss." The commentary refers to the "Great Treatise" in the "Commentary on the Hexagrams," which records the policy of Shennong: "At noon, the market opens, gathering the people from all over the world and collecting goods from everywhere for trade, then they leave." At noon, the market opens, and people exchange goods and treasures; each person gains profit from what they possess, and their hearts are pleased. This is a favorable omen for profit through trade. Shang Binghe notes "connecting with the hexagram 'Salty'," using the "Salty" hexagram's analogy of mutual influence: Qian represents the sun, located in the middle line of the hexagram, thus "noon"; the intermediate line produces Xun, which represents the market and trade, and Xun also represents treasures and profit; Dui signifies joy, Zhen signifies happiness, and Kun represents the heart. The collation note states: the character "each" is based on the Song and Yuan editions, while the Jigugeshan edition reads "name." Shang also notes: this passage can serve as an example of the lost image of Kun representing the heart.

益。童妾獨宿，長女未室，利無所得。伏兌為妾、為少女，故曰童妾，坤寡故獨宿。巽為長女，艮為室，巽寡故未室。巽為利，坤喪故無得。○童，依宋元本，汲古作僮。

The hexagram is "Yi" (Benefit). The commentary states: A young servant girl spends the night alone, and the elder daughter has not yet married. There is no benefit to be gained. This is an ominous omen of being isolated and without success. Shang Binghe explains: The hidden trigram Dui represents a concubine or a young girl, so it is referred to as "child servant"; Kun represents isolation and widowhood, hence "solo lodging." Xun represents the elder daughter, and Gen represents a household, while Xun also signifies widowhood, hence "not yet married," meaning no household. Xun signifies benefit, while Kun signifies loss, so "nothing is gained." Notes on textual criticism: The character "child" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "servant."

夬。忠言輔成，王政不傾。公劉兆基，文武綏之。乾為王、為成、為言。

The hexagram is 《Guai》. The commentary states: loyal and upright words assist in achieving the king's great cause, the king's government is stable and will not collapse; the Zhou dynasty, from Gongliu founding the foundation, to King Wen and King Wu pacifying the world. This is a great auspicious statement indicating capable ministers assisting and the king's achievements enduring over time. Shang Binghe cites only one line to take the symbolic meaning: Qian represents the king, completion, and speech.

姤。牛驥同槽，郭氏以亡。國破為虛，主君奔逃。詳《小畜》之《晉》。郭亡見《說苑》，詳前。

The hexagram is 《Gou》. The line commentary states: oxen and swift horses eat together in the same trough, the wise and the foolish are not distinguished, and thus the state of Guo perished; after the state fell, it became a ruin, and the ruler fled for his life. This is a凶辞 indicating the downfall of a country due to improper appointments. The symbolic interpretation is the same as in the line of 《Xiao Xu》 and 《Jin》, see there for details. Shang Binghe notes: the story of the fall of the state of Guo is recorded in 《Shuo Yuan》, which has already been discussed earlier.

萃。中原有菽，以待饔食。飲御諸友，所求大得。詳《小畜》之《大過》。惟各本饔皆作雉，茲依《大過》林改。

The hexagram is 《Cui》. The interpretation of the line is taken from lines such as "In the Central Plains there are beans, the common people gather them" from 《Poetry·Xiao Ya·Xiaowan》 and "Shoot and add it, and with you it is fitting" from 《Zheng Feng·Nu Yue Ji Ming》, meaning that beans grow in the fields and are gathered for food; setting wine to entertain friends brings great gain. This is a favorable omen of abundance and success in seeking. The explanation of the imagery is the same as that of 《Xiao Xu》 and 《Da Guo》, see there for details. Notes on textual transmission: All versions have the character "yong" as "zhì", here we follow the interpretation from the line in 《Da Guo》.

升。多虛少實，語不可知。尊空無酒，飛言如雨。陰多陽少，故曰多虛少實。震為言語，坤亂故不可知。震為樽，兌為酒，坤虛故空無。震言，兌亦為言，言多故如雨。兌為雨。○知，依汲古，宋元本作覆。

The hexagram is 《Sheng》 (Ascending). The commentary says: there is much emptiness and little substance, and the words spoken are confusing and hard to grasp; the wine vessel is empty with no wine, yet slander comes like rain. This is an ominous image of excessive emptiness and slander. Shang Binghe explains: 《Sheng》 hexagram has many yin lines and few yang lines, so it is said 'much emptiness and little substance'; Zhen represents speech, Kun signifies confusion and disorder, hence 'unknowable'. Zhen represents a wine vessel, Dui represents wine, and Kun is empty, hence 'empty'. Zhen signifies speech, Dui also signifies speech; both trigrams relate to speech, so speech is abundant like rain. Dui also represents rain. Notes on textual criticism: the character 'zhi' (know) follows the Ji Gu Ge edition; the Song and Yuan editions read 'fu' (cover).

困。青蠅集蕃，君子信讒。害賢傷忠，患生婦人。蕃，《毛詩》作樊，義皆通藩。《周官大司徒》蕃樂，杜子春讀蕃為藩，是其證，刺幽王詩也。巽為蠅，東方本色青，故曰青蠅。伏艮為蕃、為君子，三至上正覆兌相背，故曰讒。《困》彖曰"有言不信"，林所本也。坎為忠、為害、為患，巽為婦，伏震為人。○汲古作"君信讒言"，依宋本。

The hexagram is "Goon" (困). The hexagram statement uses a passage from "The Book of Songs, Xiao Ya, Qingying": "The flies gather on the fence, the gentleman listens to slander; the virtuous suffer, the loyal ministers are harmed, calamity comes from the woman. This is a hexagram indicating the triumph of slanderers and the misfortune of loyal and virtuous men. Shang Binghe explains: The character "fan" in the "Mao Shi" is written as "Fan," which means the same as "fan" (fence); the "Zhou Li, Da Sizhu" mentions "fan le," and Du Zichun reads "fan" as "fan," which is a supporting evidence. "Qingying" is a poem satirizing King You of Zhou. Xun represents the fly, and the eastern direction is associated with the color green, hence "qingying" (green fly). The hidden Gen represents the fence and the gentleman; from the third line to the top line, there is one yang line and one yin line, forming two Dui trigrams facing each other, and Dui represents the mouth, hence "slander." The hexagram statement of "Goon" says "there is speech but it is not believed," which is the basis of the hexagram statement here. Kan represents loyalty, harm, and calamity; Xun represents the woman. The collation note: the Jigusha edition reads "the king believes slander," but here we follow the Song edition.

井。履株覆輿，馬驚傷車，步為我憂。通《噬嗑》。震為株、為輿、為履，二至四震覆，故曰覆輿。震為馬、為驚，坎破，故車傷。震為步，坎為憂，言行路難也。

The hexagram is "Well." The commentary says: "A cart wheel is pressed against a tree stump, and the cart overturns; the horse is startled, and the cart is also damaged, so one has to walk on foot, which really worries me." This is a凶 (unfavorable) omen of encountering danger while traveling. Shang Binghe notes "connected with the hexagram 'Breaking the Bones' (噬嗑)." The hexagram "Well" and "Breaking the Bones" have all six lines reversed in terms of yin and yang. Using the imagery of "Breaking the Bones," it explains: Zhen (Thunder) represents the tree stump, the cart, and walking; the second to fourth lines are inverted Zhen, hence "overturned cart." Zhen also represents the horse and startlement, while Kan (Water) signifies damage, so the cart is broken. Zhen represents walking, and Kan signifies worry—thus the entire passage describes the difficulty of traveling.

革。商風召寇，來呼外盜。間諜內應，與我爭鬬。殫已寶藏，主人不勝。兌西正秋，互巽，故曰商風。巽為伏、為寇盜。《史記天官書》："風從南方來，大旱；西方，有兵。"，故曰召寇，二至上正覆兌，故曰間諜、曰爭鬬。乾為寶，震為主人，震伏故不勝。○第二句汲古作"呼我北盜"，依宋元本。

The hexagram is 《Gé》 (Revolution). The commentary says: When the autumn wind rises, it brings in bandits, summoning all the outside robbers; internally there are spies acting as inside agents, fighting against us; the family's treasures are completely looted, and the master finally cannot withstand the attack. This is a great凶 (misfortune) sign indicating internal betrayal and external invasion, leading to the destruction of the family and the loss of all wealth. Shang Binghe explains: The trigram Dui is in the west, which corresponds to the autumn season. The hexagram also contains the trigram Xun (Wind), so it is called "Shang Feng" (the wind of autumn). The five tones associate Shang with autumn, so Shang Feng is the autumn wind. Xun indicates concealment and is also associated with bandits. The "Records of the Grand Historian: Celestial Officials" says, "If the wind comes from the south, there will be great drought; if it comes from the west, there will be war." Therefore, it is called "summoning bandits." The second line to the top line consists of one positive and one negative Dui trigrams, and Dui represents mouth and speech, so it is called "spies," and also "strife and conflict." Qian represents treasures, Zhen represents the master, and Zhen is concealed and not visible, hence "unable to win." Notes on textual criticism: The second sentence in the Jigusha edition reads "calling the northern bandits," but here we follow the Song and Yuan editions.

鼎。逸豫好遊，不安其家。惑於少姬，久迷不來。伏震為樂，故曰逸豫。震為遊，伏艮為家，坎險故不安。兌為少姬，伏坤為迷。此有故實，不能確指。○惑於少姬，依宋元本，汲古作惑有，非。

The hexagram is "The Cauldron." The line commentary reads: greedy for comfort and fond of wandering about, unable to stay at home; entranced by a young woman, sinking deeply and unwilling to return. This is a凶 (凶) line indicating indulgence in lust and neglect of home. Shang Binghe explains: the hidden Zhen (Thunder) indicates joy and pleasure, hence "逸豫" (luxurious ease); Zhen represents wandering, the hidden Gen (Mountain) represents home, and Kan (Water) signifies danger and entrapment, hence "不安" (restlessness). Dui (Lake) represents a young woman, hence "少姬" (young lady); the hidden Kun (Earth) indicates confusion. Shang said that this line should relate to a specific case, but it is now impossible to determine with certainty. The collation note states: "惑于少姬" follows the Song and Yuan editions, while the Jigugē edition reads "惑有," which is incorrect.

震。吾有驊騮，畜之以時。東家翁孺，來請我駒。價極可與，後無賤悔。震為馬，艮為止、為畜、為時、為家，震東，故曰東家。艮為祖、為少男，故曰翁孺。震為請、為駒、為後，坎為悔。○賤，從宋元，汲古作賊，林意言馬已得善價，可與之不致後悔也。

The hexagram is Zhen. The divination text says: I have a fine horse called Hua Liu. I feed it on time. The old man and child from the east neighbor come to ask for my young horse. The price has already been given to the maximum, and selling it to him will not cause regret later. This is a favorable omen of selling at a good price. Shang Binghe explains: Zhen represents a horse, Gen represents stopping, raising livestock, time, and home; Zhen is in the east, so it is said 'east neighbor'. Gen represents ancestors and also a young son, so it is said 'old man and child', meaning the old man and the child. Zhen represents requesting, a young horse, and later; Kan represents regret. Notes on textual criticism: The character 'cheap' comes from the Song and Yuan editions, while the Jigugeshan edition reads 'thief'. The meaning of Lin's text is that the horse has already been sold at a good price, so it can be given to him, and there will be no regret later.

艮。厄窮上通，與堯相逢。登升大麓，國無凶人。陽窮在上故曰厄窮上通。互震為帝，故曰堯，三上正反震故曰相逢。震為登、為升，艮為山麓、為國，震為人，震樂，故無凶人。《虞書》："納於大麓，烈風雷雨弗迷"，謂舜。

The hexagram is 《Gen》 (Mountain). The commentary says: when difficulties reach their end, they turn into upward success and clarity, meeting with the wise ruler Yao; ascending the great mountain foot, there are no wicked people in the country. This is a favorable omen of reaching an end and achieving success, meeting a wise ruler. Shang Binghe explains: the yang line is at the top, so it says "difficulties reach their end and success comes above"; the interacting trigram Zhen (Thunder) represents the emperor, so it refers to Yao; the third line and the top line are two Zhen trigrams, one positive and one negative, so it says "meeting." Zhen represents ascending and rising, Gen represents the mountain foot and the country, Zhen represents people, and Zhen as the ruler is joyful, so there are no wicked people. The "Book of Documents · Yu Shu" says "entering the great mountain foot, fierce winds, thunder and rain do not cause confusion," which refers precisely to Shun.

漸。眾兔俱走，熊羆在後。踦不能進，失信寡處。伏震為兔、為走，坎眾，故曰眾兔俱走。艮為熊羆，震為後，坎蹇故踦，艮止故不進。坎為信、為失，巽為寡。○踦，依宋元本，汲古作騎，非。

The hexagram is "Gradual." The commentary states: a group of rabbits flee together, while bears and boars pursue them; some are lame and unable to move, losing their trust and left alone. This is an inauspicious sign (auspicious omen) indicating evasion of misfortune and loss of trust, leading to isolation. Shang Binghe explains: the hidden trigram Zhen represents rabbits and movement, while Kan represents a multitude, hence "many rabbits flee together." Gen represents bears and boars, Zhen indicates following, and Kan signifies difficulty, hence "踦" (lame), meaning lameness. Gen signifies stopping, hence "not advancing." Kan represents trust and also signifies loss, while Xun represents fewness. Notes on textual transmission: the character "踦" follows the Song and Yuan editions; the Ji Gu Ge edition reads "骑," which is incorrect.

歸妹。旁行不遠，三思復返。心多畏惡，日中止舍。震為行、為返，坎為思，震數三，故曰三思。坎為心、為畏、為中，離為日，伏艮為止、為舍。○惡，依宋元本，汲古作患。

The hexagram is 《Gui Mei》. The divination text says: going forward only a short distance, then after careful consideration, turning back; there is much fear and dislike, and stopping at noon for rest. This indicates a hesitant and reluctant attitude. Shang Binghe explains: Zhen represents movement and returning, Kan represents thinking, and Zhen has the number three, so it is said 'three thoughts'. Kan represents the heart, fear, and center, while Li represents the sun, forming 'noon'; the hidden Gen represents stopping and lodging. Notes on textual criticism: the character 'evil' follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'trouble'.

豐。倉唐奉使，中山以孝。文侯悅喜，擊子徵召。元本注：魏太子擊封中山，三年不召，其傅趙倉唐請使，魏文侯大悅，召擊子立之。伏艮為倉、為山，巽順故曰孝。離為文，震為侯、為喜、為子，艮手故曰擊子。震為召。○倉唐，從宋元本，汲古作倉皇，非。

The hexagram is 丰 (Fullness). The commentary says: Zhao Cangtang was sent on a mission to convey the filial piety from Zhongshan to the court. King Wenhou was greatly pleased and recalled his son Wei Ji. This is a favorable omen indicating the reconciliation of the person and his son. The old commentary in the original edition says: Wei Prince Ji was granted the fief of Zhongshan, but for three years he was not allowed to see the king. His tutor Zhao Cangtang requested to be sent on a mission, and King Wenhou was very happy, recalling Wei Ji and establishing him as the crown prince. Shang Binghe explains: Guan represents a warehouse and a mountain, Xun is flexible and gentle, so it is said 'filial piety'; Li represents culture, Zhen represents a marquis, joy, and a son; Guan represents a hand, 'ji' (strike) is the action of the hand, so it is said 'strike the son'; Zhen represents a call. Notes on textual criticism: 'Cangtang' follows the Song and Yuan editions, while the Jigugé edition reads 'Canghuang', which is incorrect.

旅。入天門，守地戶。君安樂，不勞苦。艮為門，陽在上為天，巽入，故曰入天門。先天艮居戌亥，《乾鑿度》以乾為天門，與艮同位，故艮亦為天門，巽為地戶，而艮為守、為戶牑，故曰守地戶。伏震為君、為樂。○地戶，依宋元本，汲古作城戶，非。○汲古下有"文山蹲鴟，肥腯多脂。王孫獲願，載福巍巍"四句，宋元本同，惟勞苦下多"一說"二字，顯為另一林詞，與上三字句文不相屬。○艮為天證。

This hexagram is the "Traveler." This passage is rare in that it uses a three-character sentence: "Enter the heavenly gate, guard the earthly gate; the king enjoys peace and comfort, not enduring hardship." It is a favorable omen of being in a high position and enjoying security. Shang Binghe explains: "Geng (Gep) represents a gate, and a yang line at the top signifies heaven, while Xun (Xun) signifies entering, so it is said 'enter the heavenly gate.' According to the Earlier Heaven arrangement, Geng is located between Xu and Hai. The "Diao Zuo Du" identifies Qian as the heavenly gate, and since Qian and Geng are in the same position, Geng can also represent the heavenly gate. Xun represents the earthly gate, and Geng represents guarding and doors, so it is said 'guard the earthly gate.' Zhen represents the king and joy. Notes on textual criticism: 'earthly gate' follows the Song and Yuan editions; the Jigugē edition reads 'city gate,' which is incorrect. Additionally, the Jigugē edition has the following four lines below this passage: 'Wenshan Dunchi, fat and oily, the prince obtains his wish, carrying great blessings.' The Song and Yuan editions also have these lines, but they include the words 'one explanation' after 'hardship,' which clearly belong to another line of text, and the style does not connect with the previous three-character sentence. Shang also notes that this passage confirms the lost image of Geng representing heaven.

巽。登階上堂，見吾父兄。左酒右漿，與福相迎。通《震》。為登。艮為堂、為階，震為父、為兄、為左，兌為右，互大坎為酒漿，震又為福。

The hexagram is 《Xun》. The line text says: climbing steps to enter the hall, seeing my father and elder brother; wine is on the left, soup on the right, welcoming good fortune. This is a favorable omen of family gathering and welcoming blessings and auspiciousness. Shang Binghe notes "connecting with 《Zhen》," using the secondary association of 《Zhen》 to explain: the commentary says "to ascend," but the original text is missing a character above it; following the textual pattern, it should be "Zhen." Gen represents the hall and steps, Zhen represents father, elder brother, and the left; the great Kan in the middle mutual hexagram represents wine and soup; Zhen also represents blessings.

兌。秋蛇向穴，不失其節。夫人姜氏，自齊復入。兌正秋，巽為蛇，兌為穴，互巽為齊、為姜，伏震為人、為夫。《左傳》："莊姜與齊襄通，屢赴齊會齊侯。"

The hexagram is 《Dui》. The line statement says: In autumn, the snake returns to its hole on time, without missing the proper season; Lady Jiang from the state of Qi has returned again. This reflects the image of things being taken at the right time and returning after departure. Shang Binghe explains: Dui corresponds to the season of autumn, Xun represents the snake, and Dui represents the hole. The interacting trigrams Xun signify Qi and Jiang, while the hidden trigram Zhen represents people and husband, combining to form "Lady Jiang from Qi." He cites the 《Zuo Zhuan》 as saying, "Jiang Zang and Qi Xiang had relations, and she frequently went to Qi to meet Qi Hou," referring to the fact that the lady of Lu had an affair with Qi Xiang Gong and frequently went to Qi to meet the Duke of Qi.

渙。忍丑少羞，無面有頭。耗減寡虛，日以削消。象多未詳。○耗滅、削消，依汲古，宋元本作滅耗、作削瑣，非。

The hexagram is "Huan." The commentary states: "Being able to endure humiliation and disgrace, with no sense of shame, being extremely shameless; family property is being consumed and becomes empty, day by day decreasing. This is a凶象 of shameless wastefulness." Shang Binghe frankly admits that he cannot fully explain the symbolic meaning of this line. Notes on textual criticism: "Hao mie" and "xiao xiao" follow the Ji Gu Ge edition; the Song and Yuan editions read "mie hao" and "xiao suo," neither of which is correct.

節。景星照堂，麟遊鳳翔。仁施大行，頌聲大興。艮為星，伏離為日，亦為星，故曰景星。艮為堂，伏離為文，故曰麟鳳。互震為遊翔、為仁、為聲、為行。○麟遊鳳翔，依汲古，宋元作"麟鳳遊翔"。

The hexagram is "Jie" (Restraint). The commentary says: "A bright star shines upon the hall, qilin roam and phoenixes soar; benevolent government prevails throughout the world, and praise spreads everywhere. This is a great auspicious sign of peace and prosperity." Shang Binghe explains: "Gen (Mountain) represents stars, and the hidden Li (Fire) represents the sun and also stars, thus forming the name 'Jingxing' (Bright Star), an auspicious star. Gen represents the hall, and the hidden Li represents literary brilliance, hence 'Qilin' (qilin) and 'Fenghuang' (phoenix). The interacting trigram Zhen (Thunder) represents movement, soaring, benevolence, sound, and action." Notes on textual criticism: "Qilin roam and Fenghuang soar" follows the Jigugē edition, while the Song and Yuan editions read "Qilin and Fenghuang roam and soar."

中孚。干旄旌旗，執幟在郊。雖有寶珠，無路致之。詳《師》之《隨》。

The hexagram is Zhongfou. The line says: A flag with a yak's tail hangs on a pole, and someone holds the flag standing in the outskirts; although holding a precious pearl in hand, there is no way to deliver it. This line signifies something difficult to communicate and no avenue for submission. The explanation of the imagery is the same as in the line from the hexagram Shi followed by Sui, see there for details.

小過。李華再實，鴻卵降集。仁德以興，蔭國受福。詳《小畜》之《離》。

The hexagram is "Xiao Guo" (Small Excess). The line commentary states: The persimmon tree has already bloomed and bears fruit again, and the eggs of the wild geese fall and gather together; benevolence thus arises, providing shelter and blessings to the entire country. This is a favorable omen indicating the widespread grace of virtue. The interpretation of the imagery is the same as in "Xiao Xu" (Small Accumulation) under the trigram "Li" (Fire), as detailed there.

既濟。白馬赤烏，戰於東都。天輔有德，敗悔為憂。此用《豫》象。震為白、為馬，艮為烏，坎赤，故曰白馬赤烏。震為東，坤為都，正反艮，故曰戰於東都。艮為天，坎為憂。《史記》："武王渡河，有火流於王屋，化為赤烏"，丁晏雲《詩》"有客有客，亦白其馬"，蓋白馬為殷人昕尚。東都指牧野。○第三句汲古無，依宋元本補。

The hexagram is 《Ji Ji》 (The Completion). Lin's commentary says: A white horse and a red crow fight, the battlefield is in the eastern capital; Heaven only supports the virtuous side, the loser only suffers regret and sorrow. This is a statement about determining victory and defeat by virtue. Shang Binghe explains that this uses the image of the primary hexagram 《Yu》 (Joy). Zhen represents white and horse, Gen represents crow, Kan represents red, thus forming "white horse and red crow"; Zhen represents east, Kun represents capital, with two opposing Gens fighting, hence "battle in the eastern capital"; Gen represents heaven, Kan represents sorrow. He cites 《Shiji》 (Records of the Grand Historian) "When King Wu crossed the river, there was fire flowing from Wangwu Mountain, transforming into a red crow," indicating that the red crow is a omen of the Zhou dynasty; Qing dynasty scholar Ding Yan cites 《Shi Jing · Zhou Song · You Ke》 "There is a guest, there is a guest, also white his horse," showing that white horses were favored by the Yin dynasty. Therefore, white horse refers to Yin, red crow refers to Zhou, and "eastern capital" refers to Muye. Notes on textual criticism: The third sentence is missing in the Jigusha edition, here it is supplemented according to the Song and Yuan editions.

未濟。采薪得麟，大命隕顛。豪雄爭名，天下四分。詳《屯》之《坤》。此取遇卦《豫》象。坤為薪、為麟，艮手為採，坎為獲，故曰采薪得麟。伏巽為命、為隕顛，乾為大，故大命隕顛。震為豪雄，艮為名，正反艮故爭名。坤為天下，坎為分，震卦數四，故曰天下四分。

The hexagram is 《Wei Ji》. The commentary says: A woodcutter catches a qilin, and thus the heavenly mandate is overturned; heroes and outstanding figures contend for fame and power, and the world splits into four parts. This is a great ominous omen of the collapse of the royal authority and the division of the realm. The symbolic interpretation is the same as that of 《Zun》 and 《Kun》 in 《Zun》. Shang Binghe further explains that here the image is taken from the primary hexagram 《Yu》: 《Kun》 represents firewood and the qilin, 《Gen》 represents the hand, so it is said "to gather firewood." 《Can》 signifies obtaining, thus forming "gathering firewood and catching the qilin." 《Fu Sun》 represents the heavenly mandate and falling, 《Qian》 represents great things, so it is said "the great mandate falls." 《Zhen》 represents heroes, 《Gen》 represents fame; one positive and one negative 《Gen》 contend, so it is said "contending for fame"; 《Kun》 represents the world, 《Can》 represents division, and the number of 《Zhen》 is four, so it is said "the world is divided into four parts."

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe from Zhili Xingtang, whose courtesy name was Jiezi.

受業蒲城仵道益、豐潤董維城堃校刊

The ones responsible for the collation and printing were two disciples of the Shang family: Wu Daoyi from Pucheng and Dong Weicheng, also known as Kun, from Fengrun.

隨。鳥鳴東西，迎其群侶。似有所屬，不得自專，空返獨還。艮為鳥，震為鳴、為東，兌西，初四正覆艮，故迎其群侶。震為返、為還，震虛故空反，巽寡故獨還。○似有所屬四字，宋元無，依汲古。

The hexagram "Following" remains unchanged and meets itself as the primary hexagram, beginning with its first line. The commentary says: birds call in the east and west, summoning their companions; the companion seems to have already found a mate, and the bird cannot take the lead, only returning alone empty-handed. This is a phrase expressing intention without opportunity. Shang Binghe explains: "Geng" represents birds, "Zhen" represents sound and the east, and "Dui" represents the west; the first line and the fourth line form two "Geng" trigrams, one positive and one negative, facing each other, hence "calling for its companions." "Zhen" represents returning and coming back; "Zhen" is hollow in the middle, hence "empty return"; "Xun" signifies loneliness, hence "returning alone." Notes on textual criticism: the words "seems to have already found a mate" are not present in the Song and Yuan editions, and here we follow the Jigugē edition.

乾。鼻目易處，不知香臭。君迷於事，失其寵位。此取《隨》象。艮為鼻，大離為目，艮在離上，故曰易處。巽為臭，兌昧，故不知香臭。震為君，坤為迷、為事，一陽居二陰下，故曰君迷於事。陽在下故失位。

The hexagram is 乾 (Heaven). The commentary states: the nose and eyes have exchanged positions, so one cannot distinguish between fragrance and stench; the ruler is confused about affairs and has lost his esteemed position. This is an inauspicious sign (auspicious omen) of disorder and loss of high position. Shang Binghe explains that this takes the image of the Primary Hexagram 随 (Following): 艮 (Mountain) represents the nose, and the entire hexagram combines to form a large 离 (Fire) representing the eyes; 艮 is above 离, meaning the nose is above the eyes, hence "the nose has moved to another place." 巽 (Wind) represents odors, 兑 (Lake) signifies confusion, hence "not knowing fragrance and stench." 震 (Thunder) represents the ruler, 坤 (Earth) signifies confusion and affairs; a single yang line is below two yin lines, hence "the ruler is confused about affairs"; the yang line is in a lower position, hence "losing position."

坤。唐虞相輔，鳥獸喜舞。安樂無事，國家富有。此仍取《隨》象。震為帝、為唐虞，正反震，故曰相輔。艮為鳥、為獸，震為喜、為舞、為樂，坤為國家。○安樂，依宋元本，汲古作康。

The hexagram is 《Kun》. The commentary says: Tang Yao and Yu Shun assisted each other, even birds and beasts were delighted and danced; the world was peaceful and free from troubles, the country was prosperous and wealthy. This is a great auspicious omen of a peaceful and prosperous age. Shang Binghe says that the image still comes from the primary hexagram 《Sui》: Zhen represents the emperor, so it refers to Tang Yao and Yu Shun; one Zhen is positive and the other is negative, hence the phrase 'mutual assistance'; Gen represents birds and beasts, Zhen represents joy, dancing, and music, and Kun represents the country. Notes on textual criticism: 'peaceful and joyful' follows the Song and Yuan editions, while the Jigugeshi edition reads 'prosperous'.

屯。左輔右弼，金玉滿堂。常盈不亡，富如厫倉。詳《蒙》之《坤》。

The hexagram is Zhun (Gathering). The commentary states: On the left there are auxiliary ministers, on the right there are supportive ministers, piles of gold and jade fill the hall; it will remain full and not be lost, wealth is abundant as a full granary. This is a great auspicious omen of gaining wisdom and becoming wealthy. The interpretation of the imagery is the same as in Meng (Awakening) with坤 (Earth), see that section for details.

蒙。蒼龍單獨，與石相觸，摧折兩角。詳《坤》之《屯》。

The hexagram is 《Meng》. The line commentary states: A blue dragon is alone, colliding its head with a stone, breaking both of its horns. This is a凶辞 indicating a misfortune from solitary action, causing self-injury. The symbolic explanation is the same as that of 《Kun》 and 《Zun》, see there for details.

需。釣曰厭部，善逐人走。來嫁無夫，不安其廬。曰，從宋元本，汲古、局本作目，均未詳其義，似用遇卦《隨》象。隨下震為人、為走、為逐，故曰善逐人走。震為嫁、為夫，二四震覆故無夫。艮為廬山，震動故不安。首句有訛字。

The hexagram is 《Need》. The first four characters of Lin's phrase, 「钓曰厌部」, do not make sense. Shang Binghe clearly states that there are errors in the text. The following three lines are: accustomed to following others; having married in but without a husband, even unable to stay steady in one's own house. This is a凶 omen of a woman losing her place. Shang Binghe explains: the character 「曰」 comes from the Song and Yuan editions, while the Jigugeshi edition and the Ju Ke edition both have 「目」. Neither of these interpretations makes sense. The imagery seems to be based on the hexagram 《Follow》: the lower trigram Zhen represents people, running, and chasing, hence 「good at following people」; Zhen also represents marriage and husband, and the second to fourth lines form an inverted Zhen, hence 「no husband」; Gen represents Lu Mountain, which symbolizes a house, and Zhen is active, hence 「unstable」.

訟。逐虎驅狼，避去不祥。凶惡北行，與喜相逢。通《明夷》。乾為虎，震為驅逐，坎為避，坤為不祥、為凶惡，坎位北，故北行，遇震而喜也。○虎，汲古作兔，喜作善，均依宋元本。

The hexagram is 《Zong》 (Strife). The commentary says: driving away tigers, dispersing jackals, avoiding misfortune; the evil qi moves northward, and what is encountered is joy. This is a phrase indicating the removal of harm and attainment of good fortune. Shang Binghe notes "corresponding to 《Mingyi》 (Brightening)." 《Zong》 and 《Mingyi》 have all six lines reversed in yin and yang. Using the imagery of 《Mingyi》: Qian represents tigers, Zhen represents driving away, Kan represents avoiding, and Kun represents misfortune and evil; Kan is in the north, hence "moving northward"; moving northward and encountering Zhen, which represents joy, hence "meeting joy." Notes on textual transmission: the character "tiger" in the Jiguge edition is "rabbit," and "joy" is "goodness," both following the Song and Yuan editions.

師。齎貝贖狸，不聰我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。

The hexagram is "Military Campaign." The line explanation states: carrying money and shells to redeem a leopard cat, but the other party does not listen to my words; a rope tied to a tiger's whiskers cannot be pulled even though I try. This is a凶辞indicating the expenditure of wealth in pursuit of an object but ultimately failing to obtain it. The symbolic interpretation is the same as that of "Waiting" and "Strife," as detailed there.

比。同載共輿，中道別去。喪我元夫，獨與孤居。詳《比》之《革》。○同，元本訛岡，依宋本、汲古。居，汲古作苦，依宋元本。

The hexagram is 《Bi》. The commentary states: Originally, we were on the same carriage and shared the journey, but on the way we parted; I lost my good husband and am left alone to live by myself. This is a凶 (auspicious) hexagram indicating separation on the way and being alone and without support. The interpretation of the image is the same as that of 《Bi》 and 《Ge》, see there for details. Notes on textual transmission: The character 「同」 in the original edition was mistakenly written as 「冈」, here we follow the Song edition and the Jigugē edition; the character 「居」 in the Jigugē edition is written as 「苦」, here we follow the Song and Yuan editions.

小畜。奮翅鼓翼，將之嘉國。愆期失時，反得所欲。通《豫》。震為翅、為翼、為鼓、為之、為嘉，坤為國，艮為時，坎陷，故愆期失時。震為樂，故曰反得所欲。○反，汲古作乃，從宋元本。

The hexagram is 《Xiao Xu》. The commentary says: "Shaking wings and flapping them, it is about flying towards a beautiful country; although missing the appointed time and missing the opportunity, it ultimately fulfills one's desires. This is a statement of being late but ultimately auspicious." Shang Binghe notes "communication with 《Yu》," using the 《Yu》 image through the method of mutual communication: Zhen represents wings, wings, movement, going forward, and beauty; Kun represents the country. Gen represents time, and Kan signifies a fall, hence "missing the time and missing the opportunity." Zhen signifies joy, so it says "finally obtaining what is desired." The collation note states: the character "fan" in the Jigushan edition is "nai," but here we follow the Song and Yuan editions.

履。目傾心惑，夏姬在側。申公顛倒，巫臣亂國。離目，伏坎為心、為惑。兌為姬，離為夏，故曰夏姬。伏震為公，離明，故曰申公。巽為顛，正反巽故曰顛倒。兌為巫，伏艮為臣、為國，離為亂，故曰巫臣亂國。《左傳》："楚滅陳，取夏姬，楚王及子反等皆欲娶之，皆為申公巫臣諫止，後巫臣自娶夏姬，奔晉，楚滅其家，巫臣乃遣其子適吳，教吳伐楚，子重、子反一歲七奔命。"

The hexagram is "Footsteps." Lin's commentary describes the calamity caused by Xia Ji: eyes slanted, mind confused, all because of Xia Ji's presence; Shen Gong was disturbed in spirit, and Wu Chen finally caused chaos in the state. This is a凶 (dangerous) omen regarding the chaos caused by women. Shang Binghe explains: Li (Fire) represents the eyes, and the hidden Kan (Water) represents the heart and confusion; Dui (Lake) represents Ji (the name), Li (Fire) represents Xia (the surname), combining to form "Xia Ji." The hidden Zhen (Thunder) represents Gong (the title), and Li (Fire) signifies clarity, so it is called "Shen Gong." Xun (Wind) signifies overturning; one positive and one inverted Xun indicate "upside down"; Dui (Lake) represents Wu (the name), the hidden Gen (Mountain) represents the minister and the state, and Li (Fire) signifies chaos, forming "Wu Chen caused chaos in the state." Shang cites the "Zuo Zhuan": When Chu destroyed Chen, it obtained Xia Ji. The king of Chu and Zi Fan wanted to marry her, but Shen Gong Wu Chen advised against it. Later, Wu Chen married Xia Ji and fled to Jin. Chu destroyed his family, and Wu Chen sent his son to Wu to teach them to attack Chu, forcing Zi Zhong and Zi Fan to run seven times within a year.

泰。摶鳩彈鵲，逐兔山北。丸盡日暮，失獲無得。坤為文，故為鳩。震為鵲，伏艮為手，故為摶、為彈。震為兔、為逐，乾為山，坤為北，故曰山北。乾為日、為丸，坤為暮、為失，故無得。○坤為鳩、為北證。○逐，汲古作獵，依宋元本。

The hexagram is "Tai" (Progress). The commentary states: catching a sparrow with bare hands, shooting magpies with a slingshot, and then running to the north of the mountain to chase a rabbit; the slingshot runs out, and the sky turns dark, ending up with nothing gained. This is an inauspicious sign (auspicious omen) of fruitless effort. Shang Binghe explains: "Kun" represents cultural refinement, and the sparrow's feathers have patterns, so "Kun" is taken as the sparrow; "Zhen" represents the magpie; the hidden "Gen" represents the hand, so it is said "to catch" and "to shoot". "Zhen" represents the rabbit and chasing, "Qian" represents the mountain, and "Kun" represents the north, forming "north of the mountain". "Qian" represents the sun and the slingshot, while "Kun" represents dusk and loss, hence "nothing gained". Notes on textual criticism: Shang's remarks confirm two additional meanings of "Kun" as the sparrow and as the north. The character "hunt" in the Jigusha edition is changed to "chase" here, following the Song and Yuan editions.

否。鹿求其子，虎廬之裡。唐伯李耳，貪不我許。艮為鹿、為求、為虎、為廬、為里，伏震為子、為伯、為李，伏兌為耳。丁云：《方言》，江淮南楚之間謂虎為李耳，關東西謂之伯都。唐伯、李耳，皆虎名也。○李，宋本訛季，從元本、汲古。

The hexagram is "否." The divination text says: A mother deer is searching everywhere for her fawn, and finds it in the tiger's den; Tang Bo and Li Er are greedy and will not return it to me. This is a great凶 omen of bone and flesh falling into the tiger's mouth. Shang Binghe explains: Gen represents deer, seeking, tiger, dwelling, and inside; the hidden Zhen represents son, Bo, and Li, while the hidden Dui represents ear. Qing dynasty scholar Ding Yan says: The "Fangyan" records that in the Jianghuai, southern Chu, and southern regions, tiger is called "Li Er," while in the eastern and western frontiers, it is called "Bo Du." Thus, "Tang Bo" and "Li Er" are both names for tiger. Collation notes: The character "Li" was mistakenly written as "Ji" in the Song edition, but here we follow the Yuan edition and the Jigugē edition.

同人。敗魚鮑室，臭不可息。上山履塗，歸傷我足。巽為魚、為敗、為鮑、為臭，乾為山，伏震為履、為塗、為足，坎折故傷足。又初二半震足不全，亦為傷也。○乾為山，《同人》三爻"升其高陵"，《易》即以乾為陵。

The hexagram is "Tong Ren" (Union with the People). The line statement says: there are piles of rotten fish and preserved fish inside the house, the smell is so strong that it suffocates people; going up the mountain to travel, returning again results in an injured foot. This is an inauspicious sign (auspicious omen) of encountering filth and danger. Shang Binghe explains: Xun represents fish, decay, sea snails, and stench; Qian represents mountains; the hidden Zhen represents walking, roads, and feet; Kan indicates loss or injury, hence the injury to the foot; furthermore, the first and second lines only form half of the Zhen image, the foot shape is incomplete, which also implies injury to the foot. Notes on textual criticism: Shang points out that the image of Qian as a mountain is supported by the Zhou Changes - the line statement of "Tong Ren" nine three, "Rise to the high hill," the Zhou Changes indeed uses Qian to represent a hill.

大有。華燈百枝，消暗衰微。精光訖盡，奄如灰糜。離為燈，乾為百，兌為華，伏坎故暗，兌毀折，故衰微、故光盡。○宋元本作消衰暗微，依汲古。末句如、糜，各本作有、作縻，茲依《艮》之《蹇》校。

The hexagram is "Great Possession." The commentary states: A beautiful lamp tree with hundreds of candles gradually dims and weakens; the flame finally exhausts itself, suddenly leaving only a pile of ashes. This is an ominous sign of prosperity turning to decline. Shang Binghe explains: "Li" represents the lamp, "Qian" signifies hundreds, and "Dui" indicates beauty; the hidden "Kan" indicates darkness, and "Dui" also signifies destruction, hence the saying "decline and fading," hence "the flame is exhausted." Notes on textual criticism: This sentence in the Song and Yuan editions reads "elimination, decline, darkness, and faintness," but here it follows the Jigugē edition; the characters "ru" and "mi" in the final sentence are variously read as "you" and "mi" in different editions, but here they are corrected according to the entry on "Gen" and "Jian."

謙。顏叔子夏，遊遨仁宇。溫良受福，不失其所。艮為顏、為叔，震為子，伏離，故曰顏叔子夏。元刊注：顏叔，顏無繇也。震為遊、為仁、為福，艮為宇，言顏叔、子夏同遊聖門也。

The hexagram is "Modesty." The commentary says: Yan Shu and Zi Xia were at ease within the gate of benevolence; their nature was gentle and kind, thus they received blessings and did not lose their place of safety. This is a favorable oracle indicating the benefits of following the sage's teachings and possessing great virtue. Shang Binghe explains: Gen represents Yan and Uncle, Zhen represents son, and the hidden Li represents Xia, combining to form "Yan Shu and Zi Xia." The original edition's note states that Yan Shu is Yan Wuyou. Zhen represents traveling, benevolence, and blessings, while Gen represents buildings; the entire passage describes Yan Shu and Zi Xia studying together in the Confucian school.

豫。樑柱堅固，子孫蕃盛。福喜盈積，終無禍悔。震為樑柱，艮為堅固，震為子，艮為孫，坤眾坎眾，故曰子孫蕃盛。震為福喜，坤為積、為禍悔。艮為終，震樂故無。○盛，依宋元本，汲古作熾。

The hexagram is 《Yu》. The commentary says: The pillars are firm and strong, the descendants are numerous; the blessings and joy are accumulated abundantly, and there is no misfortune or regret throughout. This is a great auspicious omen for the family's prosperity. Shang Binghe explains: Zhen represents the pillars, Gen signifies firmness; Zhen represents sons, Gen represents grandsons, and Kun signifies multitude, as does Kan. Therefore, it is said "descendants are numerous." Zhen represents blessings and joy, while Kun signifies accumulation and also misfortune and regret; Gen signifies the end, and Zhen signifies joy, so it is said "there is none." Notes on textual criticism: The character "sheng" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "chi."

蠱。邊鄙不聳，民狎於野。穡人成功，年歲大有。艮居西北，故曰邊鄙。震為穡、為人、為功、為年歲。○聳，依宋元本，汲古作寧，非。於，依汲古，宋本作其。穡，依宋元本，汲古作嗇。

The hexagram is "Gǔ." The commentary says: The border areas are not disturbed, the people in the fields are at ease; farmers work diligently and achieve success, resulting in a bountiful harvest. "Sǒng" means fear. This is a favorable omen of peace and abundance. Shang Binghe explains: "Gèn" is located in the northwest, hence "border areas"; "Zhèn" represents farming, people, achievements, and years of harvest. Notes on textual criticism: The character "sǒng" follows the Song and Yuan editions, while the Ji Gu Ge edition has "níng," which is incorrect; the character "yú" follows the Ji Gu Ge edition, while the Song edition has "qí"; the character "sè" follows the Song and Yuan editions, while the Ji Gu Ge edition has "sè."

臨。鼃池鳴呴，呼求水潦。雲雨大會，流成河海。震為鳴、為鼃，兌為池，坤為水潦，艮為求。兌為雨，坤為雲、為江海，重坤故大會。○鼃，汲古聲訛為蝸，宋本又訛為虵池、為牛，以兩本形聲定之必為鼃字。鼃，古文蛙字也。鳴呴呼求，依宋元本，汲古作鳴呵、作呼我。按：《春秋繁露》求雨法"取五蝦蟇置池中，具酒脯陳請"。

The hexagram is 《Lín》 (Approach). The divination text says: frogs in the pond call out loudly, summoning heavy rain; clouds and rain gather, flowing together to form rivers and seas. This is a favorable omen indicating the success of a rain invocation. Shang Binghe explains: Zhen represents sound and frogs, Dui represents the pond, Kun represents accumulated water, and Gen represents seeking; Dui represents rain, Kun represents clouds and rivers and seas, with two Kuns overlapping, hence the phrase "Great Assembly." Notes on textual criticism: the character "鼃" in the Jigugē edition was mistakenly written as "蜗" due to similar sound, and in the Song edition it was mistakenly written as "虵池" and "牛." By comparing the characters and sounds of the two editions, we can determine that the original character must have been "鼃," which is the ancient form of "蛙." The phrases "鸣呴" and "呼求" follow the Song and Yuan editions, while the Jigugē edition has "鸣呵" and "呼我." Shang also notes that the method of rain invocation described in 《Chūnqiū Fánlù》 involves "taking five frogs and placing them in a pond, offering wine and meat and making a plea," which matches exactly with this divination text.

觀。志合意同，姬姜相從。嘉耦在門，夫子悅喜。坤為志、為意，重坤故曰同。伏震為周，故為姬。巽為齊，故為姜。坤為耦、為門，伏震為夫子、為悅喜。

The hexagram is "Observation." The commentary states: two hearts in harmony, mutual admiration, the Ji surname and the Jiang surname forming a marital alliance; a perfect spouse is already at the gate, and the gentleman is full of joy. This is a favorable omen for marriage. Shang Binghe explains:坤 represents will and intention, and two Kuns stacked together indicate "sameness." The hidden Zhen represents Zhou, which is the Ji surname, so it is taken as Ji. The hidden Xun represents Qi, which is the Jiang surname, so it is taken as Jiang.坤 represents spouse and gate, while the hidden Zhen represents the gentleman and joy.

噬嗑。白馬駁騮，更生不休。富有商人，利得如邱。震為白馬、為玄黃，故曰駁騮。為生，正反震，故更生不休，故富有。震為商人，伏巽為和，艮為邱。○駁騮，依宋元本，汲古作騮駁。

The hexagram is "噬嗑." The commentary says: White horses and mixed-color red and yellow horses multiply generation after generation without end; merchants thus become wealthy, accumulating profits like hills. This is a favorable omen of prosperity through reproduction. Shang Binghe explains: Zhen represents white horses and also mixed colors, hence "bo liu"; Zhen signifies birth, and two Zhen trigrams following each other indicate continuous renewal, hence "renewal without end," which also leads to "wealth." Zhen represents merchants, hidden Xun signifies harmony, and Gen represents a hill. Notes on textual transmission: "bo liu" follows the Song and Yuan editions, while the Jigugē edition reads "liu bo."

賁。太姒夏禹，經啟九道。各有攸處，民得安所。禹，姒姓。離為夏，互震為王，故曰夏禹。震為啟、為大塗，數九，故曰九道。艮為處，坎為民，艮為安。

The hexagram is 《Bian》. The commentary says: Tai Si and Xia Yu both came from the Si clan; Yu planned and opened nine major waterways; all things are in their proper places, and the people live in peace. This is a great auspicious statement about governing water and ensuring people's peace. Shang Binghe explains: Yu belonged to the Si clan, so the commentary mentions Tai Si together; Li represents Xia, and the interacting Zhen represents the king, combining to form 'Xia Yu'; Zhen represents opening up and the great way, with the number nine, so it says 'nine roads'; Gen represents a place, Kan represents people, and Gen also signifies peace.

剝。甲戊己庚，隨時轉行。不失其心，唐季發憤，擒滅子嬰。此用遇卦《隨》象。隨互艮，艮外堅為甲，隨上互大坎，坎納戊，下互大離，離納己，震納庚，甲東方春，庚西方秋，坎戊冬，離已夏，故曰甲戊己庚，隨時轉行。震為帝，故曰唐，艮少故曰唐季、曰子嬰。艮手故曰擒，兌折故曰擒滅。唐季，謂高祖。劉向高祖頌：漢帝本係出自唐帝。班固述贊：皇矣大漢，纂堯之緒。○四五句宋元本作樂且安寧，依汲古。

The hexagram is 《Pei》. The line says: the four heavenly stems Jia, Wu, Ji, and Geng follow the sequence of time; not losing the original mind; the descendants of Tang Yao rose up and captured Ziying. This refers to the event of Han Gaozu's destruction of the Qin dynasty. Shang Binghe explains: this line uses the image of the primary hexagram 《Sui》. 《Sui》 produces the trigram Gen externally, and since the outer yao of Gen is firm, it is paired with Jia; the upper half of 《Sui》 produces the great Kan, which is paired with Wu in the Najia system; the lower half produces the great Li, which is paired with Ji; and Zhen is paired with Geng. Jia belongs to the east, representing spring, and Geng belongs to the west, representing autumn; Wu, associated with Kan, represents winter; Ji, associated with Li, represents summer. Therefore, it says 'Jia Wu Ji Geng, following the sequence of time.' Zhen represents the emperor, so it refers to Tang Yao; Gen represents the young, so it refers to 'Tang Ji' (the end of the Tang dynasty), and also to 'Ziying'; Gen represents the hand, so it refers to 'capturing'; Dui represents destruction, so it refers to 'capturing and destroying.' The term 'Tang Ji' refers to Han Gaozu—Mencius' 'High Ancestry' says that the Han emperor's lineage originally comes from Tang Yao, and Ban Gu's commentary says 'Majestic Great Han, continuing the legacy of Yao.' Notes on the text: the fourth and fifth lines in the Song and Yuan editions read 'pleased and peaceful,' but here we follow the Jigugē edition.

復。穆違百里，使孟厲武。將師襲戰，敗於殽右。《左傳僖公三十三年》："秦穆公不聽蹇叔之諫，使百里孟明視襲鄭敗於殽"，而《史記》謂百里奚與蹇叔並諫，故曰穆違百里。坤為百里，震為諸侯，故曰穆。震為孟、為武、為將師、為戰伐，坤喪故曰敗。○孟，依宋元本，汲古作明。

The hexagram is 《Fu》. The commentary says: Qin Mu Gong disregarded Bai Li Xi's advice, sent Meng Ming Shi to wage aggressive warfare; he led his army on a distant campaign, but suffered a great defeat at the right side of Xiaoyang Mountain. This is an ominous omen of a leader's stubbornness leading to military loss. Shang Binghe explains: According to the 《Zuo Zhuan》, in the thirty-third year of Duke Xi's reign, Qin Mu Gong did not listen to Jian Shu's advice, and sent Bai Li Meng Ming Shi to attack Zheng, but was defeated at Xiaoyang. However, the 《Shiji》 states that Bai Li Xi and Jian Shu both advised him, so the commentary says "Mu violated Bai Li". The trigram Kun represents Bai Li, and Zhen represents the feudal lords, so it refers to Qin Mu Gong. Zhen represents Meng, Wu, generals, military campaigns, and warfare; Kun signifies loss, so it says "defeat". Notes on textual criticism: The character "Meng" is based on the Song and Yuan editions, while the Jigugeshi edition reads "Ming".

無妄。茅茹本居，與類相投。願慕群旅，不離其巢。伏坤為茅茹，與乾為類，故相投合、故願慕群旅。震為旅，艮為巢，伏坤為願慕。○茅，汲古作茆。投，宋元本作扶，疑投是。易林每以十一尤與四豪協。

The hexagram is "Wu Wang" (No Delusion). The imagery used in the commentary refers to "Ba Mo Ru Yi Qi Hui" from the initial line of "Tai" (Great Exceeding) in the Zhou Yi: the reeds are connected by their roots, firmly rooted in their native soil, and similar ones gather together; they enjoy being attached to a group, not leaving their nests. This is a favorable omen of like-minded people gathering and finding a proper place. Shang Binghe explains: the hidden坤 (Earth) represents the reeds, and since it shares the same category as乾 (Heaven), it is said "to be mutually attracted," hence "desiring to join a group." Zhen (Thunder) represents travel, Gen (Mountain) represents a nest, and the hidden坤 represents the desire to join. Notes on the text: the character "Mao" in the Jigusha edition is written as "Mao"; the character "Tou" in the Song and Yuan editions is written as "Fu," and Shang suspects it should be "Tou" — the Yi Lin often uses the rhyme of "Shi You" and "Si Hao."

大畜。伯仲叔季，日暮寢寐。坐臥失明，喪其貝囊。震為伯，伏大坎為仲，艮為叔季，乾為日，伏坤為暮、為寢寐，艮為坐臥，乾為明，坤失、坤喪、坤囊，艮為貝。○艮為貝證。

This hexagram is the Great Accumulation. This line of commentary comes from the same source as the previous one from the Hexagram of Humility to the Hexagram of Restlessness: the four brothers, Bo, Zhong, Shu, and Ji, had all gone to bed by evening; during their sitting and sleeping, they became blind and lost their bag for holding money and shells. This is an ominous sign of losing sight and suffering financial loss. Shang Binghe explains: Zhen represents Bo, the hidden Kan represents Zhong, and Gen represents Shu and Ji; Qian represents the sun, and hidden Kun represents dusk and sleep; Gen represents sitting and sleeping, Qian represents brightness; Kun governs loss and also represents the bag, while Gen represents shells. Notes on textual criticism: Shang's annotation indicates that this line can serve as an example of the rare image of Gen representing shells.

頤。亡羊補牢，張氏失牛。騂駟奔走，鵠盜我魚。兌為羊，兌伏故亡羊。艮為牢，震為張，坤為牛，坤喪故失牛。震為騂駟、為奔走、為鵠，坤為魚、為我。

The hexagram is 《Yi》. The divination text says: "Only after the sheep ran away did I repair the fence, and the Zhang family lost their ox again; the red carriage horses scattered and ran away, and the goose carried off my fish." This is an ominous sign of continuous losses. Shang Binghe explains: "The trigram Dui represents sheep, and Dui being hidden indicates 'losing the sheep.' The trigram Gen represents the enclosure, and the trigram Zhen represents the Zhang family. The trigram Kun represents the ox, and Kun signifies loss, hence 'losing the ox.' The trigram Zhen represents red horses, movement, and the goose; the trigram Kun represents fish and 'me.'"

大過。雀自燕顙，畏昏無光。思我狡童，不見子充。通《頤》。艮為雀，大離為目，兌為燕，艮為顙，故曰雀目燕顙。坤為昏、為畏，艮為光，坤黑，故無光。坤為思、為我，艮為童，震為子。狡童，《鄭風》篇名，淫女見絕於人之詩，故曰思、曰不見。不見子充，亦《鄭詩》語。

The hexagram is "Great Excess." The lines state: "The sparrow's eyes, the swallow's forehead, appearing pitifully small; afraid of darkness, with no light in the eyes; thinking of my cunning youth, yet unable to see him." This is a verse expressing unrequited love. (The original first line was "The sparrow on the swallow's forehead," and Shang's annotations cite it as "The sparrow's eyes, the swallow's forehead.") Shang Binghe notes "connecting with the hexagram 'Nourishing.'" Using the concept of mutual connection, he explains that the hexagram "Great Excess" relates to "Nourishing" through its imagery. The trigram艮 (Gen) represents the sparrow, the entire hexagram viewed together is a great离 (Li) representing the eyes,兑 (Dui) represents the swallow, and艮 (Gen) represents the forehead. Thus, it is said "the sparrow's eyes, the swallow's forehead."坤 (Kun) represents darkness and fear,艮 (Gen) represents light, and坤 (Kun) also represents blackness, hence "no light."坤 (Kun) represents thought and "I,"艮 (Gen) represents the youth, and震 (Zhen) represents the son. "Cunning youth" is the title of a poem from the "Songs of Zheng," describing a promiscuous woman who is abandoned, hence "thinking" and "not seeing." "Not seeing the son of Chong" is also a phrase from the "Songs of Zheng."

坎。入暗出明，動作有光。運轉休息，常樂允康。伏巽為入，坎為暗，震為出，艮為光明，震為動作、為運轉，艮止故休息。震為樂、為康強。

The hexagram is Kan (Water). The divination text says: advancing from darkness, emerging from brightness, every movement is radiant; there is activity and rest, long-lasting joy and health. It is a favorable omen of proper balance between movement and stillness. Shang Binghe explains: the hidden Xun (Wind) indicates entering, Kan represents darkness, Zhen (Thunder) represents emerging, Gen (Mountain) represents brightness; Zhen signifies movement and operation, Gen signifies stopping, hence 'rest'; Zhen represents joy and strength, while Gen signifies health and robustness.

離。不勝私情，以利自嬰。北室出狐，毀其良家。互巽為利，伏坎為室、為北、為狐，伏艮為家，兌毀折艮伏，故曰毀其良家。嬰，絆也。陸機詩：世網嬰吾身。

The hexagram is Li (Fire). The divination text states: unable to resist private desires, ensnared by profit and desire; a fox ran out from the northern room, destroying this good family. This is a凶辞 (auspicious omen) indicating ruin due to personal gain and corruption. Shang Binghe explains: the mutual trigram Xun represents profit, the hidden trigram Kan signifies the house, the north, and the fox; the trigram Dui indicates destruction while the trigram Gen is concealed, thus saying "destroying the good family." "婴" means entanglement or bondage, as used in Lu Ji's poem "The world's web binds me."

咸。稱幸上靈，媚悅於神。受福重重，子孫蕃功。兌為媚悅，伏震為神、為福，伏坤為重，震為子，艮為孫。蕃，多也。

The hexagram is 《Xian》. The commentary states: praising and praying to heavenly deities, with sincerity to please the gods; receiving blessings layer upon layer, children's achievements flourishing. This is a favorable oracle concerning reverence to deities and obtaining blessings. Shang Binghe explains: Dui represents charm and pleasing, hidden Zhen represents deities and blessings, hidden Kun signifies repetition, hence the phrase "layer upon layer." Zhen represents children, Gen represents grandchildren. "Fan" means many.

恆。齊姜叔子，天文在手。實沈參墟，封為康侯。巽為齊、為姜，伏震為子，艮為叔、為天，坤為文，艮為手，齊姜，武王后。叔子，即太叔。《左傳昭元年》："邑姜妊太叔時，夢天謂己曰：餘命爾子曰虞，及生，有文在其手曰虞"，故曰天文在手。實沈、參墟，晉分野，皆艮象。震為諸侯、為康樂，故封為康侯。○文，依宋元本，汲古作命。多用伏象。

The hexagram is "The Everlasting." Lin's commentary describes the granting of fiefdom to Shu Zǐ, the son of Qi Jiang, who was born with heavenly characters on his hand. He was granted the territory of Shi Shen and Shen Xī, becoming a peaceful and joyful feudal lord. This is a great auspicious omen of heaven's mandate. Shang Binghe says: Xun represents Qi and Jiang, hidden Zhen represents the son, Gen represents Shu and also heaven, Kun represents culture, and Gen again represents the hand. Qi Jiang was the queen consort of King Wu of Zhou (i.e., Yì Jiang), and Shu Zǐ was Tang Shu Yu. The "Zuo Zhuan" records that when Yì Jiang was pregnant with Taifu, she dreamed that heaven told her, "I will name this son Yu." When he was born, there was indeed a mark of the character "Yu" on his hand, hence the saying "heavenly signs on the hand." Shi Shen and Shen Xī are both the territories corresponding to the state of Jin, and both are represented by Gen. Zhen represents a feudal lord and joy, so it is said "granted the fiefdom of Kang Hou." Notes on textual criticism: The character "wen" (culture) follows the Song and Yuan editions, while the Ji Gu Ge edition reads "ming" (command). This passage makes extensive use of hidden imagery.

遯。遨遊無患，出入安全。長受其歡，君子萬年。伏震為遨遊，坤為患，震樂故無患。震出巽入，艮為安，故出入安全。巽為長，震為歡，艮為君子，乾為萬年。

The hexagram is "Dun" (Retreat). The commentary says: wandering everywhere without harm, going in and out safely; enjoying joy for a long time, the gentleman lives a long life. This is a great auspicious phrase indicating peace and long-lasting blessings. Shang Binghe explains: hidden Zhen represents wandering, Kun represents calamity, Zhen signifies joy, so "no harm"; Zhen represents going out, Xun represents entering, Gen signifies safety, hence "safe in going in and out." Xun represents longevity, Zhen represents joy, Gen represents the gentleman, and Qian represents ten thousand years.

大壯。被服文德，升入大麓。四門雍肅，登受大福。乾為被服，伏坤為文，故曰文德。艮為山麓，震為升，震卦數四，乾為門，故曰四門。乾為福、為大，震為登。《堯典》："賓於四門，四門穆穆。內於大麓，烈風雷雨弗迷"，謂舜也。○汲古下有"慈烏鳲鳩"四句，與《乾》之《蒙》同，顯為另一林詞，宋元本無。

The hexagram is "Great Strength." Lin's verses describe Yu Shun receiving the mandate: adorned with cultural virtue, ascending to the great mountainous region; the four directions came to pay homage, orderly and respectful, ascending to a high position to receive great blessings. This is a great auspicious phrase indicating complete virtue and receiving honor. Shang Binghe said: Qian represents clothing, concealed坤 represents culture, combined to form "cultural virtue"; Gen represents the mountainous foot, Zhen represents ascending; Zhen's number is four, Qian represents the gate, so it is said "four gates"; Qian represents blessing and greatness, Zhen represents ascending. The "Book of Documents · Yao's Classic" says "paying homage at the four gates, the four gates are solemn and orderly. Entering the great mountainous region, fierce winds, thunder and rain do not cause confusion," which refers exactly to Shun. Notes on textual criticism: the Ji Gu Ge edition has below this entry another four lines about "caring crow" and "sparrow hawk," the same as the entry under "Meng" of Qian, obviously another Lin verse; the Song and Yuan editions do not have this.

晉。負金懷玉，南歸嘉國。蜂繭不螫，利入我室。艮為負、為金，乾為玉，乾伏，故曰懷玉。離為南，艮為國，坎為刺、為蜂蠆、為螫、為室。坤為我。

The hexagram is "Jin" (Progress). The line commentary says: carrying gold on one's back and holding jade in one's arms, returning south to the beautiful country; bees and scorpions do not sting, and benefits enter my house. This is a favorable omen of returning with wealth. Shang Binghe explains: "Gen" represents carrying burdens and metal, and "Qian" represents jade; "Qian" is hidden and not revealed, concealed and not shown, hence "carrying jade." "Li" represents the south, and "Gen" represents the country; "Kan" represents piercing, bees and scorpions, stinging, and the house; "Kun" represents me.

明夷。日在阜顛，向昧為昏。小人成群，君子傷倫。離日艮阜，艮倒首向下與日連，故日在阜顛。坎為昧、為昏，言日至是不明也。坤為小人，坤坎皆為眾，故曰成群。艮為君子，艮倒故傷倫。倫，常也，言反常。

The hexagram is Mingyi. The commentary says: The sun hangs over a hilltop, gradually sinking into darkness; small people gather in groups, the gentleman is harmed, and the principles of order are reversed. This is a dire omen of confusion and harm to the virtuous. Shang Binghe explains: Li represents the sun, and Gen represents a hill. When Gen is inverted with its head downward, it connects directly with the sun, hence "the sun is at the top of the hill." Kan represents darkness and confusion, indicating that the sun has already lost its brightness. Kun represents small people, and both Kun and Kan signify multitude, hence "gathering in groups." Gen represents the gentleman, but since Gen is inverted, it signifies "disruption of order." "Order" refers to the norm, so disruption of order means disorder.

家人。水父火母，先來鳴呴。澤皋之士，從高而處。伏震為父，與坎水連故曰水父。巽為母，與離火連故曰火母。《左傳》火為水妃是也。隨震為鳴呴、為士，兌為澤，艮為澤，艮為皋，澤皋之士，蓋猶山澤之士也。巽為高。○汲古作水火父母，此妄人不知震巽父母象，故將父火二字顛倒也。宋元本作水父海母，此音訛也。然由宋元及汲古三本互證其為水父火母無疑。士，從宋本，汲古訛上。皋，汲古訛高，依宋元本。

The hexagram is 《Family》. Lin's commentary says: water represents the father, fire represents the mother, and they are the first to call out in response; water and marshes on high ground, the reclusive person, chooses high places to dwell. Shang Binghe explains: hidden Zhen represents the father, connected with Kan water, so it is called "water father"; Xun represents the mother, connected with Li fire, so it is called "fire mother" — the 《Zuo Zhuan》 says fire is the spouse of water, which is exactly this meaning. The encountered hexagram 《Following》 has Zhen as the sound and the gentleman; Dui represents the marsh, Gen also represents the marsh and the marshy land, so "marshy land gentleman" is probably referring to the gentleman of mountains and marshes; Xun represents high. Notes on the collation: the Jigusha edition reads "water and fire parents," which is the mistake of a foolish person who does not understand the imagery of Zhen as father and Xun as mother, reversing the order of the characters "father" and "fire"; the Song and Yuan editions read "water father and sea mother," which is a phonetic error. However, by comparing the three editions — Jigusha, Song, and Yuan — we can determine that the original text must have been "water father and fire mother." The character "shi" (gentleman) is taken from the Song edition, while the Jigusha edition mistakenly writes "shang"; the character "gao" (marshy land) in the Jigusha edition is mistakenly written as "gao" (high), so we follow the Song and Yuan editions here.

睽。東鄰少女，為王長婦。柔順利貞，宜夫壽子。是用《隨》象。下震為東鄰，上兌為少女。震為王，巽為長婦、為柔順、為利，艮為貞，故曰柔順利貞。震為夫、為子，艮為壽。

The hexagram encountered is 《Kui》. The divination text states: A young woman from the eastern neighbor became the wife of the Wang family; her nature is gentle and compliant, adhering to righteousness brings benefit, benefiting her husband and ensuring the longevity of her son. This is a favorable omen for marriage. Shang Binghe explains: Here, the primary hexagram 《Sui》 is used. The lower trigram Zhen represents the eastern neighbor, and the upper trigram Dui represents the young woman. Zhen represents the Wang family, Xun represents the elder wife, gentleness, and benefit; Gen represents uprightness, hence the phrase "gentle and upright." Zhen represents husband and son, while Gen signifies longevity.

蹇。戴缾望天，不見星辰。顧小失大，福逃於外。艮形似戴瓶，艮為望，為缾所障，故不見天。艮為天、為星辰、為顧，兌為小。○顧，依宋元本，汲古作願。

The hexagram is 《Jian》. The commentary says: carrying a jar on one's head to look at the sky, one cannot see any stars; focusing on small matters leads to losing the bigger ones, and good fortune goes away. This is an ominous image of losing the greater for the lesser. Shang Binghe explains: the shape of the hexagram Gen resembles a person carrying a jar on their head, and Gen also signifies looking up. The jar blocks the view, so the sky cannot be seen. Gen represents heaven, stars, and looking back, while Dui signifies small matters. Notes on textual criticism: the character 「gu」 is followed according to the Song and Yuan editions, while the Ji Gu Ge edition reads 「yuan」.

解。王喬無病，狗頭不痛。亡跛失履，乏我徒從。震為王、為喬木，王子喬，古仙人。坎為病，震解，故無病。遇卦《隨》互艮為狗、為頭坎、為痛，震解故不痛。坎為蹇、為跛，震為亡。亡，往也。為履，坎為失，故往跛失履。震為從。○亡跛徒從，依汲古，宋元本作三尸，作逆從。

The hexagram is 《Jie》. The divination text says: King Zhiqiao has no illness, and the dog's head does not hurt; he walks with a limp and loses his shoe, and the attendants are insufficient. This is a half-beneficial and half-obstructed omen. Shang Binghe explains: Zhen represents the king and the tall tree, so King Zhiqiao is an ancient immortal; Kan represents illness, but Zhen signifies dispersion, hence "no illness." The primary hexagram 《Sui》 produces the changing hexagram Gen, which represents a dog and a head, Kan represents pain, and Zhen signifies resolution, hence "no pain." Kan represents difficulty and lameness, and Zhen represents "loss" — "loss" here means "going"; Zhen also represents walking, and Kan signifies loss, hence walking with a limp and losing the shoe; Zhen represents attendants. The collation note: "loss and lameness" and "untrained attendants" follow the Jiguguo edition, while the Song and Yuan editions read "three corpses" and "reverse attendants."

損。使燕築室，身無庇宿。家不容車，後我衣服。兌為燕，艮為室、為築、為身，身在外故無庇宿。艮為家，坤為大輿，燕室狹小，故家不容車。坤為衣服、為我，震為後。○後，從汲古，宋元本作微。

The hexagram is "Loss." The commentary states: "A swallow is called to build a house for oneself, yet one has no place to stay; the house is so small that a carriage cannot fit, and even clothes are left behind." This is a凶 (auspicious) image indicating entrusting to the wrong person and a cramped dwelling. Shang Binghe explains: "The trigram Dui represents the swallow, Gen represents the house, building, and the body; the body is in the outer trigram, hence 'no shelter.' Gen represents the family, and Kun represents a large carriage; the swallow's nest is inherently narrow, hence 'the family cannot accommodate a carriage.' Kun represents clothes and oneself, while Zhen represents the back. Notes on textual criticism: the character 'back' is taken from the Ji Gu Ge edition, while the Song and Yuan editions read 'micro.'"

益。威權分離，烏夜徘徊。爭蔽月光，大人誅傷。震為威，巽為權，風散故分離。艮為鳥，坤為夜，震起艮止，故徘徊。伏兌為月，巽為伏，故光蔽。乾為大人，坤死乾伏，故誅傷。又對象恆象，《大過》亦誅傷象也。○烏，從宋本，汲古、元本作烏，非，此似有故實。

The hexagram is 《Yi》. The commentary states: authority is dispersed and fragmented, crows fly about at night; they compete to cover the moonlight, and thus the superior person suffers punishment and injury. This is a great凶 omen indicating the loss of power and harm to the superior. Shang Binghe explains: Zhen represents authority, Xun represents power, and the nature of wind disperses, hence 'separation'. Gen represents birds, Kun represents night; Zhen signifies movement, Gen signifies stillness, with movement and stillness together, hence 'wandering'. Hidden Dui represents the moon, and Xun signifies concealment, hence the moonlight is obscured. Qian represents the superior person, and Kun signifies death, while Qian is also concealed, hence 'punishment and injury'. Furthermore, considering the opposing hexagram, 《Yi》 opposes 《Heng》, and 《Heng》 opposes 《Da Guo》, which also contains an image of punishment and injury. Notes on textual transmission: the character 'crow' is taken from the Song edition, while the Ji Gu Ge and Yuan editions have another similar character, which is incorrect (the original characters in these two places are difficult to distinguish). This entry seems to have another historical reference.

夬。辯變黑白，巧言亂國。大人失福，君子迷惑。此用《隨》象。兌為言，震亦為言，故曰辯、曰巧言。巽為白，兌為昧，故為黑。艮為國，乾為大人、為福，兌毀折，故失福。艮為君子，巽疑故迷惑。

The hexagram is 《Guai》. The line commentary states: skillful argumentation turns black into white, and eloquent speech confuses the country; the great man loses his fortune, and the gentleman is confused. This is a凶 (auspicious) commentary on slander and argumentation misleading the state. Shang Binghe explains: here the image of the primary hexagram 《Sui》 is used. Dui represents speech, Zhen also represents speech, and both trigrams represent speech, hence the term "argumentation" and "eloquent speech." Xun represents white, while Dui signifies confusion, hence black. Gen represents the country, Qian represents the great man and fortune, and Dui signifies destruction, hence "losing fortune"; Gen represents the gentleman, and Xun is characterized by suspicion, hence "confusion."

姤。衣踞鎧甲，敝筐受貝。大人不顧，少婦不取。棄捐於道。此用《隨》象。震為衣，艮為堅、為鎧甲、為貝，震為筐，巽為敝，故曰敝筐受貝。乾為大人，《大過》巽為女妻，故巽為少婦。伏震為大塗、為道，巽為隕落、為棄捐。林義未詳，韻亦不葉。○踞，汲古作鋸，受貝作為具，均依宋元本。首句似言鎧甲非常衣，次句言敝筐非盛具之器，故人皆不顧而棄捐於道也。

The hexagram is 《Gou》. The line commentary says: wearing armor as clothing and sitting cross-legged, using a broken basket to hold money and shells; the great person does not pay attention, the young wife does not accept it, in the end it is discarded on the road. This is an image of using something inappropriate, ultimately being abandoned. Shang Binghe explains that this line uses the image of the primary hexagram 《Sui》: Zhen represents clothing, Gen represents hardness, being armor and shells, Zhen also represents a basket, Xun represents something broken, so it says "a broken basket holds shells." Qian represents the great person; 《Da Guo》 uses Xun to represent a wife, so Xun can also represent the young wife. Hidden Zhen represents the great path, Xun represents falling, being discarded. Shang said he himself could not fully understand the meaning of this line commentary, and the rhyme does not match. Notes on textual criticism: the character "ju" in the Ji Gu Ge edition is "ju," and "shou bei" in the Ji Gu Ge edition is "wei ju," both following the Song and Yuan editions. He speculated that the first line refers to armor not being ordinary clothing, and the second line refers to a broken basket not being a proper container, so everyone ignores it, and it is finally discarded on the road.

萃。燕雀銜茅，以生孚乳。兄弟六人，姣好孝悌。得心歡欣，和悅相樂。詳《小畜》之《兌》。○茅、姣，依宋元本，汲古作泥、作交。

The hexagram is 《Cui》. The line commentary states: A swallow brings reeds to build a nest, incubating and raising young; six siblings are all handsome and virtuous, filial and fraternal; the heart is joyful, the family is harmonious and happy. This is a great auspicious omen of family harmony. The interpretation of the imagery is the same as that of 《Xiao Xu》's 《Dui》, see there for details. Notes on textual transmission: The characters 「mao」 and 「jiao」 follow the Song and Yuan editions; the Ji Gu Ge edition reads 「ni」 and 「jiao」.

升。登几上輿，駕駟南遊。合從散橫，燕齊以強。詳《乾》之《泰》。○齊，依《泰》之《乾》，各本皆作秦。

The hexagram is "Ascending." The commentary states: climbing on stools to mount a carriage, driving four horses to tour southward; the strategy of union is achieved, the strategy of division is dispersed, and Yan and Qi states thus become strong. This is a favorable omen indicating successful纵横 strategies and a turning of national strength. The interpretation of the imagery is the same as in the "Great Possession" hexagram under "Heaven," see there for details. Notes on textual transmission: the character "Qi" is based on the text from "Great Possession" under "Heaven," while all other editions read "Qin."

困。黷黷許許，仇偶相得。冰入炭室，消亡不息。黷黷，闇昧也。兌為闇昧，坎為眾，故曰許許。許許，同力合作之貌。《詩伐木》許許是也。坎離為夫婦，故曰仇偶。仇，匹也。坎為冰、為室，離火故曰炭室。兌毀折故不息。○偶，從宋元本，汲古作禍，非。

The hexagram is 《困》. The commentary says: "Dark and confused, people all shouting together, spouses matching each other; but ice enters a charcoal room, melting away instantly. This is a凶 omen of temporary union followed by separation. Shang Binghe explains: 'Dudu' refers to darkness, with Dui representing confusion; Kan represents the crowd, so 'xuxu' — 'xuxu' is the sound of people working together, as in 'Famwood xuxu' from the 'Small Ya' of the 'Shi Jing'. Kan and Li represent husband and wife, so 'chouou', where 'chou' means spouse. Kan represents ice and room, Li represents fire, so 'charcoal room'; Dui signifies destruction, hence 'not ceasing'. Notes on textual criticism: The character 'ou' comes from the Song and Yuan editions, while the Jigugeshan edition has 'huo', which is incorrect."

井，鴟鴞破斧。邦人危殆，賴其忠德，轉禍為福，傾亡復立。伏艮為鴟鴞，兌為斧，兌毀故曰破斧。伏艮為邦，震為人，坎險故危殆。坎為忠，伏震為福。鴟鴞破斧，皆《豳風》篇名，皆詠周公，言三監叛，國勢危殆，周公復轉危為安也。○傾亡，依宋元本，汲古作傾危。兌為斧可解《易》斧象。

The hexagram is "Well." The verses used are from "The Poems of the Bin Wind" called "Chi Xiao" and "Po Fu": the people are in a dangerous situation, relying on the loyal virtue of the Duke of Zhou to turn misfortune into good fortune, seeing the country on the verge of collapse but then regaining stability. This is a favorable omen of danger turning into safety. Shang Binghe said: the hidden trigram Gen (Mountain) represents "Chi Xiao" (the crow), and the trigram Dui (Lake) represents "Fu" (axe). Since Dui governs destruction, it is said "Po Fu" (Broken Axe); the hidden trigram Gen represents "Bang" (state), and Zhen (Thunder) represents "Ren" (person). Since Kan (Water) represents loyalty, and the hidden trigram Zhen represents "Fu" (good fortune). "Chi Xiao" and "Po Fu" are both titles from the "Bin Wind" section, both praising the Duke of Zhou. They refer to the rebellion of the Three Supervisors, the country in a dangerous situation, and the Duke of Zhou finally turning danger into safety. The collation note says: "qingtang" (collapse) follows the Song and Yuan editions, while the Jigugeshi edition reads "qin gwei" (dangerous situation). Shang also noted that the image of "Fu" (axe) as Dui is an unusual image, which can be used to explain the axe image in the "Zhou Changes."

革。載金販狗，利棄我走。藏匿淵底，悔折為咎。通《蒙》。艮為金、為狗，震為載、為販、為走，巽為利，坎為藏匿，坤為淵、為悔，兌為折。○底，依《震》之《復》校，各本皆作渠。坤為淵證。

The hexagram is 《Gé》 (Revolution). The line commentary reads: carrying gold to trade for dogs, the profit was left behind as I ran away; hiding in the depths, regret and obstacles eventually led to misfortune. This is an ominous sign of a business loss. Shang Binghe notes "connected with 《Méng》 (Youth)", using the parallel hexagram 《Méng》 to explain: Gen represents gold and dogs, Zhen represents carrying, trading, and running about, Xun represents profit, Kan represents hiding, Kun represents the deep abyss and regret, and Dui represents breaking. The collation note states: the character "bottom" is corrected based on the line 《Zhen》 《Fù》 (Return), while all other editions read "channel". Shang also notes: this passage confirms that Kun represents the deep abyss.

鼎。淵坑復平，宇室安寧。憂患解除，賴福長生。通《屯》。坤為淵，坎為坑、為平，艮為宇室、為安寧，坎為憂患，震樂故解。震為福、為長生。○淵，依汲古，宋元本皆作泉。宇室，依宋元本，汲古作宇穴。

The hexagram is 《Ding》 (The Cauldron). The divination text states: "Deep pits are refilled, houses are peaceful and secure; worries are removed, and blessings lead to longevity." This is a favorable omen indicating a transition from danger to safety. Shang Binghe notes "connecting with 《Zun》 (The Spring)." Using the analogy of 《Zun》, it explains:坤 represents a deep pool, 坎 represents a pit and also flatness, 艮 represents houses and peace; 坎 also signifies worries, while 震 represents joy and happiness, hence worries are dispelled; 震 also signifies blessings and longevity. The collation note states: the character "渊" follows the Ji Gu Ge edition, while the Song and Yuan editions have "泉"; "宇室" follows the Song and Yuan editions, while the Ji Gu Ge edition has "宇穴."

震。孋姬讒喜，與二嬖謀。譖我恭子，賊害忠孝。申生以縊，重耳奔逃。詳《比》之《履》。震為馬、為周、為姬，初四正反震，故曰讒、曰譖。震為生，伏巽為繩，故曰縊。坎為耳。○喜、嬖，從宋元本《比》之《履》校，各本皆作喜、作孽。又各本五六句皆作"駕出嘉門，商伯有害"，亦依《比》之《履》校。

The hexagram is Zhen (Thunder). Lin's commentary describes the turmoil of Duke Jin's reign: Li Ji entered the court and gained favor, colluding with two favorites to slander Gongzi Shen Sheng, harming loyal and filial people; Shen Sheng committed suicide by hanging, while Chong Er fled the country. This is a great ominous omen of slanderers causing chaos in the state and loyal ministers dying for righteousness. The interpretation of the imagery is the same as that of Bi (Following) and Lu (Treading), as detailed there. Shang Binghe also explains: Zhen represents horses, the Zhou dynasty, and the Ji clan; the first line and the fourth line form two Zhen trigrams, one positive and one negative, thus indicating slander and false accusations; Zhen represents life, which matches Shen Sheng's name, and the hidden Xun trigram represents a rope, thus indicating hanging; Kan represents ears, which matches Chong Er's name. Notes on textual criticism: the characters "xi" and "bei" are based on the Song and Yuan editions of Bi's Lu section (the characters in different editions are slightly different, with "bei" originally written as "nie"); also, the fifth and sixth lines in all editions originally read "ji chu jia men, shang bo you hai," which have been corrected according to Bi's Lu section.

艮。刲羊不當，血少無羹。女執空筐，不得采桑。互震為羊，艮為刲，互坎為血。震為筐、為桑，艮手為執、為採。全取《歸妹》上六爻詞。○刲，宋元本作刺，非。

The hexagram is "Gen" (Mountain). The line statement fully adopts the meaning of the sixth line at the top of the "Guimei" section in the "Zhou Yi" ("I Ching"), which says, "The woman carries an empty basket, the man slaughters a sheep without blood." The sheep is not slaughtered properly, with little blood, so the meat soup cannot be made; the woman carries an empty basket, unable to gather mulberry leaves. This is a sign of fruitless labor and a凶 (auspicious) omen. Shang Binghe explains: the interacting trigram Zhen represents the sheep, Gen represents the act of slaughtering, and the interacting trigram Kan represents blood; Zhen represents the basket and mulberry, Gen represents the hand, so it is said "to hold" and "to gather." Notes on textual transmission: the character "刲" in the Song and Yuan editions was written as "刺," which is incorrect.

漸。牧羊稻園，聞虎喧讙。畏懼悚息，終無禍患。詳《同人》之《節》。

The hexagram is "Gradual." The line explanation states: In a rice field or garden, sheep are being grazed, and one hears a tiger roaring and making a commotion; one becomes frightened, holds one's breath, and trembles, but ultimately no disaster occurs. This is a statement of being startled but without actual danger. The symbolic interpretation of this line is the same as that of the line "Tie" in the hexagram "Union," as detailed there.

歸妹。明德隱伏，麟鳳遠匿。周室傾側，不知所息。離為明，坎隱伏。離為文、為麟鳳，坎匿故麟風遠匿。震為周、為室，艮覆故曰周室傾仄。艮止為息，艮覆故不知所息。

The hexagram is 《Gui Mei》. Lin's commentary says: "The bright virtue is hidden, the qilin and fenghuang retreat far away; the Zhou dynasty tilts and falls, not knowing where to find a place to rest." This is a great ominous omen indicating the concealment of sage virtue and the decline of the royal house. Shang Binghe explains: "Li represents brightness, and Kan signifies concealment; Li represents culture and the qilin and fenghuang, while Kan signifies concealment, hence 'the qilin and fenghuang retreat far away.' Zhen represents the Zhou and the hall; Gen's image is inverted, hence 'the Zhou dynasty tilts and falls.' Gen signifies stopping, and stopping means resting, hence 'rest.' Since Gen is inverted, it becomes 'not knowing where to rest.'"

豐。鄰不我願，而求玉女。身多禿癩，誰肯媚者。離為東鄰、為願，互大坎，坎隱伏故不願。震為玉，兌為女，伏艮為求、為身，艮多節，故曰禿癩。兌為媚。林詞大意言不自知而妄求，必不得也。○玉女，汲古作寶玉，依宋元本。

The hexagram is Feng (Fullness). The line text says: The neighbors originally looked down upon me, yet I went to seek the beauty of a woman from their family; myself full of sores and illness, who would come near me? This is an ominous image of reckless pursuit beyond one's capacity. Shang Binghe explains: The trigram Li represents the eastern neighbor and desire; the mutual trigram produces Da Kan, which signifies concealment, hence "not willing"; Zhen represents jade, Dui represents a woman, combining to form "Jade Girl"; the hidden Gen represents seeking and the body; Gen has many scars, thus "bald and diseased"; Dui represents charm. Shang pointed out the main meaning of Lin's text: not knowing one's own limits and recklessly pursuing something will certainly result in failure. Notes on textual criticism: The Jiguge edition reads "Jade Treasure," but here we follow the Song and Yuan editions.

旅。初雖無輿，後得戰車。賴幸逢福，得離兵革。震為車，震伏故無。伏節，中爻正覆震，亦正覆艮，兩車兩手相對故曰戰車。震為福，正覆震故曰逢福。離為兵革，在外故離兵革。○戰車，依宋元本，汲古作載車。得離，從汲古，宋元本作不離。

The hexagram is 旅 (Travel). The line commentary says: At first there was no carriage, but later one was obtained; relying on good fortune, one met with blessings and finally escaped from military calamity. This is a statement of initial difficulty followed by good fortune. Shang Binghe explains: Zhen represents a carriage, and Zhen is hidden and not yet visible, hence the initial "no carriage." The hexagram 旅 contains the hidden hexagram 节 (Restraint). The middle lines consist of one positive and one negative Zhen, which are also one positive and one negative Gen, representing two carriages and two hands facing each other, hence "war carriage." Zhen represents blessings, and the meeting of one positive and one negative Zhen indicates "meeting blessings." Li represents military forces, and since Li is in the outer trigram, it is possible to escape from military forces. Collation notes: "war carriage" follows the Song and Yuan editions, while the Jigugeshi edition reads "carriage." "Obtaining Li" follows the Jigugeshi edition, while the Song and Yuan editions read "not Li."

巽。水壞我裡，東流為海。龜鳧歡囂，不睹王母。詳《泰》之《兌》。兌巽象同。

The hexagram is Xun. The line statement reads: A great flood destroys my neighborhood, rushing eastward to form a vast expanse of water; turtles and wild geese call and clamor upon the water, no longer visible is the Queen Mother. This is a凶辞 (auspicious omen) indicating destruction by water disaster. The symbolic interpretation is the same as that of Tai and Dui, see there for details; Shang Binghe adds: Dui and Xun share the same symbolic meaning here.

兌。兩心不同，或欲西東。明論終始，莫適所從。通《艮》。坎為心，兌卦數二，故曰兩心。兌西，互震為東，故或欲西東。震為始，艮為終，震為言論。適，主也。震為主、為從，艮三至上正反震，故莫適所從也。

The hexagram is 《Dui》 (Lake). The line statement says: Two hearts differ; one wants to go west, the other east; after discussing the matter thoroughly, there is still no decision on whom to follow. This is an ominous image of disagreement and uncertainty. Shang Binghe notes "communicating with 《Gen》 (Mountain)", using the 《Gen》 image as a parallel. The 《Kan》 trigram represents the heart, and the number of 《Dui》 is two, hence "two hearts." 《Dui》 is in the west, while the interacting trigram 《Zhen》 is in the east, hence "wants to go west or east." 《Zhen》 represents the beginning, and 《Gen》 represents the end. 《Zhen》 governs speech. "Adapt" means to follow; 《Zhen》 is the main, and 《Gen》 is the subordinate. From the third line to the top line, 《Gen》 contains two 《Zhen》 trigrams, one positive and one negative, hence "no one knows where to follow."

渙。天帝懸車，廢禮不朝。攘服不制，失其寵家。中爻艮為天，震為帝、為車，三至五震覆，故曰懸車。元刊注天文有帝車星，故曰天帝懸車。震為晉、為朝，三至五震覆，故曰不朝。艮手為攘，震為服，艮手為制，正反艮故不制。艮為家，坎失。又攘服者，蓋遠於要服荒服，必待攘而後服也。攘服，依汲古，宋元本作欀福，非。又或謂制當作至，亦非。末句汲古作失寵其家，依宋元本。

The hexagram is "Huan" (Dispersal). The commentary says: The chariot of the heavenly emperor hangs high and motionless, the rites are neglected and the court is not visited; distant lands must be driven to submit, ultimately losing the favored family. This is an ominous sign of the breakdown of rites and loss of favor. Shang Binghe explains: The middle lines produce the trigram Gen (Mountain), representing heaven, and Zhen (Thunder), representing the emperor and a chariot. The lines three to five form an inverted Zhen, hence "suspended chariot." The original edition's note mentions that in astronomy there is a star called "Di Che" (Imperial Chariot), so it is called "the heavenly emperor's suspended chariot." Zhen represents advancement and court visits; the inverted Zhen suggests "not visiting." Gen represents hands, hence "driving away," meaning to drive out; Zhen represents submission, while Gen (hands) also signifies punishment. The two Gen trigrams oppose each other, hence "not being controlled." Gen represents the family, and Kan (Water) signifies loss. Shang also explains "driving away and submission": this likely refers to distant lands such as the areas of tribute and distant submission, which must be driven to submit. Notes on textual criticism: "driving away and submission" follows the Jiguguo edition; the Song and Yuan editions read "xiang fu," which is incorrect. Another person suggests "control" should be "arrival," which is also incorrect. The last sentence in the Jiguguo edition reads "losing favor of the family," but here we follow the Song and Yuan editions.

節。交川合浦，遠溼難處。水土不同，思吾皇祖。坤為水，陽入坤成坎，故曰交川合浦。交川，即交州，皆南越地名。坎為交、為合也，坎為溼，坎險故難處。震為皇，艮為祖，坎為思。○艮為祖證。

The hexagram is "Jie" (Restraint). The commentary states: "Far away in Jiao Chuan and He Pu, where the climate is damp and difficult to live in; due to the unsuitability of the water and soil, one can only think of one's ancestors." This is a凶 (auspicious) hexagram indicating exile to a distant land. Shang Binghe explains: "Kun represents water, and a yang line entering Kun becomes Kan. Therefore, it is said 'Jiao Chuan and He Pu'—Jiao Chuan refers to Jiaozhou, and He Pu is also a place in Nan Yue; Kan governs Jiao and He, and Kan also represents dampness. Since Kan is characterized by danger, it is said 'difficult to dwell.' Zhen represents the emperor, Gen represents ancestors, and Kan represents thinking. Notes on textual criticism: Shang's annotation indicates that this passage can serve as an example of the lost image of Gen representing ancestors."

中孚。勾踐之危，棲於會稽。太宰機言，越國復存。震為足、為踐、為王，故曰勾踐。兌毀折故危，艮止故曰棲，艮山故曰會稽。震為主、為宰、為言，坎為機，艮為國，震為南，故曰越國。《史記》："越王兵敗，棲會稽山，賂太宰嚭，說吳王，王竟許越平"。○機，汲古作譏，依宋元本。

The hexagram is Zhongfou. Lin's commentary on the poem about King Goujian of Yue: Goujian was in a dangerous situation, retreating to protect Mount Kuaiji; relying on a clever speech from the Grand Minister, the state of Yue was preserved. This is a verse describing a situation of salvation from peril. Shang Binghe says: Zhen represents feet, stepping, and kingship, thus forming "Goujian"; Dui signifies destruction, hence "danger"; Gen signifies stopping, thus "resting"; Gen represents mountains, hence "Mount Kuaiji". Zhen represents master, minister, and speech; Kan represents cunning, Gen represents the country; Zhen is in the south, hence "the state of Yue". The "Records of the Grand Historian" states: King Yue's army was defeated, retreating to protect Mount Kuaiji, and he lavishly bribed the Grand Minister Pi, who went to persuade the King of Wu, and the King of Wu finally agreed to negotiate peace with Yue. Notes on textual criticism: the character "ji" (cunning) in the Jigusha edition is written as "ji" (mockery), but here we follow the Song and Yuan editions.

小過。慈烏鳲鳩，執一無尤。寢門內治，君子悅喜。《詩曹風》："鳲鳩在桑，其子七兮；淑人君子，其儀一兮"。艮為烏，兌悅故曰慈烏。艮為鳲鳩。《爾雅》注：布穀也。艮為執，互大坎數一，故曰執一。艮為寢、為門、為君子。震為喜。○鳲，宋元本訛鳴，依汲古。

The hexagram is 《Xiao Guo》. The divination text uses 《Po Feng·Shi Jiu》 from the 《Shi Jing》: the kind mother bird and the sparrow hawk raise their young equally, maintaining consistency without error; within the inner chamber, governance is well-ordered, and the gentleman is pleased. This is a favorable omen indicating sincerity of heart and order within the family. Shang Binghe explains: 《Po Feng》 says, "The sparrow hawk is on the mulberry tree, with seven young ones; the gentle person and the gentleman, their conduct is consistent." The trigram Gen represents the bird, and Dui signifies joy, hence "kind mother bird"; Gen also represents the sparrow hawk, and the 《E Ya》 commentary states that the sparrow hawk is the same as the cuckoo. Gen signifies holding fast, and the mutual trigram produces Da Kan, whose number is one, hence "holding to one." Gen represents rest, gate, and the gentleman; Zhen signifies joy. Notes on textual criticism: the character "Shi" was mistakenly written as "Ming" in Song and Yuan editions; here we follow the Ji Gu Ge edition.

既濟。富年早寡，獨立孤居，雞鳴犬吠。無敢問諸，我生不遇，獨罹寒苦。此多取《隨》象。震為年、為早，巽為寡，艮為孤，震為獨，艮為居，《既濟》坎亦為孤，《睽九四》"睽孤"是也。巽為雞，震為鳴吠，艮為犬，震為問、為生。坎為寒。○富年，依汲古，宋元本作當年。獨立孤居，汲古作獨與孤居，諸作者，均依宋元本。

The hexagram is 《Ji Ji》(The Completion). The line statement says: In the prime of life, she became a widow, living alone, accompanied only by the sounds of roosters and dogs; no one dares to ask even once; this life is not in harmony with the times, suffering alone from cold and hardship. This is a very ominous statement indicating loneliness and destitution. Shang Binghe explains: This line mainly takes the image of the primary hexagram 《Sui》(Following): Zhen represents age and early years, Xun indicates widowhood, Gen indicates loneliness, Zhen indicates solitude, Gen indicates dwelling; the Kan in 《Ji Ji》also indicates loneliness — the line statement of 《Zhou Yi·Kui》(The Parting) nine four, 「Kui Gu」, is exactly this image. Xun represents chickens, Zhen represents the sound of roosters and dogs, Gen represents dogs; Zhen represents asking and life; Kan represents cold. Notes on textual criticism: 「Fuyuan」is based on the Ji Gu Ge edition, while Song and Yuan editions read 「Dang Nian」; 「Du Li Gu Ju」in the Ji Gu Ge edition reads 「Du Yu Gu Ju」, and 「Zhu」is read as 「Zhe」in the Ji Gu Ge edition, all following the Song and Yuan editions.

未濟。江海變服，淫湎無側。高位顛崩，寵祿反覆。《書洪範》："無反無側"，注：不偏邪也。重坎故曰江海、曰淫湎。高位顛崩，似仍指《隨》象，《隨》艮覆在下故曰崩。○無側，從宋元本，汲古作測，義均未協。

The hexagram is 《Wei Ji》. The divination text says: rivers and seas have changed their old appearance, indulging in excess and acting improperly; high positions collapse, and favor and official rank fluctuate. This is a凶辞 indicating loss of virtue and position. Shang Binghe explains: 《Shang Shu·Hong Fan》states 'wu fan wu ce', which is interpreted as not being biased or crooked. The hexagram has two Kan trigrams stacked together, hence it is said 'rivers and seas', and also said 'excessive indulgence'. 'High position collapsing' seems to still refer to the image of the primary hexagram 《Sui》—the艮 trigram of 《Sui》is inverted at the bottom, hence it is said 'collapse'. Notes on textual criticism: 'wu ce' is from the Song and Yuan editions, while the Jigugu ge edition reads 'wu ce', and neither version is very accurate in meaning.

蠱。魴生江淮，一轉為百。周流四海，無有難惡。巽為魚、為魴，互大坎為江淮，數一，震為百，故曰一轉為百，言生殖速也。震為周，兌為海，震卦數四，故曰四海。○魴，汲古作紡，依宋元本。四海，宋元本作天下，汲古作四浸，依局本。

The Hexagram of蛊 remains unchanged and meets itself, which is the first line of the primary hexagram. The line says: "A crucian carp is born in the area between the Yangtze and Huai rivers, and in an instant it becomes hundreds. It roams through the four seas, everywhere without hardship or misfortune." This is a great auspicious omen indicating flourishing and smooth development. Shang Binghe explains: "The trigram Xun represents fish and crucian carp, and the mutual trigrams produce the Great坎 (Kan), which represents the Yangtze and Huai rivers. The number associated with this is one. The trigram Zhen represents a hundred, so it says 'one turns into a hundred,' describing the rapid reproduction. Zhen represents circulation, and Dui represents the sea. The number of Zhen is four, so it says 'four seas.' Notes on textual criticism: The character '鲂' in the汲古阁 edition is '纺,' here we follow the Song and Yuan editions. The phrase 'four seas' in the Song and Yuan editions is 'the world,' while the汲古阁 edition says 'four immersions,' here we follow the official printing edition."

乾。首澤與目，載受福慶。我有好爵，與汝相迎。此用《蠱》象。艮為首、為目，震為福慶、為爵，三至上正反震故曰相迎。《易中孚九二》："我有好爵，與爾靡之"。靡，共也。亦以二至五正反震故曰共。凡林詞用象，多本之《易》。○汝，從宋元本，汲古作喜。

The hexagram is 乾 (Heaven). The line statement says: The head and face are moist and lustrous, the eyes are bright and spirited, thus receiving blessings and good fortune; I have a good cup of wine, which I pour out to entertain you. This is a favorable statement indicating shared blessings and good fortune. Shang Binghe explains: This line uses the image of the hexagram 蛊 (Gǔ).艮 (Gen) represents the head and the eyes, while 震 (Zhen) represents blessings and a cup. The third line to the top line consists of one positive and one negative line of 震, with the two images facing each other, hence it is said 'mutual reception'. In The Zhou Changes, the line statement of the second line of 中孚 (Zhongfu) says: 'I have a good cup of wine, I share it with you', where '靡' means sharing. This is also because the lines from the second to the fifth form one positive and one negative line of 震, hence it is said 'together'. Generally, the images used in the line statements are mostly based on The Zhou Changes. Notes on textual criticism: The character '汝' comes from the Song and Yuan editions, while the Jigugeshan edition reads '喜'.

坤。，歲暮偏蔽。寵名捐棄，君衰在位。此用《蠱》象。震為輿、為聲，故曰，皆車聲也。坤為歲、為莫，艮為名，兌毀故曰捐棄。震為君。○，宋元本作轠，依汲古。偏，依宋元本，汲古作編。捐棄，汲古作棄損，非。棄蔽為韻。，音田。，音雷。哀，汲古作襄，依宋元本。

The hexagram is 《Kun》. The original text has some missing characters: the first sentence only has the four characters "sui mu pian bei" (late year, partial concealment), and the two characters that originally described the sound of a cart have been lost. Also, the characters that were annotated with phonetic readings below "gu yue" (thus it is said) and in the collation notes are missing as well. The readable part is: in the late year, it is all about being concealed; favor and position are both abandoned, and the ruler sits in his position in a state of decline. This is an ominous statement about decline and loss of favor. Shang Binghe explains: this line uses the image of the primary hexagram 《Gu》. Zhen represents a cart and sound, so the two phonetic characters originally describing the sound of a cart are all about the noise of a cart moving. Kun represents the year and "mo" (which means dusk), Gen represents name, and Dui signifies destruction, so it is said "to abandon and discard." Zhen represents the ruler. Collation notes: the missing character was originally "hui" in the Song and Yuan editions, here following the Ji Gu Ge edition; the character "pian" follows the Song and Yuan editions, while the Ji Gu Ge edition has "bian"; "juan qi" (abandon and discard) in the Ji Gu Ge edition is "qi sun" (discard and damage), which is incorrect — "qi" (discard) and "bei" (conceal) rhyme properly. Shang also provided phonetic annotations for the two missing characters, one sounding like "tian" and the other like "lei." Additionally, the character "ai" in the Ji Gu Ge edition is "xiang," here following the Song and Yuan editions.

屯。折若蔽日，屏遮王目。司馬無良，平子沒傷。《楚詞》："折若木以指日兮"，注：若，木名。震為木，坎折坎蔽，離伏，故蔽日、故遮目。震為王、為馬，坤惡故無良。坎為平，震為子。《左傳》："魯伐季平子，平子登臺三請，弗許，叔孫氏之司馬鬷戾言於眾曰：無季氏是無叔孫氏也，遂救季氏"，公徒敗事在昭二十五年。○若，依宋元本，汲古作箬，非。

The hexagram is 《Zun》 (Obstruction). The commentary says: "The ifu tree is bent down to block the sun, obstructing the king's eyes; the military commander has improper intentions, and Ji Pingzi almost died. This is a凶 (auspicious) omen of obscuring the sovereign and calamity arising close at hand." Shang Binghe explains: The 《Chu Ci》 says "to bend the ifu tree to point at the sun," and the old annotations say that "if" is the name of a tree. Zhen represents wood, Kan signifies breaking and blocking, and Li is hidden and not visible, hence "blocking the sun" and "obscuring the eyes." Zhen represents the king and the horse, while Kun signifies evil, hence "without goodness." Kan represents "ping," and Zhen represents "zi," forming "Pingzi." Shang cites the 《Zuo Zhuan》: The state of Lu attacked Ji Pingzi. Pingzi climbed the platform repeatedly to beg, but was not allowed. The military commander of the Shu Sun clan, Zong Li, told the people, "Without the Ji clan, there would be no Shu Sun clan," and thus led the army to rescue the Ji clan. The ruler's side caused the failure, which happened in the 25th year of Zhao Gong. Notes on textual criticism: The character "if" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "ruo," which is incorrect.

蒙。家在海隅，繞旋深流。王孫單行，無妄以趨。艮家坤海，坎水坤水，故曰深流。震為王，艮為孫，坤寡，故曰王孫單行。震為行，坎險故曰無妄。妄，西漢人多作望。○汲古下多"固陰冱寒"四句，與上義不屬，顯為別一林詞，故從宋元本。

The hexagram is 《Meng》. The commentary says: living in the corner of the sea, surrounded on all sides by deep water; the prince walks alone on his journey, moving without hope. This is a凶 omen of solitary travel without support. Shang Binghe explains: Gen represents home, Kun represents the sea, Kan represents water, and Kun also represents water, so it is said "deep stream"; Zhen represents the prince, Gen represents the grandson, and Kun governs the lonely, so it is said "the prince walks alone." Zhen represents movement, Kan represents danger, so it is said "without expectation" — the character "wang" was often written as "wang" in the Western Han dynasty, and here it means without hope. Notes on textual criticism: the Ji Gu Ge edition adds below this line four more sentences, "gu yin hu han," which do not connect with the previous text, obviously belonging to another commentary, so we follow the Song and Yuan editions.

需。執義秉德，不危不殆。延頸盤桓，安其室垣。屯耗未得，終無大恤。伏《晉》。坤為義，乾為德，艮手為執、為秉，坎為危殆，艮為安，故不危殆。艮為頸，艮止故盤桓。艮為室垣、為安。○垣，從汲古，宋元本作檀，非。

The hexagram is 《Need》. The commentary says: Uphold righteousness and hold fast to virtue, without coming to danger; stretch the neck and wander about hesitating, dwell safely in one's own courtyard; although temporarily in difficulty and loss, and unable to obtain some things, in the end there is no great calamity. This is a favorable omen of maintaining correctness and waiting for the right time. Shang Binghe explains: Here the image of 《Progress》 is taken, with坤 representing righteousness,乾 representing virtue, and艮 representing the hand, so it is said 'to hold' and 'to carry';坎 represents danger, and艮 represents safety, so it is said 'not in danger nor in peril'.艮 represents the neck, and艮 also represents stopping, so it is said 'to linger';艮 represents the courtyard wall and safety. Notes on textual criticism: The character 'wall' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'tanyan', which is incorrect.

訟。長舌亂家，大斧破車。陰陽不得，姬姜衰憂。通《明夷》。兌為舌，震形亦兌而長，故曰長舌。坤為亂，艮覆，故曰亂家。兌為斧，震形長，故曰大斧。坎破坤車。訟乾上升，水下降，故陰陽不相得。震姬巽姜，坎憂。姬姜婚媾，今陰陽既不相得，故姬姜衰憂也。○得，依宋元本，汲古作順。

The hexagram is "Strife." The commentary says: "A long tongue disturbs the family, a big axe breaks the cart; yin and yang do not harmonize, the Ji and Jiang families decline and are troubled." This is an ominous oracle indicating domestic discord and marital disharmony. Shang Binghe notes "corresponding to the hexagram 'Darkness over the Sun.'" Using the analogy of the hexagram "Darkness over the Sun" through its opposite, it explains: "Dui represents the tongue, Zhen's shape also resembles Dui but is longer, hence 'long tongue'; Kun represents disorder, and Gen's image is inverted, hence 'disturbing the family.' Dui represents the axe, Zhen's shape is long, hence 'big axe'; Kan signifies destruction, and Kun represents the cart, hence 'broken cart.' The hexagram 'Strife' has Qian above and rising, and Water below and descending, with the two not intersecting, hence 'yin and yang do not harmonize.' Zhen represents Ji, Xun represents Jiang, and Kan signifies worry; the Ji and Jiang families have been intermarrying for generations, but now yin and yang do not harmonize, hence 'the Ji and Jiang families decline and are troubled.' Notes on textual transmission: The character '得' follows the Song and Yuan editions; the Ji Gu Ge edition reads '顺.'"

師。二人共路，東趨西步。千里之外，不相知處。震為人，坤數二故曰二人。震為路、為東、為趨步，坎為西，故東趨西步。坤為千里，坎為隱伏，故不相知處。○共，宋元本作異，依汲古。

The hexagram is "The Army" (《师》). The commentary states: Two people walk along the same path, one heading east and the other moving west; they are separated by thousands of miles, unaware of each other's whereabouts. This is an ominous sign of companions eventually parting ways. Shang Binghe explains: Zhen represents people, and Kun is associated with the number two, hence "two people"; Zhen signifies a path, east, and movement, while Kan represents west, hence "heading east and moving west"; Kun symbolizes thousands of miles, and Kan indicates concealment, hence "not knowing each other's location." The collation note states: The character "共" (together) in Song and Yuan editions was written as "异" (different), but here we follow the Jigugē edition.

比。視暗不明，雲蔽日光。不見子都，鄭人心傷。

The hexagram is 《Bi》. The line commentary reads: the situation is dark and unclear, with clouds blocking the sunlight; one cannot see the virtuous person like Zi Du, causing sorrow among the people of Zheng. This refers to the meaning of the verse from 《Poetry·Zheng Feng·Shan You Fu Su》: "Not seeing Zi Du, but seeing a reckless man." It indicates a凶 (auspicious) omen of virtuous people not being encountered and desired ones not being found. (The source text is broken here, and this commentary by Shang Binghe follows in the next section.)

離為視、為明、為日光，坎為雲、為隱伏，離伏故曰暗、曰蔽、曰不見。《詩鄭風》、《毛傳》"子都，男子之美稱"，蓋艮象也。坎為平、為鄭，《說文》："鄭，地町町然平也"。坎為心、為憂傷。○不明，依汲古，與下光韻，宋元本作不見，非。

This is a continuation of the previous commentary on the hexagram "Gǔ" (Guilt) and its associated "Bǐ" (Comparison), with Lin Ci's annotations appearing at the end of the previous section. Shang Binghe first presents the hexagram: the image of Li (Fire) includes observation, brightness, and sunlight, while the image of Kan (Water) includes clouds and concealment. In this case, the Li hexagram is hidden and not apparent, forming a hidden hexagram behind the main one, which Shang refers to as "fu xiang" (hidden image), also called "pang tong" (side passage). The "Yi Lin" (Commentary on the Forest of Divination) often uses both the primary hexagram and the hidden one for taking images. Since Li is hidden and not revealed, its brightness is obscured by clouds, and Lin Ci repeatedly mentions "darkness," "obscured," and "not seen." The term "Zi Du" comes from the "Book of Songs, Zheng Feng, Shan You Fu Su," where the "Ma Xuan" (Commentary by Ma) explains it as a beautiful name for a man, representing a handsome young man in the minds of ancient people. Shang believes this refers to the image of Gen (Mountain), as Gen represents the young male in human relations. The character "Zheng" comes from Kan: Kan has the image of flatness, and it can also mean "Zheng." The "Shuo Wen Jie Zi" (Explanation of Characters by Xu Shen) states that the land of Zheng was flat like a field, matching the image of flatness in Kan. The last sentence mentions heartache, because Kan also governs the heart and sorrow. The "○" indicates a collation note: the words "bu ming" (not clear) are taken from the Jiguge edition, as they rhyme with the word "guang" (light) in the following sentence; the Song and Yuan editions read "bu jian" (not seen), which does not rhyme, and Shang judges these to be errors.

小畜。初憂後喜，與福為市。八●列陳，飲御嘉友。伏《豫》。坎為憂，震為喜、為福，巽為市，坤卦數八，震為樂，故曰八●。八●，樂舞也。震為陳、為飲御，陰遇陽為朋友，謂《豫》四也。

The hexagram "Gǔ" transforms into "Xiǎo Xù". The term "biàn wéi" refers to the "zhī guà" in the "Yì Lín" system, meaning the hexagram that "Gǔ" transforms into. The "Lín" text says: initially there was worry, then it turned to joy, and it made a trade with good fortune; "eight ●" danced in line, prepared wine and food to entertain good friends and companions. The whole passage starts with suppression and ends with upliftment, indicating a change from worry to good fortune. Shang Binghe first pointed out that all six lines of "Xiǎo Xù" change to "Yù", making it the hidden hexagram. Within the hidden hexagram "Yù", there is an intermediate structure of "Kǎn", which represents worry, corresponding to the first line's "initial worry". The lower trigram of "Yù" is "Zhèn", which represents joy and good fortune, corresponding to "later joy" and "making a trade with good fortune". The upper trigram of "Xiǎo Xù" is "Xùn", which has the image of a market and trade, from which the character "shì" (market) is derived. The number eight corresponds to "Kūn" in the hexagram count, and "Zhèn" represents music, so together they form "eight ●"—the second character of these two words is already damaged, and Shang only mentioned it as the name of a musical dance. "Zhèn" also has the image of arrangement and display, as well as the image of preparing wine and food to entertain guests, so the lines "arranged in line" and "served wine and food" are based on this. The last line "good friends" comes from the meaning that a single yin line meeting a single yang line forms companionship, referring specifically to the fourth yang line of "Yù", the line nine four.

履。童妾獨宿，長女未室，利無所得。兌為妾、為少女，故曰童妾。巽為伏、為寡，故曰獨宿。巽為長女，艮為室，艮伏，故未室。巽為利，兌毀折，故無得。○童，依宋元本，汲古作僮，伏艮為僮僕，象亦得。

The hexagram Gu transforms into the hexagram Li. Lin Ci says: A young servant girl sleeps alone at night, the eldest daughter has not yet married and set up her own household, and there is no gain to be made from seeking profit. All three statements are words expressing isolation and lack of success. Shang Binghe explains the image: The lower trigram of Li is Dui, which represents a concubine and also a young girl, and the two meanings combined form 'child servant'; the hexagram contains the trigram Xun, which signifies concealment and also widowhood, so it is said 'sleeping alone'. Xun is the eldest daughter according to the 'Discourse on the Trigrams', while Gen represents the house; here, the image of Gen is concealed and not apparent, so the image of a completed household does not emerge, hence it is said 'not yet married', meaning that one has not yet established a household. Xun also represents wealth and profit, while the moral quality of Dui is destruction, so profit is lost, hence 'nothing gained'. '○' below is a note on the textual transmission: The character 'child' is based on the Song and Yuan editions; the Jigugong edition reads 'servant', and Shang says that the hidden Gen trigram in the hexagram has the image of a servant, so writing it as 'servant' is also reasonable in terms of imagery, and both interpretations are acceptable.

泰。玄黃四塞，陰雌伏謀。呼我牆屋，為巫所識。震為玄黃，卦數四，坤閉，故曰四塞。坤為陰、為雌、為謀，伏巽為伏，故曰伏謀。震為呼，上坤為牆屋，兌為巫。

The hexagram Gu transforms into Tai. Lin's interpretation says: A mixture of dark yellow and black qi fills the space between heaven and earth, blocking all four directions. The feminine and soft forces are secretly plotting. Someone is calling out outside my house, and the shaman recognizes the truth. This is an image of hidden schemes emerging and supernatural events becoming visible. Shang Binghe explains the image: The second, third, and fourth lines of Tai, as well as the third, fourth, and fifth lines, form two separate hexagrams, which is called 'mutual structure'. This hexagram produces Zhen and Dui through mutual structure. Zhen's color is dark yellow, and Zhen is the fourth line in the sequence. The upper trigram is Kun, which represents blockage. The fourth line and blockage together indicate 'four blockages'. Kun embodies yin, femininity, and plotting, so 'yin and femininity' and 'plotting' all come from Kun. The trigram hidden beneath Kun is Xun, which represents concealment, hence 'hidden plotting', meaning secret planning. Zhen has the image of calling out, so the 'calling out' comes from Zhen. The upper trigram is Kun, which represents a wall and house, exactly the place being called out to. The mutual Dui has the image of a shaman, so the last phrase 'recognized by the shaman' comes from Dui.

否。中歲摧頹，常恐衰微。老復賴慶，五羖為相。坤為歲，巽為隕落、為摧頹，坤為老、為衰微，乾為慶，在後，故老復有慶也。巽數五，伏兌為羊。《史記》："穆公以五羖羊皮贖百里奚相秦"。 ○頹，從宋元本，汲古作隤。

The hexagram Gu transforms into the hexagram Po. Lin's interpretation says: encountering setbacks and decline in middle age, often fearing permanent decline; but in old age, one finally receives blessings, like Bi Li Xi who was redeemed with five black goatskins and later became the prime minister of Qin. This is a phrase indicating hardship first, then success, and achieving success in old age. Shang Binghe explains the image: the lower trigram of Po is Kun, representing years, and the mutual trigram Xun in the hexagram indicates falling and decline, forming the meaning of 'decline in middle age'; Kun also represents old age and decline, hence 'often fearing decline'. The upper trigram is Qian, representing blessings and good fortune, and Qian is in the outer trigram, which in the sequence of time comes later, so blessings are mentioned only in old age. Xun in the hexagram number belongs to five, and the hidden trigram under Kun is Dui, which represents goats. Five and goats correspond to 'five goats'. The 'Records of the Grand Historian' states that Duke Mu of Qin redeemed Bi Li Xi with five black goatskins and appointed him as the prime minister of Qin. Lin's interpretation uses this historical anecdote. '○' below is a note: the character 'tui' comes from the Song and Yuan editions, while the Jigugong edition writes it as 'tui', the two characters have the same meaning but different forms.

同人。伯氏殺牛，行悖天時。亳社夷燒，朝歌邱墟。伏《師》。震為伯，坤為牛、為殺，故曰伯氏殺牛。震為行，坤為悖，乾為天，乾伏，故悖天時。震為子，商，子姓。亳社，朝歌，子姓之社稷都城也。離為火，坤為社、為墟，又震為旦、為歌，故曰朝歌。○殺牛，依汲古，宋元作羊。《既濟》云"東鄰殺牛，不如西鄰之禴祭，實受其福"，漢儒皆謂東鄰指紂，林詞本此。

The hexagram Gu transforms into Tongren. Lin's commentary says: The elder brother slaughtered an ox for a grand sacrifice, but his actions went against the heavenly timing and the seasons. As a result, the temple of the earth god in Bo was levelled and burned, and the capital of Chao'ge turned into ruins. This is a凶辞 indicating that although the sacrifice was abundant, the virtue was not in harmony with the position, ultimately leading to the downfall of the state. Shang Binghe explains the image: The six lines of Tongren all transform into the hexagram Shi, which is its hidden hexagram. The hidden hexagram Shi has Zhen as its main element, representing the elder brother, and Kun as the main element, representing the ox and also the act of killing. Together they form the phrase "the elder brother killed the ox." Zhen represents movement, while Kun signifies rebellion, and Qian represents heaven. Here, Qian is hidden and does not appear, indicating that the actions went against the heavenly timing. Zhen also represents the son, and the Shang dynasty royal family was of the Son clan. The temple of the earth god in Bo and the capital of Chao'ge were both the ancestral temples and capitals of the Son clan of Shang. Li represents fire, and Kun represents the temple and also ruins, thus "levelled and burned" and "ruins" are derived from these. Zhen also has the images of morning and singing, from which the term "Chao'ge" (Morning Song) comes. "○" below is a note: "killed the ox" follows the Jiguge edition, while the Song and Yuan editions say "killed the sheep." The line statement of the ninth line in the hexagram Ji Ji says that the eastern neighbor slaughtered an ox for a grand sacrifice, but the western neighbor's simple sacrifice was more truly blessed. Han dynasty scholars all believed that the eastern neighbor referred to King Zhou of Shang, and Lin's commentary is based on this interpretation.

大有。日短夜長，祿命不光。早離父母，免見憂傷。不光，宋元本作分張，依汲古。卦旁通《比》。比上坎，坎為冬、為夜，離不見，故日短夜長。乾為祿，坤黑故不光。大有、比、坎、離皆在外，乾坤在內，故曰早離父母。

The hexagram Gu transforms into Da You. Lin's interpretation says: Day is short and night is long, blessings and destiny are not bright; leaving the parents early on actually avoids witnessing sorrowful events. Misfortune at first, then turning for the better, indicating a mix of hardship and fortune. Shang Binghe first noted: In the Song and Yuan editions, the words 'not only' are written as 'split apart', but here we follow the Ji Gu Ge edition. Then he explained the imagery: Da You and Bi have all six lines opposite to each other, and they are 'mutually opposite' (bing tong). The upper trigram of Bi is Kan, which represents winter and night, while the brightness of Li is hidden, hence day is short and night is long. Qian represents blessings and Kun is dark black, so blessings are obscured, hence 'not bright'. As for the last two lines, Da You and Bi, along with Kan and Li, are all in the outer trigram position, while the trigrams Qian and Kun, representing parents, are in the inner trigram. Therefore, the person is outside while the parents are inside, meaning they left their parents early.

謙。采唐沬鄉，徼期桑中。失期不會，憂思忡忡。詳《師》之《噬嗑》。 ○徼期、忡忡，依汲古，宋元本作期於、作約帶。失期，依宋元本，汲古作失心。

The hexagram "Gǔ" changes into "Qiān". Lin Ci says: Going to Mei Village to gather female orchids, with an agreement to meet in桑中; but the appointment was missed and they did not meet, causing inner anxiety and worry. This uses the imagery from the "Book of Songs · Yong Feng · Sang Zhong", which describes a meeting between a man and a woman, focusing on a promise that was not fulfilled. The explanation of the imagery and numbers for this instance is provided by Shang Binghe, asking readers to refer to the entry on "Shī" changing into "Shìkē", where it is explained in detail, and thus this is not repeated here. "○" below is a collation note: "jiāo qī" and "chōng chōng" follow the Ji Gu Ge edition, while the Song and Yuan editions have "qī yú" and "yuē dài" respectively; the words "shī qī" follow the Song and Yuan editions, while the Ji Gu Ge edition has "shī xīn".

豫。昧視無光，夜不見明。冥抵空床，季葉逃亡。艮為視、為光，坎昧故無光，坎夜故不見明。坎為晦冥，艮為床，坤虛故曰空床。艮手為抵，艮為季，震為葉，坤為亡。

The hexagram Gu transforms into Yu. Lin's interpretation says: the eyes are dim and unable to see light, in the night there is not even a trace of brightness; in darkness, one can only touch an empty bed, and the descendants of the end times scatter and flee. The entire oracle is obscure, indicating the decline and dispersion of the family. Shang Binghe explains the image: Yu hexagram produces the hexagram Gen through its mutual trigrams, Gen represents observation and also brightness; mutual Kan represents darkness, and the brightness is obscured by the dullness, hence 'no light'; Kan also represents night, thus 'no brightness in the night'. Kan also has the image of darkness and obscurity, while Gen represents a bed, and the emptiness in坤 indicates nothing, so emptiness combined with a bed is 'an empty bed'. Gen represents hands, reaching forward to touch is 'touching'; Gen also represents the last in the order, Zhen represents branches, and Kun represents loss, 'the last branches flee' refers to the descendants of the end times scattering and disappearing.

隨。舉趾振翼，南至嘉國。見我伯姊，與惠相得。震為趾、為翼、為舉、為振、為南，艮為國，故南至嘉國。互巽為長女，故曰伯姊。兌為見也。

The hexagram Gu transforms into Suí. Lin Ci says: "Lift your foot, shake your wings, and travel south to a beautiful country; there I meet my elder sister, and our affection is harmonious." This is a favorable omen indicating a journey meeting relatives and all things proceeding smoothly. Shang Binghe explains the image: The lower trigram of Suí is Zhèn, which relates to the foot, wings, lifting, shaking, and the direction of the south, so "lift your foot, shake your wings" and "south" both come from Zhèn. The mutual trigram of Suí is Gèn, representing a country, which combines with Zhèn's southern direction to form "travel south to a beautiful country." The mutual trigram Xùn is the elder sister according to the "Sayings of the Trigrams," so the elder sister is referred to as "elder sister." The upper trigram of Suí is Duì, which represents sight, hence the word "see" in the last sentence comes from Duì.

臨。則天順時，周流其墟。與樂並居，無有咎憂。坤為順，震為時，伏乾，故則天順時。震為周、為樂，坤水為流、為墟、為憂，震樂故無憂。○無有，宋本作無元，依元本、汲古。

The hexagram Gu transforms into Lin. Lin's interpretation says: following the heavens, adapting to the seasons, wandering through the old ruins; sharing in joy, without calamity or worry. This is a complete auspicious statement of contentment with the times and acceptance of circumstances. Shang Binghe explains the image: the upper trigram of Lin is Kun, whose virtue is characterized by flexibility and compliance, hence the word 'follow'; the lower trigram is Zhen, representing the seasons. The hidden trigram beneath is Qian, which is heaven, thus the meaning of following heaven and adapting to the seasons is derived. Zhen also has the images of thoroughness and joy, while Kun belongs to water, which can be interpreted as flowing, and also represents ruins and sorrow. Since the image of joy from Zhen overpowers the image of sorrow from Kun, the conclusion states there will be no worries. Notes below the circle: the characters 'wu you' in the Song edition are 'wu yuan', but here we follow the Yuan edition and the Jigugē edition.

觀。蠆室蜂戶，螫我手足。不可進取，為吾害咎。詳《履》之《泰》。《泰》通《否》。巽坤與觀同象。巽為蟲，故曰蠆蜂，艮室坤戶，艮為手，伏震為足，坤為毒，故螫我手足。

The hexagram Gu transforms into Guan. Lin's interpretation says: there are scorpions inside the house and wasps on the door, stinging my hands and feet; at this time, it is not advisable to advance, for advancing would lead to harm. This is a warning to remain still and avoid action. Shang Binghe first pointed out that the explanation can be found in the section of "Lu" under "Tai," because "Tai" and "Po" are complementary hexagrams, and "Po" contains the trigrams Xun and Kun, which are similar to the imagery of Guan, allowing for mutual reference. Considering the primary hexagram, Xun represents insects, and scorpions and wasps both belong to the category of insects, hence the term "chaitong." The interacting trigram Gen represents rooms, and Kun represents doors, forming "chaitong feng hu." Gen also represents hands, and the hidden trigram Zhen represents feet, while Kun signifies poison. Poisonous insects injuring the hands and feet are described as "sheng wo shouzu." Since the hands and feet are injured, movement is hindered, thus warning against advancement.

噬嗑。公孫駕驪，載遊東齊。延陵悅產，遺季紵衣。詳《乾》之《益》。《益》震艮巽，《噬嗑》震艮伏巽，故語同。

The hexagram "Gǔ" changes into "Shìkè". Lin's commentary says: Gongsun rode a pure black steed, carrying people eastward to travel to the state of Qi; Yánlíng Jìzi met with Zheng's Zi Chang and became friends at first sight, and Zi Chang gave Jìzi a fine linen robe. This refers to the story from the "Zuǒ Zhuàn" (Zuo Zhuan) of the 29th year of the Xiang reign, where Wu's Jizha visited Zheng and exchanged white silk bands and linen clothes with Zi Chang. This indicates a long journey and the meeting of a true friend. Shang Binghe says that this explanation is found in the "Qian" hexagram's "Yi" section. The two sections have the same wording because the "Yi" hexagram itself contains the trigrams Zhen, Gen, and Xun, while "Shìkè" contains Zhen and Gen with Xun hidden within, so the images used are the same, hence the identical wording.

賁。轉作驪山，大失人心。劉季發怒，禽滅子嬰。艮山震馬，故曰驪山。震為人、為大，坎為心、為失，艮為季、為嬰，言秦役萬民築驪山，劉季因民怨而滅秦也。震為怒、為子，坎滅。○人心，汲古作元心，禽，汲古作命，均依宋元本。

The hexagram Gu transforms into Ben. Lin Ci says: Transporting soil and stones to build the Lishan mausoleum greatly lost the people's hearts; Liu Ji therefore became angry and raised an army, capturing and exterminating the son of the Qin king, Ying. This refers to the fall of the Qin and the rise of the Han, with the ruler's tyranny losing the people's support. Shang Binghe explains the image: Ben has the upper trigram Gen, which represents a mountain; the inner trigrams contain Zhen, which represents a horse. Lishan originally refers to a pure black horse; the combination of mountain and horse is "Lishan." Zhen represents people and also signifies great things, while the inner Kan represents the heart and also signifies loss, thus "greatly losing the people's hearts." Gen also represents the season of spring and infants, which exactly corresponds to the names Liu Ji and Ziying. The whole sentence refers to the Qin dynasty forcing the people to build Lishan, and Liu Ji following the people's anger to destroy the Qin. Zhen also has the images of anger and son, while Kan signifies destruction, thus the phrases "became angry" and "captured and exterminated" come from here. "○" below is a note: "people's hearts" in the Jigusha edition reads "original heart," and "capture" in the Jigusha edition reads "command," but here we follow the Song and Yuan editions.

剝。羊腸九縈，相推稍前。止須王孫，乃能上天。伏兌為羊，坤為囊、為腸，伏乾，數九，故曰九縈。艮手為推、為前，艮為孫，乾為王，故曰王孫。艮為天，在上故曰上天。《史記佞幸傳》："鄧通南安人，孝文帝夢欲上天不能，有一黃頭郎從後推之上天，覺而求得鄧通"。○能，汲古作得，從宋元本。羊腸阪在蒲阪九折，《史記》："魏伐趙，斷羊腸"是也。

The hexagram "Gǔ" transforms into "Bō". Lin Ci says: The winding mountain path twists nine times, people push and pull each other forward bit by bit; only when the Prince arrives can they finally reach heaven. Using the story of Emperor Wen of Han dreaming of ascending to heaven but being unable to do so, with a yellow-headed attendant pushing him from behind, it indicates that one needs the help of a nobleman to advance. Shang Binghe explains the image: The hexagram "Bō" contains the trigram "Dui" which represents sheep, and the trigram "Kun" which represents a bag and also the intestine, combining to form "sheep intestine". The trigram "Qian" in the hexagram number is associated with the number nine, so it is said "nine winding paths", meaning winding nine times. "Gen" represents the hand, which pushes people forward, which is exactly "mutual pushing forward slightly". "Gen" also represents the younger generation, and "Qian" represents the king, combining to form "Prince". "Gen" also has heavenly phenomena, and since "Gen" is located above, it is said "reaching heaven". The "Records of the Grand Historian: Biographies of the佞幸" records that Emperor Wen of Han dreamed of wanting to ascend to heaven but could not, and a yellow-headed attendant pushed him from behind. After waking up, he searched for the person and found Deng Tong. Lin Ci used this story. "○" below is a collation note: The character "neng" in the Jigusha edition is "de", but this version follows the Song and Yuan editions. Also, the Sheep Intestine Pass is located near Pusan, and the mountain path winds nine times. The "Records of the Grand Historian" mentions the state of Wei attacking Zhao and cutting off the Sheep Intestine Pass, referring to this place.

復。螮蝀充側，佞人傾惑。女謁橫行，正道壅塞。伏巽為蟲，震玄黃，故曰螮蝀。螮蝀，虹也。震為人、為言，故曰佞人。坤為惑，伏巽為傾。震為謁、為行，坤陰故曰女謁。震為道，坤閉故壅塞。○螮，《毛詩》作蝃，謂刺淫，林謂刺佞，與毛異。

The hexagram Gu transforms into Fu. Lin Ci said: A rainbow spans the sky, and flatterers deceive the sovereign, causing confusion. The petitions of palace women spread everywhere, blocking the righteous path. This is an ominous sign of petty men and favorites disrupting the government. Shang Binghe interpreted the image: The hexagram Fu contains the trigram Xun, which represents insects. Ancient people regarded a rainbow as a kind of insect; the lower trigram Zhen represents black and yellow, and the combination of insects and color produces the term "danding," which is the rainbow. Zhen also represents people and speech, and those who are eloquent and deceitful are "flatterers." Kun represents confusion, and the hidden Xun represents overturning, leading to "confusion and overturning." Zhen also represents petitions and movement, and Kun belongs to yin, representing women, combining to form "petitions of women spreading everywhere." Zhen also represents roads, while Kun represents blockage, so the road is blocked, meaning "the righteous path is obstructed." Below the circle, the notes say: The character "danding" is written as "d" in the Mao Shi, and the Mao Shi Xü says that the poem "Danding" criticizes illicit love. However, the Yi Lin uses it to criticize flattery, differing in meaning from the Mao Zhuan.

無妄。福祿不遂，家多怪祟。麋鹿悲鳴，思其大雄。乾為福祿，艮為家，震為麋鹿、為鳴，乾為大雄，伏坤為悲、為思。○鳴，宋元本作啼，從汲古。

The hexagram "Gǔ" changes into "Wú Wàng." Lin Ci says: seeking blessings and honors fails, and there are frequent strange phenomena troubling the family; deer and elk mourn in sorrowful cries, missing their tall and strong male companions. This indicates a situation where seeking blessings fails and one is left lonely and without a spouse. Shang Binghe interprets the image: the upper trigram of "Wú Wàng" is Qian, representing blessings and honors; the interacting trigram is Gen, representing the family dwelling; the lower trigram is Zhen, representing deer and also indicating sounds or cries. The image of "deer mourning" comes from Zhen. Qian also has the image of being tall and strong, which is "da xiong" (great strength). Below Qian, the hidden trigram is Kun, representing sorrow and longing, from which the words "bēi" (sorrow) and "sī" (longing) are derived. "○" below is a note: in the Song and Yuan editions, the character "ting" (cry) is used instead of "ming" (sound), but here we follow the Ji Gu Ge edition.

大畜。雲雷因積，大雨重迭。久不見日，使我心悒。震為雷，伏坤為雲，兌為雨，乾大故曰大雨，艮止故曰因積、曰重迭。又伏坤亦為水、為重也。○使我心悒，宋本作使心悒悒，依汲古。

The hexagram Gu transforms into Da Xu. Lin Ci explains: Clouds and thunder accumulate layer upon layer, with heavy rain coming in waves; for a long time the sun has not been seen, causing me to feel depressed and unhappy. This is an image of prolonged gloom and suppressed feelings. Shang Binghe interprets the image: In the hexagram Da Xu, the mutual trigram Zhen represents thunder; the hidden trigram Kun represents clouds; the mutual trigram Dui represents rain; the lower trigram Qian signifies great abundance, combining with rain to form 'heavy rain'. The upper trigram Gen has the virtue of stopping, meaning that the accumulation does not disperse, hence 'accumulation' and 'layering'. The hidden trigram Kun also carries the meaning of water and layering, further supporting the idea of thick clouds and heavy rain. '○' below is a note: The last sentence 'making my heart郁闷' is 'making my heart oppressed' in the Song edition, but here it follows the Jigugē edition.

頤。三河俱合，水怒踴躍。壞我王屋，民困於食。震數三，坤為水，重坤，故曰三河俱合。震為怒、為踴躍、為王，艮為屋，故曰王屋。坤為壞、為民，震口為食，坤虛，故無食。

The hexagram Gu transforms into Yi. Lin's interpretation says: Three great rivers converge together, the water force becomes furious, surging and leaping; it destroys my royal house, and the people lose their food supply. This is an ominous omen of flood disaster. Shang Binghe explains the image: The lower trigram of Yi is Zhen, which in the count of trigrams corresponds to three. Kun represents water, and this hexagram has the image of Kun repeated, with three and double water combining to form the phrase "three rivers converge." Zhen also has the images of fury and leaping, and it is associated with the king, while the upper trigram Gen represents houses. Thus, it forms the image of "destroying my royal house." Kun also governs destruction and the people, so both "destroy" and "people" come from Kun. Zhen's shape resembles an open mouth, which refers to food, but Kun is empty and has nothing inside, so the people suffer from lack of food.

大過。冒雨夜行，早遍都城。更相覆傾，終無所成。伏震為行，艮為冒，兌為雨，坤為夜，故冒雨夜行。坤為都城，巽隕落故曰傾，正反巽故更相覆傾。艮為終、為成，坤亡故無成。全用伏象。○都，依汲古，宋元本作闢。汲古多"三頭兩眼，不見其真"二句，宋本無。

The hexagram Gu transforms into Da Guo. Lin Ci says: Traveling through the night in the rain, covering the capital before dawn, yet repeatedly overturning and spilling over, ultimately achieving nothing. This is a description of futile efforts. Shang Binghe explains the image: The six lines of Da Guo all change to become Yi. The trigrams Zhen, Gen, and Kun are all images within Yi. The hidden Zhen indicates movement, Gen suggests a head-on collision, Dui represents rain, and Kun signifies night. These four trigrams together form the image of "traveling through the night in the rain." Kun also represents the capital. The trigram Xun's virtue is falling, and falling leads to overturning. Since Xun appears both in a positive and a negative position within the hexagram, there is constant reversal and overturning, hence "mutual overturning and spilling over." Gen also signifies both completion and finality, but Kun represents loss, so the image of completion is taken over by the image of loss, hence "nothing is achieved in the end." Shang particularly emphasizes that this entire explanation is based on the hidden images. "○" below is a note: The character "du" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "bi." The Ji Gu Ge edition of this section also includes the lines "three heads and two eyes, not seeing its true form," which are absent in the Song edition.

坎。褒後生蛇，垂老皆微。倒跌衰耄，酉滅黃離。震為生，伏巽為蛇，艮為老耄，坎蹇，故倒跌。《說文》："酉，就也，老也"。坎為滅。黃離，火也，離伏故曰滅。周以火德王，言褒姒滅周也。褒後生蛇者，言後生於龍漦也。餘似有故事，而注家皆不詳。○垂，依元本，汲古作經，皆依《大壯》之《大有》校，汲古作盲。倒，宋本、汲古作側，依元本。衰耄二字，亦依《大壯》之《大有》校，汲古作哀公，元本作衰公。酉，汲古作酒，依元本。滅，汲古作減，依宋本。

The hexagram "Gǔ" changes into "Kǎn". Lin Ci says: The queen mother and the snake mutually generate, nearing old age, all things become faint and insignificant; falling down and losing balance, old age and confusion, reaching the You position, even the yellow fire of Li is extinguished. This is a凶辞 indicating the decline of the state. Shang Binghe explains the image: The hexagram "Kǎn" has an intercalary Zhen trigram representing life, and the hidden Xun trigram represents the snake, thus "snake" is derived from "life and snake"; the intercalary Gen trigram represents old age and confusion; the moral quality of Kǎn is danger and difficulty, and moving while losing balance is "falling down". The "Sayings of the Classic of Characters" explains "You" as accomplishment and old age, originally containing the meaning of old age approaching its end; Kǎn also represents extinguishing. "Yellow Li" refers to fire, but here the Li trigram is hidden and not revealed, so the fire is extinguished. The Zhou dynasty ruled by the virtue of fire, so the extinguishing of fire signifies the fall of the Zhou dynasty, meaning the fall of Bao Si. As for "Bao Hou gives birth to a snake", Shang says it refers to Bao Si herself originating from the dragon's saliva, as recorded in "Guoyu · Zhengyu", where in the late Xia dynasty, the saliva of two dragons was hidden in a wooden box, later transforming into a black turtle, and a palace maid who encountered it gave birth to Bao Si. As for the other sentences, Shang admits they may refer to another historical fact, and all commentators have not clearly explained them. The notes below the circle are very detailed: the character "chui" is based on the Yuan edition, the Jiguguo edition reads "jing", these characters are all checked against the entries on "Da Zhuang" and "Da You"; the character "dao" in the Song edition and Jiguguo edition reads "ce", here we follow the Yuan edition; the characters "cui mao" are also checked against the entries on "Da Zhuang" and "Da You", the Jiguguo edition reads "ai gong", the Yuan edition reads "cui gong"; the character "you" in the Jiguguo edition reads "jiu", we follow the Yuan edition; the character "mie" in the Jiguguo edition reads "jian", we follow the Song edition.

離。鴻雁南飛，隨陽休息。轉逐天和，千里不衰。伏《坎》。互艮為鴻雁，震為南、為飛，離日為陽，艮為休息。震為轉逐，艮陽在上為天，坎為和，震為千，艮為里。○陽，宋元本作時，依汲古。逐，汲古作送，依宋元本。裡，宋元本作歲，依汲古。衰，汲古作哀，依宋元本。

The hexagram "Gǔ" transforms into "Li". Lin Ci says: The wild geese fly south, following the yang energy to rest; they turn and pursue the harmonious energy of heaven and earth, flying thousands of miles without showing signs of fatigue. This is a favorable omen indicating movement in accordance with the seasons and continuous travel without exhaustion. Shang Binghe interprets the image: When all six lines of "Li" change, it becomes "Kan", which is its hidden hexagram. The mutual hexagram "Gen" represents the wild geese, and the mutual hexagram "Zhen" represents the south and also flying, thus forming the image of "wild geese flying south". "Li" is the sun, and the sun represents yang; "Gen" also represents rest and settling, so it is said "following yang to rest". "Zhen" also represents turning and pursuing; the single yang line in "Gen" is at the top, thus taking the heavenly image; the hidden "Kan" represents harmonious energy, from which "turning and pursuing heavenly harmony" comes. "Zhen" also represents thousands, and "Gen" represents distance, thus together forming "thousands of miles". The note below the circle says: The character "yang" in the Song and Yuan editions reads "time", here following the Jigugē edition; the character "chase" in the Jigugē edition reads "send", here following the Song and Yuan editions; the character "li" in the Song and Yuan editions reads "year", here following the Jigugē edition; the character "fatigue" in the Jigugē edition reads "sadness", here following the Song and Yuan editions.

咸。後時失利，不得所欲。艮為時，巽為利，兌折故失利，風散故不得所欲。○汲古祇上二句，宋元本多"莫亨偕結，自逐自逐"八字。

The hexagram Gu changes to Xian. Lin's commentary has only two lines: falling behind the right time and losing the benefit, nothing desired can be obtained. This is a commentary on delay and missed opportunity. Shang Binghe explains the image: the lower trigram of Xian is Gen, representing the season, and the mutual trigram Xun represents wealth and profit; the upper trigram Dui has the virtue of destruction, so profit is lost, hence "loss of benefit"; Xun represents wind, which has a nature of dispersing, so desired things are carried away by the wind, hence "nothing desired can be obtained." Below the "○" are notes on the textual transmission: the Jiguge edition of this entry only includes the above two lines, while the Song and Yuan editions add eight more characters: "Mo Heng Xie Jie, Zi Zhu Zi Zhu."

恆。心多恨悔，出言為怪。梟鳴室北，聲丑可惡，請謁不得。伏坤為心、為恨悔，震為言、為鳴，伏艮為梟、為室，坤位北，故鳴室北。震為聲。《說苑》："齊景公築臺，臺成而不通，問之曰：有梟夜鳴，其聲可惡"。 ○聲丑，元本作丑聲。○坤北證。

The hexagram Gu transforms into Heng. Lin Ci says: The heart is full of resentment and regret, and the words spoken are perverse and abnormal; the screech owl cries in the north of the house, its voice unpleasant and repulsive, and there is nothing to be gained by seeking help or making requests. This is an expression of restlessness and a凶 omen. Shang Binghe interprets the image: Heng, which is concealed by Kun, governs the heart and also resentment and regret, hence the phrase 'the heart is full of resentment and regret.' The upper trigram Zhen governs speech and also crying; the concealed Gen governs the screech owl and also the house. Kun belongs to the north in terms of direction, so it is said that the screech owl cries in the north of the house. Zhen also has the image of sound, and the character 'sound' in 'unpleasant sound' comes from Zhen. The "Sayings of the States" records that King Jing of Qi, after completing the construction of a terrace, felt uneasy in his heart. When asked the reason, it was said that there was a screech owl crying at night, with an unpleasant sound. Lin Ci's statement is exactly of this kind of divination. Below the symbol "○" there are two notes: one is that the original edition reads "ugly sound" as "ugly sound"; the other is Shang's own note, saying that this can be taken as evidence that Kun governs the north.

遯。駟馬過隙，時難再得。尼父孔聖，繫而不食。乾為馬，互巽數四，故曰駟馬。《史記留侯世家》："人生一世間，如白駒過隙"。巽為隙，艮為時、為山，乾父故曰尼父。乾為聖，伏震為孔，巽繩為繫，兌為食，兌覆故不食。《論語》："吾豈匏瓜也哉，焉能繫而不食"。 ○駟馬，宋本、汲古作四，從元本。

The hexagram "Gǔ" transforms into "Dùn." Lin's interpretation says: four horses driving through a narrow gap, time flashes by and is gone, the opportunity is hard to get again; Confucius, the Supreme Sage, can only hang like a gourd without being used. It expresses the lamentation that the time is not with me, and the virtuous are not employed. Shang Binghe explains the image: the upper trigram of "Dùn" is Qian, which represents horses, and the mutual trigram within the hexagram is Xun, which in the count of the hexagram belongs to four, hence the four horses are exactly "sì mǎ" (four horses). The phrase "a person's life is like a white horse passing through a narrow gap" from "Records of the Grand Historian: The Biography of Liu Hui" expresses this meaning; Xun represents a narrow gap, and the lower trigram is Gen, which represents time and mountains. Qian in human relations represents the father, hence called "Ní Fù" (Father Ni), referring to Confucius; Qian also represents the sage, and the hidden trigram Zhen represents Kong, combining to form the term "Kong Sheng" (Confucius the Sage). Xun represents a rope, which can tie things, while Dui represents food, but here Dui is inverted, and this inverted image is called "fù xiàng" (inverted image) by Shang, so the image of food is not formed, hence saying "tied but not eaten." The "Analects of Confucius: Yanghuo" records Confucius saying he is not a gourd, how can he hang without being eaten, and Lin's words are derived from this. "○" below is a note: the term "sì mǎ" (four horses) in the Song edition and the Jigugong edition is written as "sì mǎ" (four horses), but here we follow the Yuan edition.

大壯。陰變為陽，女化為男。治道得通，君臣相承。通《觀》。坤伏乾出，巽伏震出，故曰陰變陽、女化男。震為道、為通，乾為君，伏艮為臣。

The hexagram "Gǔ" changes into "Dà Zhuàng". Lin Ci said: Yin energy transforms into Yang energy, a woman transforms into a man; the way of governing the country thus becomes clear, with the ruler and ministers in proper succession. This is a favorable omen indicating a transition from decline to prosperity, with harmony between superiors and inferiors. Shang Binghe explained the image: "Dà Zhuàng" and "Guan" have all six lines reversed, and they are mutually connected. "Guan" has the Earth element hidden while "Dà Zhuàng" has the Heaven element manifesting; "Guan" has the Wind element hidden while "Dà Zhuàng" has the Thunder element manifesting. One is hidden and one is emerging, which is exactly "Yin transforms into Yang" and "a woman transforms into a man". The lower trigram Zhen represents roads and also signifies smooth passage, thus forming "the way of governance is unimpeded". The upper trigram Qian represents the ruler, while the hidden trigram Gen represents the minister. The image of ruler and minister follows each other in sequence, hence it is said "the ruler and minister succeed each other".

晉。崑崙源口，流行不止。龍門砥柱，民不安處。母歸扶子，黃麑悅喜。艮山坎水，伏兌口，故曰崑崙源口。坤亦為水，與坎水合，故曰流行不止。艮為門，伏乾，故曰龍門。艮為石、為木，故曰砥柱。坤為民、為安處、為母，艮為少男，故曰扶子。艮為麑。坤為黃，伏兌為悅。○扶，依汲古，宋元本作孩子。

The hexagram Gǔ changes into Jìn. Lin's interpretation says: The water source of Kunlun Mountain opens up and flows continuously; when it reaches the area of Longmen and Dizhu, the people cannot live in peace. The mother returns to comfort her young child, and the yellow young deer also becomes happy. The first part speaks of water disasters, while the latter part turns to good fortune. Shang Binghe explains the imagery: The mutual hexagram Gèn represents mountains, and the mutual hexagram Kǎn represents water. The hidden Dui represents the mouth, and the combination of mountain and water with the mouth forms 'Kunlun source mouth'. Kūn can also mean water, combining with Kǎn water to indicate continuous flow, hence 'flowing without ceasing'. Gèn also represents gates and doors, and the hidden Qian represents the dragon, forming 'Longmen'. Gèn also represents stone and wood, and Dizhu is precisely a stone mountain in the river, hence the name 'Dizhu'. Kūn represents the people, stability, and the mother; Gèn in human relations represents the young son, so the mother comforting her young child is 'mother returning to comfort the child'. Gèn also has the image of young deer, Kūn has the color yellow, and the hidden Dui indicates joy, hence the last sentence 'yellow young deer rejoice' is derived from this. '○' below is a collation note: the character 'fu' follows the Ji Gu Ge edition, while the Song and Yuan editions read 'child'.

明夷。葛藟蒙棘，華不得實。讒佞亂政，使恩壅塞。詳《泰》之《蒙》。蒙坎震，明夷亦坎震，象同。藟，汲古作累，依宋元本。

The hexagram Gu transforms into Mingyi. Lin Ci says: "A vine entwines thornbushes, flowers bloom but no fruit is produced; flatterers disrupt the government, causing the king's grace to be blocked and unable to descend." This is a凶辞 indicating good intentions being obstructed and orders not being communicated effectively. Shang Binghe explains that the detailed interpretation can be found in the section on Tai and Meng, because the Meng hexagram contains Kan and Zhen, just as Mingyi also contains Kan and Zhen. The imagery in both cases is the same, so the wording of Lin Ci is consistent. The final sentence is a note: the character "藟" in the Ji Gu Ge edition is written as "累," but here it follows the Song and Yuan edition.

家人。公無長驅，太王駿馬。非其所當，傷折為患。通《解》。震為公、為長驅、為王、為馬，坎為患，坎蹇故傷折。○太，汲古作夭，依宋元本。所當、患，依汲古，宋元本作當所、作害。

The hexagram Gu transforms into the hexagram Jiaoren. Lin Ci says: The lord should not drive the horse recklessly forward, for that is the swift horse of the great king; if used beyond its limit, it will result in injury. This is a warning against overstepping and advancing rashly. Shang Binghe explains the image: The hexagram Jiaoren is in mutual relationship with the hexagram Jie. The upper trigram of Jie is Zhen, which represents the lord, driving forward, the king, and the horse; the first two sentences' imagery all come from Zhen. The lower trigram of Jie is Kan, which represents calamity, and the nature of Kan is danger and difficulty, making progress difficult and leading to setbacks, which is referred to as 'injury.' Notes from the text: In the汲古阁 edition, the character 'tai' is written as 'yao'; here, we follow the Song and Yuan editions. The phrases 'sudu' and 'huan' are based on the汲古阁 edition, while the Song and Yuan editions have 'dang suo' and 'hai' respectively.

睽。大倉充盈，庶民蕃盛，年歲熟榮。伏艮故曰太倉。坎為眾，故曰充盈、曰庶民蕃盛。坎冬離夏，兌正秋，故曰年歲。離為火、為光明，故曰熟榮。○庶民蕃盛，依宋元本，汲古作萬物蕃成。

The hexagram Gu transforms into Kui. Lin Ci says: The granary is full to the brim, the people multiply and flourish, and the harvest is abundant throughout the year. This is a favorable omen of a bountiful year and peace for the people. Shang Binghe interprets the image: The hexagram contains the trigram Gen, which represents gates, thresholds, and buildings, so the image of "the great granary" can be taken. The hexagram also contains the trigram Kan, which signifies multitude. The granary being full and the people being numerous both arise from Kan. "Fullness" and "prosperous people" come from this. Kan represents winter, Li represents summer, Dui corresponds to autumn, and thus the images of the four seasons are largely complete, hence the mention of "year." The upper trigram Li represents fire and also brightness; grains mature with the influence of fire, and their brilliance is visible, hence the statement "ripe and flourishing." Below the circle, the editorial note says: The phrase "prosperous people" is based on the Song and Yuan edition, while the Jigugong edition reads "all things flourish."

蹇。執蕡照犧，為風所吹。火滅無光，不見玄黃。此用《蠱》象。艮為執、為犧、為火、為照，巽為蕡。蕡，香草也。巽為風，兌為吹，艮為火、為光，坎黑巽伏，故火滅無光。震為玄黃，巽伏故不見。《周禮司煊》注：賁，燭，麻燭也，言執蕡火照牲，使熟而食也。○蕡，汲古作簧，依宋元本。

The hexagram Gu transforms into the hexagram Jian. Lin's commentary says: Holding a torch made of hemp stalks to illuminate the sacrificial animals, it is blown away by a sudden wind; the fire goes out and there is no light, so that even the colors of dark and yellow cannot be seen. This is a phrase indicating that something is about to be completed but is ruined in the middle. Shang Binghe says that this line uses the image of the primary hexagram Gu: Gen represents holding, sacrifice, fire, and illumination, while Xun represents "feng" — originally a fragrant herb, here referring to torches made of hemp stalks. Xun is wind, Dui represents blowing, and the wind blows out the fire. Although Gen has fire and light, the color is dark (Kan) and Xun is hidden, so the fire is not sustained, hence "the fire goes out and there is no light." The color of Zhen is dark and yellow, but since Xun is hidden, the image of Zhen is not visible, hence "the dark and yellow cannot be seen." The annotation of the Zhou Li (Rites of Zhou) on the section of the Si Xuan Shi (Director of Fire) says that "Ben" is a candle, made of hemp, which refers to holding a torch to illuminate the sacrificial animals and roast them for enjoyment. "○" below is a note: The character "feng" in the Ji Gu Ge edition is written as "huan," but here we follow the Song and Yuan editions.

解。鳥反故巢，歸其室家。心平意正，與叔相和。登高隕墜，失其寵貴。震為鳥、為反、為歸，坎為巢、為室、為心意、為平正、為和，震為登，伏巽為高、為隕墜，艮為貴，艮覆故失其寵貴。

The hexagram Gu transforms into Xie. Lin's interpretation of the first half says: birds return to their old nests, returning to their homes, with calm minds and upright thoughts, getting along well with their uncles; but the second half says: climbing up high and then falling down, losing the original favor and honor. It starts with good fortune and ends with misfortune, indicating a situation of regaining and then losing. Shang Binghe explains the imagery: Xie's upper trigram is Zhen, which signifies birds, returning, and coming back; its lower trigram is Kan, which signifies nests, homes, thoughts, uprightness, harmony, and all the images needed for the first four lines are present. Zhen also signifies climbing high, and the hidden trigram Xun signifies high places and falling down, thus forming the image of "climbing high and falling down." Gen signifies honor and dignity, but in this case, Gen is inverted, with the upper and lower trigrams reversed. Shang refers to this inverted image as "reversed image." When reversed, it is not upright, hence the loss of favor and dignity.

損。弩弛弓藏，良犬不行。內無怨女，征夫在堂。通《咸》。互大坎為弩、為弓，艮止故曰弛。巽伏故曰藏。艮為犬，坎蹇故不行。以上皆用伏象。損內兌女，與上艮為夫婦，兌悅故不怨。互震在外故曰征夫。艮為堂也。

The hexagram Gu changes to the hexagram Shen. Lin's interpretation says: the crossbow is slack, the bow is stored away, and the hunting dogs no longer go out; there are no resentful or lonely women at home, and the soldiers who went to war have returned to the hall. This is a favorable omen indicating the end of warfare and family reunion. Shang Binghe explains the image: the hexagram Shen is connected with the hexagram Xian through their mutual relationship. Within the hexagram, there is an image of a great Kan, which represents the crossbow and the bow. The virtue of Gen (mountain) is to stop, and when the string is stopped from being drawn, it is called 'slack'; Xun (wind) is hidden and thus 'stored away' without being revealed. Gen also represents dogs, and Kan indicates danger and difficulty in movement, hence 'the good dogs do not go out'. All these statements are based on the hidden images. Now looking at the primary hexagram Shen: the inner trigram is Dui (lake), representing a young woman, and when paired with the upper trigram Gen (mountain), it forms a couple. Dui represents joy, and joy means no resentment, hence 'there are no resentful women at home'; the mutual trigram Zhen (thunder) is located in the outer trigram, indicating someone who goes out, which is 'the soldier who went to war'; Gen also represents the hall, hence 'returning to the hall' is derived from this.

益。特犧孔博，日新其德。文君燎獵，姜氏受福。坤為牛，故曰特犧。震為孔，艮為日、為新，坤為文，震為君，故曰文君。艮為火，震為獵，故曰燎獵。巽為姜，震為福，言文王出獵遇姜尚，後受卦於齊也。○特，依宋元本。《書舜典》："格於藝祖，用特"，注：特，一牛也。《禮郊特牲》注：用一牛故曰特牲。特犧，猶特牲也，汲古作牡，非。文君，從汲古，宋元本作文公，非。燎，從宋元本，汲古作出。

The hexagram "Gǔ" changes into "Yì". Lin's interpretation says: A whole bull is used as the sacrificial animal, the rites are very elaborate, the king's virtue is renewed daily; King Wen lit fires for hunting, and the Jiang family thus received blessings. This refers to the story of King Wen hunting and meeting Lü Shang, indicating the meeting of a virtuous person and the blessing of the state and family. Shang Binghe explains the image: In the hexagram, the earth element represents the bull, so a single bull sacrifice is called "tè xī" (special sacrifice); the thunder element represents Kong, which here means very or great; the interacting mountain element represents the sun and also renewal, hence "renewing his virtue daily." The earth element has the image of literary elegance, and the thunder element represents the king, combining to form "Wén Jūn" (literary king), referring to King Wen of Zhou. The mountain element represents fire, and the thunder element represents hunting, so fire and hunting together form "liáo liè" (burning hunting). The wind element represents the Jiang clan, and the thunder element represents blessings, so the whole sentence refers to King Wen hunting and meeting Jiang Shang, and the Jiang family later being enfeoffed at Qi. Below the circle mark is a note: The character "tè" is taken from the Song and Yuan dynasty editions. The "Shangshu · Shun Dian" says that when offering sacrifices to the first ancestor, a single bull was used, and the commentary explains that "tè" means a single bull; the "Liji · Jiao Tè Sheng" commentary also says that using a single bull is called "tè shēng" (special sacrifice), so "tè xī" is the same as "tè shēng," and the Ji Gu Ge edition's "mǔ" (male bull) is incorrect. "Wén Jūn" is taken from the Ji Gu Ge edition, while the Song and Yuan editions say "Wén Gōng," which is inaccurate; the character "liáo" is taken from the Song and Yuan editions, while the Ji Gu Ge edition says "chū."

夬。季秋孟冬，寒露霜降。大陰在庭，品物不生。雞犬夜鳴，家擾數驚。兌為秋，伏艮，故曰季秋。乾為冬，當亥，故曰孟冬。兌為露，伏坤為霜，故曰寒露霜降。伏坤為大陰、為品物，坤殺故不生。艮為庭、為犬，坤為夜，兌為雞、為鳴，乾為惕、為驚。艮為家。○季秋，汲古作秋季，依宋元本。品，依宋元本，汲古作庶。雞犬夜鳴，宋本、汲古作雞鳴犬吠，元本作雞矢，非。擾，依宋元本，汲古作憂，非。

The hexagram "Gǔ" transforms into "Guài". Lin's interpretation says: It is at the intersection of the late autumn and early winter, with the cold dew having descended and frost having come; the extreme yin energy dominates the courtyard, and all things cease to grow; chickens and dogs bark at night, the family is restless and disturbed, and they are frequently startled. This is a凶辞 indicating excessive yin and declining yang, with the household in disorder. Shang Binghe explains the imagery: The upper trigram is Dui, representing autumn, and the hidden trigram Gen is at the last position in the sequence, hence it is said "late autumn"; the lower trigram is Qian, representing winter, and its position corresponds to Hai, which is the beginning of winter, hence it is said "early winter". Dui governs dew, and the hidden trigram Kun governs frost, thus forming "cold dew and frost". The hidden trigram Kun also governs great yin and all categories of things, while Kun's virtue is characterized by severity and killing, which leads to no growth, hence "all things do not grow". Gen governs the courtyard and dogs, Kun governs night, Dui governs chickens and their calls, Qian governs vigilance and fear, and Gen also governs the family dwelling. The last two lines of imagery are thus fully explained. "○" below is a note: "late autumn" in the Ji Gu Ge edition reads "autumn", following the Song and Yuan editions; the character "品" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "庶"; the phrase "chickens and dogs bark at night" in the Song edition and Ji Gu Ge edition reads "chickens crow and dogs bark", while the Yuan edition reads "chicken droppings", which are all incorrect; the character "扰" follows the Song edition, while the Ji Gu Ge edition reads "worry", which is also incorrect.

姤。心多恨悔，出門見怪。有蛇三足，丑聲可惡。嫫毋為媒，請求不得。通《復》。坤為心、為恨悔、為門戶，震為出，巽為蛇，震為足，數三，故曰有蛇三足。震為聲，坤為丑、為惡、為嫫毋，嫫毋，丑婦也。震為請，坤喪故不得。丁云：任昉《述異記》："江中有獸名能，蛇精化也"，《爾雅》三足能。○有，依宋元本，汲古作反。

The hexagram Gǔ changes into Gòu. Lin's interpretation says: the heart is full of resentment and regret, and upon going out one meets strange things; there is a snake with three legs, its cry is unpleasant and repulsive; one asks Mó Mǔ to act as a matchmaker, but the marriage request naturally fails. This is a凶 hexagram indicating internal troubles and external strange occurrences, with unfulfilled desires. Shang Binghe explains the image: Gòu and Fù hexagrams are complementary. In Fù, Kūn represents the heart, resentment, regret, and the gate, while Zhèn represents going out. Thus, "the heart is full of resentment and regret, and upon going out one meets strange things" is derived. The lower trigram of Gòu is Xùn, which represents a snake, and Zhèn represents feet. Zhèn in the count of the hexagram is three, forming "a snake with three feet." Zhèn also represents sound, while Kūn represents ugliness and repulsion, and also represents Mó Mǔ, who is a legendary ugly woman. Zhèn represents a request, while Kūn represents loss, hence "the request fails." Ding cites Ren Fang's "Shù Yì Jì" which mentions an animal called Néng in the river, a transformation of a snake spirit. "Er Ya" also mentions a three-legged Néng, which can be compared with the three-legged snake. The note below the circle says: the character "有" is based on the Song and Yuan editions, while the Jiguge edition reads "反."

萃。虎豹爭強，道閉不通。小人讙訟，貪天之功。艮為虎豹，坤為文，兌剛魯，三至上正反兌故曰爭強。艮為道，坤為閉，故不通。坤為小人，三至上正反皆兌口，故曰訟。《困》"有言不信"，即如是取象。○第四句依汲古，宋元本作"貪夫受空"。

The hexagram Gu transforms into Cui. Lin's interpretation says: tigers and leopards contend for dominance, blocking the roads and making them impassable; petty men clamor and engage in disputes, claiming the merits of heaven as their own. This is a凶辞 indicating fierce contention among the strong and petty men seizing the credit. Shang Binghe explains the image: the mutual艮 in the hexagram represents tigers and leopards, while坤 suggests the appearance of spots, which matches the patterns of tigers and leopards. The upper trigram兑 is strong and fierce, and from the third line to the top line, there are two兑 trigrams, one positive and one negative, facing each other, thus indicating "contending for strength."艮 also represents roads, and坤 signifies blockage, hence "the road is closed and unpassable."坤 also represents petty men; the positive and negative兑 from the third line to the top line both take the image of speech and disputes, and the combination of speech indicates "dispute." The image of "having words but people do not believe" in the hexagram Kun is similar in its symbolic representation. The note below the circle indicates: the fourth line follows the Jigugong edition; the Song and Yuan editions read "greedy men receive nothing."

升。雞方啄粟，為狐所逐。走不得食，惶怖惕息。巽為雞、為粟，兌為啄，艮為狐，震為逐、為走，艮反向內，故曰為狐所逐。兌為食，坤閉故不得食。坤為憂，故惶怖惕息。○怖，宋本作懼，依汲古。

The hexagram Gu transforms into Sheng. Lin Ci explains: A chicken is pecking at grain when suddenly a fox chases it; it only runs and cannot eat, frightened and anxious, even breathing is done with caution. This is a凶 omen of sudden loss in a state of security. Shang Binghe interprets the image: The lower trigram of Sheng is Xun, which represents chicken and grain; the mutual trigram Dui indicates pecking. The mutual trigram Gen represents the fox, and the mutual trigram Zhen indicates pursuit and running. The trigram Gen is reversed inward, indicating the pursuer comes from outside, hence 'chased by a fox'. Dui originally represents food, but Kun indicates blockage, so food cannot be taken in, hence 'cannot eat'. Kun also represents fear and anxiety, and the final sentence's fear and trembling comes from Kun. '○' below is a note: The character '怖' in the Song edition is '惧', here following the Jigugē edition.

困。陳媯敬仲，兆興齊姜。乃適營丘，八世大昌。詳《屯》之《噬嗑》。

The hexagram Gu transforms into Kun. Lin Ci says: The Duke Jingzhong of the state of Chen, when he consulted the oracle, the divination showed that he would rise to prominence in the land of Jiang surname in Qi state; later he indeed went to Yingqiu, and his descendants became greatly prosperous by the eighth generation. This example comes from the story in the Zuo Zhuan, Chapter 22 of Duke Zhuang, where Duke Jingzhong of Chen fled to Qi, and the divination predicted that his descendants would eventually take over the state of Qi. This case illustrates the principle of going to a distant land and then having a flourishing lineage. Shang Binghe advises readers to refer to the interpretation of the hexagram Zun and Shihe, but we do not repeat it here.

井。昊天白日，照臨我國。萬民康寧，咸賴嘉福。詳《比》之《晉》。

The hexagram "Gǔ" changes into "Jǐng". Lin's interpretation says: The vast heavens hang with the bright sun, its radiance illuminating my country; all the people are safe and prosperous, enjoying abundant blessings. This is a completely auspicious statement indicating national peace and people's well-being. The symbolic and numerical explanation of this passage is clarified by Shang Binghe in the entry for "Bǐ" changing into "Jìn", where the same Lin's interpretation appears. Therefore, it is not repeated here.

革。雲夢大藪，索有所在。虞人共職，驪駒悅喜。通《蒙》。坤為雲、為夢、為藪，《易》震索索，疏：心不安之貌。《釋文》懼也。坎坤皆為憂懼，故曰索。震為驩虞、為人、為驪駒、為悅喜。○索，依汲古，丁云：即八索也，元本作嘉。又按：此二句似指漢高偽遊雲夢事，言其意別有所在，而不在獵也。

The hexagram Gu transforms into the hexagram Ge. Lin's commentary says: "Yunmeng is a famous large marsh in the world; the mind is anxious and there is another intention; the officials in charge of mountains and marshes each perform their duties; black foals are joyful and running about." On the surface, it describes the pleasure of hunting, but there is another intention beneath. Shang Binghe explains the imagery: Ge and Meng are related hexagrams. Meng has the trigram坤 (Kun) which represents clouds, dreams, and marshes, hence the phrase "Yunmeng great marsh." The Zhou Changes (I Ching) Zhen hexagram has the phrase "Zhen Suo suo," which Kong Yingda explains as a state of inner unease, while the Classic Interpretation notes it as fear. Both Kan and Kun represent anxiety and fear, so the character "suo" refers to mental restlessness. Zhen also represents joy, and is associated with people, black foals, and joy. The last two lines all derive from Zhen. "○" below is a collation note: the character "suo" follows the Jigugong edition; Ding's view is that it refers to the ancient "Ba suo," while the Yuan edition reads "Jia." Shang also adds that these two lines seem to refer to the incident where Han Gaozu pretended to tour Yunmeng and captured Han Xin, implying something beyond the hunting.

鼎。獐鹿雉兔，群聚東國。盧黃白脊，俱往追逐。九齚十得，主君有喜。詳《蒙》之《復》。《鼎》通《屯》，坤震象與復同。雉，宋本及汲古皆作雞，非，依元本。

The hexagram Gu transforms into Ding. Lin Ci says: deer, wild pheasants, and rabbits gather in groups in the eastern state; three hunting dogs named Lu, Huang, and Bai Ji run forward to chase them; they bite nine times and capture ten, the lord is therefore delighted. This is a favorable omen of a great hunting success. Shang Binghe explains that the detailed interpretation can be found in the section on Fu under Meng, because Ding and Tun are complementary hexagrams. Tun contains the images of Kun and Zhen, which are the same as those in Fu, so the imagery and wording are consistent. The final sentence is a note: the character 'zhì' in the Song edition and the Jigugong edition is mistakenly written as 'jī', which is incorrect; here we follow the Yuan edition.

震。德惠孔明，主君復章，保其室堂。震為德、為孔，艮為明，震為主、為君，艮為章、為室堂。

The hexagram Gu transforms into Zhen. Lin Ci says: "The grace and virtue are very evident, the master reestablishes his dignity, and preserves his home and hall. This is a favorable omen of renewed virtue and governance, and the security of the state and family." Shang Binghe interprets the image: Zhen represents the master and virtue, and also refers to 'very' or 'great'; the interacting Gen represents brightness, combining to form "virtue and grace are very bright." Zhen also represents the master and the superior, while Gen also signifies the display of literature and the dwelling place. The imagery needed for the latter part of the statement is thus matched.

艮。天之所壞，不可強支。眾口嘈嘈，雖貴必危。詳《蒙》之《夬》。艮為天，陽在上而窮，故壞，初至五正反兩震言相背，故曰嘈嘈。艮為貴，艮窮於上故雖貴必危也。

The hexagram Gu transforms into Gen. Lin's interpretation says: what heaven intends to destroy, human effort cannot sustain; when people chatter endlessly, even if one's position is lofty, it will inevitably lead to peril. This is a凶辞 indicating that the mandate of heaven has departed and cannot be reversed. Shang Binghe explains in detail in the section on Meng transforming into Guai, and adds that the image of the original hexagram Gen can be taken as a heavenly phenomenon. One yang line is at the top, with no way to advance, reaching the extreme leads to destruction, hence it is said "what heaven intends to destroy." From the first line to the fifth line, there are two Zhen trigrams, one positive and one negative, with Zhen representing speech. The two Zhen trigrams facing opposite directions signify the clamor of many voices and mutual disagreement, which is "cáo cáo." Gen also represents nobility, but the yang lines of Gen reach their extreme at the top position, so when nobility reaches its peak, it turns into peril. Thus, even though one is noble, it is certain to be in danger.

漸。天之奧隅，堯舜所居。可以全身，保我邦家。詳《否》之《觀》。艮為天，坎隱故曰奧。伏震為帝、為堯舜。

The hexagram Gǔ changes into Jiān. Lin Ci said: The deep and secluded place of Heaven is where Yao and Shun resided; there one can preserve one's life and maintain one's state and family. This is a favorable omen indicating retreat and concealment, achieving safety for both person and family. Shang Binghe explained in detail in the entry for "Fǒu" under "Guān," and added a few remarks: Guan (mountain) can be associated with celestial phenomena; Kan (water) signifies concealment, and deep concealment is referred to as "ào." The hidden trigram Zhen (thunder) in the hexagram represents the emperor, and the titles of Yao and Shun originate from this.

歸妹。下泉苞稂，十年無王。荀伯遇時，憂念周京。坎為眾。稂，蕭蓍之屬。震為稂、為年、為王，兌數十，故曰十年，坎隱伏，故十年無王。震為伯、為時、為周，坎為憂念。下泉，《曹風》詩，《毛詩序》謂刺共公，劉毓崧云何楷世本古義，據《易林》謂此詩為曹人美晉荀躒納敬王於成周而作，其說自昭二十二年王子朝作亂，至昭三十二年城成周為十年無王。《左傳》："天王使告於晉，曰：天降禍於周，俾我兄弟並有亂心，以為伯父憂，於今十年"，正與《易林》合。荀，郇國後，稱荀伯，猶稱荀躒為知伯，荀字不誤也。○稂，元本訛恨，依宋本、汲古。無，依宋元本，汲古訛九。荀，元本作●，依宋本、汲古，是焦與《毛詩》異讀。

The hexagram "Gǔ" changes into "Guī Mèi". Lin Ci says: The stagnant spring water is covered with weeds, and for ten years the world has no king; Xun Bo happens to be in the right time, and he pities the capital of the Zhou dynasty. The whole passage is based on the meaning of "Xià Quán" from the "Book of Songs · Cao Feng · Xià Quán", indicating the longing for order in a time of chaos. Shang Binghe explains the image: Kan represents many; lang is a type of wild grass like Xiao and Shi; Zhen represents lang grass, years, and the king; Dui belongs to the number ten in the hexagram count, hence the phrase "ten years"; Kan also represents concealment, and the image of the king is hidden and not appearing, hence "ten years without a king". Zhen also has the images of Bo, time, and the Three States of Zhou; Kan represents worry, and the last two lines are derived from this. As for the historical context, "Xià Quán" is a poem from the "Cao Feng" section of the "Book of Songs". The "Mao Shi Xü" says it criticizes the Duke Gonggong of the State of Cao. Liu Yusheng cites He Kai's "Shi Jing Shi Ben Gu Yi", and based on the "Yi Lin", determines that this poem was written by a person of the State of Cao to praise Xun Li of the state of Jin for bringing King Jing of Zhou back to Chengzhou. From the year when Prince Zhao Cao caused chaos in the twenty-second year of Duke Zhao of Lu to the thirty-second year when Chengzhou was rebuilt, it exactly matches the ten years without a king. The "Zuo Zhuan" records that the King of Zhou sent envoys to tell the state of Jin that heaven has brought calamity upon Zhou, and brothers have become rebellious, causing the elder brother to worry, and this has already lasted for ten years, which exactly matches what the "Yi Lin" says. The Xun family was descended from the state of Xun, so he is called Xun Bo, just like calling Xun Li "Zhi Bo". The character "Xun" is not written incorrectly. "○" below is a note: In the original edition, the character "lang" was mistakenly written as "hen", following the Song edition and the Ji Gu Ge edition; the character "wu" follows the Song and Yuan editions, while the Ji Gu Ge edition mistakenly wrote it as "jiu"; the character "Xun" in the Yuan edition was a defective character, following the Song edition and the Ji Gu Ge edition, showing that Jiao's reading differs from the "Mao Shi".

豐。江淮海隅，眾利聚居。可以遨遊，卒歲無憂。互大坎故曰江淮海隅。巽為利，坎為聚，震為遨遊、為歲，震樂故無憂。

The hexagram Gu transforms into Feng. Lin Ci said: In the areas between the Yangtze and Huai rivers and along the southern coast, various wealth and resources gather; one can travel there and not worry for the whole year. This is a favorable omen indicating a prosperous water region where one can live comfortably throughout the year. Shang Binghe interpreted the image: The intermediate hexagram shows a large Kan, which represents water, symbolizing the Yangtze and Huai river regions and the southern coast; Xun represents wealth and resources, while Kan signifies gathering, combining to form 'numerous benefits gathering'; Zhen signifies traveling and years, and Zhen's nature is joyous, so joy leads to no worries, hence 'no worries throughout the year'.

旅。南山黃竹，三身六目。出入制命，東里宣政。主尊君安，鄭國無患。丁云：《穆天子傳》："天子命歌南山"，又《詩》曰"我徂黃竹"，又曰予歸東土，和治諸夏。又曰吉日丁亥，天子入於南鄭"，《易林》全用其意。離南艮山，伏震為竹、為黃，故曰南山黃竹。艮為身，納丙數三，離為目，納已數六，故曰三身六目。巽為命、為入，伏震為出、為東，艮為里、為尊、為安，震為君主，伏坎為平、為鄭、為患。艮為國，兌悅故無患。○東里，從元本，以下三句似指鄭子產事，而宋本、汲古皆作東皇，與《穆天子傳》"予歸東土，和治諸夏"語偶合，然下曰鄭國則皇似為訛字也，觀下《離》之《損》詞同，而黃竹作大木、三作丈是其證，丁詁未必然。

The hexagram "Gǔ" changes into "Lǚ". Lin Ci said: "The Yellow Bamboo grows on the southern mountain, and strange creatures with three bodies and six eyes appear and disappear among it. When they enter and exit, they govern the state and administer the people in the eastern district. The sovereign holds high esteem, the king's position is secure, and Zheng has no calamity. This is a statement of political harmony and people's well-being." Ding believed that Lin Ci entirely used the meaning from the "Book of the Travels of the Son of Heaven": the book mentions the Son of Heaven commanding people to sing about the southern mountain, the "Book of Poetry" contains the line "I have gone to the Yellow Bamboo," and there are also words about returning to the eastern land and harmonizing the various states. There is also a record of the Son of Heaven entering Nan Zheng on a fortunate day, Ding Hai. Shang Binghe, however, interpreted based on the hexagram imagery: Li represents the south, Gen represents the mountain, and the hidden Zhen represents bamboo and the color yellow, forming "Yellow Bamboo on the Southern Mountain." Gen represents the body, and the stem assignment (Najia) pairs with Bing, which is the number three; Li represents the eye, and the stem assignment pairs with Ji, which is the number six. Therefore, it is said "three bodies and six eyes." Xun represents command and entry, and the hidden Zhen represents exit and the east; Gen represents the district, respect, and peace, Zhen represents the ruler; the hidden Kan represents balance, which can be interpreted as Zheng, and also represents calamity; Gen also represents the state, and Dui represents joy, and joy means no calamity, thus the last two lines are matched accordingly. "○" below is a collation note: "Eastern district" is from the Yuan edition, because the following three lines seem to refer to Zǐchǎn, the minister of Zheng, who governed from the eastern district; the Song edition and the Jiguguo edition both read "Eastern Emperor," although this coincides with the mention of returning to the eastern land and harmonizing the various states in the "Book of the Travels of the Son of Heaven," but since the following text refers to Zheng, the character "Emperor" seems to be a mistake. Looking further at the entry on "Li" changing into "Sun," Lin Ci's words are the same, but "Yellow Bamboo" is written as "Great Tree" and "three" as "zhang," which can serve as evidence, showing that Ding's interpretation may not be reliable.

巽。重譯貢芝，來除我憂。喜樂俱居，同其福休。伏震故曰重譯。巽為香，故曰芝。坎為憂，坎伏，故憂除。兌為喜樂，伏震為福。○貢芝，依汲古，宋元本作置之，非。

The hexagram Gu transforms into Xun. Lin's interpretation says: A country far away sends a rare herb called lingzhi, translated through many intermediaries, to remove my worries; joy and happiness coexist in the same room, sharing blessings and good fortune. This is a favorable omen indicating distant people coming to submit and worries being dispelled while good fortune arrives. Shang Binghe explains the imagery: The trigram Zhen hidden within the hexagram shows a repeated succession, like multiple layers of translation, hence the term 'heavy translation'; Xun represents fragrance, and lingzhi is a type of fragrant herb, hence the mention of 'lingzhi'. Kan represents worry, but since the Kan trigram is hidden and not manifest, the worry is thus removed. The mutual trigram Dui represents joy and happiness, and the hidden Zhen trigram signifies blessings, from which the last two lines are derived. '○' below is a note: The words 'gong zhi' (presenting lingzhi) are based on the Jigugé edition; the Song and Yuan editions read 'zhi zhi' (place it), which is incorrect.

兌。南山高岡，麟鳳室堂。含和履中，國無災殃。伏艮為南山、為高岡，離為文、為麟鳳，艮為室堂，兌為和、為口、為含，伏震為履，伏坎為中，伏艮為國。

The hexagram "Gǔ" changes into "Dui". Lin Ci said: On a high mountain ridge of the southern mountain, qilin and fenghuang dwell in the hall and chamber; the heart contains harmonious qi and the feet tread the middle path, so the state has no calamity. This is a favorable omen with the Way of governance in harmony. Shang Binghe interpreted the image: The hexagram contains the trigram "Gen" which represents the southern mountain and the high ridge; the trigram "Li" symbolizes literary splendor, and qilin and fenghuang are both creatures of civilization, so it is taken from "Li". The trigram "Gen" also represents the hall and chamber. The trigram "Dui" signifies harmony and smoothness; the shape of "Dui" resembles a mouth, which can contain things, hence "containing harmony". The trigram "Zhen" represents movement and steps, and the trigram "Kan" is located in the central position, thus forming "treading the middle path". The trigram "Gen" also represents the state, from which the last sentence is derived.

渙。紫芝朱草，生長和氣。公尸侑食，福祿來下。巽為芝、為草，九宮之色，七赤九紫，震納庚，五行數九，故曰紫芝。坎赤故曰朱草。坎為和，震為生、為公、為尸。尸，主也，又為福祿。三四句，《鳧鷖》詩也。○生長和氣，依汲古，宋元作與仙為侶，《神農經》："山川雲雨五行四時、陰陽畫夜之精生五色神芝"，皆為聖王休瑞。

The hexagram "Gǔ" transforms into "Huàn". Lin Ci says: purple spiritual ginseng and vermilion auspicious herbs grow from harmonious energy; the public corpse, who takes the place of the deity in sacrifice, encourages people to eat, and thus blessings and honors come. This is a favorable omen, indicating the manifestation of auspiciousness and receiving blessings from the divine. Shang Binghe interprets the image: the upper trigram is Xun, which governs ginseng and herbs; according to the color arrangement of the nine palaces, seven is red and nine is purple. Zhen trigram is assigned the stem Geng, which in the Five Phases corresponds to nine, hence "purple ginseng"; Kan trigram is red, hence "vermilion grass". Kan also governs harmonious energy; the interacting trigram Zhen governs growth, the sovereign, and the corpse. The corpse refers to the one who represents the deity in sacrifice. Zhen also governs blessings and honors. The third and fourth lines draw upon the meaning from "The Book of Songs · Da Ya · Fu Yi", which speaks of feasting the corpse after sacrifice and the descending of blessings and honors. "○" below is a collation note: the phrase "growing from harmonious energy" is taken from the Jiguge edition, while the Song and Yuan editions read "accompanying immortals". The "Shennong Jing" states that the vital energies of mountains, rivers, clouds, rain, the Five Phases, the four seasons, yin and yang, and day and night produce five-colored divine ginseng, which are all auspicious signs of a sage king's rule.

節。宮成室就，進樂相舞。英俊在堂，福祿光明。艮為宮室，坎亦為室，艮為成，故曰宮成室就。震為樂舞、為英俊、為祿。艮為光明。

The hexagram Gu transforms into Jie. Lin Ci says: The palace and buildings are completed, the rooms are finished, and music is played while dancing together. The talented men gather on the hall, and blessings and honors shine brightly. This is a favorable omen indicating the completion of construction and the gathering of virtuous talents. Shang Binghe explains the image: The mutual hexagram Geng represents palaces and buildings, and the lower trigram Kan can also symbolize a room. Geng also signifies accomplishment, thus combining to mean "the palace is completed and the rooms are finished." The mutual trigram Zhen represents music and dance, as well as talented men and blessings and honors. The last sentence is derived from Geng, which also signifies brightness.

中孚。商人子孫，資無所有。貪狼逐狐，留連都市。還轅內鄉，嘉喜何咎。巽為商旅，震為人、為子，艮為孫，巽為利、為資，風散故無。艮為狼、為狐，《史記天官書》："狼變色多盜賊，下有四星曰弧，弧矢向狼多盜。"然則狼弧二星皆主盜賊，貪狼逐狐者，言流為盜賊也。弧亦作狐。《秦本紀》據狼狐是其證。艮為流連、為都市，震為逐、為轅、為嘉喜。○人、有，依宋本，汲古作之、作食。貪狼，依宋元本，汲古作貪貝，誤。林意謂商人子孫流落都市為盜賊，若迴心向善則無咎也。

The hexagram "Gǔ" transforms into "Zhōngfú." Lin Ci says: A merchant's children have no capital at all; they wander about the cities like a greedy wolf chasing the arrow of the arc, never staying in one place; if they turn back to their hometown, they will have good fortune and no mistakes. This is a dual meaning of being involved in wrongdoing and returning to righteousness. Shang Binghe explains the image: Xun represents merchants and travelers, Zhen represents people and children, and Gen represents grandchildren; Xun also governs wealth and capital, but the nature of wind disperses, so the capital is lost, hence "nothing at all." Gen also represents wolves and foxes. The "Records of the Grand Historian: Celestial Officials" says that when the wolf star changes color, there are many thieves, and there are four stars below it called the arc; when the arc star faces the wolf star, thieves emerge everywhere. Thus, both the wolf and arc stars are associated with thieves. So "greedy wolf chasing the arc" refers to falling into the role of a thief; the character "arc" is also written as "fox," as seen in the "Records of the Qin Dynasty" in the "Records of the Grand Historian." Gen also governs lingering and cities, Zhen governs chasing, the steering wheel, and good fortune and joy, which are the sources of the latter two sentences. Notes below the circle: The characters "person" and "have" are based on the Song edition; the Ji Gu Ge edition has "of" and "food." The term "greedy wolf" is based on the Song and Yuan editions; the Ji Gu Ge edition has "greedy shell," which is a mistake. Shang also clarifies Lin's meaning: the descendants of merchants have become thieves in the cities; if they change their minds and return to righteousness, they will not bring calamity.

小過。執贄入朝，獻其狐裘。元戎變安，沙漠以歡。艮手為執、為獻、為贄，巽入震朝，故曰執贄入朝。艮為狐，震為裘、為武人、為主，故曰元戌。艮為沙，震歡。

The hexagram Gu transforms into Xiao Guo. Lin Ci says: Holding a gift presented in person to enter the court, offering a fox fur robe; the commander moves from action to stability, and even the desert region follows with joy. This is a favorable omen indicating the submission of foreign tribes and peace at the borders. Shang Binghe explains the image: Gen represents the hand, which can hold and present, and the gift 'zhi' for presenting oneself is derived from Gen. Xun signifies entering, and Zhen signifies the court, together forming 'holding a gift to enter the court.' Gen also represents the fox, Zhen signifies the fur garment, the warrior, and the commander, from which the term 'yuan rong' (commander) comes. Gen also governs sand, and Zhen is joyful in nature, hence the last sentence 'the desert rejoices.'

既濟。湧泉汩汩，南流不絕。洿為淮海，敗壞邑里，家無所處。重坎故曰汩汩、曰不絕。離為南，故曰南流。重坎故曰淮海。坎折故敗壞。艮為邑里、為家。○汩汩，元本作滑滑，從宋本、汲古。元本無第三句，非。

The hexagram Gu transforms into Ji Ji. Lin Ci explains: spring water flows continuously and rushes southward without ceasing; accumulating into a vast body of water like the Huai and Hai rivers, it destroys cities and villages, leaving people without a place to take shelter. This is a凶 (auspicious) omen of water disaster. Shang Binghe interprets the image: the trigram Kan (water) reappears in Ji Ji, indicating unceasing water flow, hence the words 'gǔgǔ' (flowing continuously) and 'bùjué' (uninterrupted); the lower trigram Li (fire) governs the south, hence the phrase 'southward flow'; the repeated Kan trigram signifies a great accumulation of water, thus comparing it to 'Huai and Hai'; Kan also signifies damage, so breaking through embankments is referred to as 'failure and destruction'. The trigram Gen (mountain) in the mutual trigrams represents cities and villages, as well as family dwellings, and the last two lines are derived from this. '○' below is a collation note: the original edition reads 'huáhuá' instead of 'gǔgǔ', here following the Song edition and the Ji Gugé edition; the original edition lacks the third line, which is incorrect.

未濟。固陰冱寒，常冰不溫。凌人惰怠，大雹為災。詳《泰》之《噬嗑》。

The hexagram Gu transforms into Wei Ji. Lin Ci says: Yin energy solidifies, the sky becomes cold and the earth freezes, ice forms year after year without warming up; the person in charge of ice becomes negligent in his duty, leading to severe hailstorms that cause disaster. This refers to the idea from the Zuo Zhuan, Year Four of Zhao Gong, that improper storage of ice leads to hail disasters, indicating harm caused by cold. Shang Binghe points out that this symbolic interpretation is mentioned in the Tai hexagram's Shi Heo entry, so it is not repeated here.

臨。弱水之西，有西王母。生不知老，與天相保。行者危殆，利居善喜。坤為水，坤柔，故曰弱水。坤為母，震為王，兌西，故曰有西王母。震為生，坤為老，震樂而健，故不知老。伏乾為天，艮為保，震為行，坤喪故危殆、故不行，而居則利也。伏艮為居。○之西，依汲古，宋元本作之上。

The hexagram "Approaching" remains as "Approaching" after transformation. Lin Ci explains: On the west side of the weak river, dwells the Queen Mother of the West; she enjoys long life without knowing aging, and remains in harmony with Heaven's longevity; those who travel face danger, while those who remain at rest gain advantage and joy. This is a statement favoring stillness over movement, and a fortunate situation with a warning. Shang Binghe interprets the image: The upper trigram is Kun, representing water, and its gentle nature combines with the concept of weakness, forming "weak water." Kun also represents the mother, while Zhen represents the king, and Dui is associated with the west, thus forming "the Queen Mother of the West." The lower trigram is Zhen, representing birth, and Kun represents aging; however, Zhen's nature is joyful and strong, overpowering the oldness of Kun, hence "not knowing old age." The hidden trigram in the hexagram is Qian, representing Heaven, and Gen, representing protection, thus "remaining in harmony with Heaven" is derived from this. Zhen represents movement, but Kun represents loss; movement brings danger, hence traveling is perilous while resting is advantageous. The hidden trigram Gen primarily represents dwelling. "○" below is a note: "of the west" follows the Jigugē edition, while the Song and Yuan editions read "above."

乾。黃獹生子，以戌為母。晉師在郊，虞公出走。《初學記》："獹，韓良犬也"。臨坤為黃，伏艮為獹。震為子，坤為母，候卦居戌，戌狗，故曰以戌為母。震為晉，坤為師、為郊，震為公、為出走、為歡虞。全用遇卦象。○以戌，各本皆作白戌，依《坤》之《震》、《蒙》之《訟》校改。又：生子，依汲古，宋元本作生馬，非。虞滅見僖二年《左傳》。

The hexagram "Qin" changes into "Qian." Lin's interpretation says: A yellow good dog gives birth to puppies, with a dog of the戌 (dog) sign as the mother; the army of Jin has already reached the outskirts, and King Yu of Yu had no choice but to abandon his country and flee. Using the story from the "Zuo Zhuan" of the second year of Duke Xi, where Jin pretended to pass through Yu to destroy it, this indicates the destruction of the country and the death of its ruler. Shang Binghe explains the image: The "Benchu Ji" says "Qiu" is a good dog from the state of Han. The primary hexagram "Qin" has the earth element (Kun) representing yellow, and the hidden trigram (Gen) representing dogs, forming "yellow Qiu"; the trigram Zhen represents the son, and Kun represents the mother; this hexagram is in the position of the戌 (dog) sign in the sequence of hexagrams, and since戌 belongs to the dog in the twelve zodiac signs, it is said "with the dog as the mother." Zhen also represents Jin, Kun represents the army and also the outskirts, hence "the Jin army is at the outskirts." Zhen also represents the ruler and departure, and also relates to Yu, which matches the name of King Yu. Shang points out that all these elements are derived from the primary hexagram "Qin." The following notes: The characters "with the戌" are all written as "white戌" in other versions, but here we refer to the interpretations from the hexagram "Kun" and "Meng" for correction; "gives birth to a son" follows the Ji Gu Ge edition, while the Song and Yuan editions say "gives birth to a horse," which is incorrect. The event of Yu's destruction is recorded in the "Zuo Zhuan" of the second year of Duke Xi.

坤。倉唐奉使，中山以孝。文侯悅嘉，擊子徵召。詳《豫》之《豐》。此仍用遇卦《臨》象。○倉唐，依宋元本，汲古訛倉皇，擊訛繫。

The hexagram "Approach" changes to "Earth." Lin's commentary says: Cangtang was sent on a mission by order, to convey filial piety to the Marquis of Zhongshan; King Wenhou of Wei was pleased and praised him, and called back his son Wei Ji. Using the story from "Sayings of the States" about Wei Ji sending Cangtang on a mission and the father and son reconciling, it indicates separation followed by reunion. Shang Binghe explains this in detail under the entry "Yue" changing to "Feng," and points out that this entry still takes the image of the original hexagram "Approach." The following note: "Cangtang" is based on the Song and Yuan editions, while the Ji Classics edition mistakenly writes "Canghuang" and "Ji" is mistakenly written as "Xi."

屯。機關不便，不能出言。精誠不通，為人所冤。坎為機關，坎陷故不便。坤閉故不能出言。震為言、為出、為精、為通、為人，坤閉故不通。坎為冤。

The hexagram Liin (临) changes to Zun (屯). Lin's interpretation says: the critical point is stuck and unresponsive, words cannot be spoken; sincere intentions cannot reach the other party, and instead one is falsely accused. This is an ominous omen of being unable to defend oneself. Shang Binghe explains the image: the upper trigram Kan represents the mechanism and key, and the nature of Kan is danger and entrapment, so when trapped, movement is hindered, hence 'inconvenience'; the lower trigram Kun represents blockage, and the mouth is closed, hence 'unable to speak'. The lower trigram Zhen represents speech, movement, sincerity, and communication, and also represents a person. However, the blockage of Kun is in the middle, preventing sincerity from passing through, hence 'sincere feelings cannot communicate'. Kan also has the image of injustice, and the last phrase 'being falsely accused' is derived from this.

蒙。白茅醴酒，靈巫拜禱。神嗜飲食，使君壽考。詳《小畜》之《坎》。

The hexagram 临 changes to 蒙. Lin Ci says: Spread white reed grass, offer sweet wine, and let the diviner kneel and pray; the deities have enjoyed these offerings, allowing the lord to attain longevity. This is a favorable omen of gaining blessings through sacrifice. The last two lines are adapted from the poem in the Book of Songs, Xiao Ya, Chu Ci, which speaks of deities relishing food and drink and granting the ruler a long life. This interpretation of symbolic imagery is clearly explained by Shang Binghe in the section on the hexagram Xiao Xu under the trigram Kan, so it is not repeated here.

需。重瞳四乳，耳聰目明。普仁表聖，為作元輔。《淮南子》："舜重瞳，文四乳"。《需》通《晉》。坤為重，離為目，故曰重瞳。艮為乳，兌納丁，數四故曰四乳。坎為耳，離為目、為聰明，乾為仁聖、為元。○三四句依汲古，宋元本作"普為仁表，聖作元輔"。

The hexagram "Approaching" changes into "Necessity." Lin Ci says: The eyes have two pupils, the chest has four breasts, the ears are sharp and the eyes are bright; benevolence and virtue are widely practiced, sufficient to be the model of a sage, capable of being the chief minister of the Son of Heaven. Using the unusual features of Shun and King Wen as an example, it indicates that a virtuous person should be in power. Shang Binghe first cites the "Huainanzi" which says Shun had two pupils, and King Wen had four breasts. Then he explains the hexagram imagery: The hexagrams "Necessity" and "Progress" are related. In "Progress," the earth element (Kun) represents overlapping, and the fire element (Li) represents eyes, together forming "two pupils." The mountain element (Gen) represents breasts, and the trigram Dui (Lake) is assigned the stem Ding according to the Najia system. Ding in the numerical sequence is four, so it is said "four breasts." The water element (Kan) represents ears, the fire element (Li) represents eyes and intelligence, and the heaven element (Qian) represents benevolence, virtue, and the head. The last sentence is derived from this. "○" below is a collation note: The third and fourth lines follow the Jigugē edition; the Song and Yuan editions read "Widely serving as a model of virtue, the sage's prime minister."

訟。水長無船，破城壞堤。大夫從役，一朝亡殞，不見少妻。通《明夷》。坎為水，坤水，震為長、為船，坎伏故無船。艮為城、為堤，艮覆故壞。震為夫，坤為役，故大夫從役。震為朝，坎數一，故曰一朝。巽為少妻，坤亡故不見。○長，依宋元本，汲古作漲。宋元本從役下多"困於泥塗"四字。

The hexagram "Qin" changes into "Song". Lin Ci explains: water rises suddenly but there is no boat, breaking through the city walls and destroying the embankments; a high official goes out on service and dies within a single morning, never to see his young wife again. This indicates two ominous signs: water disaster and human death. Shang Binghe interprets the image: the hexagrams "Song" and "Mingyi" are complementary. The trigram Kan represents water, and the trigram Kun can also be interpreted as water. The trigram Zhen represents length and also a boat; here, the trigram Zhen, which symbolizes the boat, is hidden and does not appear, hence "no boat." The trigram Gen represents city walls and embankments, but the trigram Gen is inverted, indicating collapse, hence "breaking the city walls and destroying the embankments." The trigram Zhen represents the husband in human relationships, and the trigram Kun represents labor, thus forming "a high official going out on service." The trigram Zhen also represents the morning, and the number of the trigram Kan is one, hence "within a single morning." The trigram Xun represents a young wife, and the trigram Kun represents loss; since the person has died, he will no longer see his wife again. "○" below is a note: the character "length" is based on the Song edition and Yuan edition, while the Jigugong edition reads "rising." The Song edition and Yuan edition also add the phrase "trapped in mud" below "going out on service."

師。二人俱行，各遺其囊。鴻鵠失珠，無以為明。震為人，坤數二，故曰二人。坤為囊、為亡，故各遺其囊。震為鴻鵠、為珠，坤為失，故曰失珠。離為明，離伏無無明。他林屢有鶴盜我珠、鵠怒追求等繇辭，然則鴻鵠失珠必有故實，今不能考。○二人，依宋元本，汲古作六。

The hexagram "Approaching" changes into "The Army." Lin Ci explains: two people travel together, each losing their bag; the swan loses a pearl, and there is nothing left to illuminate. This is an ominous omen of loss during travel. Shang Binghe interprets the image: Zhen represents the person, Kun in the hexagram number belongs to two, forming the meaning of "two people"; Kun represents the bag and also signifies loss, hence "each loses their bag." Zhen also has the image of the swan and signifies jewels, while Kun signifies loss, thus forming "the swan loses a pearl"; Li represents brightness, but Li is hidden and does not emerge, hence there is no light. Shang also mentions that in other parts of the "Yi Lin," there are often oracle verses about a crane stealing my pearl or a swan angrily pursuing, indicating that the swan losing a pearl must be connected to some past event, but today it is impossible to verify. The note below the circle says: "two people" follows the Song and Yuan editions, while the Jigugong edition reads "six."

比。隨時轉行，不失其常。咸樂厥類，身無咎殃。艮為時，坤為身、為咎殃，咸樂厥類者，言九五與群陰為類而樂也。○咸樂，依宋本，汲古作各樂，非。

The hexagram "Qing" changes into "Bi." Lin Ci explains: following the seasons and moving accordingly without losing the proper course; all similar things find joy, and there is no calamity for oneself. This is a favorable omen of acting in accordance with the times and having harmony between superiors and inferiors. Shang Binghe interprets the image: the mutual hexagram "Gen" indicates the seasons, from which "following the times" is derived; "Kun" represents the self and also calamity, but in this case, the image of "Kun" does not bring harm, hence there is no misfortune for oneself. The phrase "Xian Le Ju Lei" means that in the hexagram "Bi," the single yang line at the fifth position unites with the many yin lines above and below, forming a single category, and they are mutually affectionate, each finding joy. "○" below is a note: "Xian Le" follows the Song edition, while the Ji Gu Ge edition reads "Ge Le," which is incorrect.

小畜。蔡女盪舟，為國患憂。褒後在側，屏蔽王目，搔擾六國。《左傳僖二年》："齊侯與蔡姬乘舟於囿，蕩公，公懼變色，怒歸之，未絕之也，蔡人嫁之，明年侵蔡"，褒後，幽王后。巽為蔡、為女，伏震為舟，坤為國、為憂患、為後，乾為王，伏坎為屏蔽，離為目。○搔擾六國，依宋元本，汲古作早衰六畜，非。

The hexagram "Qing" changes into "Xiao Xu." Lin's commentary says: A woman from the state of Cai was causing disturbance on a boat, bringing trouble to the state; the concubine Bao was standing by the king's side, blocking his vision, causing unrest among the vassal states. By citing both the incident of Cai's woman disturbing the boat and Bao's concubine misleading the ruler, the main point is that female disorder leads to national chaos. Shang Binghe first cites the historical events: In the second year of Duke Xi of Qi, Duke Qi and the woman from Cai were boating in the garden, and the woman rocked the boat, causing Duke Qi to fear and change his expression. In anger, he sent her back to Cai, but did not end the marriage. However, the people of Cai later remarried her, and the next year Qi attacked Cai. As for the concubine Bao, she was the queen consort of King You of Zhou, known as Bao Si. Then he explains the hexagram: The upper trigram is Xun, which represents Cai and women; the hidden trigram Zhen represents the boat. The lower trigram is Kun, which represents the state and worries, as well as the concubine and queen; the trigram Qian represents the king. The hidden trigram Kan has the meaning of obstruction, and Li represents the eyes. Thus, the phrase "blocking the king's eyes" is derived. The note below the circle says: The phrase "disturbing the six states" is based on the Song and Yuan editions, while the Jigugē edition reads "early decline of the six domestic animals," which is incorrect.

履。駕龍騎虎，周遍天下。為神人使，西見王母，不憂危殆。伏《謙》。震為龍，艮為虎，故曰駕龍騎虎。震為周，坤為天下。震為神、為人、為行，故曰為神人使。坎位西，震為王，坤母，故曰王母。坎憂震樂，故不憂。○為神人使，依汲古，宋本作為人所使。危殆，元本作不殆，依汲古。此用穆王西巡狩事。

The hexagram "Approaching" changes into "Following". Lin Ci says: riding a dragon and a tiger, traveling throughout the world; serving as a messenger of gods and men, going west to pay homage to the Western Queen Mother, without any danger. Using the story of King Mu of Zhou's western tour to meet the Western Queen Mother, it indicates a journey without blame. Shang Binghe explains the image: when all six lines of "Following" change, it becomes "Humility", which is the hidden hexagram. The hidden hexagram "Humility" has Zhen (Thunder) representing the dragon and Gen (Mountain) representing the tiger, combining to form "riding a dragon and a tiger"; Zhen also represents thoroughness, and Kun (Earth) represents the world. Zhen also represents gods, people, and movement, hence "serving as a messenger of gods and men". Kan (Water) is associated with the west, Zhen represents the king, and Kun represents the mother, combining to form "meeting the Queen Mother in the west". Although Kan signifies worry, Zhen's nature is joy, and joy overcomes worry, hence saying "no worry". Below the circle, the collation note says: "serving as a messenger of gods and men" follows the Ji Gu Ge edition, while the Song edition reads "serving as a messenger of people"; "danger" in the Yuan edition reads "no danger", following the Ji Gu Ge edition. This entry uses the story of King Mu of Zhou's western tour.

泰。員怨之吳，畫策闔閭。鞭平服荊，除大咎殃。威振敵國，還受上卿。伍子胥名員，平王既殺其父兄，員犇吳，佐吳王闔閭伐楚，鞭平王之尸。震為員，員，雲也。震為行、為南，故之吳。伏艮為手、為畫、為閭，伏巽為鞭、為荊，坤為殃咎，在外故曰除。坤為國，震為威、為公，故曰上卿。○員怨，從宋本，汲古作胥恐。閭廬通。

The hexagram "Qing" changes into "Tai". Lin's interpretation says: Wu Yuyan harbored resentment and fled to Wu, helping Hu Lü plan strategies; he beat the corpse of King Ping of Chu and conquered Chu, removing the accumulated grievances and hatred in his heart; his reputation shook the enemy country, and upon returning, he was appointed as a high minister. This is a statement about being wronged and fleeing far away, yet eventually avenging and achieving success. Shang Binghe first recounts the story: Wu Zixu's name was Yuyan, King Ping of Chu killed his father and brother, so Wu Yuyan fled to Wu, assisted King Hu Lü of Wu in attacking Chu, and dug up the grave to beat the corpse of King Ping. Then he explained the hexagram: Zhen (Thunder) represents Wu Yuyan, and "Yuyan" is "yun" (cloud); Zhen also represents movement and the south, so moving south means "going to Wu". The hidden trigram Gen (Mountain) represents hands and planning, and can also be "lu" (village); the hidden trigram Xun (Wind) represents a whip and also represents Jingchu (Chu); Kun (Earth) represents calamity, and the calamity is in the outer trigram, meaning it is far from oneself, thus saying "remove". Kun also represents a state, Zhen represents power and also represents a minister, hence "high minister" is derived from this. "○" below is a note: the words "yuan yuan" come from the Song edition, while the Ji Gu Ge edition says "xu kong"; the characters "lu" and "fu" were often used interchangeably in ancient times.

否。唐邑之墟，晉人以居。虞叔受福，實沈是國，世載其樂。坤為邑、為墟，伏震為唐。《玉篇》堯稱唐者，至大之貌，乾大，故曰唐邑之墟。《說文》："唐，大言也"，《莊子天下篇》荒唐之言是也。震為晉、為人，艮為居，故曰晉人以居。艮為叔，乾為福，實沈，星次晉分。《左傳》"參為晉星"，實沈，參神也。艮為星，坤國故曰實沈是國。坤為世、為載，伏震為樂。《史記晉世家》："唐叔虞者，成王弟，封於唐，至子爕徙居晉水，是為晉侯"。 ○墟，依宋本，汲古作廬，非。以，依汲古，宋本作之。

The hexagram "Qing" transforms into "Pou." Lin's interpretation says: the old capital of the ancient Tang state has become the dwelling place of the Jin people; Yu Shu received blessings here, and the star mansion Shi Shen directly faces this state, bringing generations of joy. Using the historical events of Tang Shu Yu being granted the state of Tang and its later becoming Jin, it indicates a continuation of the legacy and enduring blessings. Shang Binghe explains the image: the trigram Gen represents cities and ruins, and the hidden trigram Zhen represents Tang. The "Zuoyue" says Yao was called Tang, taking the meaning of greatness, and Qian represents greatness, so it is said "the ruins of Tang." The "Shuowen Jiezi" defines Tang as a great speech, and the "Zhuangzi·Tianxia" refers to "huan tang" as speech with this meaning. Zhen also represents Jin and people, Gen represents dwelling; together they form "the Jin people dwell here." Gen also represents Shu, and Qian represents blessings; Shi Shen is one of the twelve star mansions, directly corresponding to the territory of Jin. The "Zuo Zhuan" says the star Shen is the star of Jin, and Shi Shen is the god of Shen; Gen represents star mansions, and Gen represents states, so it is said "Shi Shen is the state." Gen also represents generations and bearing, and the hidden Zhen represents joy, from which the last sentence is derived. The "Shiji·Jin Shiji" records that Tang Shu Yu was the younger brother of King Cheng of Zhou, granted the state of Tang, and passed it to his son Xie, who moved to the banks of the Jin River and became the Duke of Jin. "○" below is a note: the character "xu" is based on the Song edition, while the Ji Gu Ge edition has "lu," which is incorrect; the character "yi" is based on the Ji Gu Ge edition, while the Song edition has "zhi."

同人。管鮑相知，至德不離。三言相桓，齊國以安。《史記》："管仲少與鮑叔牙遊，鮑叔知其賢，薦於桓公，管子曰："倉廩實而知禮節，衣食足而知榮辱，上服度則六親固"，三言蓋指此。《韓詩外傳》"君子有三言可貫而佩之"是也。《同人》通《師》。震為管，坤為魚、為鮑，震為言、為桓，數三故曰三言。坤為國、為安。巽為齊。○相桓，依宋元本，汲古作於，非。

The hexagram "Qin" transforms into "Tong Ren." Lin's commentary says: Guan Zhong and Bao Shu knew each other deeply, their sincere friendship never separated; Guan Zhong used three famous sayings to assist Qi Huan Gong, thus bringing stability to the state of Qi. The ruler gains a friend, the monarch is supported, and the family and state are united. Shang Binghe cites the "Records of the Grand Historian" to say that when Guan Zhong was young, he associated with Bao Shu, and Bao Shu knew his virtue and recommended him to Huan Gong. Guan Zhong said that only when granaries are full can one understand propriety, only when clothes and food are sufficient can one know honor and disgrace, and when those in power abide by laws and regulations, the six relations are secure. These few words are probably referring to these three sayings. The "Han Poetry External Transmission" says that a gentleman has three sayings that can be followed throughout his life, which is the same meaning. Further interpreting the hexagram: "Tong Ren" and "Shi" are complementary. Zhen governs speech and Huan, and Zhen belongs to the number three, so it is said "three sayings." Kun governs the state and peace, Xun governs Qi, and the last sentence is derived from this. "○" below is a note: "Xiang Huan" follows the Song and Yuan editions, while the Jigugē edition reads "Yu," which is incorrect.

大有。三十無室，長女獨宿。心勞未得，憂在胸臆。離卦數三，兌數十，坎為室，坎伏故曰三十無室。兌為老婦，故為長女。坎為宿、為孤，故曰獨宿。坎為心、為勞、為憂，伏坤為胸臆。按：《大過九五》云老婦指兌也。

The hexagram 临 changes to 大有. The line statement says: reaching thirty years of age without having married, the eldest daughter sleeps alone; exhausted in mind and body, yet desires are not fulfilled, worry is blocked in the chest. This is a statement about delayed marriage and accumulated worries. Shang Binghe explains the image: in the hexagram numbers, Li belongs to three, Dui belongs to ten, and the combination of these two numbers forms 'thirty'; Kan represents the dwelling, but the body of Kan is hidden and not revealed, so the image of a dwelling is not apparent, hence 'no dwelling'. Dui represents the old woman, so here Dui is taken as the eldest daughter; Kan also represents the mind, toil, and worry, and the hidden坤 represents the chest, from which the last sentence is derived. Shang's commentary says that the line statement of Da Guo at nine in the fifth mentions the old woman, which refers precisely to Dui.

謙。散渙水長，風吹我鄉。火滅無光，隳敗桓公。坎水坤水故曰水長，伏巽風故曰散渙、曰風吹。坤為我、為鄉，艮為火、為光，上臨坎水坤水，故火滅無光。震為桓、為公，坤喪故曰隳敗，言桓公死，齊亂如火滅也。

The hexagram Li (Fire) transforms into the hexagram Qian (Heaven). Lin Ci explains: great water spreads widely and overflows, wind blows over my homeland; fire goes out and there is no light, the foundation of Qi Huan Gong's achievements is destroyed. Using the images of water and fire to symbolize the interruption of a hegemonic rule, it is a凶 (auspicious) statement. Shang Binghe interprets the image: Kan represents water, Kun can also be interpreted as water, two waters overlapping, thus saying "water flows long." The hidden Xun represents wind, wind moves over water, hence "scattering" and "wind blows." Kun represents me and also my hometown; Gen represents fire and light, while Gen is faced by Kan water and Kun water, water comes and fire is extinguished, thus "fire goes out without light." The mutual hexagram Zhen represents Huan and also the ruler, Kun represents loss, combining to form "ruin and collapse." The whole sentence indicates that after Qi Huan Gong's death, Qi became chaotic, just like a lamp going out.

豫。蜎飛蠕動，各有配偶。小大相保，咸得其所。蜎、蠕，皆蟲行貌，伏巽為蟲，故曰蜎飛蠕動。巽震為夫婦，故曰各有配偶。坤為小，伏乾為大，艮止故曰相保。○蜎飛，從汲古，宋元本作飛蜎，《詩》"蜎蜎者蠋"。

The hexagram "Qing" changes into "Yu". Lin Ci explains: flying and crawling insects all have their own mates; regardless of their size, they protect each other and each finds its proper place. This is a favorable omen indicating that all things can flourish according to their nature. Shang Binghe interprets the image: "Yuan" and "Run" are terms describing the crawling movement of insects, and the hidden trigram Xun represents insects, hence "Yuan fei Run dong" (flying and crawling). Xun is the eldest daughter, and Zhen is the eldest son; when these two trigrams are paired, they form a couple, hence "each has its mate." The trigram Kun represents smallness, while the hidden trigram Qian represents greatness. The interacting trigram Gen has the virtue of stillness, and stillness brings stability, hence "mutual protection." Notes from the text: "Yuan fei" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "fei Yuan." The "Shi Jing · Bin Feng · Dong Shan" contains the line "Yuan Yuan zhe Zhu," which can be referenced.

隨。安樂几筵，未出王門。艮安震樂。艮幾震筵，震為王，艮為門，艮止故未出。

The hexagram "Qing" changes into "Sui." The line statement consists of only two lines: sitting contentedly on the desk and mats, enjoying oneself, but not yet having left the gates of the royal house. This represents the image of being secure and secluded, yet not having traveled far. Shang Binghe explains the image: the interacting hexagram "Gen" signifies stability, and the lower trigram "Zhen" signifies joy; "Gen" also represents the desk, and "Zhen" represents the mats; "Zhen" signifies the king, and "Gen" signifies the gate; since the hexagram "Gen" has the virtue of stopping, which means not moving, it is said "not having left."

蠱。火生月窟，下土恩塞，抵亂我國。巽先天位西南，為月窟，兌為月，艮為火，故曰火生月窟。下互大坎，坎為土、為塞，兌為恩澤、為羊，故曰抵。艮為國，兌毀，故曰抵亂我國。○艮為火、巽為西南、坎為土之確證。

The hexagram Li (Fire) transforms into the hexagram Gu (Trouble). Lin Ci explains: Fire arises from the moon's dwelling place, but the land below blocks the grace, causing resistance and turmoil within my country. This is a凶辞 (auspicious omen) indicating that grace does not reach below and internal chaos prevails. Shang Binghe interprets the image: In the Earlier Heaven arrangement, Xun (Wind) is located in the southwest, which is the moon's dwelling place. Dui (Lake) governs the moon, and Gen (Mountain) governs fire, thus forming 'fire arising from the moon's dwelling place'. The inner trigrams produce a large Kan (Water) shape beneath, which governs earth and obstruction, corresponding to 'the earth below blocks the grace'. Dui governs grace and also sheep, which are inclined to resistance, hence 'resistance'. Gen governs the country, and Dui's virtue is broken, leading to the final phrase 'resistance and turmoil within my country'. '○' Below is Shang's own note: This passage serves as confirmation of the imagery that Gen governs fire, Xun is located in the southwest, and Kan governs earth.

觀。長生無極，子孫千億。柏柱載梁，堅國不傾。巽為長，伏震為生、為子，艮為孫，坤為千億，巽為柏、為樑柱，艮為堅固，巽為傾。○梁，從汲古，元本作青，非。

The hexagram "Qing" transforms into "Guan." Lin Ci explains: "Longevity has no end, children are numerous in the thousands; the cypress pillars support the beams, the state is firm and will not collapse." This is a completely auspicious statement indicating many sons and a long-lasting state. Shang Binghe interprets the image: the upper trigram Xun signifies length, the hidden trigram Zhen signifies childbirth and sons, the interacting trigram Gen signifies grandchildren, and the lower trigram Kun signifies a multitude of thousands. The first two sentences are thus fully explained by these combinations. Xun also signifies cypress wood and beams, while Gen signifies firmness, forming the meaning "cypress pillars support the beams, the state is firm and will not collapse." Xun originally has an image of collapse, but here it is restrained by Gen's image of firmness, hence it does not collapse. "○" below is a note: the character "beam" is taken from the Ji Gu Ge edition; the Yuan edition reads "qing," which is incorrect.

噬嗑。欽敬昊天，厯象星辰。宣授民時，陰陽和調。離為夏，故曰昊天。艮為星辰、為時，坎為眾、為民，離坎為夫婦，故曰陰陽和調。○宣，從宋本，汲古作宜，非。

The hexagram "Qin" changes into "Shihe". Lin's commentary says: "Respectfully serving the heavens, calculating the movements of the sun, moon, and stars; announcing the seasons to the people, thus achieving harmony between yin and yang." This fully reflects the meaning of "Shangshu · Yaodian" regarding observing the celestial phenomena and teaching the people the proper seasons, which is a favorable omen indicating good governance and harmonious times. Shang Binghe explains the image: the upper trigram Li represents summer, and the summer sky is vast, hence called "Hao Tian"; the interacting trigram Gen represents stars and also the seasons; the lower trigram Kan represents multitude and the people, thus "announcing the seasons to the people" is derived from this. Li and Kan, one yang and one yin, are like husband and wife, hence "yin and yang harmonize." Below the circle, the note says: the character "Xuan" is taken from the Song edition, while the Ji Gu Ge edition uses "Yi," which is incorrect.

賁。三河俱合，水怒踴躍。壞我王屋，民困於食。坎為河，震數三，故曰三河。坎為合、為水，震為怒、為踴躍、為王，艮為屋，伏巽為壞。坎為民，兌為食，又：河東、河南、河內亦曰三河。○屋，汲古作室，依宋本。

The hexagram "Qing" changes into "Ben". Lin's commentary says: Three great rivers converge together, the water force becomes furious, surging and leaping; it destroys my royal houses, and the people thus lose their food supply. This is the same as the commentary on "Gu" changing into "Yi", both dealing with flood disasters. Shang Binghe's interpretation of the image: The inter卦 Kan represents rivers, and the inter卦 Zhen, which belongs to the number three in the hexagram count, forms the "three rivers"; Kan also represents convergence and water, while Zhen represents fury, leaping, and the king. The upper trigram Gen represents houses, and the hidden trigram Xun represents destruction, hence "destroying my royal house." Kan also represents the people, and the inter trigram Dui represents food, thus completing the last sentence. Shang also adds another interpretation: In the Han dynasty, the three commanderies of Hedong, Henan, and Henan were collectively called the "three rivers," and "three rivers" can also refer to this region. "○" below is a collation note: The character "wu" (house) in the Jigushan edition is written as "shi" (room), but here we follow the Song edition.

剝。壽如松喬，與日月俱。常安康樂，不離禍憂。艮為壽、為木、為仙，故曰松喬。赤松、王喬，古之仙人。與日月俱，言壽永也。伏兌為月，艮為日。兌為悅，故曰康樂。坤為禍憂，一陽在上故不罹禍憂。○離，同罹，依汲古，宋本作不見，非。

The hexagram 临 changes to 剥. Lin Ci says: Life span is like that of Chi Songzi and Wang Zi Qiao, enduring as the sun and moon; always enjoying peace and happiness, without calamity or worry. This is a complete auspicious statement regarding longevity and security. Shang Binghe explains the image: The upper trigram Gen represents longevity, trees, and immortals; "Song Qiao" refers to Chi Songzi and Wang Zi Qiao, two ancient immortals. Saying they are with the sun and moon signifies the length of their lives. The hidden trigram Dui represents the moon, and Gen represents the sun, thus the image of sun and moon is formed. Dui also represents joy, hence the mention of "peace and happiness." The trigram Kun represents calamity and worry, yet the hexagram 剥 has one yang line alone at the top, indicating that yang remains and thus calamity is avoided. Therefore, it is said that there is no calamity or worry. The note below the circle says: The character "li" is homophonous with "li" (to suffer), following the Ji Gu Ge edition; the Song edition reads "not seen," which is incorrect.

復。天之所與，福祿常在，不憂危殆。伏乾為天、為福祿，坤為憂、為殆，震樂故不憂。

The hexagram 临 changes to 复. Lin Ci said: This is a gift from heaven, with long-lasting blessings and no need to worry about danger. It is a fortunate omen from heaven. Shang Binghe explained the image: The hexagram contains the trigram Qian, which represents heaven and also blessings and favors, from which the first two sentences are derived; the trigram Kun represents worry and danger, but the lower trigram Zhen has a nature of joy, and joy overcomes worry, hence there is no need to be anxious.

無妄。受讖六符，招搖室虛。雖跌無憂，保我命財。讖，《說文》驗也。《漢書東方朔傳》"願陳泰階六符"，《藝文志》泰階六符一卷，李奇注：三臺謂之泰階，兩兩成體，三合故六觀，色以知吉凶，故曰六符。招搖室虛，皆星宿名。乾數六，艮為星，巽為跌，震樂故無憂。巽為命，乾為財，互艮為安，故命與資財可保也。○室，依汲古，宋本訛空，六符，三臺星名。三臺共六星，故曰六符。雖跌無憂者，艮為星，艮覆為震，故無憂。又末二字汲古作命則，宋元本作全財，茲命字依汲古，財依宋元本。

The hexagram "Qing" changes into "Wu Wang." Lin Ci says: Having received the celestial signs of the six symbols of Taijie, the stars Zhao Yao, Shi, and Xu are in charge; even if one stumbles, there is no need to worry, for both life and wealth are safe. This is a favorable omen with a surprising but not dangerous situation. Shang Binghe explains the image: A谶 is defined in "Shuo Wen Jie Zi" as a verification. The "Hanshu · Dongfang Shuo Zhuan" mentions the wish to present the six symbols of Taijie. The "Yi Wen Zhi" records a book called "Taijie Liu Fu" in one volume. Li Qi's annotation says that San Tai stars are called Taijie, with two stars forming a group, three groups making six stars, and their colors can indicate good or bad fortune, hence the name "Liu Fu." Zhao Yao, Shi, and Xu are all names of star mansions. In the hexagram numbers, Qian belongs to six, and the mutual hexagram Gen represents star mansions; Xun indicates falling, while the lower trigram Zhen is joyful, so there is no need to worry about falling. Xun also represents life, Qian represents wealth, and the mutual hexagram Gen represents safety, hence life and wealth are preserved. The note below the circle says: The character "Shi" follows the Ji Gu Ge edition, while the Song edition mistakenly writes it as "Kong." Liu Fu is the name of San Tai stars, which consist of six stars in total, hence called Liu Fu. The reason for having no worries despite falling is that Gen represents stars, and when Gen is inverted, it becomes Zhen, which is joyful, hence no worry. The last two characters in the Ji Gu Ge edition are "Ming Ze," while in the Song and Yuan editions they are "Quan Cai." Here, the character "Ming" follows the Ji Gu Ge edition, and "Cai" follows the Song and Yuan editions.

大畜。齎金賈車，失道後時，勞罷為憂。乾為金，艮手為齎，震為車、為後，艮為道、為時，在外故失道後時。伏大坎為勞、為憂。○宋元本多"我心則休"四字，汲古無。

The hexagram "Qin" changes into "Da Xu". Lin's interpretation says: carrying money to buy a vehicle, yet getting lost and missing the appointed time, leading to toil and exhaustion, which becomes a source of worry. This is an omen of unfulfilled commercial endeavors. Shang Binghe explains the image: the lower trigram is Qian, representing money, and the upper trigram is Gen, representing the hand; holding something and moving is "ji" (to carry). The mutual trigram Zhen represents a vehicle and also being behind; Gen represents roads and seasons, and the trigrams of road and time are in the outer trigram, which is distant from Li, hence getting lost and missing the time. The shape of the hidden Kan in the hexagram signifies labor and sorrow, from which the last sentence is derived. "○" below is a note: the Song and Yuan editions of this passage include the four characters "woxin zexiu" (my heart rests), while the Jigugē edition does not.

頤。華首山頭，仙道所遊。利以居止，長無咎憂。艮為山、為首，伏兌為華，艮為壽、為仙道、為居止。坤為憂，震樂故無憂。○利以，依宋元本，汲古作利於。咎憂，依汲古，宋元本作憂咎。華、首，皆山名。

The hexagram "Approaching" changes into "Nourishing." Lin's interpretation says: The peaks of Mount Hua and Mount Shou are places where immortals travel and wander; it is suitable to reside here and rest in peace, with no calamity or worry for a long time. This is a favorable omen for seclusion and safety. Shang Binghe's interpretation of the image: The upper trigram is Gen, which represents mountains and also the head; the hidden trigram is Dui, which represents Mount Hua. Together they form "Mount Hua Head." Gen also represents longevity, immortality, and dwelling, from which the middle two lines are derived. The lower trigram is Kun, which represents worry, while the lower trigram Zhen is characterized by joy, hence there is no worry. "○" below is a note on the text: "利以" follows the Song and Yuan editions, while the Jiguge edition reads "利于"; "咎忧" follows the Jiguge edition, while the Song and Yuan editions read "忧咎." Mount Hua and Mount Shou are both names of mountains.

大過。采唐沬鄉，要期桑中。失信不會，憂思約帶。詳《師》之《噬嗑》。《詩》"我心蘊結"，又曰"心如結兮"，即約帶之義。楊慎謂即衣帶日以緩之意，非。

The hexagram 临 changes to 大过. Lin Ci says: going to Mei village to gather female moss, with an appointment to meet in Sangzhong; the other party failed to keep the promise, causing worry and sorrow as if a belt were tied tightly around the heart. This still refers to the meaning of "meeting but not meeting" in the poem "Sangzhong" from the Songs of Wei. Shang Binghe says the explanation through imagery is detailed in the entry for 师 and 噬嗑, and he clarifies the meaning of "binding belt": the Book of Songs has expressions such as "my heart is bound up" and "my heart is like a knot," which exactly convey this meaning; Yang Shen's interpretation that the belt becomes looser day by day is incorrect.

坎。人面鬼口，長舌為斧。斲破瑚璉，殷商絕後。詳《否》之《謙》。○人面，依汲古，宋元本作八面，非。鬼，各本皆作九，依《否》之《謙》校改，實鬼與九皆通用，紂臣鬼侯亦作九侯是其證。

The hexagram "Approaching" changes into "Water". Lin Ci says: It has the face of a human and the mouth of a ghost, with a long tongue like an axe; it breaks the瑚琏 vessels in the ancestral temple, causing the Shang dynasty to lose its descendants. Using the metaphor of a deceitful tongue like an axe to describe the fall of a nation is extremely ominous. Shang Binghe says the symbolic interpretation is detailed in the entry on "Humility" under the hexagram "Opposition". The following is a collation note: "human face" follows the Jiguge edition, while the Song and Yuan editions read "eight faces", which is incorrect; the character "ghost" is found as "jiu" in all editions, but here we follow the correction from the entry on "Humility" under "Opposition". In fact, "ghost" and "jiu" were commonly used interchangeably in ancient times, as evidenced by the historical figure Guihou, a minister of King Zhou of Shang, who was also written as Jiuhou.

離。臨溪橋疚，雖恐不危，樂以笑歌。兌為溪，伏艮為橋，伏坎為恐、為危，震為樂、為笑歌。○橋疚，宋元本作蟠枝，汲古作橋疚。疚，疑為仄，故雖恐不危。蟠當為播，播，種也。播枝，言種樹也。

The hexagram Li (Fire) is transformed from the hexagram Lin (Approach). Lin's interpretation says: walking by a narrow bridge by the stream, although afraid, there is no real danger, and one sings and laughs. This is a favorable omen of a false alarm. Shang Binghe explains the image: the upper trigram Dui (Lake) represents the stream, the hidden trigram Gen (Mountain) represents the bridge, the hidden trigram Kan (Water) represents fear and danger, and the interacting trigram Zhen (Thunder) represents joy and laughter. 「○」 Notes from the collation: In the Song and Yuan editions, the characters 'bridge疚' are written as '蟠枝'; the Jiguge edition has '桥疚'. Shang suspected that '疚' is a mistake for '仄', meaning narrow, so the bridge is narrow and causes fear, but there is actually no danger. If following the Song and Yuan editions, '蟠' should be '播', meaning to sow, and '播枝' refers to planting trees.

咸。洋洋沸溢，水泉為害，使我無賴。互大坎故曰洋溢、曰水泉為害，兌毀為害。伏坤為我。

The hexagram Li (Fire) transforms into Xian (Salt). Lin Ci explains: The water is vast and surging, boiling and overflowing, turning into a calamity, leaving me with no place to rely. This is a description of a water disaster trapping a person. Shang Binghe interprets the image: The hexagram contains an intermediately formed Da Kan (Great Water), which represents water, hence the description of 'vast and overflowing' and 'water springs causing harm'; the upper trigram Dui (Lake) has the virtue of destruction, and destruction signifies harm. The last sentence is derived from the hidden trigram Kun (Earth), which represents 'me'.

恆。蝗螟為賊，害我稼穡。秋飢於年，農夫鮮食。巽為蝗蟲、為稼穡，巽為賊、為害，兌毀亦為害。兌為秋，乾為年，伏坤為飢。震為農夫，兌為食，兌毀巽落故鮮食。○害我、秋飢，依汲古，宋本作傷害、作愁飢。

The hexagram Li (Fire) transforms into Heng (Permanence). Lin Ci explains: locusts and cutworms have become pests, destroying my crops; in autumn there is a famine, and farmers have little to eat. This is a凶辞 (auspicious omen) indicating pestilence and poor harvest. Shang Binghe interprets the image: the lower trigram Xun (Wind) represents locusts and farming, and Xun also has the meaning of harm; the interacting trigram Dui (Lake) has the virtue of destruction, and 'fold' also signifies harm. Dui represents autumn, Qian (Heaven) represents years, and the hidden trigram Kun (Earth) represents famine, combining to form 'famine in the year of autumn'. The upper trigram Zhen (Thunder) represents farmers, Dui represents food, but Dui destroys Xun and Xun declines, so the harvest is insufficient, hence 'scarce food'. '○' below is a collation note: 'harm me' and 'autumn famine' follow the Ji Gu Ge edition, while the Song edition reads 'harm' and 'worried famine'.

遯。八百諸侯，不期同時。慕西文德，興我宗族，家門雍睦。巽為辛，數八，艮後天數亦八，乾為百，伏震為諸侯，故曰八百諸侯。艮為時，伏兌為西，坤為文、為門、為族，乾為宗，艮為家。○雍睦，依汲古，宋本作雍雍。八，汲古訛六，族訛旅，依宋元本。《史記》："武王觀兵孟津，諸侯不期而會者八百"。

The hexagram Li (Fire) transforms into Duan (Retreat). Lin Ci explains: eight hundred feudal lords gathered together without prior agreement; they revered the cultural virtue of the Western Zhou dynasty, revived my clan, and within the family there was harmony and unity. Using the story of King Wu's military review at Mengjin, it indicates the gathering of many hearts and the prosperity of the family. Shang Binghe interprets the image: Xun (Wind) receives the stem Xin, which corresponds to the number eight; Gen (Mountain) in the Later Heaven hexagram number is also eight; Qian (Heaven) represents a hundred, and the hidden Zhen (Thunder) represents the feudal lords, combining to form 'eight hundred feudal lords.' Gen (Mountain) represents the season, and the hidden Dui (Lake) represents the west, while Kun (Earth) represents culture, the family, and the clan. Qian (Heaven) represents the ancestral temple, and Gen (Mountain) represents the family residence. The last three sentences are supported by these correspondences. The note below the circle: 'Yongmu' is based on the Ji Gu Ge edition, while the Song edition reads 'Yongyong'; the character 'ba' (eight) in the Ji Gu Ge edition is mistakenly written as 'liu' (six), and 'zu' (clan) is mistakenly written as 'lv' (travel), both are corrected according to the Song and Yuan editions. The 'Records of the Grand Historian' states that King Wu reviewed his troops at Mengjin, and the feudal lords who came without prior agreement numbered eight hundred.

大壯。長男少女，相向笑語。來歡致福，和悅樂喜。震為長男，兌為少女，震為笑語、為歡、為和樂、為喜。乾為福。

The hexagram Li (Fire) transforms into Da Zhuang (Great Strength). Lin Ci explains: The elder son and the young daughter face each other in conversation and laughter, bringing joy and good fortune, resulting in a harmonious and joyful atmosphere. This is a favorable omen indicating mutual harmony between men and women and domestic happiness. Shang Binghe interprets the image: The upper trigram Zhen (Thunder) represents the elder son as mentioned in the "Sayings of the Trigrams," the interacting trigram Dui (Lake) represents the young daughter, and their facing each other forms the image of laughter; Zhen also signifies joy, harmony, and celebration; the lower trigram Qian (Heaven) represents good fortune, from which the final sentence is derived.

晉。平國不君，夏氏作亂。烏號竊發，靈公殞命。坤為國，坎為平，震為君，震覆故不君。平國，陳靈公名。離為夏、為亂，夏氏，徵舒也。離為烏，坎為弓、為竊。烏號，弓名。坤為殞，言徵舒恥靈公與其母夏姬亂，射殺靈公也。事在《左傳宣十年》。

The hexagram Li (Fire) transforms into Jin (Progress). Lin Ci explains: A man named Pingguo, Chen Linggong, did not act as a ruler, and the Xia family rose up in rebellion; the good bow named Wu Hao was secretly used to shoot, and Linggong died. Using the historical event from the Zuo Zhuan, year Xuan 10, where Xia Zhengshu killed Chen Linggong, it is a凶辞 (auspicious omen) indicating a ruler who loses his way and is killed. Shang Binghe interprets the image: The lower trigram is Kun (Earth), representing the state; the mutual trigram Kan (Water) represents 'Ping'; 'Pingguo' is precisely the name of Chen Linggong. The mutual trigram Zhen (Thunder) represents the ruler, but Zhen is inverted, forming a covering image, thus indicating 'not as a ruler'. The upper trigram Li (Fire) represents Xia and also signifies calamity and disorder; Xia family is Xia Zhengshu. Li also represents 'Wu', Kan represents 'bow' and also signifies secret action. 'Wuhao' is the name of a good bow. Kun represents falling. The whole sentence indicates that Xia Zhengshu was ashamed of Linggong's incestuous relationship with his mother Xia Ji, and thus shot and killed Linggong.

明夷。春多膏澤，夏潤優渥。稼穡成熟，畝獲百斛。震為春，坎為膏澤，離為夏，坎為潤渥。震為稼穡，離火故曰熟。坤為畝、為百，震為斛。○成熟，依汲古，元本作熟成。

The hexagram "Qing" changes into "Mingyi." Lin's interpretation says: In spring, the rain is abundant, and in summer, the moisture is generous; the crops mature, and one mu yields over a hundred hu. This is a favorable omen of harmonious weather and a bountiful harvest. Shang Binghe explains the image: The mutual trigram Zhen represents spring, and the mutual trigram Kan signifies abundant rain and grace; the lower trigram Li represents summer, and Kan again signifies rich moisture and abundance, which gives rise to the first two lines. Zhen also governs crops, and Li belongs to fire, which causes the grain to mature through the influence of fire; the upper trigram Kun represents fields and also the number hundred, while Zhen represents hu, thus completing the last line. "○" Notes on the text: "mature" follows the Ji Gu Ge edition; the Yuan edition reads "熟成."

家人。客宿臥寒，席蓐不安。行危為害，留止得歡。此用《臨》象。震為客，坤為宿，伏乾為寒，巽為伏，故曰臥寒。巽為蓐、為進退，故不安。○行危為害，留止得歡。汲古作"行為危害，留不得歡"，依宋元本。《左傳》不行之謂臨，故三四句云云。

The hexagram "Qin" changes to "Jia Ren." Lin's interpretation says: staying away from home overnight, sleeping in a cold place, with an uncomfortable mat and blanket; traveling is dangerous and leads to harm, but staying still brings joy. This is a statement that favors staying still rather than moving. Shang Binghe explains that this interpretation uses the image of the primary hexagram "Qin": Zhen represents the guest and the host, Kun represents stopping and resting, the hidden trigram Qian represents cold, and Xun represents concealment, combining to form "lying in cold." Xun also represents grass mats, and it has the image of indecision, hence "unrest." The note below says: "traveling is dangerous and leads to harm, staying brings joy" are from the Song and Yuan dynasty editions. The "Zuo Zhuan" has an interpretation of "Qin" that explains it as not moving, so the third and fourth lines are phrased this way.

睽。乘桴浮海，雖懼不殆。母載其子，終焉何咎。此用《臨》象。臨震為桴、為乘，坤水兌澤，故曰海。坤為懼、為母，震為子，故母載其子。伏艮為終。○桴，依宋本，汲古作槎。浮，依宋本，汲古作於。桴，編竹木代舟也，大曰筏，小曰桴。《論語》乘桴浮於海。

The hexagram "Guan" (Observing) changes to "Gui" (Strife). The line says: sitting on a small raft drifting to the sea, although afraid there is no danger; the mother carries the child, in the end where could there be a mistake? This is a favorable omen of no danger despite alarm and both mother and child being safe. Shang Binghe says this line uses the image of the primary hexagram "Guan": the lower trigram Zhen (Thunder) represents the wooden raft and also signifies riding, while the upper trigram Kun (Earth) can be interpreted as water, and the trigram Dui (Lake) represents a large marsh, together forming the image of "sea". Kun also signifies fear and the mother, while Zhen represents the child, hence the phrase "the mother carries the child". The trigram Gen (Mountain), which is concealed, signifies the end, and the last sentence is derived from this. Below the circle "○" is a note: the character "fu" is taken from the Song edition, while the Jigugong edition has "cha"; the character "fu" is taken from the Song edition, while the Jigugong edition has "yu". Fu refers to a structure made of bamboo or wood used as a substitute for a boat; a large one is called a raft, and a small one is called a fu; in the "Analects of Confucius", there is a saying that Confucius wished to take a fu to float on the sea.

蹇。手拙不便，不能伐檀。車無軸轅，行者苦難。艮為手，坎陷故不便。艮為伐、為檀。檀，堅木也。艮止故不能。坎為車，多眚，故無軸轅。震為行，震反為艮，故難行。《詩》"檀車煌煌"，古嘗以檀造車，今不能伐檀，故無軸轅。

The hexagram Li (Fire) transforms into Jian (Obstruction). Lin's interpretation says: the hands are clumsy and unskilled, unable to cut down sandalwood; the cart has neither axle nor yoke, making the traveler's journey unbearable. This is an ominous hexagram indicating failure in making tools and inability to move forward. Shang Binghe explains the image: the lower trigram Gen (Mountain) represents hands, while the upper trigram Kan (Water) signifies danger and difficulty, leading to inconvenience. Gen also governs cutting and is associated with sandalwood, a hard and valuable wood. Since Gen's nature is to stop, it means 'unable'. Kan represents a cart, and as Kan is associated with misfortune, the cart is broken and incomplete, hence 'no axle or yoke'. The interacting trigram Zhen (Thunder) represents movement, but Zhen reversed becomes Gen, which signifies stopping, making travel difficult. The Book of Songs, Great Ya, Da Ming, mentions 'bright sandalwood carts', indicating that ancient people used sandalwood for carts. Now, unable to cut sandalwood, carts naturally lack axles and yokes.

解。唐虞相輔，鳥獸率舞。民安無事，國家富有。震為帝，故曰唐虞，為鳥、為舞，坎為眾、為民，《臨》坤為國家、為富有。

The hexagram Liin (临) changes to Xie (解). Lin's commentary says: Tang Yao and Yu Shun succeeded each other to complete the way of governance, and even birds and beasts followed in dance; the people were at peace and the state was prosperous. This is a complete auspicious omen of a sage king ruling and the world in peace. Shang Binghe explains the image: the upper trigram Zhen represents the sovereign, hence referred to as 'Tang Yu'; Zhen also governs birds and dancing, thus 'birds and beasts followed in dance' is derived from this; the lower trigram Kan represents the people; the primary hexagram Liin's坤 represents the state and also wealth, thus the last sentence is fully explained.

損。秋蛇向穴，不失其節。夫人姜氏，自齊復入。兌為秋，坤為蛇，艮為穴，震為夫、為人，伏巽為姜、為齊、為入。

The hexagram Li (Fire) transforms into Sun (Loss). Lin Ci explains: a snake in autumn retreats into its hole without missing the proper season; Lady Jiang returned from the state of Qi. Using the timely retreat of a snake to symbolize a person's departure and return, it indicates separation followed by reunion. Shang Binghe interprets the image: the lower trigram Dui represents autumn, the lower trigram Kun represents the snake, and the upper trigram Gen represents the cave, forming 'a snake in autumn heading to its hole'; the interacting trigram Zhen represents the husband and also the person, from which the term 'lady' is derived; the concealed trigram Xun represents the surname Jiang, the state of Qi, and also entry, completing the final sentence.

益。病篤難醫，和不能治。命終永訖，下即蒿廬。伏《恆》。坎為病，互大坎，故曰病篤。坎為和，坤死，故曰難醫、曰和不能治、曰命終永訖。巽為命，艮為終，巽為蒿，艮為盧，故曰蒿盧。蒿盧，即蒿里。《左傳》："晉景公疾，秦伯使醫緩為之，緩曰：是在肓之上、膏之下，攻之不可，達之不及，無能為也，既而公果卒"。 ○永訖，依汲古，元本作斯訖。

The hexagram "Qin" changes into "Yi". Lin's interpretation says: the illness is very severe and difficult to treat, even the famous doctors cannot cure it; the life is terminated forever, and the soul descends to the grave called "Hao Li". This is a凶辞 (a bad omen) of death. Shang Binghe explains the image: "Yi" has all six lines changing to form "Heng", which is its hidden hexagram. Kan represents illness, and within the hexagram there is also a large Kan, indicating illness on top of illness, hence saying "the illness is severe". Kan also represents harmony, and the "harmony" in Lin's words is the name of the ancient famous doctor, Yi He. Kun represents death, hence saying it is difficult to cure, harmony cannot help, and life ends forever. Xun represents life, Gen represents the end; Xun also represents grass, and Gen represents houses, together forming "Hao Lu", which is "Hao Li", the place where souls go after death. The "Zuo Zhuan" records that in the tenth year of Chenggong period, Duke Jing of Jin was ill, and Duke Qin sent the doctor Yi Huan to diagnose. Yi Huan said the illness was between the肓 and the膏, and it could not be treated by moxibustion or acupuncture, so he was helpless. Soon after, Duke Jing of Jin died. "○" below is a note: "Yong Ji" follows the Ji Gu Ge edition, while the Yuan edition reads "Si Ji".

夬。青蛉如云，城邑閉門。國君衛守，民困於患。青蛉，即蜻蛉。《漢志》"越巂有青蛉縣"，《水經注》引作蜻蛉，《埤雅》蜻蜓一名蜻蛉，《呂氏春秋》"海上有人好蜻蛉，每至海上，蜻蛉從遊者數萬"。《夬》通《剝》。坤為雲、為城邑、為閉、為國、為民、為患，艮為守，蜻蛉大首薄翼。艮一陽在上，疑即《剝》艮象也。○閉，依元本，汲古本、宋本作關。

The hexagram "Qin" changes into "Guai." Lin Ci's interpretation says: dragonflies are numerous like clouds, cities close their gates; the king sends soldiers to guard, and the people suffer from calamity. This is a凶 omen indicating disaster caused by strange phenomena. Shang Binghe explains the image: "Qingling" refers to dragonflies. The "Book of Han·Geography" records that Yuezhi Commandery had a county named Qingling, and the "Commentary on the Water Classic" refers to it as Qingling. The "Biya" says dragonflies are also called Qingling. The "Spring and Autumn Annals: Luxuriant Dew" records that there was a man by the sea who loved dragonflies; every time he went to the seaside, dragonflies followed him in the tens of thousands. The hexagrams "Guai" and "Bo" are complementary. In "Bo," the earth trigram represents clouds, cities, closure, states, people, and calamity, while the mountain trigram represents guarding. Dragonflies have large heads and thin wings; the mountain trigram in "Bo" has one yang line at the top and all yin lines below, resembling a large head with thin wings. Shang suspects that the image of dragonflies in Lin Ci's interpretation comes from the mountain trigram in "Bo." Notes below the circle: The character "close" follows the Yuan edition; the Ji Gu Ge edition and the Song edition read "close the gates."

姤。牙櫱生達，室堂啟戶。出入利貞，鼓翼起舞。此亦全用《臨》象。震為牙櫱、為生，坤為堂戶，震為出，巽入，故曰出入利貞。震為鼓、為翼、為起舞。○出入，依汲古，宋元本作幽人。貞，依宋元本，汲古訛真。首句各本作牙孽生齒，依《小畜》之《睽》校。

The hexagram "Approaching" changes into "Meeting." The commentary says: new sprouts emerge and grow, the hall and chamber are open and the doors are wide; going in and out follows the correct path and is beneficial, wings are spread and one dances gracefully. This is a favorable omen indicating vigorous growth and smooth communication between inside and outside. Shang Binghe says that this entire passage uses the imagery of the primary hexagram "Approaching": Zhen (Thunder) represents the young sprout and growth, Kun (Earth) represents the hall and chamber and the doors, Zhen (Thunder) also represents going out, Xun (Wind) represents coming in, thus forming "beneficial to go in and out following the correct path"; Zhen (Thunder) also represents drumming, wings, and dancing, which is the source of the last sentence. "○" below is a note on textual variations: "going in and out" follows the Ji Gu Ge edition, while the Song and Yuan editions read "recluse"; the character "zheng" follows the Song and Yuan editions, while the Ji Gu Ge edition mistakenly reads "zhen"; the first sentence in all editions reads "new sprouts grow," but this is corrected according to the commentary on "Small Accumulation" and "Strife."

萃。鳧游江海，沒行千里。以為死亡，復見空桑，長生樂鄉。艮為鳧，坤為江海、為千里。坤為死亡，巽為桑，坤虛，故曰空桑。伏震為生，兌悅故曰樂鄉。坤為鄉。林意謂鳧沒江海，不見以為死亡矣，後復見於空桑，不惟未死，且甚安樂也。○海沒，依宋元本，汲古作湖役。

The hexagram Li (Fire) transforms into Cui (Gathering). Lin Ci explains: wild geese swim in rivers and seas, traveling a thousand miles in hiding; people think they are dead, but later they reappear in the empty mulberry grove, living long and happily. This is a favorable omen of losing and regaining, and finding salvation in despair. Shang Binghe interprets the image: the mutual trigrams Gen (Mountain) represent the wild geese, and Kun (Earth) represents rivers and seas, as well as a thousand miles; Kun also signifies death, Xun (Wind) represents mulberry trees, and the emptiness within Kun combines with mulberry to form 'empty mulberry'; the hidden trigram Zhen (Thunder) signifies life, the upper trigram Dui (Lake) signifies joy, and Kun also signifies the native land, forming 'happy homeland'. Shang also clarifies Lin Ci's meaning: the wild geese dive into rivers and seas, disappearing from sight; people think they are dead, but later they reappear in the empty mulberry grove, not dead at all, but living comfortably. '○' below is a note: 'sea disappearance' follows the Song and Yuan editions, while the Jigugong edition reads 'lake labor'.

升。黃帝出遊，駕龍乘馬。東上泰山，南遊齊魯，邦國咸喜。震為黃、為帝、為遊、為龍、為馬、為東，伏艮為山，故東上泰山。震又為南，巽齊兌魯，故南遊齊魯。坤為邦國，震為喜。○馬，依宋本，汲古作鳳，非。

The hexagram "Qing" changes into "Sheng". Lin Ci said: The Yellow Emperor went on a tour, riding a dragon and a horse; he went east to Mount Tai, and south to Qi and Lu, and all the states were joyful. This is a fortunate omen of touring the four directions and the whole world rejoicing together. Shang Binghe interpreted the image: The interacting trigram Zhen combines the meanings of Yellow, Emperor, touring, dragon, horse, and the number of the east. Almost all the images needed for the first three sentences come from Zhen. The hidden trigram Gen represents a mountain, which together with Zhen's eastern direction forms "going east to Mount Tai." Zhen also represents the south, while the lower trigram Xun represents Qi, and the interacting trigram Dui represents Lu, forming "going south to Qi and Lu." The upper trigram Kun represents the states, and Zhen represents joy, from which the last sentence is derived. "○" below is a note: The character "Ma" is taken from the Song edition; the Ji Gu Ge edition has "Feng," which is incorrect.

困。履危不止，與鬼相視。驚恐失氣，如騎虎尾。通《賁》。坎為危，在震下，故曰履危。坎為鬼，離為視，離坎連體，故曰相視。震為驚、為騎，艮為虎尾，謂遇鬼驚恐如履虎尾也。

The hexagram Li (Fire) changes into Kun (Earth). Lin's interpretation says: walking on top of danger and unable to stop, facing ghosts and spirits directly; frightened to the point of being unable to breathe, like riding on the tail of a tiger. This is an ominous omen of encountering danger and evil. Shang Binghe explains the image: the hexagram Guan (Obstruction) and Ben (Brightness) are complementary. The trigram Kan (Water) represents danger, and Kan is located below Zhen (Thunder), so stepping on it is said to be 'walking on danger'; Kan also represents ghosts, while Li (Fire) represents observation. In Ben, the trigrams Li and Kan are connected, hence 'facing each other'. Zhen represents fear and riding, Gen represents a tiger's tail. The whole sentence describes encountering ghosts and being frightened, like standing on a tiger's tail.

井。秋南春北，不失消息。涉和履中，時無隱匿。通《噬嗑》。兌秋離南，震春坎北，雁秋南鄉，春北歸，故不失消息。又消息卦起坎離，亦不失也。坎為和、為中，震為涉、為履，艮為時，坎為隱匿，四時畢見，故無隱匿。○隱，汲古作陰，依元本。

The hexagram "Qing" transforms into "Jing." Lin's interpretation says: geese fly south in autumn and north in spring, never missing the changes of the seasons; crossing water while staying in the center and keeping to the right path, the seasons are clear and there is nothing hidden. This is a favorable omen of timely and centered conduct. Shang Binghe explains the image: the hexagram "Jing" and "Shihe" are mutually related. Dui represents autumn, Li represents south, Zhen represents spring, and Kan represents north; geese flying south in autumn and north in spring exactly match "south in autumn and north in spring," so they do not miss the seasonal changes. The idea of the waxing and waning of the seasons originates from the hexagrams Kan and Li. Since both Kan and Li are present, there will be no error. Kan also represents harmony and is in the central position, while Zhen represents crossing water and movement. Together they form "crossing harmony and moving in the center." Gen represents the seasons, and Kan represents concealment. The images of the four seasons are clearly shown in the hexagrams, with nothing hidden, hence the saying "the seasons have nothing hidden." "○" below is a note: the character "yin" in the Ji Gu Ge edition is here taken from the Yuan edition.

革。龍門砥柱，通利水道。百川順流，民安其居。通《蒙》。震為龍，艮為門、為柱、為石，故曰龍門砥柱。震為通，巽為利，坎水艮道。《禹貢》："道河積石，至於龍門，東至砥柱"是也。震為百，坎為川、為流、為民，艮為安、為居，故曰民安其居。

The hexagram "Qin" changes into "Ge". Lin Ci explains: opening the龙门 and砥柱 to make the waterway smooth and convenient; all rivers flow smoothly, and the people live in peace and prosperity. Using the story of Yu the Great controlling the floods, it is a favorable omen indicating that the water disaster has been calmed and the people can live in peace. Shang Binghe interprets the image: "Ge" and "Meng" are related hexagrams. Zhen represents the dragon, Gen represents the gate, the pillar, and stone, combining to form "Lingmen Dizhu"; Zhen also represents communication, Xun represents benefit, Kan represents water, and Gen represents roads, thus forming "smooth and beneficial waterway". The "Book of Documents · Yu Gong" says that the Yellow River was guided from Jishi to Lingmen, then eastward to Dizhu, which is exactly this situation. Zhen also represents "hundred", Kan represents rivers, main streams, and also the people, and Gen represents peace and residence, thus completing the last sentence.

鼎。千歲廟堂，棟橈傾僵。天厭周德，失其寵光。通《屯》。坤為千歲，艮為廟堂。巽為棟、為隕落，故曰橈、曰傾僵。震為周，艮為天、為光，坎失，故曰失其寵光。○橈，依宋本，汲古本作撓，非。

The hexagram "Qin" changes into "Ding." Lin's interpretation says: The ancestral temple and hall have been passed down for thousands of years, but the beams are bent and the buildings are collapsing; heaven has abandoned the virtue of the Zhou dynasty, and the Zhou royal house has lost its favored brilliance. This is an ominous sign of the collapse of the dynasty. Shang Binghe explains the image: The hexagram "Ding" is mutually related to "Zun." The trigram "Kun" represents a thousand years, and the interacting trigram "Gen" represents the temple hall; the lower trigram "Xun" represents beams and also falling, and when it falls, it bends and collapses, hence the words "rao" and "qin jiang." The interacting trigram "Zhen" represents the Zhou dynasty, "Gen" represents heaven and also light, and "Kan" represents loss. The last sentence "losing its favored brilliance" comes from this. "○" below is a note: The character "rao" follows the Song edition; the Ji Gu Ge edition uses "nao," which is incorrect.

震。折若蔽目，不見稚叔。三足孤鳥，遠離室家。坎為折，震為若。若木也。離為目，離伏坎隱，故曰蔽目、曰不見稚叔。艮為叔、為少男，故曰稚叔。震為足，數三，艮為烏，坎孤，故曰三足孤烏。艮為室家。

The hexagram "Approach" changes into "Thunder." Lin's interpretation says: "The ifu tree is broken down, blocking the eyes, so the young uncle cannot be seen; a solitary bird with three feet flies far away from its home." This is an ominous sign of estranged family ties and solitary wandering. Shang Binghe explains the image: the mutual trigrams of Kan indicate breaking, and Zhen represents the ifu tree, which is the mythical tree at the sun's side. Li represents the eyes, but since Li is hidden and Kan is concealed, it is said "to block the eyes" and "unable to see the young uncle." Gen represents the uncle and also the young male, forming "young uncle." Zhen represents the feet, and since Zhen is associated with the number three, Gen represents the bird, and Kan signifies solitude, forming the "solitary bird with three feet" — the three-footed bird is the bird of the sun. Gen also represents home, from which the last sentence is derived.

艮。望叔山北，陵隔我目。不見所得，使我心惑。艮為望、為叔，互坎為北，故曰山北。坎為隱，離伏，故曰陵隔我目、曰不見所得。坎為心、為憂，故曰心惑。○心，依汲古，元本作憂。

The hexagram Li (Fire) changes to Gen (Mountain). Lin's interpretation says: Looking from the north of the mountain to see my uncle, hills block my view; I cannot see the person I am looking for, causing me confusion. This expresses the meaning of seeking without finding and being restless in mind. Shang Binghe explains the image: Gen represents looking and also represents an uncle; within the hexagram, the mutual hexagram Kan (Water) represents the north, combining with the mountain image of Gen to form 'mountain north'. Kan represents concealment, and the line Li (Fire) is hidden and does not appear, thus obstructing the view, hence saying the hills block my sight and I cannot see what I seek. Kan also represents the mind and sorrow, and the last sentence 'confused heart' is derived from this. '○' below is a note on the text: the character 'heart' follows the Ji Gu Ge edition, while the Yuan edition reads 'sorrow'.

漸。匏瓠之息，一畝千室。萬國都邑，北門有福。艮為果、為匏瓠。息者，生也，子也。艮為室。《說文》："室，實也"，言匏瓠之實一畝得千也。伏震為千，坎數一，故曰一畝千室。艮為國、為都邑、為門，坎北，故曰北門。○息，依汲古，宋元本作恩，非。千，依宋元本，汲古訛十。

The hexagram "Qin" changes into "Jian". Lin Ci says: The gourd fruit grows in abundance, with a thousand fruits per mu of land; among the myriad states and cities, the northern gate is auspicious. This is a favorable omen indicating abundant harvest and a favorable direction. Shang Binghe explains the image: The lower trigram Gen represents fruits and gourds; the character "xi" here means birth or offspring, referring to the fruits produced. Gen also represents a house, and the "Shuo Wen Jie Zi" defines "shi" as "real," so it is said that a mu of land can yield a thousand gourds. The hidden trigram Zhen represents "thousand," and the interacting trigram Kan, which corresponds to the number one, combines with it to form "one mu, a thousand houses." Gen also represents states, cities, and gates, and Kan corresponds to the north, hence the phrase "northern gate." Notes from the text: The character "xi" follows the Ji Gu Ge edition; the Song and Yuan editions read "en," which is incorrect. The character "qian" follows the Song and Yuan editions; the Ji Gu Ge edition mistakenly reads it as "shi."

歸妹。域域牧牧，憂禍相伴。隔以巖山，室家分散。通《漸》。坎為憂，離為禍，坎離連體，故曰相伴。艮為山、為室家，艮止，故曰隔。伏巽故曰分散。○以，依宋元本，汲古作我。

The hexagram "Qin" changes into "Gui Mei." Lin Ci explains: There is a view filled with vast and desolate landscapes, with sorrow and calamity coming together; blocked by steep mountains, the family is scattered apart. This is a凶 (auspicious) omen of separation and obstruction. Shang Binghe interprets the image: "Gui Mei" and "Jian" are mutually related hexagrams. The mutual trigram Kan indicates sorrow, and the mutual trigram Li indicates calamity. Since Kan and Li are connected as the two main trigrams, it is said "they come together"; the trigram Gen represents mountains and also family, and the virtue of Gen is to stop, hence the obstruction, so it is said "blocked by mountain rocks"; the hidden trigram Xun indicates dispersion, and the last sentence "scattered apart" is derived from this. "○" below is a note: the character "以" is based on the Song and Yuan editions, while the Jigugē edition reads "我."

豐。騏驥騄耳，遊食萍草。逍遙石門，循山上下，不失其所。通《渙》。震為馬，故曰騏驥騄耳。震為食、為草，草在坎水上，故曰萍草。震為逍遙、為食，艮為門、為山，中爻正反震艮，故曰循山上下。○所，依宋本，汲古作子。

The hexagram "Qin" changes into "Feng." Lin Ci explains: fine horses like Qiji and Lut'eri are freely grazing among floating grass; they move leisurely around the Stone Gate area, ascending and descending along the mountain slopes, never losing their place of rest. This is a favorable omen indicating that talented individuals find their proper place and enjoy freedom and ease. Shang Binghe interprets the image: the hexagrams "Feng" and "Huan" are complementary. The trigram Zhen represents horses, and Qiji and Lut'eri are names of the eight famous horses of King Mu of Zhou. Zhen also represents food and grass; floating grass on top of the water of Kan is called "pingcao." Zhen also signifies leisure and ease, while Gen represents gates and mountains. The middle lines of the hexagram contain both Zhen and Gen, one positive and one negative, moving up and down, hence the saying "moving along the mountains." The note below the circle states: the character "suo" is taken from the Song edition; the Ji Gu Ge edition reads "zi."

旅。天所祚昌，文以為良。篤生武王，姬受其福。艮為天，伏震為祚、為昌。離為文，伏震為生、為武、為王、為姬、為福。

The hexagram Li (Fire) transforms into the hexagram Lu (Travel). Lin Ci explains: This signifies the abundant blessings bestowed by Heaven, and King Wen's virtue is good. Heaven sincerely produces King Wu, thus the Ji clan receives blessings. This is a favorable omen indicating the mandate of Heaven belongs to the Zhou. Shang Binghe interprets the image: The lower trigram Gen (Mountain) represents Heaven, and the concealed trigram Zhen (Thunder) signifies blessings and prosperity, from which the first sentence is derived. The upper trigram Li (Fire) represents brilliance, corresponding to King Wen's title. The concealed trigram Zhen also signifies generation, King Wu, the king, the Ji clan, and blessings, all of which are fully reflected in the latter part of the statement.

巽。羊腸九榮，相推稍前。止須王孫，乃能上天。詳《蠱》之《剝》。此皆用伏震象，以互艮為天。

The hexagram Liin changes into Xun. Lin's commentary says: The winding mountain path winds around nine bends, people push and pull each other forward bit by bit; only when the prince arrives, can they finally reach the heavens. This is the same as the commentary on Gu and Bo in the hexagram Gu, which uses the story of Emperor Wen of Han dreaming of a man with a yellow head pushing him up to heaven, and upon waking he met Deng Tong. The difference is that the previous one says 'nine coils' and this one says 'nine glories,' the words are slightly different but the meaning is the same. Shang Binghe's detailed explanation can be found in the entry on Gu and Bo. Here, only one sentence is added: these lines all refer to the hidden Zhen image, and the interacting elements are taken as Gen, representing heaven.

兌。貧鬼守門，日破我盆。孤牝不駒，雞不成雛。通《艮》。互坎為鬼，艮為守、為門，震為盆，坎為破。兌為牝，震為駒，震伏，故不駒。巽為雞，艮為雛，艮伏，故不雛。

The hexagram 临 changes to 兑. Lin Ci says: Poor ghosts are guarding the gate, breaking my pots and jars every day; a single mother animal cannot give birth to young, and a hen cannot hatch chicks. This is an ominous sign of poverty and childlessness. Shang Binghe explains the image: The hexagram 兑 is connected with 艮 through mutual opposition. The hidden trigram Kan represents ghosts, and 艮 represents guarding and the gate, forming the meaning of 'poor ghosts guarding the gate'. The trigram Zhen represents pots, and Kan represents breaking, hence 'the day breaks my pots'. 兑 represents female animals, Zhen represents horse foals, but Zhen is hidden and does not emerge, so no foals are born. Xun represents chickens, and Gen represents chicks, but Gen is hidden and does not emerge, so no chicks are hatched.

渙。飽食從容，入門上堂。不失其常，家無咎殃。坎為飲食，震樂故從容。艮為門、為堂，巽為入，艮為家，坎為殃，震解故無。○入門，依汲古，宋元本作出門，非。

The hexagram Li (Fire) transforms into Huan (Dispersal). Lin Ci explains: having a full stomach, moving with ease and composure, entering the hall; not losing one's usual manner, there is no calamity in the family. This is a favorable omen indicating family stability. Shang Binghe interprets the image: the lower trigram Kan represents food and drink, the mutual trigram Zhen indicates joy, and joy leads to slow and easy movement, hence 'composure'; the mutual trigram Gen represents the door and the hall, while the upper trigram Xun represents entering, combining to form 'entering the hall'. Gen also represents the family, Kan represents calamity, and Zhen has the meaning of dispersal, so the calamitous energy is dispersed, hence there is no calamity in the family. '○' below is a note: 'entering the door' follows the Ji Gu Ge edition, while the Song and Yuan editions read 'leaving the door', which is incorrect.

節。陰淫不止，白馬為海。皋澤之子，就高而處。坎為水，故曰陰淫。震為白、為馬，兌為海。白馬，津名，在大伾山南，言水多，津變為海也。震為子，艮為皋，兌為澤，言皋澤之人，因水多皆就高而處也。○海，依汲古，宋元本作洶。皋澤，依宋元本，汲古作澤皋，非。皋澤，猶山澤也。

The hexagram "Approaching" changes into "Cutting Off." Lin Ci explains: continuous rain and drizzle, the White Horse Ford has become a vast expanse of water; people living by the marshes can only move to higher ground. This is a凶辞 indicating a dangerous flood. Shang Binghe interprets the image: the upper trigram Kan represents water, and prolonged rain is referred to as "yin yin"; the mutual trigram Zhen represents white and also horses, while the lower trigram Dui represents the sea. The White Horse Ford was originally the name of a ford, located to the south of Da Pi Mountain. Describing it as turning into the sea is meant to illustrate the vastness of the water. Zhen also represents the son, the mutual trigram Gen represents high ground by the water, and Dui represents marshes. The last two lines describe people living by the marshes who, due to the great flood, have to move to higher ground. "○" below is a note: the character "sea" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "xiong"; "gaoze" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "ze gao," which is incorrect. Gaoze and Shanze have the same meaning.

中孚。執戈俱立，以備暴急。千人守門，因以益卑，終安何畏。艮為戈、為執，震為立、為暴急、為千人，艮為守、為門，兌為澤、為下，故曰卑。艮為終、為安，震樂故無畏。○守門、因以益卑，依宋元本，汲古作舉龍、作困危得海。

The hexagram Li (Fire) transforms into Zhongfou (Middle Trust). Lin Ci explains: people all hold spears and halberds and stand firm, guarding against sudden calamities; thousands guard the gate, thus their postures become even more humble, eventually achieving stability, so what is there to fear? This is a favorable omen of strict vigilance and attaining security through humility. Shang Binghe interprets the image: the mutual hexagram Gen (Mountain) represents spears and holding, while the mutual hexagram Zhen (Thunder) represents standing, sudden urgency, and also thousands of people. The first two lines are derived from this. Gen also governs guarding and gates, so 'thousands guarding the gate' completes the meaning. The lower trigram Dui (Lake) represents marshes, which are low, hence 'low'; Gen also signifies completion and peace, while Zhen is joyful, and joy leads to fearlessness, hence the last line. The note below the circle: 'guarding the gate' and 'thereby becoming even lower' are based on the Song and Yuan editions, while the Jigugeshan edition has 'raising the dragon' and 'trouble resolved by the sea'.

小過。夾河為婚，水長無船。槌心失望，不見所歡。互大坎故曰夾河、曰水長。震為船，兌毀故無。艮為槌，坎為心，艮為望，坎失故曰失望。震為歡。○水長，依宋元本，汲古作漲。槌心，依釋文，汲古作追，元本作遙，皆非。

The hexagram "Approaching" changes into "Minor Excess." Lin's interpretation says: getting married across a river, the water rises but there is no boat; beating one's chest in disappointment, unable to see the beloved. This is a凶 (auspicious) omen of good things being obstructed. Shang Binghe explains the image: the intermediate hexagram forms a large Kan, which represents water, hence "crossing a river" and "water rising"; Zhen represents a boat, but the intermediate Dui is broken, so the boat image is not formed, hence "no boat." Gen represents beating, Kan represents the heart, combining to form "beating the heart"; Gen also represents looking, and Kan represents loss, hence "disappointment"; Zhen represents joy, and the last phrase "the beloved" refers to the person one thinks of in the heart. "○" below is a note: "water rising" follows the Song and Yuan editions, while the Jigugē edition says "water swelling"; "beating the heart" follows the "Classic Interpretation" text, while the Jigugē edition says "pursuing," and the Yuan edition says "distant," neither of which is correct.

既濟。陰陽變化，各得其宜。上下順通，奏為膚功。言陰陽六爻各當位。

The hexagram Liing changes into Ji Ji. Lin's interpretation says: yin and yang move and change, each occupying its proper place in harmony; above and below are smooth and connected, thus achieving great success. This is a fully auspicious statement indicating that the situation is favorable. Shang Binghe simply points out the reason with one sentence: in the hexagram Ji Ji, all six lines are in their proper positions, with yang lines in yang positions and yin lines in yin positions, so Lin's statement that each is in its proper place and above and below are in harmony is accurate.

未濟。任劣德薄，失其臣妾。田不見禽，犬無所得。臣妾與犬，皆用《臨》伏象艮。

The hexagram Liin changes into Weijì. Lin's interpretation says: inferior ability and shallow virtue, unable to retain even servants and concubines; hunting without seeing any game, the hunting dog comes back empty-handed. This is a凶辞 indicating no virtue and no attainment. Shang Binghe gives only one explanation: the images of servants and dogs are all derived from the hidden Gen in the primary hexagram Liin. Gen governs servants and dogs; since it is hidden and not apparent, it is said to be lost and to result in nothing being obtained.

觀。厯山之下，虞舜所處。躬耕至孝，名聞四海。為堯所薦，纘位天子。艮為山、為時，故曰厯山。坤為下，伏震為帝，故曰虞舜、曰堯。艮為躬，巽順為孝。艮為名，坤為海，巽數四，故曰四海。伏震為子，艮為天，故曰天子。○虞舜、孝，依宋元本，汲古作虞唐、作教。纘位，依宋元本，汲古作禪。纘者，繼也。

The hexagram "Observing" remains "Observing" after transformation. Lin Ci explains: At the foot of the Lishan mountain, was the place where Yu Shun lived and farmed; he personally worked in the fields, his filial piety was profound, and his reputation spread throughout the four seas; later he was recommended by Yao and inherited the throne. This is a favorable omen showing virtue that moves people, rising from humble beginnings to great honor. Shang Binghe explains the image: The mutual hexagram of Gen (Mountain) indicates mountain and also the seasons, from which "Lishan" is derived. The lower trigram is Kun (Earth), indicating the lower part. The hidden trigram Zhen (Thunder) indicates the emperor, both the names Yu and Shun come from the hidden Zhen. Gen also indicates the body, the upper trigram Xun (Wind) has the virtue of following, which is filial piety, thus forming "working in the fields with filial piety." Gen also indicates reputation, Kun indicates the sea, and Xun in the trigram count is associated with four, hence "four seas." The hidden Zhen also indicates son, Gen indicates heaven, thus the last phrase "emperor" is derived. "○" below is a collation note: "Yu Shun" and "filial piety" are taken from the Song and Yuan editions, while the Jigugē edition has "Yu Tang" and "teaching" respectively; "Zuan wei" is taken from the Song and Yuan editions, while the Jigugē edition has "Zan." Zuan means to inherit.

乾。蜎飛蠕動，各有所配。歡悅相迎，咸得其處。詳《臨》之《豫》。此用《觀》象。巽蟲，故曰蝟、曰蠕。

The hexagram Guan changes to Qian. Lin's commentary says: flying and crawling insects all have their own mates; they joyfully meet each other and find their proper places. This is similar to the commentary on Lin's interpretation of the hexagram Lin changing to Yu, both emphasizing that all things can develop according to their nature. Shang Binghe explains this in detail in the entry for Lin changing to Yu, and points out that this interpretation takes the image of the primary hexagram Guan: the upper trigram of Guan is Xun, which represents insects, hence the words "yuán" and "rú" referring to crawling creatures.

坤。繼祀宗邑，追明成康。光照萬國，享世久長。坤為邑、為萬國。《觀》艮為光明、為照、為久。

The hexagram Guan changes to Kun. Lin's commentary says: In the capital city where the ancestral temple is located, the rites of worship are continued, recounting the virtue of King Cheng of Zhou and King Kang of Zhou; the radiance illuminates all the states, and the dynasty enjoys a long reign. This is a favorable omen indicating the continuation of ancestral legacy. Shang Binghe explains the image: Kun governs the city and also the myriad states; the interacting hexagram of Guan, which is Geng, signifies brightness, illumination, and longevity, from which the latter two lines are derived.

屯。秋冬探巢，不得鵲雛。銜指北去，媿我少姬。伏兌為秋，坎為冬。艮為穴、為巢，艮手為探，兌為鵲雛，兌伏故不得。艮為指，坎為北，伏巽為少姬。坤為媿，巽少姬。本《大過》。

The hexagram "Observing" changes into "Emergence." Lin Ci says: During autumn and winter, one goes to dig a bird's nest but fails to find the young magpies; one can only hold one's finger and walk northward in shame, feeling ashamed of one's young concubine. This is an ominous omen of returning empty-handed and being unable to face people. Shang Binghe explains the image: The hidden trigram Dui (Lake) represents autumn, and the upper trigram Kan (Water) represents winter; the interacting trigram Gen (Mountain) represents a cave or bird's nest, and Gen also represents the hand, so reaching out to search is "searching." Dui represents the young magpies, but the Dui trigram is hidden and does not appear, hence the failure to find them. Gen also represents the finger, and Kan represents the north, forming "holding the finger and going north." The hidden trigram Xun (Wind) represents the young concubine, and Kun (Earth) represents shame, from which the last line is derived. Shang said that Xun represents the young concubine, an example taken from the hexagram "Great Crossing."

蒙。僮妾獨宿，長女未室，利無所得。艮為僮妾、為獨，坎為宿，艮為室，巽為長女、為利，巽伏故無得。

The hexagram "Observing" changes into "Infant." Lin Ci says: servants and maidservants sleep alone at night, the eldest daughter has not yet married and settled down, and there is no gain from seeking profit. This is the same as the interpretation of "Gǔ" changing into "Lǚ" from before, both indicating isolation and lack of success. Shang Binghe explains the image: the upper trigram is Gen, which represents servants and maidservants, as well as solitude; the lower trigram is Kan, which signifies stopping and staying overnight, forming the image of "servants and maidservants sleeping alone." Gen also represents rooms, but in this case, the image of a room is not clearly present, so it is said "not yet married." The trigram Xun represents the eldest daughter and also wealth and profit, but since the trigram Xun is hidden and not visible, there is "no gain."

需。洪波逆流，至人潛處。蓬蒿代柱，大屋顛仆。通《晉》。坎為水，坤水，故曰洪波。洪波，大波也。伏坤為逆，坎為聖，故曰至人。坎為潛，坤為薪，在艮屋下，故曰蓬蒿代柱。艮為屋柱，坤柔故顛仆。○洪，宋元本作鴻，從汲古。波，汲古作魚，依宋元本。至人，宋元本作主人，依汲古。處皆作去，依《同人》之《屯》校。

The hexagram "Observing" changes into "Necessity." Lin Ci says: A great wave rushes back against the current, and the virtuous person remains hidden and does not emerge; using reeds and grass to replace the pillars, the large house thus collapses. This is a凶辞 indicating unstable foundation and imminent peril. Shang Binghe explains the image: The hexagrams "Necessity" and "Progress" are mutually related. The upper trigram is Kan, representing water, and the lower trigram is坤, which can also be interpreted as water. Two waters combined form "great waves," which are great waves. The hidden坤 indicates a reversal; Kan also represents the sage, so it is called "the virtuous person"; Kan also represents concealment, hence "concealment."坤 represents firewood, and firewood is under the image of a house represented by艮, which is exactly "reeds and grass replacing pillars";艮 represents the pillars of a house, while坤 is weak and cannot support the heavy weight, thus "the large house collapses." Below the circle, the notes state: The character "洪" in the Song and Yuan editions is "鸿," here following the Jigugē edition; the character "波" in the Jigugē edition is "鱼," following the Song and Yuan editions; the character "至人" in the Song and Yuan editions is "主人," here following the Jigugē edition; the character "处" in all editions is "去," here following the correction from the "Same People" hexagram's "屯" section.

訟。日闇不明，讒夫在堂。右臂疾痺，君失其光。離為日、為明，坎隱故闇。坎為夫，坎上下兌口相背，故曰讒夫。《觀》艮為堂、為臂，坎為疾。乾為君，離為光，坎隱故失光。○臂、痺，依汲古，宋元本訛闢、訛瘁。

The hexagram Guan (Observing) changes to Song (Contention). Lin's interpretation says: the daylight is dim and unclear, and the person spreading slander stands in the hall; the right arm is numb and unresponsive, and the ruler loses his radiance. This is a凶 (auspicious) omen indicating the presence of slanderers and the loss of the ruler's virtue. Shang Binghe explains the image: Li (Fire) represents the sun and brightness, but the lower trigram Kan (Water) signifies concealment, so the light is obscured, hence "daylight is dim and unclear." Kan represents the husband, and the two yao (lines) of Kan are opposite each other, like two Dui (Lake) trigrams facing each other, which symbolizes "a slanderous husband." The original hexagram Guan has Gen (Mountain) representing the hall and also the arm, and Kan representing illness, thus forming "right arm disease and numbness." The last sentence is derived from this. "○" below is a note: the characters "arm" and "numbness" are based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly wrote them as "辟" and "瘁" respectively.

師。王孫季子，相與孝友。明允篤誠，升擢薦舉，為國乾輔。此用遇卦《觀》象。《觀》艮為孫、為季子，伏震為王，故曰王孫季子。坤順故曰孝友。艮為明允、為篤誠，伏震為薦舉、為乾，坤為國。○輔，依宋本，汲古作柱。

The hexagram Guan (Observing) changes to Shi (The Army). Lin's commentary says: The prince and the younger son are filial and fraternal towards each other; they are wise, sincere, and loyal, thus being promoted and recommended, becoming important ministers of the state. This is a favorable omen indicating virtuous sons and being appointed to office. Shang Binghe explains that this line takes the image of the hexagram encountered, which is the primary hexagram Guan. In Guan, the mountain (Gèn) represents the younger son and also the younger brother, while the hidden thunder (Zhèn) represents the king, combining to form "the king's younger son and younger brother." The earth (Kūn) has the virtue of flexibility and obedience, and obedience signifies filial piety and fraternal love. The mountain also represents clarity and sincerity, and the hidden thunder represents recommendation, which can also be associated with Heaven (Qián). The earth represents the state, and the last two lines are thus matched accordingly. "○" below is a note: the character "fǔ" is taken from the Song edition, while the Ji Gu Ge edition reads "zhù."

比。麟趾龍身，日馭三千。南上蒼梧，與福為婚。道里夷易，安全無患。比亦用《觀》象。坤為麟、為身，伏乾為龍，為日、為千，艮納丙，數三，故曰三千。伏震為南、為蒼梧，乾為福，與坤配，故曰與福為婚。艮為道里，坎為平，故曰夷易。艮為安，坎為患，安故無患。○馭，依汲古，宋元本作取，非。

The hexagram "Observing" changes into "Comparison." Lin's interpretation says: The feet of a qilin and the body of a dragon, running three thousand li in a day; heading south to Cangwu, forming a union with good fortune; the path is smooth and easy, safe all the way without misfortune. This is a favorable omen for a long journey. Shang Binghe says this interpretation also uses the image of the original hexagram "Observing": The earth element (Kun) represents the qilin and the body, while the hidden heaven element (Qian) represents the dragon, the sun, and the number thousand; the mountain element (Gen) is assigned the stem Ji (Bing), which in numbers is three, forming "three thousand." The hidden thunder element (Zhen) represents the south and Cangwu; the heaven element (Qian) represents good fortune, and the earth element (Kun) pairs with it in yin and yang, thus saying "uniting with good fortune." The mountain element (Gen) also governs road distances, and the water element (Kan) represents flatness, forming "smooth roads"; the mountain element (Gen) also represents safety, and the water element (Kan) represents misfortune, so safety means no misfortune. "○" below is a note: The character "yù" is taken from the Jiguge edition, while the Song and Yuan editions have "qǔ," which is incorrect.

小畜。三子成駒，破其堅車。輪載空輿，後時失期。伏震為子，數三，故曰三子。震為駒、為車，坎為破。伏艮為堅，故曰破其堅車。坎為輪，艮為時，震為後，故曰後時失期。全用伏象。○破其堅車，依宋元本，汲古作損折轅軸，不協。

The hexagram Guan changes into Xiaoxu. Lin Ci explains: three young horses have grown up, but they damaged the sturdy cart; only the cart wheels dragged the empty body of the cart, missing the time and losing the appointment. This is a凶辞 (unfavorable omen) indicating that hastening leads to delay. Shang Binghe interprets the image: the hidden Zhen trigram represents the main element, Zhen belongs to the number three, combining to form 'three sons'; Zhen also represents horse and cart, Kan represents damage; the hidden Gen trigram represents firmness, combining to form 'breaking the strong cart'. Kan also governs the cart wheel, Gen governs the time, Zhen represents being behind, hence the last sentence 'missing the time and losing the appointment' is derived from this. Shang pointed out that all of this explanation is based on the hidden images. The note below the circle says: 'breaking the strong cart' follows the Song and Yuan edition, while the Jigugong edition says 'damaging the yoke and axle', which is inconsistent with the surrounding text.

履。逐禍除患，道德神仙。遏惡萬里，常歡以安。坎為禍患，坎伏故曰逐禍除患。伏艮為道，震為神，艮為仙，坤為萬里、為惡，坤閉故曰遏惡。兌為歡。○禍，汲古作福，依宋元本。

The hexagram "Observing" changes into "Walking." Lin Ci says: driving away calamity, removing disaster, cultivating the practice of moral and spiritual cultivation; blocking evil deeds beyond ten thousand miles, enjoying long-lasting joy and peace. This is a completely auspicious statement of turning misfortune into good fortune. Shang Binghe explains the image: Kan represents disaster, but the Kan trigram is hidden and does not emerge, so disaster does not arise, hence "driving away disaster and removing calamity." The hidden trigram Gen represents the Dao, Zhen represents the divine, and Gen also represents immortality, thus forming "moral and spiritual cultivation."坤 represents ten thousand miles and also represents evil;坤 is characterized by closure, so when closed, evil deeds cannot be carried out, hence "blocking evil." The lower trigram Dui represents joy, and the last sentence is derived from this. "○" below is a collation note: the character "huan" in the Ji Gu Ge edition is "fu," but this version follows the Song and Yuan editions.

泰。黃池之盟，吳晉爭強。勾踐為患，夷國不安。兌為池，震黃，故曰黃池。震為南，故曰吳，為進，故曰晉。震為健，乾亦為健，故曰爭強。震為足，故曰踐。坤為夷、為國，坤喪故不安。○國，依宋元本，汲古作門，非。汲古多二句，為下《復》林詞，宋元本皆無。

The hexagram "Observing" changes into "Great Exceeding." Lin's commentary says: At the Yellow Pool meeting, Wu and Jin competed for supremacy; after that, Goujia took advantage of the situation and became a serious threat to Wu, causing Wu to be unable to rest in peace. Using the historical event from the "Zuo Zhuan" of the 13th year of Duke Ai, where King Fucha of Wu contested for dominance at the Yellow Pool and Goujia of Yue took advantage of Wu's weakness to attack it, the main point is about striving for dominance leading to disaster. Shang Binghe's interpretation of the image: The interacting trigrams Dui (Lake) represent the pool, and Zhen (Thunder) represent Yellow, combining to form "Yellow Pool." Zhen represents the south, and the southern state is Wu; Zhen also represents movement forward, and forward corresponds to Jin. Zhen is characterized by strength and vigor, and Qian (Heaven) also represents strength and vigor, so they are said to "strive for dominance." Zhen also represents the foot, which corresponds to the name Goujia; Kun (Earth) represents夷 (barbarian) and also states and countries, and Kun represents loss, so it is said to "be in turmoil." Below the circle, the note says: The character "country" is based on the Song and Yuan editions; the Ji Gu Ge edition has "door," which is incorrect. The Ji Gu Ge edition also adds two more sentences here, which actually belong to the commentary on the hexagram "Fu" below; neither the Song nor Yuan editions have these.

否。青牛白咽，招我于田。厯山之下，可以多耕。歲藏時節，人民安寧。坤為牛，巽為白，伏兌為咽。坤為我、為田，艮為山、為時，故曰厯山，舜耕處也。坤為下，伏震為耕，坤為歲，艮為時，坤為民人、為安寧。○歲藏，依汲古，宋元本作歲露。人民，依宋元本，汲古作人保。歲藏時節者，言秋收冬藏之時也。

The hexagram "Observing" changes into "Non-communication." Lin Ci's interpretation says: A blue ox with a white neck calls me to the fields; at the foot of Lishan Mountain, there is much farming; when it is time for storage, the people are at peace. This is a favorable omen indicating proper farming and peaceful living. Shang Binghe's interpretation of the image: The hexagram坤 (Kun) represents the ox, and 巽 (Xun) represents white. The hidden hexagram 兑 (Dui) represents the throat, forming the image of "a blue ox with a white throat." Kun also represents "I" and the fields. The interacting hexagram 艮 (Gen) represents mountains and also the seasons, from which "Lishan Mountain" is derived, as Lishan was where Yu Shun once farmed. Kun represents the lower position, and the hidden hexagram 震 (Zhen) represents farming. Kun also represents years, Gen represents seasons, and Kun also represents people and peace, thus completing the meaning of the latter two lines. "○" below is a note: "years stored" follows the Ji Gu Ge edition, while the Song and Yuan editions read "years exposed"; "people" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "people protected." The so-called "time for storage" refers to the autumn harvest and winter storage period.

同人。有頭無目，不見菽粟。消耗為疾，三年不復。乾為頭，離目，目應在頭上，今在下，故曰無目、故不見菽粟。巽為菽粟也。伏坤為消，坎為疾。坤為年，震數三，故曰三年。○不見菽粟，依宋本，汲古作赫赫粟粟，非。

The hexagram "Observing" changes into "Union with Others." Lin Ci says: There is a head but no eyes, unable to see beans and grains; the body gradually becomes thin and sick, and cannot recover for three years. This is a凶辞 indicating blindness and being trapped, with a long illness that does not improve. Shang Binghe explains the image: The upper trigram Qian represents the head, and the lower trigram Li represents the eyes; the eyes should be on the head, but now Li is below Qian, inverted in position, hence it is said "no eyes" and "unable to see beans and grains"; the image of beans and grains comes from Xun. The hidden trigram Kun represents reduction, and Kan represents disease, combining to form "consumption leading to illness"; Kun also represents years, and Zhen in the count belongs to three, hence the last sentence "three years" is derived from this. "○" below is a collation note: "unable to see beans and grains" follows the Song edition, while the Jigugeshan edition reads "bright and abundant grains," which is incorrect.

大有。山沒邱浮，陸為水魚。燕雀無巢，民無室廬。通《比》。艮為山邱，在坎水坤水上，故曰山沒邱浮。坤為陸、為水、為魚，兌為燕雀，艮為巢、為室廬，坤為民，坎陷故曰無巢、無室廬也。

The hexagram "Observing" changes into "Great Possession." Lin Ci explains: mountains are submerged, hills float on water, and land becomes a fish pond; swallows and sparrows have no nests, and people have no houses. This is an ominous omen of great floods drowning everything. Shang Binghe interprets the image: "Great Possession" and "Comparison" are complementary hexagrams. The trigram Gen (Mountain) represents mountains and hills, and since Gen is situated above the trigrams Kan (Water) and Kun (Earth), the mountains and hills are floating in water, hence "mountains are submerged and hills float." Kun governs land, water, and fish, combining to form "land becomes water and fish." The trigram Dui (Lake) represents swallows and sparrows, Gen represents bird nests and houses, and Kun represents people; Kan's virtue is to sink, leading to collapse, hence "no nests, no houses."

謙。高岡鳳凰，朝陽梧桐。雍雍喈喈，菶菶萋萋。陳辭不多，以告孔嘉。詩《卷阿》篇："鳳凰鳴矣，於彼高岡；梧桐生矣，於彼朝陽。菶菶萋萋，雝雝喈喈"。又曰"矢詩不多，維以遂歌"。林全用詩語。艮為高岡，坤文為鳳，震為朝，伏離為日。震為鳴，故曰雍喈，為茂盛，故曰萋菶。震為言，故曰辭、曰告，為孔，故曰孔嘉。○雍雍，與《毛詩》異文，宋元本作噰。

The hexagram "Observing" changes into "Modesty." Lin Ci said: The phoenix stands on a high hill, the paulownia grows on a sunny slope; the phoenix's call is harmonious, the paulownia's leaves are lush and dense; although the words spoken by Chen are not many, each word is beautiful. All the phrases are taken from "The Great Ode: Rolling Hill" in the "Book of Songs," indicating a吉祥 omen and harmonious relationship between the sovereign and ministers. Shang Binghe first quoted the poem: "Rolling Hill" says the phoenix calls on a high hill, the paulownia grows in a sunny place, its branches and leaves are dense and lush, its call is harmonious and melodious; at the end of the poem, it says that Chen's contribution is not much, but it is used to continue the song; Lin Ci almost used the phrases sentence by sentence. Then he explained the hexagram: the upper trigram is Gen (Mountain), symbolizing a high hill, and the lower trigram is Kun (Earth), which has the image of literary elegance, so it can be associated with the phoenix; the interacting trigram is Zhen (Thunder), which represents morning, and the trigram it contains is Li (Fire), which represents the sun, thus forming "sunny slope." Zhen also represents calling, so it is said "harmonious and melodious"; Zhen also represents flourishing, so it is said "dense and lush"; Zhen also represents speech, so it is said "words" and "announcement"; Zhen also has the meaning of Kong (a term of excess), hence "excellent and commendable" is taken from this. The note below the circle says: "Harmonious and melodious" differs from the characters used in the "Mao Poem," and the Song and Yuan edition prints use "tong."

豫。鰥寡獨宿，憂動胸臆，莫與宿食。艮為鰥，坎為宿，坤為寡，故曰鰥寡獨宿。坎為憂，坤為腹、為胸臆，震口為食。○宿食，汲古作笑食，依宋元本。

The hexagram "Observing" changes into "Delight." Lin Ci explains: A widower and a widow lie alone in bed, their worries churn within their chests, with no one to share their meals or dwell with. This is a凶 (auspicious) omen of loneliness and hardship. Shang Binghe interprets the imagery: The mutual trigrams of Gen (Mountain) indicate a widower, and Kan (Water) indicates stopping and resting, while Kun (Earth) represents a widow, forming the meaning of "a widower and a widow sleeping alone." Kan also signifies worry, and Kun represents the abdomen and chest, thus "worrying in the chest" is derived from this. The shape of the lower trigram Zhen (Thunder) resembles a mouth, which governs eating, and the last sentence is thus completed. "○" below is a collation note: The Ji Gu Pavilion edition reads "smiling and eating," but this follows the Song and Yuan dynasty editions.

隨。馬蹄躓車，婦惡破家。青蠅汙白，恭子離居。震為馬、為蹄，蹄，音弟，與踶同，蹋也，馬踶故車躓。震為車，二至四震覆，故曰躓車。巽為婦，坤為惡，艮為家，兌毀，故曰破家。巽為蠅，震為青，故曰青蠅。巽為白，震為子，巽順，故曰恭子，謂申生也。艮為居。○馬蹄躓車，依《革》之《解》校，各本皆作"躓馬破車"，與下句不對。青蠅，《小雅》篇名，傷讒而作。

The hexagram "Observing" changes into "Following." Lin's interpretation says: A horse kicks and overturns the cart, an evil woman ruins the family; a green fly stains the pure, a respectful young gentleman is forced to leave his ancestral home. Using the old story of Duke Jin Xian Gong's belief in slander and the exile of his son Shen Sheng, it indicates that slander harms the virtuous. Shang Binghe explains the image: The trigram Zhen represents the horse and also the hoof; "hoof" is read as "Di," which is the same as "Dì," meaning to kick. A horse kicks the cart and it overturns. Zhen also represents the cart. From the second line to the fourth line forms an inverted Zhen, so it is said "the cart is overturned." Xun represents the woman, Kun represents evil, the mutual trigram Gen represents the family, and the trigram Dui signifies destruction, forming "evil woman ruins the family." Xun also represents the fly, Zhen represents green, so it is said "green fly"; Xun also represents white, Zhen represents the son, Xun's virtue is gentle and compliant, compliance is respect, "respectful son" refers to Prince Shen Sheng of Jin. The note below the circle says: The phrase "the horse's hoof overturns the cart" is checked against the entry on "Revolution" and "Release," where all versions say "overturning the horse breaks the cart," which does not match the next sentence. The green fly is a poem from the "Book of Songs, Xiao Ya," written about being harmed by slander.

蠱。長女三嫁，進退無羞。逐狐作妖，行者離憂。巽為長女，震為嫁，數三，故曰三嫁。巽為進退，艮為狐，震為逐、為行，互坎為憂、為妖。

The hexagram "Observing" changes into "Guilt." Lin Ci says: The eldest daughter marries three times, moving forward and backward without shame; chasing a fox brings in strange creatures, and those who travel meet with misfortune. This is a凶辞, indicating reckless movement and frequent calamity. Shang Binghe explains the image: The lower trigram is Xun, representing the eldest daughter; the interacting trigram Zhen indicates marriage, and Zhen in the count is three, forming "three marriages." Xun also signifies indecision, hence "moving forward and backward." The upper trigram is Gen, representing the fox; Zhen indicates chasing and movement, while the interacting trigram Kan signifies worry and strange phenomena, thus completing the explanation of the latter two lines.

臨。人無足，法緩除。牛出雄，走羊驚。陽不制陰，男失其家。震為人，伏巽下斷，故無足。除，授官也。坤柔故緩，言人有疾不能授官也。坤為牛，震為雄，坤在上，故曰出雄。兌為羊，震為走、為驚，故曰走羊驚，陽少陰多故曰不制。震為男，艮為家，艮伏故失。○前四為三字句，各本皆作"人無定法，緩除才出，地雄走歸"，汲古除才出又作行長奸，大都皆作四字句，茲依《既濟》之《屯》校。

The hexagram "Observing" changes into "Approaching." The first four lines of Lin's interpretation are in three-character phrases: a person is missing a foot, the procedures for granting an official position are delayed; a bull appears in the herd, and the fleeing sheep are startled. The last two lines say: yang energy cannot control yin energy, and the man loses his home. This is a凶辞 (auspicious omen) indicating physical disability, stagnation, excessive yin, and declining yang. Shang Binghe interprets the image: Zhen represents the person, and the hidden Xun hexagram has its lower yao broken, symbolizing an incomplete foot, hence "no foot." "Chu" means to grant an official position; the nature of Kun is gentle and slow, so it is said "slow granting," meaning the person is disabled and cannot receive an official position. Kun also represents cattle, Zhen represents the male, and since Kun is above, it is said "a male bull appears." The mutual hexagram Dui represents sheep, Zhen represents movement and fear, hence "fleeing sheep are startled." Since there are few yang lines and many yin lines, yang cannot control yin. Zhen represents the man, Gen represents the home, and since Gen is hidden and does not appear, it is said the man loses his home. "○" below is a collation note: the first four lines originally were in three-character phrases, and all versions read "person without fixed method, slow granting then emerges, earth male runs back." The Ji Gu Ge edition further writes "granting then emerges" as "long journey involves deceit." Generally, all versions read in four-character phrases; this is corrected according to the "Ji Ji" hexagram's "Zun" entry.

噬嗑。茹芝餌黃，飲食玉英。與神流通，長無憂凶。伏巽為芝，伏兌為茹、為餌，震為黃、為玉、為英，坎為飲食。震為神、為通，坎憂震樂，故無憂。芝，靈芝。黃，黃精，服之延年益壽。

The hexagram "Observing" changes into "Breaking the Bones." Lin's interpretation says: chewing and consuming the essence of lingzhi, taking in the yellow ginseng, drinking the essence of beautiful jade; communicating with divine beings, without long-term worries or dangers. This is a favorable omen of seeking immortality through alchemy and communicating with spirits to bring blessings. Shang Binghe explains the imagery: the hidden trigram Xun represents lingzhi, and the hidden trigram Dui represents chewing and consuming; the lower trigram Zhen represents yellow, jade, and flower essence, while the interacting trigram Kan represents food and drink, from which the first two lines are derived. Zhen also represents spirits and communication, while Kan, though associated with worry, is tempered by the joyful nature of Zhen, so joy overcomes worry, hence there is long-term peace. Shang also explains the names and objects: lingzhi is the sacred fungus, yellow refers to yellow ginseng, which ancient people believed could prolong life and enhance longevity.

賁。東行無門，西出華山。道塞畏難，遊子為患。震為東、為行，艮為門，坎隱故無門。艮山，伏兌為西、為華，故曰華山。艮為道，坎為塞、為畏、為患，震為遊子。

The hexagram "Observing" changes into "Brightness." Lin Ci said: Going east, there is no door to be found; going west, one reaches Huashan Mountain. The road is blocked, and fear of difficulty arises, making the traveler outside a source of worry. This is a凶 (auspicious) hexagram indicating no way forward or backward. Shang Binghe explained the image: The lower trigram Zhen governs the east and movement, while the upper trigram Gen represents the door. The interacting trigram Kan indicates concealment, so the door is hidden and not visible, hence "no door." Gen also represents mountains, and the concealed trigram Dui governs the west and Huashan, forming "Huashan Mountain." Gen also governs roads, while Kan signifies obstruction, fear, and calamity. Zhen represents the traveling son, and the last two lines are thus explained accordingly.

剝。壽如松喬，與日月俱。常安康樂，不罹禍憂。詳《臨》之《剝》。

The hexagram Guan changes into Bao. Lin Ci says: Life span is as long as Chishengzi and Wangziqiao, enduring as the sun and moon; always enjoying peace and happiness, without suffering misfortune or worry. This is the same as the interpretation of Lin Ci in the hexagram Lin's Bao, except that there it says 'not departing' and here it says 'not encountering', both expressing complete auspiciousness of longevity and security. The symbolic explanation has been clarified by Shang Binghe in the entry for Lin's Bao, and is not repeated here.

復。探鷇得螽，所願不喜。道值小人，君子咎蹇。震為鷇，伏巽為螽，坤憂故不喜。坤為小人，震為大塗、為道、為君、為子，坤為咎。○下二句依宋元本，汲古將前《泰》林羼入此處，非。

The hexagram "Observing" transforms into "Returning." Lin Ci says: originally intending to take a雏鸟 waiting for its mother's feeding, but what was taken was a locust, so the desired and the obtained do not match, naturally causing displeasure; encountering a small person on the way, the gentleman thus meets misfortune and hardship. This is a凶辞 indicating the failure of wishes and obstacles in action. Shang Binghe explains the image: the lower trigram Zhen (Thunder) represents the main subject, which is the雏鸟 waiting for its mother's feeding; the trigram Xun (Wind) which is concealed represents the locusts, i.e., locusts; Kun (Earth) represents worry, and worry leads to displeasure. Kun also represents small persons; Zhen represents a road and a path, and also represents a superior or ruler, from which the term "gentleman" is derived; Kun also represents misfortune and calamity, thus completing the last sentence. "○" below is a note: the last two lines follow the Song and Yuan editions, while the Jigugē edition mistakenly inserted the Lin Ci commentary from the hexagram "Great Passage" here, which is incorrect.

無妄。蠃生子，深目黑丑。雖飾相就，眾人莫取。詳《需》之《恆》。，即蜾字。蠃音騾，《說卦》離為蠃是也。

The hexagram "Observing the World" changes into "No Pretense." Lin Ci said: A wasp lays its young, which have deep-set eyes and a dark, ugly appearance; even if they are dressed up and approach others, no one would accept them. This is a凶 (auspicious) omen indicating rejection due to appearance. Shang Binghe said that the symbolic interpretation is detailed in the entry for "Need" under "Permanence." Then he explained the characters: The word at the beginning of the sentence should have been combined with "luo" to form a compound word, but this character has been lost in the original text; that character is "guo." "Luo" is pronounced like "luo," and the "Book of Changes" states that "Li" (Fire) represents "luo," which is the origin of this symbolic image.

大畜。喜怒不時，霜雪為災。稼穡無功，后稷飢寒。震為喜、為威，故為怒。艮為時，三至上正覆震艮，故曰不時。乾為冰、為霜雪，兌毀故災。震為稼穡、為稷，乾為後、為寒。○飢寒，依汲古，元本作飢憂。

The hexagram Guan changes to Da Xu. Lin's interpretation says: joy and anger are unpredictable, not in harmony with the proper time; frost and snow become calamities; crops are not harvested, and even the official in charge of agriculture, Hou Ji, would suffer from hunger and cold. This is a凶辞 indicating disorder in the natural order and the complete failure of agricultural activities. Shang Binghe explains the image: the mutual trigram Zhen indicates joy, but also authority and severity; excessive authority leads to anger. The trigram Gen represents the seasons, and from the third line to the top line, there is a combination of one Zhen and one Gen, inverted, hence the saying "not in harmony with the proper time." The upper trigram Qian represents ice and frost, and the mutual trigram Dui signifies destruction, thus causing disaster. Zhen also governs crops and Hou Ji, while Qian represents the ruler and cold, hence the last sentence "Hou Ji suffers from hunger and cold." The note below the circle says: "hunger and cold" follows the Ji Gu Ge edition, while the Yuan edition reads "hunger and worry."

頤。烏升鵲舉，照臨東海。尨降庭堅，為陶叔後。封圻蓼六，履祿綏厚。詳《需》之《大畜》。

The hexagram "Observing the World" changes into "Nourishing the Family." Lin Ci says: The golden crow rises, the magpie flies high, and the brilliant light shines upon the East Sea; great blessings descend upon Tingjian, making him a descendant of Tao Shu; he is granted a fief in Liao and Liu, enjoying abundantofficial stipend and peace. The "Zuo Zhuan" states that Liao and Liu were both descendants of Gaoyao and Tingjian. Lin Ci uses this old account, indicating the meaning of being granted a fief, receivingofficial stipend, and a long-lasting family lineage. This interpretation of symbolic imagery is clearly explained by Shang Binghe in the entry on "Necessity" and "Great Accumulation," so it is not repeated here.

大過。黃離白日，照我四國。元首昭明，民賴其福。伏《頤》為大離，《離六二》曰"黃離元吉"，故離為黃、為日、為照，下震為白，故曰白日。坤為國，震卦數四，故曰四國。乾為元首、為福，坤為民。

The hexagram Guan changes to Da Guo. Lin's interpretation says: the yellow fire of Li and the bright white sun illuminate all four directions of the realm; the sovereign is enlightened and illustrious, and the people all rely on his blessings. This is a favorable omen of a wise ruler above and the people below benefiting. Shang Binghe explains the image: the hidden hexagram Yi, which is contained within Da Guo, has one yang above and one yang below, with four yin in the middle, forming an enlarged Li. The Zhou Changes, Li hexagram, line two says "Yellow Li brings original good fortune," so Li governs yellow, the sun, and illumination. The hidden Yi below has Zhen, which governs white, combining with the sun to form "white sun." Kun governs the realm, and Zhen in the hexagram number is four, forming "four states." Qian governs the sovereign and blessings, while Kun governs the people, completing the last two lines accordingly.

坎。黍稷醕釀，敬奉山宗。神嗜飲食，甘雨嘉降。獨蒙福力，時災不至。詳《比》之《需》。

The hexagram "Observing the Auguries" changes into "Water." Lin Ci says: Using millet and millet wine, the醇酒 is respectfully offered to the spirits of mountains and rivers and ancestral temples; the deities having enjoyed these offerings, send timely good rain; alone receiving the blessings of the divine, the calamities of that time did not befall. This is a favorable omen of obtaining blessings through worship and being exempt from disaster. This interpretation of the symbolic meaning is pointed out by Shang Binghe in the entry on "Following" under "Need," and is not repeated here.

離。福過我裡，入門笑喜，與吾利市。通《坎》。震為福、為里，艮為門，震為笑喜，巽為利市。○汲古首句多"禍不更生"四字，依宋元本。

The hexagram "Observing" changes into "Fire." Lin Ci says: "Good fortune passes by my neighborhood, enters the door, bringing joy and celebration, and also brings benefits from trade." This is a favorable omen of good fortune descending from heaven. Shang Binghe interprets the image: The hexagram "Fire" is in mutual relationship with "Water." The trigram Zhen (Thunder) governs fortune and also the neighborhood, the mutual trigram Gen (Mountain) governs the door, Zhen also governs laughter and joy, the mutual trigram Xun (Wind) governs commercial benefits, and all these images are matched accordingly. "○" below is a note: The Ji Gu Ge edition has four more characters "misfortune does not arise again" before the first line, but this version follows the Song and Yuan editions.

咸。晝臥里門，悚惕不安。目不得闔，鬼搔我足。艮為里門、為臥，乾為日、為晝、為悚惕，伏大離故目不得闔。闔，閉也。伏坤為鬼，震為足，艮手故曰搔足。○闔，宋元本作閡，依汲古。

The hexagram "Observing" changes into "Salty." Lin Ci explains: lying in the courtyard during the day, feeling frightened and uneasy; unable to close one's eyes, with ghosts scratching one's feet. This is a凶辞 indicating supernatural disturbances and restlessness. Shang Binghe interprets the image: the lower trigram艮 represents the inner gate and also lying down;乾 represents the sun and daytime, as well as fear and vigilance; the hidden trigram大离 represents the eyes, which are open but cannot close, hence "不得阖" — "cannot close," with "阖" meaning to close. The hidden trigram坤 represents ghosts, the interacting trigram震 represents the feet, and艮 represents the hands, indicating the hands scratching the feet. The last sentence is derived from this. "○" below is a note: in the Song and Yuan editions, the character "阖" was written as "阂," but here we follow the Jigugē edition.

恆。春草榮華，長女宜夫。受福多年，世有封祿。震為春、為草、為榮華，巽為長女，震為夫、為福，乾為多、為年、為祿，伏坤為世。長女宜夫者，以震巽為配偶，故能受福也。

The hexagram "Observing" changes into "Permanence." Lin Ci says: In spring, grasses bloom abundantly; the eldest daughter marries a good husband; receiving blessings for many years, generations will have fiefs and salaries. This is a favorable omen indicating proper marriage and enduring family prosperity. Shang Binghe interprets the image: The upper trigram Zhen represents spring, grass, and the flourishing of plants; the lower trigram Xun represents the eldest daughter. Zhen in human relations signifies a husband and also brings blessings. Qian represents abundance, years, and salaries. The hidden trigram Kun represents generations. The reason the eldest daughter is suitable for a husband is because Zhen and Xun are originally a pair of complementary trigrams, and their proper combination brings blessings.

遯。雍門內崩，賊賢傷仁。暴亂狂悖，簡公失位。艮為門，伏兌悅故曰雍門。巽為隕、為崩，在內卦故曰內崩。乾為仁賢，陰消陽故曰賊賢傷仁。巽為賊也。遯弒君父，故曰亂悖。震為竹、為簡、為公，震伏故曰失位。《論語》："陳成子弒簡公"，事在《左傳哀十四年》，陳成子既殺闞止，大陸子方亡出雍門"，注：雍門，齊城門也。內崩，蓋言內亂。○仁，依汲古，宋元本作人。

The hexagram "Observing" transforms into "Retreating." Lin's interpretation says: There is a collapse within the gate, harming the virtuous and injuring the benevolent; turbulent and rebellious people are in power, and Duke Jian Gong of Qi loses his position. The historical event of Chen Chengzi killing Duke Jian Gong of Qi is a disastrous omen of regicide and national destruction. Shang Binghe explains the image: The trigram Gen represents the gate, and the hidden trigram Dui represents harmony and joy, which together form "Yongmen" (the gate of harmony). The lower trigram Xun represents falling and collapse, and since Xun is the inner trigram, it is said "internal collapse." The upper trigram Qian represents virtue and the benevolent, but in this hexagram the yin energy gradually increases and the yang energy diminishes, which is exactly "stealing virtue and injuring benevolence"; Xun itself also has the meaning of harming. The hexagram "Retreating" has the image of yin forcing yang to retreat and lower ranks offending superiors, thus it is said "turmoil and rebellion." The trigram Zhen represents bamboo, simplicity, and the sovereign, and since Zhen is hidden and does not emerge, it is said "losing position." The "Analects of Confucius," "Xianwen," records Chen Chengzi's killing of Duke Jian Gong of Qi, an event recorded in the "Zuo Zhuan" (Commentary of Zuo) in the 14th year of Duke Ai's reign. The "Zuo Zhuan" says that after Chen Chengzi killed Kan Zhi, Lu Dantu fled out of Yongmen, and the commentary explains that Yongmen was a gate of the state of Qi. The term "internal collapse" probably refers to internal turmoil. "○" below is a collation note: The character "ren" (benevolence) follows the Ji Gu Ge edition; the Song and Yuan editions read "ren" as "ren" (person).

大壯。心志無良，昌披妄行。觸壁抵牆，不見戶房。伏坤為心志，坤惡故無良。震為昌、為行、為觸，伏艮為牆壁、為戶房，坤黑故不見。○心志、昌披，依宋元本，汲古作心壯、作猖獗。

The hexagram "Observing" transforms into "Great Strength." Lin Ci says: The mind is not upright, indulging in reckless and chaotic behavior; colliding east against walls, colliding west against walls, unable to find doors or rooms. This is a凶 (auspicious) omen of a lost mind and lost path. Shang Binghe interprets the image: The hidden trigram Kun represents the mind and will, and since Kun is yin and evil, it is said "without goodness"; the lower trigram Zhen represents prosperity, movement, and collision, while the hidden trigram Gen represents walls and doors and rooms. The color of Kun is dark black, which obscures vision, hence the last sentence. "○" below is a collation note: "mind and will" and "prosperous chaos" are taken from the Song and Yuan editions, while the Jigugē edition has "heart strength" and "chaos."

晉。膠車木馬，不利遠賈。出門為患，安止得全。互坎為膠，坤為車，故曰膠車。坤為馬，坎艮皆為木，故曰木馬。膠車不堅，木馬不動，故不利遠賈。艮為門，坎為患，艮為安止。○木馬，從宋元本，汲古作秣，與下句不接。得全，汲古作不危，依宋元本。

The hexagram "Observing" changes into "Progress." Lin Ci says: A vehicle glued together and a horse carved from wood are not suitable for long-distance trade; going out brings calamity, and staying still ensures safety. This is a warning against movement and in favor of staying put. Shang Binghe explains the image: The interacting trigram Kan represents glue, and Kun represents the vehicle, forming "glued vehicle"; Kun also represents the horse, while Kan and Gen can both represent wood, forming "wooden horse." A glued vehicle is unstable, and a wooden horse cannot move, so it is unfavorable for long-distance trade. Gen represents the door, and Kan represents calamity, hence "going out brings calamity." Gen also represents stability and rest, thus the last sentence is explained. "○" below is a note: "wooden horse" follows the Song and Yuan editions, while the Jigugeshan edition reads "feeding," which does not connect well with the next sentence; "getting safe" in the Jigugeshan edition reads "not in danger," but here we follow the Song and Yuan editions.

明夷。家在海隅，橈短流深。企立望宋，無木以趨。坤為海，坎為室，故曰家在海隅。坎為橈、為流，坤坎皆為水，故曰流深。震為行，故曰企立。離為望。《說文》："以木架屋曰宋"，故艮為宋，三至五互艮覆，故曰無木以趨。

The hexagram "Guan" changes into "Mingyi". Lin's interpretation says: living in the corner of the sea, the oar is too short and the water is too deep; standing on tiptoe to look at the State of Song, there is no wood to cross the water. This is a凶 (auspicious) omen of difficulty in crossing the water and not reaching the destination. Shang Binghe explains the image:坤 (Kun) represents the sea, and坎 (Kan) represents a house, together forming "a family living in the corner of the sea"; Kan also represents the oar and flowing water, and Kun can also be interpreted as water, so two waters overlapping is said to be "deep water". The mutual trigram 震 (Zhen) represents movement, and standing on tiptoe to move is "standing on tiptoe"; 离 (Li) represents looking afar. The "Shuowen Jiezi" says that using wood to build a house is called "Song", so Gen can represent Song. However, from the third line to the fifth line, the mutual trigram Gen is inverted, so the image of wood is not formed, hence saying there is no wood available to proceed.

家人。冬葉枯槁，當風失道。蒙被塵埃，左右勞苦。坎為冬，巽為葉，離為枯槁，巽為風，坎為失，言葉埋道上而失道也。坎為勞。○冬葉，依宋本，汲古作冬桑。失，依汲古，宋元本作於。

The hexagram "Observing" changes into "Family." Lin Ci explains: In winter, leaves wither and fall, scattered by the wind, obscuring the path; covered with dust, people on both sides laboriously struggle. This is a description of decline and hardship. Shang Binghe interprets the image: The mutual trigrams are Kan, indicating winter; the upper trigram is Xun, representing leaves; the lower trigram is Li, indicating withering and dryness; Xun also represents wind, and Kan signifies loss. The whole sentence describes fallen leaves piled on the road, making the path invisible. Kan also signifies labor, hence the last sentence. "○" below is a note on the text: "Winter leaves" follows the Song edition; the Ji Gu Ge edition reads "winter mulberry." The character "loss" follows the Ji Gu Ge edition; the Song and Yuan editions read "at."

睽。過時不行，妄逐王公。老女無夫，不安其居。通《蹇》。艮為時、為反震，故不行、故妄逐。兌為老女，本《大過》也。艮為兌夫，艮伏故曰無夫。坎險故不安。○無夫，依汲古，宋元本作失度，非。

The hexagram "Observing" changes into "Strife." Lin Ci says: passing the time without taking action, blindly following the nobles; an old woman without a husband, living in an unstable place. This is a凶 (auspicious) omen of missing the right time and failing to achieve success, and of being alone without stability. Shang Binghe explains the image: the hexagram "Strife" is in mutual relationship with "Obstruction." The trigram艮 (Mountain) represents the time, and艮 is also the opposite of震 (Thunder). Opposite means not advancing, hence saying "not moving" and "blindly following." The trigram兑 (Lake) represents an old woman, this image comes from the hexagram "Great Exceeding." When艮 and兑 combine, they form a couple. Here,艮 is hidden and does not appear, hence saying "no husband." The trigram坎 (Water) has the virtue of danger and entrapment, hence the instability of residence. "○" below is a note: "no husband" follows the Jigugong edition; the Song and Yuan editions say "losing measure," which is incorrect.

蹇。履泥汙足，名困身辱。兩仇相當，自為痛疾。坎為泥、為汙，履足似用半震象。艮為名、為身，坎為困辱、為仇，重坎故曰兩仇、曰痛疾。○自為痛疾，依汲古，宋元本作身為疾病。

The hexagram "Observing" changes into "Obstruction." Lin's interpretation says: stepping into mud and soiling the feet, reputation is trapped, and the body suffers humiliation; two enemies face each other directly, bringing pain and suffering. This is an ominous statement about self-imposed hardship and humiliation. Shang Binghe explains the image: the upper trigram is Kan, which represents mud and filth; the words "step" and "foot" suggest a "half image"—a half image refers to a trigram appearing only partially and not forming a complete hexagram. Here, only half of Zhen is present, and Zhen represents the foot, so the meaning of foot can be taken. The lower trigram is Gen, which represents reputation and the body; Kan also represents hardship and enemies. Since the Kan image appears twice in this hexagram, it is said "two enemies" and "pain and suffering." Below the circle, the notes say: "self-inflicted pain and suffering" follows the Jigugong edition, while the Song and Yuan editions say "body suffers illness."

解。精華墮落，形體醜惡。齟齬挫頓，枯槁腐蠧。震為精華，伏巽故墮落。離正反兌口相對，故曰齟齬。巽蟲故腐蠧。離火故枯槁。○形體，依元本，汲古作形容。

The hexagram "Observing" changes into "Release." Lin Ci says: The essence has scattered and nearly disappeared, the form has become ugly; the upper and lower parts are uneven and disordered, repeatedly encountering obstacles, eventually leading to dryness, decay, and insect damage. This is a凶辞indicating a transition from prosperity to decline and a state of complete deterioration. Shang Binghe explains the image: The upper trigram Zhen (Thunder) dominates the main essence, and the hidden trigram Xun (Wind) represents falling, hence saying "falling." The two lines of Li (Fire) above and below are opposite, like two Dui (Lake) mouths joined together but not aligned, hence saying "discord." Xun represents insects, so insect damage is "rot and decay." Li belongs to fire, and fire roasting leads to dryness, hence saying "dry and withered." The note below the circle says: "form" follows the original edition, while the Ji Gu Ge edition says "appearance."

損。長生無極，子孫千意。松柏為梁，堅固不傾。詳《臨》之《觀》。

The hexagram "Observing" changes into "Loss." Lin Ci says: "Longevity has no end, children number in the thousands and millions; pine and cypress trees become beams and pillars, firm and unshaken." This is the same as the commentary on "Approaching" changing into "Observing," except that there it says "thousands and millions" and here it says "thousands of intentions," and the phrase about the pine and cypress beams differs slightly in wording. Both convey the same meaning of abundant offspring, long life, and enduring stability of family and state, which is a fully auspicious statement. The explanatory approach mentioned by Shang Binghe is already explained in the entry for "Approaching" changing into "Observing," so it is not repeated here.

益。去辛就蓼，毒愈酷毒。避穽入坑，憂患日生。《說文》"蓼，辛菜"。巽納辛，震為蓼，坤為毒、為憂患，震為生，《詩》周頌云："莫予茾蜂，自求辛螫。未堪家多難，予又集於蓼"。 ○毒、穽、坑，依元本，汲古作甚、作井、作坎，又元本多"不思我家"一句。

The hexagram "Observing" changes into "Benefit." Lin Ci explains: leaving behind something with a sharp taste yet encountering Polygonum, the toxicity becomes even more intense; avoiding a trap only to fall into a pit, worries grow day by day. This is a凶辞 indicating avoiding one harm only to meet a greater one. Shang Binghe interprets the image: the "Shuowen Jiezi" says Polygonum is a plant with a sharp taste; Xun hexagram is assigned the stem Xin (sharp), Zhen hexagram represents Polygonum, and Kun hexagram signifies poison and worries. Zhen also represents growth, thus all the images are coordinated. The quoted passage from the "Book of Songs, Zhou Songs, Xiao Bi" means: do not regard it as a small insect, for what you have drawn upon yourself is a sharp prick; the household has already suffered much but has not yet recovered, and now I have fallen into the Polygonum thicket, which is the same reasoning as Lin Ci's. The note below the circle indicates: the characters "toxin," "trap," and "pit" are based on the Yuan edition, while the Ji Gu Ge edition uses "very," "well," and "cave" respectively. The Yuan edition also includes an additional sentence "Do not think of my home."

夬。行堯欽德，養賢致福。眾英積聚，國無寇賊。《夬》乾為帝王、為德，故曰行堯欽德。乾為賢為福，兌食故曰養賢致福。伏艮為君子，坤為眾、為聚、為國，故曰積眾。巽為寇賊，巽覆故無。

The hexagram "Observing" changes into "Decisive". Lin Ci explains: To promote the respectful virtue of Yao, to nourish virtuous talents and thus invite blessings; many outstanding talents gather together, and there are no thieves or bandits in the country. This is a favorable omen indicating the result of valuing virtue and achieving good governance. Shang Binghe interprets the image: The lower trigram of "Decisive" is Qian, which represents the emperor and virtue, so it is said "to practice the respectful virtue of Yao"; Qian also governs virtuous people and auspicious blessings, while the upper trigram is Dui, which represents food, and nourishing virtuous talents through food is "nourishing talents to bring blessings." The hidden trigram Gen represents the gentleman, and Kun represents multitude, gathering, and the state, thus "many outstanding talents gathering together" is derived from this. Xun represents thieves and bandits, but since the Xun trigram is inverted, the image of bandits is negated, so it is said there are no thieves or bandits in the country.

姤。狗逐兔走，俱入谷口。與虎逢晤，迫不得去。象多未詳，疑用遇卦《觀》象。

The hexagram Guan changes to Gou. Lin's commentary says: A dog is chasing a rabbit, both running into the mouth of a valley; they just happen to meet a tiger and are trapped there, unable to escape. This is a凶辞 indicating pursuing profit leads to danger. Shang Binghe was cautious about this interpretation, suggesting that the origins of most of the symbolic images are unclear, and he suspects that the reference is to the image of the original hexagram Guan.

萃。望尚阿衡，太宰周公。藩屏湯武，立為侯王。詳《同人》之《訟》。

The hexagram "Observing the World" changes into "Gathering Together." Lin Ci says: Li Wan and the renowned prime minister I Yin, the Grand Minister and the Duke of Zhou, assisted King Tang of Shang and King Wu of Zhou like a barrier, and themselves were enfeoffed as marquises and kings. This is a favorable omen indicating virtuous ministers taking office and jointly achieving the kingdom. This interpretation of the symbolic imagery is clearly explained by Shang Binghe in the entry on "Harmony" under "Strife," and is not repeated here.

升。清人高子，久屯外野。逍遙不歸，思我慈母。詳《師》之《睽》。

The hexagram "Observing the Augur" changes into "Rising." Lin Ci explains: the soldiers and general Gao Ke of Qingyi have been stationed for a long time in the outskirts of the city in the wilderness; they appear idle and not returning, but in their hearts they miss their kind mothers. Using the "Poetry · Zheng Wind · Qing Ren" to satirize Gao Ke's long stay on the river, this indicates prolonged military service and a longing to return. This interpretation of symbolic imagery is clearly mentioned by Shang Binghe in the section on "The Army" changing into "Strife," and is not repeated here.

困。三蟲作蠱，削跡無與。勝母盜泉，居不安處。巽為蟲。《左傳》"三蟲為蠱"。伏震為跡，艮手艮刀，故曰削跡。巽為母，兌剛，故曰勝母。坎為水、為盜，故曰盜泉。艮為居、為安，艮伏兌折故不安。○蟲，依宋元本，汲古作蟲。《尸子》："孔子至勝母縣，暮矣而不宿，遇盜泉，渴矣而不飲"。

The hexagram "Observing" changes into "Obstruction." Lin's interpretation says: three insects gather to form a蛊, their traces are cut away and they have no companions; when arriving at places like Shengmu and Daquan, one cannot stay securely. Using the old story of Confucius not staying overnight in Shengmu or drinking from Daquan, it indicates that the principle is obstructed and one's position is unstable. Shang Binghe explains the image: Xun represents insects, and in the "Zuo Zhuan" from the first year of Zhao Gongyuan, there is a saying about insects gathering to form a蛊. The hidden Zhen represents footprints, and Gen represents hands and also a knife, using the knife to cut away the traces is "cutting the traces." Xun also represents mother, and Dui has a strong nature, which can overcome the soft, forming "Shengmu"; Kan represents water and also theft, forming "Daquan." Gen represents dwelling and stability, but Gen's hidden nature and Dui's destructive virtue lead to instability. "○" below is a note: the character "虫" is taken from the Song and Yuan editions, while the Ji Gu Ge edition has a different form, and both versions differ, but after transmission, the difference is no longer visible. The "Shi Zi" records that when Confucius passed through Shengmu County, he did not stay overnight even though it was evening, and when he passed by Daquan Spring, he did not drink even though he was thirsty.

井。獹牝龍身，進無所前。三日五夜，得其所歡。通《噬嗑》。震為龍，艮為狗。獹，良犬也。艮犬止震龍上，故曰獹牝龍身。艮為身，艮止故不進。離為日，震數三，故曰三日。坎為夜，納戊數五，故曰五夜。震為歡。○獹，宋元本作驢，今依汲古。牝，宋本、汲古作今，依元本。歡，宋元本作欽，依汲古。

The hexagram "Observing" changes into "Well." Lin's interpretation says: A good dog named "Huan" lies on the body of a dragon, wanting to move forward but unable to do so. After three days and five nights, it finally reaches what it desires. This is a favorable omen of things coming after a delay. Shang Binghe explains the image: The hexagram "Well" is in mutual relationship with "Breaking the Bones." The trigram Zhen represents the dragon, and Gen represents the dog. "Huan" is the name of the good dog; the image of the dog (Gen) is placed over the image of the dragon (Zhen), hence "Huan dragon body." Gen also represents the body, and its virtue is to stop, hence the inability to move forward. Li represents the sun, Zhen in the sequence is associated with the number three, forming "three days"; Kan represents the night, and Kan's stem assignment is Wu, which corresponds to the number five, forming "five nights"; Zhen represents joy, and the last sentence is derived from this. Notes from the text: In the Song and Yuan editions, the character "Huan" is written as "Liu," but we follow the Jigugē edition; in the Song edition and Jigugē edition, the character "Pun" is written as "Jin," but we follow the Yuan edition; in the Song and Yuan editions, the character "Jian" is written as "Qin," but we follow the Jigugē edition.

革。黃裹綠衣，君服不宜。淫湎毀常，失其寵光。《詩衛風》："綠兮衣兮，綠衣黃裹"，《傳》謂衛莊公惑於嬖妾衣上僣也。《革》通《蒙》。震為衣、為黃、為君，《箋》謂綠衣當為素裹，今黃裹逾制，故曰不宜。坎為淫湎、為失，離為光。○《毛傳》謂姬妾衣服逾制，此則謂刺衛君，蓋以黃為正色，反以為裹而不宜也。與毛異。

The hexagram "Observing" changes into "Transformation." Lin Ci's interpretation says: yellow as the inner lining and green as the outer garment, such clothing would be inappropriate for the sovereign to wear; indulgence in wine and women, disrupting the established norms, thus losing the honor and radiance. This is a凶辞 (auspicious omen) indicating overstepping boundaries and ultimately losing position. Shang Binghe explains the image: The "Book of Songs · Wei Wind" contains the lines "Green, the garment, green the robe," and the "Ma Transmission" says this is a satire on Duke Zheng of Wei being misled by his favored concubine, leading to the concubine's clothing exceeding proper standards. The hexagrams "Transformation" and "Meng" are complementary. The trigram Zhen (Thunder) represents clothing, the trigram Huang (Yellow) represents the sovereign, and Zhen also represents the ruler. Zheng Xuan's commentary states that green garments should be paired with white inner linings; now using yellow as the inner lining exceeds the standard, hence "not appropriate." The trigram Kan (Water) represents indulgence and loss, while Li (Fire) represents light; the last sentence is derived from this. "○" Below is Shang's note: The "Ma Transmission" interprets this as referring to the concubine's clothing exceeding standards, but Shang believes Lin Ci's commentary is criticizing the sovereign himself—yellow is the proper color, yet it is used as the inner lining, which is the reverse of what is appropriate, hence "not appropriate," which differs from the interpretation of the "Ma Transmission."

鼎。天所顧佑，禍災不到，安吉無懼。互乾為天，離為顧，坤為禍災，坤伏，故不到而安吉也。○到，宋元本作至，無作不，依汲古。

The hexagram "Observing" changes into "The Cauldron." Lin Ci said: This indicates that heaven is favoring and protecting, so calamity will not come, peace and auspiciousness are present, nothing to fear. It is a favorable omen of heavenly protection without disaster. Shang Binghe interpreted the image: The mutual trigram Qian represents heaven, and the upper trigram Li represents observation, together forming "heaven's protection and favor." The trigram Kun represents calamity, but the trigram Kun is hidden and does not appear, so calamity does not come, hence peace and auspiciousness. "○" below is a collation note: In the Song and Yuan editions, the character "到" was written as "至," and "无" as "不," but here we follow the Jiguge edition.

震。盤紆九回，行道留難。止須於邱，乃睹所歡。艮止故盤紆。震數九為歸，故曰九回。震為行，艮為道，艮止故留難。艮為邱、為須，震為歡，艮為觀，故曰睹。○於，宋元本作子，今依汲古。

The hexagram "Observing" changes into "Thunder." Lin Ci explains: The path is winding and twisted through nine layers, with many obstacles on the journey; one must stop on a hill and wait before meeting the person one longs for. This is a favorable omen indicating that after twists and turns, one will eventually meet the desired person. Shang Binghe interprets the image: The virtue of the hexagram "Mountain" is to stop, so when stopped, the path becomes winding and not straight; "Thunder" belongs to the number nine, and "returning" has the meaning of returning, forming "nine turns." Thunder represents movement, while Mountain represents the path; when Mountain stops, movement is obstructed, hence "obstacles." Mountain also represents hills and waiting, while Thunder represents joy. Mountain also has the image of observation, so it is said "to see." "○" below is a note: In Song and Yuan editions, the character "于" was written as "子," but now we follow the Ji Gu Ge edition.

艮。暴虐失國，為下所逐。北犇陰胡，主君旄頭。互震為暴虐，坎為失，艮為國，故曰失國。坎為下，震為逐、為犇，坎為北、為陰胡。震為主君、為毛羽，坎為首，故曰旄頭。旄頭，被髮也。《漢官儀》"選羽林為旄頭被髮先驅"是也。樂彥《括地志》"夏桀死，其子葷粥北奔，逐水草而居，號曰匈奴"。林詞全用其事。○胡，元本作月，依汲古。

The hexagram "Observing the World" transforms into "Stillness." Lin Ci's commentary says: due to cruelty, he lost his state and was driven out by the people below; he fled north to the cold region of Hu, becoming the ruler of the people with loose hair. Using the legend that the son of Xia Jie fled north to become the ancestor of the Xiongnu, this indicates losing the state and fleeing far away. Shang Binghe explains the image: the mutual trigram Zhen indicates cruelty, the mutual trigram Kan indicates loss, and Gen indicates the state, combining to form "cruelty leading to loss of the state"; Kan also indicates the south, Zhen indicates being driven out and fleeing, Kan indicates the north and also the cold region of Hu, the latter two sentences are derived from this. Zhen also indicates a ruler and hair, Kan indicates the head, forming "Maotou" — Maotou refers to the appearance of loose hair. The "Han Official Rituals" says that selecting the Yu Lin soldiers to serve as Maotou, with loose hair in front to lead the way, uses this meaning. Yu Yan's "Kuo Di Zhi" says that after the death of Xia Jie, his son Hunyue fled north, following water and grass, and was called the Xiongnu. Lin Ci fully uses this story. "○" below is a collation note: the original edition had "Yue" instead of "Hu," and this follows the Jigugong edition.

漸。御騂從龍，至霍華東。與禹相逢，送致於邦。騂，赤馬。坎為馬、為赤，故曰御騂。伏震為從、為龍，故曰御騂從龍。艮為山，坎西，故曰霍華。霍華，西方大山也。離為東，伏震為王，故曰禹。艮為邦。○霍、禹，依汲古，宋元本作於、作離。於，汲古作子，依宋元本。

The hexagram "Observing" changes into "Gradual Progress." Lin's interpretation says: Riding a red steed following a dragon, arriving at the Huo Mountains and Hua Mountains to the east; there meeting Yu the Great, and being escorted back to one's homeland. This is a favorable omen of encountering a nobleman and being protected on the way back. Shang Binghe explains the image: "Xing" refers to a red horse; the interacting trigram Kan represents a horse and also red, combining to form "riding a red horse." The hidden trigram Zhen represents attendants and also a dragon, hence "following the dragon." The trigram Gen represents mountains, and Kan in terms of direction belongs to the west, so Huo Mountain and Hua Mountain, both great mountains in the west, are derived from "Huo Hua." The trigram Li represents the east; the hidden trigram Zhen represents the king, and Yu the Great is indeed a king, hence Zhen is used to represent him; Gen also represents a state or country, thus the last sentence is completed. "○" below is a collation note: "Huo" and "Yu" follow the Ji Gu Ge edition, while the Song and Yuan editions have "Yu" and "Li" respectively; the final sentence's "Yu" in the Ji Gu Ge edition is "Zi," following the Song and Yuan editions.

歸妹。銅人鐵距，雨露勞苦。終日卒歲，無有休息。伏艮為銅鐵，震為人、為距，故曰銅人鐵距。坎為雨露、為勞苦，互離為日，伏艮為終，震為歲，故終日卒歲。艮止為休息，艮伏故不息。○鐵，宋元本作，依汲古。

The hexagram "Observing" changes into "Return of the Maiden." Lin Ci says: A copper-cast person, iron-clawed, enduring rain and dew, laboring hard; from morning to night, from the beginning of the year to the end, without a moment of rest. This is a凶 (auspicious) omen of ceaseless labor. Shang Binghe explains the image: The hidden trigram Gen (Mountain) represents copper and iron; the upper trigram Zhen (Thunder) represents people and bird claws, forming "copper person and iron claws"; the mutual trigram Kan (Water) represents rain and dew, as well as toil. The mutual trigram Li (Fire) represents the sun, and the hidden trigram Gen (Mountain) represents the end, while Zhen (Thunder) represents years, forming "end of the day and through the years"; the virtue of Gen (Mountain) is to stop, meaning rest, but since Gen is hidden and does not emerge, rest is not obtained. "○" below is a note: In the Song and Yuan editions, the character "iron" is written as another character, but in the base text here it has fallen off; now it is followed according to the Jigugē edition.

豐。大人失宜，盈滿復虧。長成之木，盛者復衰。震為大人，巽為虧，震為成長、為木、為盛，巽為隕落、為衰，蓋震巽相往來反覆。故林詞云爾。○長成，宋元本作長冬，依汲古。木，元本作禾，依宋本、汲古。

The hexagram "Observing" changes into "Abundance." Lin Ci explains: a person in a high position acts improperly, and after reaching fullness, it turns into loss; a mature tree, when it reaches its peak of prosperity, turns toward decline. This is a warning about the inevitable decline after excessive prosperity. Shang Binghe interprets the image: the lower trigram Zhen (Thunder) represents the superior person, while Xun (Wind) represents loss. Zhen also signifies growth, trees, and prosperity, while Xun signifies falling, decline, and decay. Zhen and Xun move in opposite directions, alternating and replacing each other, embodying the principle of waxing and waning. Lin Ci thus made such a statement. "○" below is a collation note: "long grown" in the Song and Yuan editions reads "long winter," here following the Jigugē edition; the character "wood" in the Yuan edition reads "grain," following the Song and Jigugē editions.

旅。梅李冬實，國多盜賊。亂擾並作，王不能制。詳《屯》之《師》。此以巽為盜賊。

The hexagram "Observing the Auguries" changes into "Traveling." Lin Ci says: Plum trees and peach trees bear fruit in winter, and there are many thieves in the states; chaos and disturbances arise together, and the king cannot contain them. Taking the failure of plants to bear fruit at the proper time as a sign of a turbulent era is an extremely ominous omen. Shang Binghe says that the symbolic interpretation is detailed in the "Military" section under "Zun," but here we add only that here the wind trigram is taken as thieves.

巽。澤枯無魚，山童無株。

The hexagram "Observing the Auguries" changes into "Wind." The first two lines of the Lin commentary state: "The water and marsh are dry with no fish, the mountain top is bare with no trees." This is an ominous sign indicating the interruption of sources of sustenance. This particular line is exactly cut off, and the subsequent lines of the Lin commentary and Shang Binghe's annotations begin with the next section. Here, only the original text of this section is included, without supplementation.

長女嫉妬，使身空虛。兌為澤，離枯，巽為魚枯，故無魚。伏艮為山，兌上缺為童。《莊子徐無鬼》"堯聞舜賢，舉之童土之地"，注：童，無草木也。巽為株、為長女，伏坎為嫉妬。艮為身，離為空虛。○無株，汲古作難株，從宋元本。

This passage continues from the previous one, being the latter half of the Lin commentary on the "Observing" hexagram's "Xun" line. The daughter of the first son harbors jealousy, resulting in her having nothing and being empty-handed. Shang Binghe explains: the upper trigram is Dui, originally representing a marsh, but the fire of Li scorches it, causing the water in the marsh to dry up; in the "Yi Xiang" or "Ethereal Image" - a type of hexagram used in the "Yi Lin" but not recorded in the "Shuo Gua" - Xun represents fish, and when the water dries up, the fish die, hence the saying "no fish." The "Fu Xiang" refers to changing all six lines of the original hexagram to produce the image of the transformed hexagram. In this case, the hidden hexagram is Gen, which represents a mountain; the upper line of Dui is broken, indicating a mountain without a peak, which matches the meaning of "childless mountain." The "Zhuangzi · Xu Wu Gui" mentions that Yao heard of Shun's virtue and promoted him to the "childless land." Old annotations explain that "childless" means no grass or trees grow there, thus confirming that "mountain childless" refers to a mountain without trees. Xun represents the stalk of grass and trees, as well as the eldest daughter; the hidden hexagram's Kan represents jealousy and suspicion, hence "the eldest daughter's jealousy." Gen represents the human body, and Li is hollow in the middle, hence "making the body empty." In terms of textual criticism: the words "no stalk" in the Jigugang edition read "difficult to find a stalk," but Shang followed the Song and Yuan editions and determined it as "no stalk."

兌。天門冬虛，既盡為災。膉黯蒼，秦伯受殃。通《艮》。艮居戌亥，故曰天門。坎為冬，陽窮在上故曰既盡。《廣韻》："膉，肥也，，丑也"，膉黯蒼，言戌亥空亡渺冥無有也。兌為西，故曰秦。伏震為伯，坎為殃。○既盡，汲古作晉季，今依宋元本。黯蒼，依宋元本，汲古作默蒼。

The hexagram "Guan" corresponds to "Dui." The position of the heavenly gate becomes empty and void during winter, as the yang energy has reached its limit, thus causing calamity; it is chaotic and dark, with a vast and desolate appearance. The king of the state of Qin will suffer misfortune. Shang's commentary states: "Dui" and "Gen" have all six lines of yin and yang completely opposite, forming a "bangedong" relationship, so it is said "communicates with Gen," and the imagery can be understood by referring to Gen. Gen is located between Xu and Hai, which are the positions of the heavenly gate, hence called "heavenly gate." Kan represents winter; the yang lines have reached the top and have no further way to advance, hence "has reached its limit." The "Guangyun" dictionary explains "pou" as fat, and the next character as ugly, "pou an cang" describes the empty and desolate land of Xu and Hai as turbid and vague, with nothing at all. Dui is located in the west, which is the former territory of Qin, hence "Qin"; the hidden hexagram Zhen represents length and the first rank, referring to the king of Qin; Kan represents calamity, hence "suffer calamity." Notes: "has reached its limit" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "Jin Ji"; "an cang" is also taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "mo cang."

渙。牽衣涉河，水深漬罷。幸賴舟子，濟脫無他。罷，依《訟》之《萃》校，各本皆訛衣。罷，音婆。

The hexagram "Observing" is compared to "Dispersing." One lifts his robe hem to wade across a river, but the water is too deep, soaking him until he is exhausted; fortunately, a boatman helps him across, and there are no other troubles. Shang's note only provides a textual correction: the last two characters "bà" are corrected according to the same text from "Contention" compared with "Gathering," and all versions here mistakenly write "yī" instead. The character "bà" here is pronounced "pó," a variant of "pí," meaning exhausted or weary, and should not be understood as "to stop" or "to rest."

節。推車上山，高仰重難。終日至暮，不見阜巔。震為車，艮手為推、為山，故曰推車上山。艮為高仰，坎為暮，伏離為日，艮為重、為阜巔，坎隱伏故不見。○不見，宋本作不惟，元本作唯見，皆非，依汲古本。

The hexagram "Observing" (Guan) and the hexagram "Cutting Off" (Jie). Pushing a cart up a mountain, the slope is steep and the cart is heavy, moving step by step with the head raised; from morning until nightfall, the mountain peak is still not in sight. Shang's commentary: Zhen represents a cart; Gen represents the hand, using the hand to push the cart is "pushing," and Gen also represents a mountain, hence "pushing a cart up a mountain." Gen's nature is high and steep, hence "high and仰" (looking up); Kan represents dusk; the hidden hexagram contains Li, which is the sun, indicating that it is from day to dusk; Gen also represents heaviness and the top of a mountain, while Kan governs concealment, hence "not seeing the mountain's peak." Notes: The words "not seeing" in the original text are in the Song edition "not only," and in the Yuan edition "only seeing," both make no sense. Shang follows the Jigugong edition and uses "not seeing."

中孚。鼎煬其耳，熱不可舉。大路壅塞，旅人心苦。通《小過》。震為鼎，兌為耳，艮火在下，故煬其耳、故熱不可舉。震為大塗，互坎故壅塞。震為旅、為人，坎為心，《鼎九三》云"鼎耳革，其行塞"，茲依《睽》之《比》，皆作"大塗壅塞"，是以行為道，與常解異。○煬，從局本《睽》之《比》校改，宋元本、汲古本皆作易，非。兌亦形坎，故《易林》往往以兌為耳。

The hexagram "Guan" (Observing) corresponds to "Zhongfu" (Sincere Trust). The handles of the tripod are scorched by fire and too hot to lift; the main road is blocked, causing bitterness in the hearts of those traveling abroad. Shang's note: "Zhongfu" and " Xiaoguo" (Minor Excess) have all six lines reversed, making them opposite hexagrams, and their images should be considered together. Zhen (Thunder) represents the tripod; Dui (Lake) represents the handle; and Gen (Mountain) is interpreted as fire in the secondary image, with fire burning beneath the tripod, heating up and scorching the handle, hence "Yang its ear," meaning the handle is too hot to lift. Zhen also represents the main road (as stated in "Shuogua," Zhen represents the great path), and the "intermediate hexagram," formed by the overlapping of the second to fourth lines and the third to fifth lines, becomes Kan (Water), which represents danger and obstruction, hence "obstruction." Zhen also represents travel and people, while Kan represents the heart. The third line of the hexagram "Ding" (Tripod) states, "The handle of the tripod is broken, and its movement is blocked." Shang follows the interpretation from "Kui" (Strife) and "Bi" (Following), where it is also stated as "the great path is obstructed," indicating that Jiao Yanshou interpreted the character "Xing" (movement) in the line statement as referring to the road, differing from the usual interpretation of movement as action. Notes: The character "Yang" is corrected according to the edition of the publishing house and compared with "Kui" and "Bi," while the Song and Yuan editions and the Jigugē edition both read "Yi," which is incorrect. Also, the upper line of Dui hexagram is broken while the middle and lower lines are solid, resembling Kan, which represents the ear, hence the "Yi Lin" (Forest of Divination) often interprets Dui as the ear.

小過。四亂不安，東西為患。退身止足，無出邦域。乃得完全，賴其生福。震卦數四，兌毀，故曰四亂不安。震東兌西，互坎為患，艮為身，在下故曰退身。震足艮止，故曰止足。艮為邦域，震為生、為福，艮止巽伏，故無出邦域。

The hexagram "Observing" (Guan) is associated with the minor transition (Xiao Guo). All four directions are disturbed and unrested, with calamity arising both east and west; at this time one should restrain oneself and halt, not crossing the borders, in order to preserve safety and gain blessings through stability. Shang's commentary states: In the hexagram numbers, Zhen (Thunder) is four, and Dui (Lake) signifies destruction, together forming "four disorders and unrest." Zhen is located in the east, Dui in the west, and their mutual relationship forms Kan (Water), which represents worry and trouble, hence "trouble from east and west." Gen (Mountain) represents the human body, located in the lower part, symbolizing retreat, thus saying "retreat oneself"; Zhen represents feet, Gen signifies stopping, and feet that can stop mean "cease movement." Gen represents borders and territories, Zhen signifies life and blessings; when Gen stops and Xun (Wind) is in concealment, remaining quiet and not going out, it is said "not leaving the country," which is the way to preserve and gain blessings.

既濟。班馬遠師，以息勞罷。役夫嘉喜，入戶見妻。坎為馬，重坎故曰班馬。坎為眾，故曰師。坎為勞疲，艮止，故曰以息勞罷。坎為役、為夫，震為喜，艮為戶，離為坎妻。既未濟用半象，易通例也。

The hexagram "Observing" corresponds to "Already Completed." A group of war horses return from the distant army, allowing the weary horses and men to rest; the conscripted laborers are filled with joy, and upon entering their homes they see their wives. Shang's commentary says: The trigram Kan represents horses, and since this hexagram has Kan appearing twice, it is called "returning horses in formation," meaning a group of horses returning together. Kan also represents the multitude, which refers to the military forces, hence the term "military." Kan signifies labor and hardship, while Gen signifies rest, combining to form "resting after labor," where "bà" is read as "pí" meaning fatigue. Kan represents conscription and the husband, while Zhen signifies joy, and Gen signifies the household door. The trigram Li pairs with Kan, and Li is the wife of Kan, hence "entering the house and seeing the wife." Both "Already Completed" and "Not Yet Completed" hexagrams often use the "half-trigram" method, meaning two lines first form half of a three-line trigram before deriving the image. This is a common practice in the "Commentary on the Forest of Divination."

未濟。積德不怠，遇主逢時。載喜渭陽，身受榮光。坎為積，震主艮時，故曰遇主逢時。震車為載、為喜，坎水故曰渭。艮為身，離為光榮。多用半象。林意謂姜太公垂釣，遇文王於渭水，後受封也。○喜，依宋元本，汲古作善，為喜之訛。

The hexagram "Observing" is part of "The Unfinished." Accumulating virtue without slack, finally encountering a wise ruler and seizing the right time; a carriage filled with joy travels north of the Wei River, and one's body bears honor and glory. Note by Shang: Kan represents accumulation, so it is said "accumulating." Zhen represents the ruler, Gen represents the season, together forming "meeting the ruler and encountering the right time." Zhen represents a carriage, which can carry things and also signifies joy, hence "carrying joy." Kan represents water, here referring to the Wei River. The north side of water is called Yang, so it is said "Wei Yang." Gen represents the human body, Li represents brightness and honor. This passage uses many half-images. Lin's words originally refer to Jiang Taigong fishing by the Wei River, meeting King Wen of Zhou, and later being enfeoffed to establish a state. Note: The character "xi" (joy) follows the Song and Yuan editions; the Ji Gu Ge edition reads "shan" (good), which is a mistake for "xi."

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe from Zhili Xingtang, whose courtesy name is Jiezi.

受業蒲城仵道益、豐潤董維城堃校刊

This volume was proofread and printed by two disciples of the Shang school: one is Wu Daoyi from Pucheng, and the other is Dong Kun from Fengrun, whose courtesy name is "Weicheng."

噬嗑。麒麟鳳凰，善政得祥。陰陽和調，國無災殃。離為文，下互大離，故曰麒麟鳳凰，卦水火俱備，故曰陰陽和調。艮為國，坎為災，震樂故無災殃。

The hexagram "Shihe" (噬嗑) refers to the primary hexagram remaining unchanged. The simultaneous appearance of qilin and fenghuang signifies a blessing brought by good governance; yin and yang energies are harmonious, and there is no calamity in the state. Shang's commentary states: "Li represents cultural refinement. The lower part of the hexagram forms an enlarged Li image when combined with the lower trigrams, called 'Da Li' (Great Li). Therefore, qilin and fenghuang, which are creatures of cultural refinement, are used as symbols. The upper trigram of this hexagram is Li (Fire), and the intermediate trigrams form Kan (Water). Since both fire and water are present, it is said that 'yin and yang are in harmony.' Gen represents the state, Kan represents calamity, and Zhen represents joy. Joy dispels calamity, hence 'the state has no calamities.'"

乾。北風相牽，提笑語言。伯歌叔舞，燕樂以喜。詳《否》之《損》。此全用遇卦《噬嗑》象，不及之卦。

The hexagram Phishing is associated with the hexagram Heaven. A north wind blows continuously, people gather together, chatting and laughing; the elder brother sings, the younger brother dances, feasting and enjoying themselves, filled with joy. Shang's note: The imagery used in this line of the hexagram is detailed in the line of the hexagram "Pu" associated with "Sun," which can be referred to for further understanding. The images used here are all derived from the "encountered hexagram," which is the primary hexagram Phishing, and do not involve the "following hexagram" — the hexagram derived from the primary one, which in this case is Heaven.

坤。甲戊己庚，隨時運行。不失常節，咸逢出生。各樂其類，達性任情。此亦全用《噬嗑》象。坎納戊，離己震庚，震，東方木，故曰甲戊己庚。艮為時，震為運行、為出生、為樂，蓋《噬嗑》震春離夏坎冬，伏兌為秋，四時俱備，故林云爾。○五六句宋元本倒置，今依汲古。

The hexagram "噬嗑" uses the hexagram "Kun." The heavenly stems Jia, Wu, Ji, and Geng follow the sequence of time in order, without violating the established seasons, allowing all things to seize the opportunity for growth. Each element finds joy in associating with its own kind, fulfilling its nature and expressing its true feelings. Shang's note: This passage entirely uses the imagery of the primary hexagram "噬嗑." According to the method of Najia, Kan hexagram contains Wu, Li hexagram contains Ji, and Zhen hexagram contains Geng. Zhen also belongs to the eastern wood of Jia and Yi, so the four stems "Jia, Wu, Ji, Geng" are mentioned. Gen represents the seasons, Zhen governs movement, birth, and joy. Within the hexagram "噬嗑," Zhen represents spring, Li represents summer, Kan represents winter, and the hidden hexagram Dui represents autumn, thus encompassing all four seasons. Therefore, the text is expressed in this way. Note: In the fifth and sixth sentences, the Song and Yuan editions have the order reversed, but here we follow the order from the Jiguge edition.

屯。破亡之虛，神祇哀憂。進往無光，留止有慶。坎為破，坤為亡、為虛，虛墟同。震為神，坤為地，故曰神祇。祇，地神也。坎為憂，震為進，坎隱故無光。艮止故有慶。○神祇哀憂，汲古作神所憂衰，依宋元本。

The hexagram "Zun" of "Shihe". A single piece of ruined and desolate ruins, even the heavenly deities and earth spirits feel sorrow and grief; advancing forward brings no light, but stopping still brings joy. Shang's commentary: Kan represents damage, Kun represents loss and emptiness, "empty" and "ruin" are related, forming "ruin and loss". Zhen represents heavenly spirits, Kun represents the earth, the heavenly and earthly spirits together are called "spirits and deities" — "deity" specifically refers to earth spirits. Kan represents worry, Zhen represents moving forward, Kan governs darkness and concealment, so "advancing brings no light"; Gen represents stopping, stopping brings stability and joy, so "staying brings celebration". Notes: The phrase "the spirits and deities feel sorrow and grief" in the Jigushan edition reads "the spirits feel sorrow and decline", Shang followed the Song and Yuan editions.

蒙。注斯膏澤，扞衛百毒。防以江南，虺不能螫。坎為膏澤、為注，艮守為扞衛。坤坎皆為毒，故曰百毒。艮為防，坤為江河，震為南，坎為虺、為螫。○扞，汲古作祈，依宋元本。

The hexagram "噬嗑" is associated with "蒙." Timely and nourishing rainwater is applied to the lower part, preventing various poisons; in the southern region, defenses are prearranged, so even venomous snakes cannot sting people. Note: The trigram Kan represents oily rain that moistens and nourishes, and also signifies pouring or flowing, hence the phrase "注斯膏泽." The trigram Gen signifies defense and protection, hence the term "扞卫." Both Kan and Kun can represent poison in the imagery of the hexagrams, and when combined, they signify "hundred poisons." Gen represents embankments, Kun represents rivers, and Zhen is located in the south, forming the idea of "defending the southern region." Kan represents a small snake, which is a venomous snake, and also signifies stinging or biting; since there is prior defense, the snake cannot harm people. Note: The character "扞" in the Ji Gu Ge edition is written as "祈," but Shang's version follows the Song and Yuan editions and uses "扞."

需。日月相望，光明盛昌。三聖茂功，仁德大隆。坎月離日，坎西離東，故曰相望。離為光明，坎為聖，離卦數三，故曰三聖，謂文、武、周公也。乾為功、為德、為大、為隆。○隆，汲古訛降，茂作成，依宋元本。

The hexagram "Need" in "Shihhe." The sun and moon are located east and west respectively, looking afar at each other, their brightness reaching its greatest extent; three sages have flourishing achievements and great virtue. Note by Shang: Kan represents the moon, Li represents the sun; Kan is located in the west, Li in the east, hence they are said to "look afar at each other." Li represents brightness; Kan represents sages. In the hexagram numbers, Li is three, so it is called "three sages," referring to King Wen of Zhou, King Wu of Zhou, and the Duke of Zhou. Qian represents achievements and virtue, as well as greatness and prosperity. Notes: The character "long" in the Jigusha edition is mistakenly written as "jiang," and "miao" is written as "cheng" in the Jigusha edition; both have been corrected according to the Song and Yuan editions.

訟。大蛇巨魚，戰於國郊。上下隔塞，衛侯廬漕。《左傳莊十四年》"內蛇與外蛇斗於鄭南門"，中互巽為蛇、為魚，乾為大，伏坤為郊、為國，故曰國郊。伏震為戰，乾上坎下，伏震為衛。坎為室、為廬，坎水，故曰廬漕。衛，衛侯戴公也。時狄滅衛，故暫居漕。漕，《左傳》作曹，《毛詩》作漕。

The hexagram Phishing (噬嗑) corresponds to the hexagram of Dispute (讼). A large snake and a big fish are fighting outside the capital city, blocking the upper and lower paths, and the ruler of the state of Wei can only build a house in the town of Cao for temporary residence. Shang's commentary: In the year 14 of Duke Zhuang of the State of Zheng, there was a record in the Zuo Zhuan that there were two snakes, one inside and one outside, fighting at the southern gate of Zheng. This is the source of the phrase "fighting in the outskirts of the state." The mutual hexagram forms Xun, which represents snakes and fish; Qian represents the large; the hidden hexagram's Kun represents the outskirts and the state, so it is called "state outskirts." The hidden hexagram's Zhen represents fighting; the primary hexagram has Qian on top and Kan below, and the hidden Zhen can also refer to the state of Wei. Kan represents a dwelling and a shed, and Kan also represents water, and since the town of Cao is near water, it is called "dwelling by the water." Here, "Wei" refers to Wei Dai Gong; at that time, the Di people destroyed the state of Wei, and Dai Gong had to temporarily reside in Cao. The character "Cao" is written as "Gao" in the Zuo Zhuan and as "Cao" in the Mao Shi.

師。龍入天關，經厯九山。登高上下，道里險難。日晏不食，絕無甘酸。此用《噬嗑》象。震為龍，艮為天、為關，故曰龍入天關。艮為山，震數九，故曰九山。震為登，艮為高、為上，坎為下，故曰登高上下。艮為道里，坎陷，故曰道里險難。離為日，坎為暮，故曰日晏。震為日、為食，坎憂故不食。巽為臭，巽伏不見，故絕無甘酸。

The hexagram Shihhe is used as the primary hexagram. A dragon enters the heavenly gate, passing through nine mountain ranges; it ascends and descends along the way, the path is dangerous and difficult to travel; the sun is already westward but there is no food to eat, and there is no taste of sweetness or sourness. Shang notes: this uses the image of the primary hexagram Shihhe. Zhen represents a dragon, Gen represents heaven and a pass, hence "a dragon enters the heavenly gate." Gen represents mountains, and Zhen in the hexagram count is nine, hence "nine mountains." Zhen represents ascending, Gen represents height and above, Kan represents below, thus forming "ascending high and descending." Gen represents the length of the road, Kan represents danger and difficulty, hence "the path is dangerous and difficult." Li represents the sun, Kan represents dusk, the sun already westward is called "late sun." Zhen governs food, Kan governs worries and difficulties, worry prevents eating, hence "no food." Xun represents taste, Xun is in a hidden position and not apparent, hence there is no taste of sweetness or sourness.

比。沙漠北塞，絕無水泉。君子征凶，役伕力殫。互艮為小石、為沙、為塞，坎北，故曰北塞。坎為水泉，艮火在下，故無水泉。艮為君子，震為征，震覆故征凶。坤為役，震為夫，震覆故力殫。○絕無，汲古作純無，依宋元本。力殫，宋元本作苦艱，依汲古。

The hexagram "噬嗑" is compared to "比." The northern border is a vast desert with no water source to be found; the gentleman going on a journey faces danger, and the laborers are exhausted. Shang's commentary says: the interacting lines form "Gèn," which represents small stones, sand, and borders; "Kǎn" is located in the north, so it is called "northern border." "Kǎn" originally represents a spring of water, but "Gèn" fire is below it, heating up and drying up the water, hence "no water at all." "Gèn" represents the gentleman, and "Zhèn" represents military campaign; "fù xiàng" means taking the image by inverting the entire hexagram, so when "Zhèn" is inverted, it becomes "Gèn," and the advancing trend turns into stopping, hence "danger in a campaign." "Kūn" represents labor service, and "Zhèn" represents laborers; when "Zhèn" is inverted, their strength is exhausted, hence "strength is used up." Notes: "no water at all" is from the Ji Gu Ge edition, following the Song and Yuan editions; "strength is used up" is from the Song and Yuan editions, but here we follow the Ji Gu Ge edition.

小畜。關折門啟，衿帶解墮。福與善生，憂不為禍。伏坎為關。關，門牡也。兌為折，乾為門，巽為帶、為解墮。乾為福、為善，故曰福與善生。坤為憂、為禍，坤伏故不禍。○生，宋元本作坐，從汲古。折，汲古作柝，從宋元本。

The hexagram "噬嗑" is transformed into "小畜." When the door latch breaks, the door naturally opens; the garment's sash loosens and falls down. Blessings arise along with good deeds, and although there is worry, it does not lead to calamity. Note: In the hidden hexagram, the trigram Kan represents the door latch—"latch" refers to the door pin. The trigram Dui signifies breaking, Qian represents the door, and Xun signifies the sash and its loosening and falling, forming the meaning of "the door latch breaks and the door opens, the sash loosens and falls." Qian represents blessings and goodness, so "blessings and good deeds arise together"; Kun represents worry and calamity, but since Kun is in the hidden position and not prominent, worry does not become calamity. Notes on the text: The character "生" in the Song and Yuan editions was written as "坐," here we follow the Jigugē edition; the character "折" in the Jigugē edition was written as "柝," here we follow the Song and Yuan editions.

履。狼虎所嗥，患害必遭。不利有為，宜以遁逃。乾為虎狼，兌為嗥，伏坎為患害，巽為利，兌折故不利。巽為伏，故曰遁逃。言遭遇危險，不利於進利退也。

The hexagram "噬嗑" interpreted as "履." Wolves, tigers, leopards, and panthers are howling nearby, indicating certain calamity; at this time, it is not advisable to take any action, and it is best to hide and escape. Shang's commentary: The trigram Qian represents tigers and wolves, and Dui represents howling. The hidden trigram Kan signifies calamity. Xun signifies advantage, but Dui indicates loss, and advantage is broken, hence "not advantageous to act." Xun also signifies concealment and hiding, hence "fleeing." In summary, when encountering danger, advancing is unprofitable, and retreating is beneficial.

泰。金精耀怒，帶劍過午。兩虎相距，弓弩滿野，雖憂無苦。乾為金，震為耀怒。金精，虎也。《河圖帝覽嬉》"月者，金之精虎"，西方宿故亦為金精。《噬嗑》離為午，艮為劍、為虎，正反艮，故曰兩虎相距。艮為野，坎為憂、為弓弩。○苦，汲古作咎，依宋元本。

The hexagram "噬嗑" corresponds to "Tai." The essence of metal is radiant and fierce, a person wearing a sword passes by at noon; two tigers face each other, the fields are filled with drawn bows and crossbows, although there is anxiety and fear, there is no suffering. Shang's commentary: Qian represents metal, Zhen represents brilliance and anger. "Metal essence" refers to the tiger. The "Yellow River Chart" states that the moon is the essence of metal, its image is the tiger. The seven stars of the White Tiger in the west belong to metal, so the tiger is also called the essence of metal. The upper trigram of "Shi He" is Li, which corresponds to the noon position; Gen represents a sword and a tiger. Within the hexagram, upright Gen faces inverted Gen, hence two tigers facing each other, thus saying "two tigers facing each other." Gen represents the open field, Kan represents anxiety and fear, as well as bows and crossbows. Note: The character "苦" in the Ji Gu Ge edition is "咎," here we follow the Song and Yuan editions.

否。朽根枯樹，華葉落去。卒逢火焱，相隨偃仆。巽為樹、為隕落，故曰朽根枯樹，華葉落去。艮為火焱，巽隕為偃仆。○華葉落去，依汲古本，宋元本作葉落死去。○艮為火證。

The hexagram Phishing (噬嗑) corresponds to the hexagram Opposition (否). The tree roots are rotten, the trunk is withered and dead, and the flowers and leaves have all fallen off completely; suddenly a great fire breaks out, and the grass and trees fall down one after another. Shang's commentary says: Xun represents trees and also signifies falling, hence it is said 'rotten roots, dead trees, flowers and leaves falling off.' Gen in the extraordinary images represents fire, and since Xun signifies falling, there is an image of falling down, hence it is said 'following each other in falling down.' Note: The phrase 'flowers and leaves falling off' is based on the Ji Gu Ge edition; the Song and Yuan editions read 'leaves falling and dying.' Also: this passage can serve as evidence for the extraordinary image 'Gen represents fire.'

同人。入暗出明，動作有光。轉運休息，常樂永康。通《師》。坎為暗，震為出，巽為入，離為明、為光，坎隱伏，故轉運休息。震為樂。○入暗出明，從宋元，汲古本作"入和出暗"。永，汲古作允，依宋元本。

The hexagram "噬嗑" corresponds to "同人." Coming from the dark and going toward the bright, every movement is radiant; after labor and toil, rest is attained, leading to long-lasting joy and eternal health. Note: "同人" is related to "师" through its opposite; the imagery should be considered in conjunction with "师." Kan represents darkness, Zhen represents emergence, Xun represents entry, and Li represents brightness and radiance; Kan signifies concealment, and concealment implies the cessation of affairs, hence "transformation and rest"; Zhen signifies joy. Notes on the text: "entering darkness and emerging into brightness" follows the Song and Yuan editions, while the Jigugē edition reads "entering harmony and emerging into darkness"; the character "永" in the Jigugē edition is "允," following the Song and Yuan editions.

大有。國多忌諱，大人恆畏。結口無患，可以長存。通《比》。坤為國，坎為忌，乾為大人，乾惕，故曰大人恆畏。坎為患，兌為口，坤閉，故曰結口。言當忌諱之時，宜括囊自守，免於患害也。

The hexagram "Shi He" corresponds to "Da You." In a country where many taboos exist, even high-ranking officials constantly feel fear. By keeping their mouths closed and not speaking recklessly, they can avoid calamity and maintain long-term security. Shang's commentary states: "Da You" is related to "Bi." The trigram Kūn represents the state, Kan represents taboos, and Qian represents the great man. The line nine in the third of Qian has the meaning of constant vigilance and caution, hence it is said that "the great man remains ever fearful." Kan represents calamity, Dui represents the mouth, and Kūn signifies closure. The mouth is sealed, hence it is said "to close the mouth." This means: when there are many taboos, one should act like the line six in the fourth of Kūn, "kua nang," which means to keep one's mouth closed and remain self-restrained, thus avoiding calamity.

謙。天地渟厚，六合光明。陰陽順序，厥功以成。艮為天、為光明，坤地為厚，坎為合，數六，故曰六合。坤為順，九三陽遇陰通行無阻，故曰順序。震為功，艮為成。○厚、陰陽順序，依宋元本，汲古作亨、作陰序陽順。

The hexagram Shihhe (噬嗑) is associated with Qian (谦). Heaven is high and earth is thick, water and soil are clear and stable, and all directions and above and below are bright. Yin and yang follow each other in order without confusion, thus achieving accomplishments. Shang notes: Gen represents heaven and brightness, and Kun represents earth and thickness, hence it is said "heaven and earth are thick and stable." Kan represents convergence, its number is six; the four directions plus above and below together are called "six harmony." Kun governs flexibility and compliance; the ninth line in the third position is a single yang moving upward, encountering all yin and proceeding without obstruction, hence it is said "yin and yang follow in order." Zhen represents accomplishments, and Gen represents completion. Notes: The character "thick" and the phrase "yin and yang follow in order" are based on the Song and Yuan editions; the Ji-gu-ge edition has "smooth" and "yin order yang follows."

豫。裸裎逐狐，為人觀笑。牝雞雄晨，主作亂妖。詳《大有》之《咸》。○雄晨，依宋元本，汲古作鳴晨。

The hexagram Shike corresponds to Yu. A person with bare skin chasing a fox is watched and laughed at by others; a hen pretending to be a rooster to crow in the morning foretells trouble and strange occurrences. Shang's note: The symbolic references in this passage are detailed in the entry for Dàyǒu and Xían, which can be consulted for further understanding. Notes: The characters 'xiong chen' (雄晨) are taken from the Song and Yuan editions, while the Ji Gu Ge edition reads 'meng chen' (鸣晨).

隨。陰昇陽伏，桀失其室，相餧不食。上下卦皆陰在上、陽居下，故曰陰昇陽伏。艮為室，兌剛魯，故曰桀。下卦艮覆，故曰桀失其室。震為食，初至四正反震，故曰相餧，艮止故不食。○首句從宋元本，汲古作陰失陽復，非。

The hexagram "噬嗑" corresponds to "随." Yin energy rises while Yang energy retreats, and King Jie of Xia lost his palace, with both parties facing each other to feed but neither able to eat. Shang's commentary states: The upper and lower trigrams of "随" both have Yin lines above and Yang lines below, hence "Yin rises and Yang retreats." Gen represents a building; Dui is strong and fierce, matching the nature of King Jie, so Dui is used to symbolize Jie. The lower trigram Gen is inverted, leading to the collapse of the building, hence "Jie lost his palace." Zhen governs eating; the first line to the fourth line form an upright and inverted Zhen, with two mouths facing each other, hence "mutual feeding"; while Gen represents stopping, so ultimately nothing is eaten. Notes: The first line is taken from the Song and Yuan editions; the Jiguge edition reads "Yin loses Yang returns," which is incorrect.

蠱。蜎飛蠕動，各有配偶。大小相保，咸得其所。詳《臨》之《豫》。

The hexagram "噬嗑" corresponds to "蛊." All kinds of small insects, whether flying or crawling, have each found their mates. Large and small, they all preserve each other and each occupies its proper position. Shang's commentary: The symbolic representation in this line is detailed in the line of "临" corresponding to "豫," which can be referred to for further understanding.

臨。鬼守我廬，欲呼伯去。曾孫壽考，司命不許，與生相保。坤為鬼、為我，伏艮為守、為廬，震為呼、為伯，震往，故曰欲呼伯去。伏艮為曾孫、為壽，伏巽為命，震為生，故不許也。言鬼雖呼伯去，無如命本壽考，司命不許其去也。

The hexagram Phishing is associated with the hexagram Approaching. A ghost is guarding in front of my house, wanting to call the elder son and take him away; but this grandson was originally destined to live a long life, and the Director of Destiny, who governs longevity, does not agree, so he remains alive. Shang's commentary says: the earth (Kun) represents the ghost and myself, the hidden trigram艮 represents guarding and the house, and the trigram Zhen represents calling and the elder son; since Zhen indicates movement towards something, it is said 'wanting to call the elder son away.' The hidden trigram艮 also represents the grandson and longevity, and the hidden trigram Xun represents the record of destiny, while Zhen represents life, so the Director of Destiny does not permit it. The whole passage means: although the ghost comes to call the elder son to go, he cannot go because his destiny originally was to live long, and the Director of Destiny does not allow him to leave.

觀。禍走患伏，喜為我福。凶惡消亡，菑害不作。伏《大壯》。坤為禍患，震為走，言陽長陰消。震為喜，乾為福，坤為凶惡、為菑害，陰消故曰不作。

The hexagram "噬嗑" observed through "观". Disaster departs, worries lie hidden, and joy has become my fortune; evil things vanish, and calamities no longer arise. Note: The hidden hexagram here is "大壮". The earth (Kun) represents disaster, and the thunder (Zhen) represents movement, indicating the gradual increase of yang and the gradual decrease of yin. Thunder signifies joy, and heaven (Qian) signifies fortune; earth represents evil and disaster. Since the yin has already receded, it is said that "disaster does not occur" — "菑" means disaster.

賁。智不別揚，張狂妄行。蹈淵僕顛，傷殺伯身。坎水為智，震為張狂、為行、為蹈，坎為淵，震在上，故曰蹈淵，伏巽故僕顛。震為伯，艮為身，伏兌為毀折，故傷殺伯身。○狂、蹈，汲古作誑、作陷，依宋元本。

The hexagram "噬嗑" transforms into "贲". When the mind is unable to distinguish between high and low, right and wrong, and one acts recklessly and disorderly, one steps into a deep abyss, falls down, and even injures and kills the person named Bo. Shang's commentary says: Kan represents water, and water symbolizes wisdom, hence "wisdom"; Zhen represents recklessness, movement, and stepping, while Kan represents a deep abyss. Since Zhen is above and overcomes Kan water below, it is said "stepping into the abyss". In the hidden hexagram, Xun represents falling, hence "falling down". Zhen represents Bo, Gen represents the human body, and in the hidden hexagram, Dui represents destruction, hence "injuring and killing Bo's body". Notes: The characters "狂" and "蹈" in the Jigusha edition are "诳" and "陷", but here we follow the Song and Yuan editions.

剝。凶憂災殃，日益明章。禍不可救，三卻夷傷。坤為凶災，艮為明、為日，坤為禍、為死，故曰夷傷、曰不可救。卻者，退也，坤消故退。正互三坤，故曰三卻。《左傳成十七年》："晉厲公殺卻至、卻錡、卻犨。○明章，依汲古，宋元本作章明。按：明與殃亦韻。救，宋元本作休，依汲古。卻，汲古訛都，依宋元本。

The hexagram "噬嗑" corresponds to "Pei." There is an increasing manifestation of danger, sorrow, and calamity; misfortunes are already beyond salvation, and all three members of the Xie family were wounded. Shang's commentary states: "Kun represents calamity and disaster, Gen represents brightness and the sun. Kun also signifies misfortune and death, hence it is said 'wounded' and 'unrecoverable.' 'Yet' means retreat, and since Kun signifies retreat, it is called 'yet.' The main hexagram and the interacting hexagram together contain three Kuns, hence it is said 'three yet.' The "Zuo Zhuan" records that Duke Li of Jin killed three men from the Xie family: Xie Zhi, Xie Qi, and Xie Chou, which is exactly this event. Notes: "Mingzhang" follows the Jigugē edition, while the Song and Yuan editions read "Zhangming." Shang's annotation notes that "Ming" and "yang" also rhyme. The character "jiu" in the Song and Yuan editions is written as "xiu," following the Jigugē edition. The character "que" in the Jigugē edition is mistakenly written as "du," following the Song and Yuan edition.

復。長尾蜲蛇，畫地為河。深不可涉，絕無以北，悵然嘳息。詳《師》之《咸》。 ○蜲，同蟡。《管子水地篇》："蟡，一頭而兩身，其形若蛇，其長八尺"，然則蜲蛇，二蟲名也，故曰長尾。《師》之《咸》作委蛇。《咸》互巽，巽為蟲，亦宜作蜲，故依此校改。第四句依汲古，宋元本作阻絕以無。噴，汲古作憤，依宋元本。

The hexagram "噬嗑" corresponds to "复." A long-tailed creature called "wēi" and a snake are drawn on the ground, forming a river. The water is too deep to cross on foot, and the path to the north is completely blocked, so one can only sigh in disappointment. Shang's note: The imagery described here is detailed in the entry for "师" under "咸." Notes on the text: "wēi" is the same as "chuài." The "Guanzi · Water and Land" chapter says that "chuài" is a creature with one head and two bodies, resembling a snake, and measuring eight feet in length. According to this, "wēi snake" are the names of two different creatures, hence the term "long tail." The entry for "师" under "咸" uses the term "wēi yí"; since the mutual trigrams of the "咸" hexagram include Xun, which represents insects, it should be written as "wēi," so this is the corrected version. The fourth line follows the Jigusheluo edition, while the Song and Yuan editions read "blocked and without." The last line's character expressing sighing is "fen" in the Jigusheluo edition, but Shang follows the Song and Yuan editions.

無妄。愛我嬰女，牽引不與。冀幸高貴，反得賤下。通《升》。坤為我，兌為嬰女，艮手為牽引。巽為高，乾為貴，坤為賤。《無妄》皆事出意外，非所期望之事，故林辭如此。○愛，汲古訛受。反得賤下，汲古作反曰下賤，均依宋元本。

The hexagram Shike corresponds to Wuxiang. Loving one's own little daughter, holding her tightly and unwilling to let her go; originally hoping to marry into a noble family, yet ending up in a lowly one. Shang's commentary says: Wuxiang is connected with Sheng. The earth trigram represents me, the trigram Dui represents a young girl or infant girl, and Gen represents the hand. Using the hand to pull is called 'pulling'. The trigram Xun represents high status, Qian represents nobility, and Kun represents lowliness. The hexagram Wuxiang governs matters of chance and unexpected events, not what people expect, hence Lin's words are written like this. Notes: The character 'ai' (love) in the Jigusha edition is mistakenly written as 'shou' (receive); 'fǎn dé jiàn xià' (turning to lowly status) in the Jigusha edition is written as 'fǎn yuē xià jian' (turning to say lowly), both are followed according to the Song and Yuan editions.

大畜。鳧游江湖，甘樂其餌。既不近人，雖驚不駭。艮為鳧，兌為江湖，鳧在兌水上，故曰鳧游江湖。震為餌、為甘樂、為人，艮鳧在上，故不近人。震為驚。

The hexagram "噬嗑" is transformed into "大畜." Wild geese float in rivers and lakes, calmly enjoying their food; since they do not come close to people, even if they are startled, they do not become frightened. Note: The trigram Gen represents the wild goose; the trigram Dui represents rivers and lakes. The wild goose floats on the water of Dui, hence "the wild goose floats in rivers and lakes." The trigram Zhen represents food, sweetness, joy, and people. The wild goose resides in the upper trigram, far from the trigram Li (which represents people), hence "not close to people." The trigram Zhen also signifies disturbance, hence the phrase "though startled."

頤。明滅光息，不能復食。精魄既喪，以夜為室。艮為光明，坤黑，故息滅。震為食，坤死，故不食、故曰喪。震為精，坤為魄、為夜，艮為室。

The hexagram Shihhe (噬嗑) corresponds to Yi (颐). The light has gone out, the brightness has ceased, and one can no longer eat; the essence, qi, spirit, and soul have all been lost, and one can only take the night as a dwelling. Shang Zhu notes: Gen represents brightness, Kun represents darkness, and darkness covers the brightness, hence "light fades and brightness ceases." Zhen represents food and drink, while Kun signifies death; when death occurs, one does not eat, hence "cannot eat again" and "has already lost." Zhen represents essence and qi, Kun represents soul and spirit as well as night, and Gen represents a dwelling.

大過。奇適無偶，習靜獨處。所願不從，心思勞苦。奇，只也。《禮投壺》"一算為奇"，適，往也。奇適無偶，言獨往也。巽為寡，正覆巽相背，又陽陷陰中，故所願不從。伏坤為心、為思，坤萬物致役，故為勞苦。○偶，依元本，宋本汲古作耦。靜，宋元本作靖，依汲古。

The hexagram "噬嗑" is associated with "大过." A person travels alone, without a companion, accustomed to quietness, living by oneself; one's wishes remain unfulfilled, and one's thoughts are troubled. Note: "奇" means single, as evidenced by the "Rites of the Investiture of the Hu" which says "one count is called 奇." "适" means to go towards. "奇适无偶" means to go alone. The trigram 巽 represents fewness; within the hexagram, the upright 巽 and inverted 巽 are opposite each other, and the yang lines are trapped among many yin lines, hence the wishes are not fulfilled. The hidden hexagram contains 坤, which represents the mind and thoughts; the "Sayings of the Trigrams" states that all things "employ 坤," meaning that 坤 is responsible for labor, hence 坤 governs hardship. Notes: The character "偶" follows the Yuan edition; the Song and Jigugong editions read "耦." The character "静" in the Song and Yuan editions reads "靖," but here we follow the Jigugong edition.

坎。葛藟蒙棘，華不得實。讒侫亂政，使忠壅塞。詳《師》之《中孚》，說詩異毛。

The hexagram Kan in the hexagram Shihe. A vine with thorns is covered by a vine, which blooms but does not bear fruit; slanderous ministers disrupt the government, blocking the path of loyal ministers. Shang notes: the symbolic meaning of this passage is detailed in the entry on Shi and Zhongfou; Jiao Yanshou here explains the meaning of the poetry, differing from the interpretation in the Mao Shi.

離。鵲笑鳩舞，來遺我酒。大喜在後，授我龜紐。龍喜張口，超拜福祉。離為鳩，伏震為鵲、為笑舞，故鵲笑鳩舞。伏坎為酒，震為喜、為後，故曰大喜在後。艮為遺、為授、為龜，震為龍、為口，龜紐、龍口，皆印飾。《後漢輿服志》："諸王金印龜紐"，注引《漢舊儀》"傳國璽盤五龍"，龜紐龍口，言得印綬也。震為福祉，艮手為拜。全用伏象。○超，依汲古本，宋元本作起。

The hexagram "噬嗑" with the trigram "Li" (Fire). The magpie is joyful and laughing, the sparrow-hawk is dancing, and wine is brought to me. There is even greater joy coming later, as the official seal with a tortoise-shaped knob is conferred upon me. The dragon-shaped mouth of the seal opens joyfully; I receive homage beyond my rank and enjoy blessings. Note: The trigram "Li" represents the sparrow-hawk, and the hidden trigram "Zhen" represents the magpie, laughter, and dancing, hence "magpie laughing and sparrow-hawk dancing." The hidden trigram "Kan" represents wine; "Zhen" represents joy and the later time, hence "great joy comes later." "Gen" represents giving, granting, and the tortoise, while "Zhen" represents the dragon and the mouth; the tortoise-shaped knob and dragon mouth are decorations on the seal. The "Book of the Later Han: Costume and Vehicles" states that the dukes used gold seals with tortoise-shaped knobs, and the commentary cites the "Old Han Customs" which says the imperial jade seal has a design of five dragons coiling around it. Here, the mention of a tortoise-shaped knob and dragon mouth indicates that the official seal and ribbon have been conferred. "Zhen" represents blessings, and "Gen" represents the hand, which performs the act of bowing. All these elements are derived from the hidden images. Note: The character "chao" is taken from the Jiguge edition, while the Song and Yuan editions read "qi."

咸。搖尾逐災，雲沉孽除。洿泥生梁，下為田主。艮為尾，伏坤為災，震為搖、為逐，坤為雲、為孽、為水、為洿泥，震為梁、為主，坤為田、為下。多用伏象。○第二句汲古作雲孽闢除，依宋元本。

The hexagram Phishing (噬嗑) combined with the hexagram Salty (咸). Waving its tail to drive away calamity, clouds descend, demons are dispelled; a bridge is built over the muddy pit, thus becoming the master of this field. Shang's commentary: Gen represents the tail, the hidden hexagram Kun represents calamity, Zhen represents movement and driving away; Kun represents clouds, demons, water, and mud, Zhen represents the bridge and the master, Kun represents the field and the lower part. This passage makes frequent use of hidden images. Notes: The second sentence in the Ji Gu Ge edition reads 'clouds and demons are dispelled,' but here we follow the Song and Yuan editions.

恆。白鶴銜珠，夜食為明。膏潤優渥，國歲年豐。震為鶴、為珠，兌口為銜、為食，兌昧為夜。乾為光明，兌水故曰膏潤優渥。乾為年歲。按：《搜神記》有鶴為弋人射傷，噲參為療養之，創愈放之，後鶴銜珠雌雄各一到門外為報。

The hexagram "噬嗑" is associated with "恒." A white crane carries a pearl, and even at night, its light allows for clear vision; the grace is like rich oil rain, bringing abundant harvests across the country. Shang's commentary: Zhen represents a crane and a pearl; Dui represents the mouth, which can carry things and eat; Dui governs darkness, hence it represents night. Qian represents brightness; Dui represents water, so it is said "rich and generous like oil rain"; Qian also governs years. Shang's note: The "Search for the Supernatural" records that a crane was wounded by hunters, and Kuai Can treated it, healed its wound, and released it. Later, the crane brought two pearls, one for each of the male and female, to the door as a token of gratitude.

遯。內執柔德，上訟以默。守邑賴德，禍災不作。陰柔在下故曰內執柔德。乾為言，兌為言，而兌反與乾言相背，故曰訟。下卦艮止，故嘿爾不訟。艮為邑，乾為宗、為德，坤為災禍，坤伏故不災。○默，元本作嘿，依宋本、汲古。

The hexagram "噬嗑" is associated with "遁." Within, it holds onto the virtue of gentle compliance, and in response to disputes above, it remains silent. It guards its territory, relying on virtue, so calamity does not arise. Shang's commentary says: Yin softness resides in the lower trigram, hence "inner adherence to gentle virtue." The trigram Qian governs speech, and Dui also governs speech; however, Dui and Qian are in opposition regarding speech, thus creating conflict, hence "contention." The lower trigram Gen signifies stillness, so it remains silent without argument. Gen represents a city, Qian represents the sovereign and virtue, and Kun represents calamity; since Kun is in a hidden position and not apparent, calamity does not occur. Note: The original edition had "默" written as "嘿," but here we follow the Song edition and the Jigugong edition.

大壯。犬吠驚駭，公拔戈起。玄冥厭火，消散瓦解。伏艮為犬，震為吠、為驚、為公、為起，艮為戈、為拔，故曰公拔戈起。玄冥，水神。《月令》"孟冬之月，其神玄冥"。水克火故曰厭火。伏坤為水，艮為火，火在水上當然消散。震為瓦、為解。玄冥，北方水神，伏坤位北而地黑，故曰玄冥。

The hexagram Phishing is transformed into the hexagram Great Strength. A dog barks, causing people to be startled and frightened, and the master pulls up his spear and jumps up; the northern water god Xuanming subdues the fire, and the fire dissipates and disintegrates. Shang's commentary: In the hidden hexagram, Gen represents the dog, Zhen represents barking, alarm, a male, and rising up, Gen represents the spear and pulling it up, so it is said "the male pulls up the spear and rises." Xuanming is the water god; the "Monthly Order" in the "Rites of Zhou" says that in the first month of winter, the god is Xuanming; water can overcome fire, so it is said "suppressing the fire," which means to suppress the fire. In the hidden hexagram, Kun represents water, and Gen represents fire; fire meets water and naturally dissipates. Zhen represents tiles and disintegration. Xuanming is the northern water god, and in the hidden hexagram, Kun is located in the north with a dark color, which exactly matches the name Xuanming.

晉。公悅嫗喜，子孫俱在。榮譽日登，福祿來處。象多未詳，或用遇卦象。

The hexagram Shìkè corresponds to Jin. The old man is joyful, the old woman is happy, and the children are all by their side; honor rises day by day, and blessings and favors come naturally and settle in peace. Shang's note: The imagery in this line is mostly not clearly identifiable, perhaps using the image of the hexagram Shìkè.

明夷。鳥鳴哺鷇，長欲飛去。循枝上下，適與風遇。顛隕樹根，命不可救。離為鳥，震為鳴、為子、為食，故曰哺。鷇，小鳥也。震為長、為飛、為枝、為上，坤為下，伏巽為風、為顛隕、為樹、為命，坤死故不可救。○哺，汲古訛捕，依宋元本。

The hexagram Phishing is combined with the hexagram Mingyi. An old bird calls out while feeding its young, the young birds grow up and want to fly away; they move up and down along the branches, just when a strong wind comes; the tree roots are pulled down together, causing the tree to fall, and the lives cannot be saved. Shang's commentary: Li represents birds, Zhen represents calling, children, and food, feeding is called "bu"; "kou" refers to young birds waiting to be fed. Zhen represents growth, flying, branches, and upward movement, while Kun represents downward movement. The hidden hexagram Xun represents wind, overturning and falling, trees, and life; Kun governs death, hence it is said "unrecoverable." Note: The character "bu" in the Jigusha edition is mistakenly written as "pu," following the Song and Yuan editions.

家人。析薪熾酒，使媒求婦。和合齊宋，姜子悅喜。巽木為薪，坎為破，故析薪。坎為酒，火在下，故曰熾酒。坎為通，故曰媒。巽為婦、為齊。《說文》："以木架屋曰宋"，故艮為宋。遇卦《噬嗑》互艮。姜，齊姓。子，宋姓。伏震為喜。《詩齊風》："析薪如之何，匪斧不克；娶妻如之何，匪媒不得"，毛謂文姜歸魯，齊襄思之，茲曰齊宋是齊詩，不指文姜。

The hexagram "噬嗑" followed by "家人" signifies splitting firewood and warming wine, with a matchmaker arranging a marriage; the states of Qi and Song form a marital alliance, with the families of the Jiang and Zi clans rejoicing. Shang's commentary states: Xun represents wood, which is firewood, and Kan signifies breaking, hence "splitting firewood." Kan also represents wine, with fire beneath it, hence "warming wine." Kan signifies communication and connection, thus representing a matchmaker. Xun represents a woman, and also refers to the state of Qi. The "Shuowen" says "using wood to build a house is called Song," so Gen can represent Song—when the hexagram "噬嗑" is encountered, its intermediate structure is Gen. Jiang is the royal surname of the state of Qi, and Zi is the royal surname of the state of Song; the hidden hexagram contains Zhen, which signifies joy. The "Book of Songs · Qi Wind" says: "How to split firewood, without an axe it cannot be done; how to marry a wife, without a matchmaker it cannot be done." The Mao Transmission interprets this poem as referring to Wen Jiang marrying into the state of Lu and Qi Xianggong missing her; here, since it mentions "Qi and Song," it follows the interpretation of the "Qi Shi" school, and does not refer to Wen Jiang.

睽。鄰不我顧，而望玉女。身多疣癩，誰當媚者。詳《師》之《小過》。○我，依汲古，宋元本作可，非。而望玉女，汲古作而望至女，依宋元。

The hexagram Shike corresponds to the hexagram Kui. All the neighbors refuse to take care of me, yet I hope to marry a beautiful woman like jade; if I am covered with warts and sores, who would love me? Shang's commentary: The symbolic representations in this passage are detailed in the entry for the hexagram Shi corresponding to Xiao Guo. Notes: The character 'I' is taken from the Jiguge edition, while the Song and Yuan editions have 'can', which is incorrect. The phrase 'and hope for a jade-like woman' is from the Jiguge edition, while the Song and Yuan editions have 'and hope for a virtuous woman'.

蹇。遠視無光，不知青黃。黈纊塞耳，使君闇聾。此用《噬嗑》象。艮為觀、為光，坎隱故無光。離為黃，震為青、為黃，《漢書東方朔傳》："黈纊垂耳所以塞聰"，注：以黃綿為圈懸于冕之兩旁，示耳不外聽。坎為耳、為塞，故耳塞。伏巽為綿，纊黈黃色，亦震象。震為君，耳塞故闇聾。

The hexagram Phsi-k'o (噬嗑) is used in the context of the hexagram Chien (蹇). Looking far away, there is no light at all, and even the colors green and yellow cannot be distinguished. A yellow cotton ball is stuffed into both ears, causing the ruler to be both blind and deaf. Shang's commentary states that this passage uses the imagery of Phsi-k'o. The trigram Gen (艮) represents sight and brightness, while Kan (坎) signifies concealment and darkness, hence the lack of light. Li (离) represents yellow, and Zhen (震) represents both green and yellow. The "Hien-shu" (汉书) mentions that "tou-kwang chui er" (黈纩垂耳) refers to yellow cotton balls hanging by the sides of the crown, symbolizing that the ears do not listen to idle talk. Kan represents ears and blockage, hence the ears are blocked. In the hidden trigram, Xun (巽) represents cotton, and "tou-kwang" (黈纩) is a yellow cotton ball. The color yellow also corresponds to the image of Zhen. Zhen represents the ruler, and since the ears are blocked, the ruler becomes confused and loses his hearing.

解。克身整己，逢禹巡狩。賜我玄圭，蒙福受佑。艮為身，艮覆，故曰克身。震為王、為禹，為巡狩、為玉、為玄黃，故曰玄圭。又為福祉。○整己，依汲古，宋元本作己整。佑，依汲古，宋元本作祉，上聲，與狩不協。

The interpretation of the hexagram "噬嗑" (Breaking Up a Mass). Restraining oneself and tidying up one's conduct coincides with the time when the great Yu was touring the land. He bestowed upon me a black jade plaque, and I received blessings and protection. Note: The trigram Gen represents the human body, and when Gen is inverted, it signifies restraint and control, hence "restraining oneself." The trigram Zhen represents the king, Yu, touring the land, jade, and the color black, hence "black jade plaque"; Zhen also signifies blessings. Notes on the text: "tidying up oneself" follows the Ji Gu Ge edition, while the Song and Yuan editions read "self tidying"; the character "protection" follows the Ji Gu Ge edition, while the Song and Yuan editions read "blessing," which is an upward tone and does not rhyme with "touring."

損。遠望千里，不見黑子。離婁之明，無盈於光。坤為千里，艮為望，震為子，坤黑故曰黑子，坤閉故不見。離為光明，互大離，故曰離婁。離婁，古明目人，見孟子。

The hexagram Shìkè (噬嗑) is associated with the hexagram Sǔn (损). Looking far into the distance, one cannot see even a small black dot; even with the keen eyesight of Lílóu, there is not enough light to see. Shàng's commentary: Kūn (坤) represents a distance of a thousand li, Gèn (艮) represents observation, and Zhèn (震) represents a son. Kūn has the color black, so it is called 'black dot'; Kūn signifies blockage, hence the inability to see. Lí (离) represents brightness, and the interacting lines in the hexagram form an enlarged image of Lí, hence the mention of Lílóu. Lílóu was an ancient person with exceptional eyesight, mentioned in the Mencius.

益。斧斤所斫，瘡痏不息。針石不施，下即空室。伏兌為斧，艮手為斫、為節、為瘡痏、為石、為室，坤死，故曰下即空室。

The hexagram of Increase is used in the hexagram of噬嗑. One is injured by an axe, and the wound does not heal; no needles, herbs, or medicines are used, and looking down there is only an empty room. Shang's commentary says: In the hidden hexagram, Dui represents the axe, Gen represents the hand, which can cut; Gen also represents bones, wounds, needles, and houses; Kun represents death, hence it is said 'below is an empty room'.

夬。南國少子，才略美好。求我長女，賤薄不與。反得醜陋，後乃大悔。詳《比》之《漸》。南國，依校改，各本作齊侯，非。此以乾為南之證。

"Crushing the Bone" (Shi He) under "Decisive Victory" (Guai). A young man from a southern state, outstanding in talent and strategy, came to marry my eldest daughter. I refused him because his family was of low status. Instead, I married a man who was ugly, and later I regretted it greatly. Shang's note: The imagery in this passage is detailed in the entry "Comparison" (Bi) under "Gradual Progress" (Jian). The term "Southern State" is a corrected version based on textual comparison; all other versions read "Qi Duke," which is incorrect. This is also evidence that the trigram Qian represents the South.

姤。失儷後旅，天門地戶。不知所在，安止無咎。巽與震為儷偶、為伴旅，巽寡，故失儷後旅。《內經》："乾居西北，為天門，巽居東南，為地戶"，巽進退，故不知所在。懼陰消陽，故安止無咎。

The hexagram "噬嗑" corresponds to "姤." Having lost one's spouse, one lags behind companions, wandering between the heavenly gate and the earthly gate; not knowing where to go, remaining in place is without fault. Shang's commentary states: the trigram "Xun" (Wind) and "Zhen" (Thunder) are mutual spouses and companions; "Xun" signifies scarcity, hence "losing the spouse and lagging behind." The "Inner Canon" says that "Qian" (Heaven) resides in the northwest as the heavenly gate, and "Xun" resides in the southeast as the earthly gate; since "Xun" is fickle and indecisive, it does not know where to go. At this time, the most dangerous thing is the erosion of yang by yin, so remaining still and unmoving avoids calamity.

萃。烏孫氏女，深目黑丑。嗜慾不同，過時無偶。艮為孫、為黔，故曰烏孫。兌為女，伏大離，故曰深目。坤為黑、為丑，艮為時，巽寡，故無偶。

The hexagram "噬嗑" is combined with "萃." The women of the Wusun country have deep-set eyes and dark, ugly appearances; they have different tastes from the people of the Central Plains and have not found a spouse even after reaching marriageable age. Shang's commentary says: "Gen represents descendants and blackness, hence 'Wusun.' Dui represents a woman; in the hidden image, it combines to form a larger Li, which represents eyes, and their shape is deep-set, hence 'deep eyes.' Kun represents blackness and ugliness, Gen represents the season, and Xun indicates few, hence 'no mate.'"

升。伯駕純騮，南至東萊。求索車馬，道闕中止。震為伯、為駕、為馬。純，黑也，坤為黑，故曰純騮。震為南，又為東、為草莽，故曰東萊，山名。坤為車、為馬，伏艮為求、為道、為止。○伯，宋元本作叔，闕作悅，依汲古。萊，汲古作華，依宋元本。車，宋元本作駒，依汲古。

The hexagram Shike (噬嗑) is transformed into Sheng (升). A man named Bo is driving a pure black horse called Liu Ma toward the south, then turns eastward to Mount Donglai. Along the way, he searches for a carriage and horse, but the road is broken and he has to stop halfway. Shang's commentary says: Zhen represents Bo, driving, and a horse. "Pure" refers to black, and Kun is black, so it is called "pure black horse." Zhen is located in the south and also governs the east and wild grass, hence "Mount Donglai" — Donglai is the name of a mountain. Kun represents a carriage and a horse; the hidden trigram Gen represents seeking, roads, and stopping. Notes: The character "Bo" in Song and Yuan editions was "Shu," and "Que" was "Yue," both following the Jigugē edition. The character "Lai" in Jigugē edition was "Hua," following the Song and Yuan edition. The character "Che" in Song and Yuan edition was "Ju," following the Jigugē edition.

困。二女寶珠，誤鄭大夫。交父無禮，自為作笑。丁云：《初學記》引《韓詩》："鄭交甫過漢皋，遇二女佩兩珠，交甫索其珠，二女與之，去十步亡矣"，故曰誤。兌為女，卦數二，故曰二女。伏震為珠、為夫，坎為鄭，震為父、為笑，言交甫無禮於二女，致招笑侮，由自取也。○交，宋元、汲古皆作君，依王先謙校。

The hexagram "噬嗑" corresponds to "困." Two women's precious pearls caused trouble for a gentleman from the state of Zheng; Jiao Fu was disrespectful to them and ended up being ridiculed. Shang's commentary states: Ding Yan said that the "Initial Learning" cites the "Han Poetry" which records that Jiao Fu passed by Han Gao and met two women wearing two pearls. Jiao Fu asked for them, and the two women gave them to him. After walking ten steps, the pearls vanished, hence the term "error." The trigram Dui represents women, and Dui is the second trigram, hence "two women." The hidden trigram Zhen represents pearls and husband, while Kan represents the state of Zheng, Zhen represents father and laughter. The entire passage describes how Jiao Fu was disrespectful to the two women, leading to ridicule and mockery, which was entirely self-inflicted. Notes on the text: The character "交" in the Song and Yuan editions and the Jigugong edition is written as "君," but here we follow Wang Xianqian's textual correction.

井。陽城太室，神明所息。仁智之居，獨無兵革。詳《需》之《蒙》。伏震為仁，坎為智。○仁智之居，依宋元本，汲古作仁者之君，非。

The hexagram "噬嗑" corresponds to "Well." The Yang city's Taishi Mountain is a place where the divine dwell; it is the abode of the benevolent and the wise, and there is no warfare or military conflict. Note: The symbolic meaning of this passage is detailed in the entry for "Need" under "Meng." In the伏卦 (hidden hexagram), Zhen represents benevolence, and Kan represents wisdom. Note: The phrase "residence of the benevolent and the wise" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "the ruler of the benevolent," which is incorrect.

革。大蛇為殃，使道不通。歲收尠少，年榖敗傷。巽為蛇，乾大，故曰大蛇。伏震為道路，坤閉故不通。《史記》："高祖夜徑澤中，有大蛇當徑"是也。乾為歲，巽隕落，故歲收鮮少，故年榖傷。巽為榖也。○歲收，依汲古，宋元本作歲露。尠，依宋元本，舊注云音鮮，汲古作甚，非。

The hexagram "噬嗑" transformed into "革". A great snake caused calamity, making roads impassable; the harvest of this year was scarce, and grain was damaged. Shang Zhu notes: Xun represents a snake, and Qian signifies greatness, hence "great snake". The hidden hexagram contains Zhen, which represents roads, and Kun signifies blockage, hence "impassable". The "Records of the Grand Historian" records that Han Gaozu passed through a marsh at night by a shortcut and encountered a great snake blocking the way, which matches this image. Qian represents the year, and Xun signifies falling, hence the harvest of this year was scarce and grain was damaged—Xun can also represent grain. Notes: "sui shou" follows the Jigugē edition, while Song and Yuan editions read "sui lu"; the character "xian" follows the Song and Yuan editions, old annotations say it is read as "xian", while Jigugē edition reads "shen", which is incorrect.

鼎。三足孤烏，靈明為御。司過罰惡，自殘其家，毀敗為憂。詳《坎》之《渙》。此以離為烏，伏震為足。

The hexagram "噬嗑" corresponds to "鼎." A solitary bird with three legs rests in the middle of the sun, being guided by a divine being; it oversees mistakes and punishes wrongdoing, yet first harms itself, leading to destruction and worry. Shang's note: The imagery in this passage is detailed in the entry for "坎" under "涣." Here, "离" is taken as the bird, and the hidden trigram "震" is considered as the legs.

震。車雖駕，兩靷絕。馬欲步，雙輪脫。行不至，道遇害。震為車、為駕，伏巽為靷，巽隕故絕。震為馬、為步，互坎為輪，伏兌卦，數二，故曰兩靷、曰雙輪。震為行、為道，坎為害。○無輪明刊、清刊各本皆刪去雖字、不字，作為四字句，而汲古本下注一本作云云，仍按原文改竄成四字句尤為妄謬，茲依宋元本。

The hexagram Shìkè (噬嗑) with the trigram Zhèn (震). Although the carriage is properly hitched, the two leather straps that draw the carriage have broken; the horse is about to move forward, but the two wheels have fallen off; thus, it cannot reach its destination, and on the way it encounters calamity. Shang's commentary: Zhèn represents the carriage and the harness; the hidden trigram Xùn (巽) represents the leather straps, and since Xùn signifies falling, they break. Zhèn represents the horse and movement, and the interacting trigrams form Kan (坎), which represents the wheels; the hidden trigram Dui (兑) is numbered two, so it is said 'two straps' and 'two wheels'. Zhèn represents movement and the road, while Kan represents calamity. Notes: Whether in Ming or Qing editions, all versions have deleted the characters '虽' (although) and '不' (not), forcing the text into a neat four-character sentence; the Jigugē edition, although noting in the footnotes that some editions read differently, still altered the original text to fit the four-character structure, which is especially absurd. Here, we follow the Song and Yuan editions and preserve the original form.

艮。鬱映不明，為陰所傷。眾霧集聚，共奪日光。艮為明，坎黑，三上皆乘重陰，故曰鬱映不明。映，日食色也。坎為眾、為雲霧、為積，離日伏，故奪日光。○映，依汲古，宋元本作怏。集聚，依宋元，汲古作麗集，映音決。

The hexagram is "噬嗑" with the trigram "Geng." The sky is dark and yellowish, with no brightness visible, indicating injury caused by yin energy; thick clouds gather together, all taking away the sun's light. Shang notes: "Geng represents brightness, and Kan represents black color; the third line and the top line are both occupied by heavy yin lines, hence 'yù yì bù míng' [dark and obscured]." "Yì" refers to the dimming darkness during an eclipse. Kan represents multitude, clouds, and gathering; Li (the sun) is hidden and not visible, hence the sunlight is taken away. Notes: The character "yì" is taken from the Jiguge edition, while Song and Yuan editions have "yàng"; "gathering" is taken from the Song and Yuan editions, while Jiguge has "lì jí." The character "yì" here is pronounced like "jué."

漸。鸋鴂鴟梟，治成遇災。周公勤勞，綏德安家。艮為鳥，故曰鸋鴂。鴟鴞，《豳風》周公貽成王詩也。坎為災，伏震為周、為公，坎為勞，艮為家。按：《毛傳》鴟鴞，鸋鴂也，以喻管蔡，此作鴟梟，梟鴞同。梟長大食母，故曰治成遇災，言其母養成而遇害也。此與《韓詩》說合，《韓詩》鴟鴞所以愛其子者，適以病之，正以喻成王也。疑較毛傳訓切。○鸋，依宋本，汲古作鸇，非。治成，元本、汲古皆作治城，依宋本。遇災，宋元本、汲古皆作御災，依局本。

The hexagram "噬嗑" corresponds to "Gradual Progress." Evil birds such as the "鸋鴂" and "鸱枭" suffer misfortune immediately after building their nests; the Duke of Zhou worked diligently to pacify and teach, thus ensuring the stability of the state and family. Shang's note: "Gèn" represents a bird, hence "鸋鴂." The poem "Chīxiāo" is a poem from the "Book of Songs · Bin Feng" that the Duke of Zhou presented to King Cheng. "Kǎn" represents disaster, and the hidden trigram "Zhèn" represents Zhou and the Duke of Zhou. "Kǎn" signifies labor and hardship, while "Gèn" represents the family. Shang's commentary: The "Máo Transmission" says that "chīxiāo" is the same as "鸋鴂," used to symbolize Guan Shu and Cai Shu. Here it is written as "chīxiāo," where "xiāo" and "xiāo" are the same character. The "xiāo" bird, after growing up, eats its mother, hence "treatment completed meets disaster," meaning the mother bird labored to raise it, only to be harmed. This interpretation aligns with the "Han Poetry" school, which believes that the "chīxiāo" bird loves its young, yet this very love leads to its own harm, symbolizing King Cheng. This explanation seems more fitting than the interpretation of the "Máo Transmission." Notes: The character "鸋" follows the Song edition; the Ji Gu Ge edition mistakenly uses "zhān." The term "treatment completed" in the Yuan and Ji Gu Ge editions is "treatment of the city," following the Song edition. The term "meets disaster" in the Song, Yuan, and Ji Gu Ge editions is "defends against disaster," following the publishing house edition.

歸妹。名成德就，項領不試。景公耄老，尼父逝去。詳《履》之《剝》。

The hexagram Shìkè corresponds to Guīmèi. When one's reputation is already established and virtue has already been cultivated, yet it is like a horse with a fat neck that is never harnessed; just as Qí Jǐnggōng grew old and foolish, Kǒng Fūzǐ eventually left him. Shàng's note: The symbolic imagery in this passage is detailed in the entry for Lǚ corresponding to Bō.

豐。一夫兩心，歧刺不深。所以無功，求事不成。詳《豫》之《臨》。○歧，宋元本作岐，依汲古。歧，尖也。《後漢張湛傳》"麥秀兩歧"是其證。又隴上記："狄梁公墓棘直而不歧"，言不尖也。

The hexagram "噬嗑" corresponds to "丰." A person with two hearts, the tip of the cone not sharp enough to penetrate, thus achieving nothing, and the desired matter cannot be accomplished. Shang's note: The imagery of this line is detailed in the line "豫" corresponding to "临." Notes: The character "歧" in the Song and Yuan editions was written as "岐," here following the Jiguge edition. "歧" means sharp, as evidenced by the "Mc秀 two qis" mentioned in the "Later Han Book · Zhang Zhan Biography." Also, the "Lungshang Ji" states that the thorns on Zhang Renjie's tomb were "straight and not qis," meaning they were not sharp.

旅。羿張烏號，彀射天狼。柱國雄勇，敗於滎陽。羿，古之善射者。《論語》曰羿善射是也。烏號，弓名。天狼，星名。《淮南子》："堯時十日並出，命羿射之，落其九"，此云射天狼與《淮南子》異，《史記陳涉世家》："以房君蔡賜為柱國，後戰死而不著其處"。柱，各本皆作趙，惟丁晏釋文作柱，恐趙國是人名，今姑依丁本。兌剛魯故曰羿。離為烏，兌為號，艮為天、為狼、為星、為柱、為國，兌為雄勇、為毀折，故敗。滎，水名，伏坎為水。○柱，宋元、汲古作趙，依丁本。滎，元本訛榮，依宋、汲古本。

The hexagram Phsi-k'o (噬嗑) corresponds to the hexagram Lu (旅). After Yi drew his famous bow named Wu-hao and stretched the bowstring to shoot at the star Tian-lang, the general of the state, known as Zhu-guo, was brave and valiant, yet suffered a defeat at Xingyang. Shang's commentary: Yi was an ancient archer, and the Analects say "Yi was good at shooting." "Wu-hao" is the name of a bow, and "Tian-lang" is the name of a star. The Huainanzi records that during Yao's time, ten suns appeared together, and Yi was ordered to shoot them, killing nine. Here, however, it refers to shooting Tian-lang, which differs from the account in the Huainanzi. The Records of the Grand Historian, in the section on Chen She, mentions that Chen She appointed Fang Jun Cai Cai as his Zhu-guo, but later died in battle without the location being specified. The character "Zhu" in all editions is written as "Zhao," except for Ding Yan's "Explanation of the Yi Lin," which uses "Zhu." It is likely that "Zhao" refers to a person's name, so we follow Ding's version. Dui is strong and rough, thus representing Yi. Li represents the bird, Dui represents the call, Gen represents heaven, wolf, star, pillar, and country; Dui signifies bravery and destruction, hence leading to defeat. Xing is the name of a river, and the hidden trigram Kan represents water. Notes: The character "Zhu" in the Song and Yuan editions and the Ji-gu ge edition is written as "Zhao," following Ding's edition; the character "Xing" in the Yuan edition was mistakenly written as "Rong," following the Song edition and Ji-gu ge edition.

巽。東家殺牛，汙穢腥臊。神背西顧，命衰絕周。互離為東、為牛，伏艮為家，兌毀折，故曰殺。巽為臭，故曰腥臊。伏震為神，艮為背，互兌為西，離為顧，巽為命、為衰絕，伏震為周。神背西顧者，言神背東鄰紂，西顧於周。命衰絕周者，言殷命衰歇而絕於周也。義本《既濟九五》爻詞，蓋漢儒說多如此，然實非也。○穢，汲古作臭，背作皆，依宋元。衰絕，宋元本作絕衰，依汲古。

The hexagram of "噬嗑" is associated with the trigram "Xun" (Wind). A neighbor to the east slaughtered a cow for worship, and the blood stained the ground with a foul and pungent smell; the spirits, however, turned their backs and looked westward. The Shang dynasty's fate declined and was lost to the Zhou. Shang's commentary says: the trigram "Li" (Fire) in the interacting trigrams represents the east and the cow, while the hidden trigram "Gen" (Mountain) represents the house. The trigram "Dui" (Lake) signifies destruction, so it is said "kill." The trigram "Xun" represents scent, so it is said "foul and pungent." The hidden trigram "Zhen" (Thunder) represents the spirit, "Gen" represents the back, and the interacting trigram "Dui" represents the west. The trigram "Li" signifies looking back, and "Xun" signifies destiny, decline, and termination. The hidden trigram "Zhen" again represents the Zhou. "Spirit turning back to look west" means the spirit abandoned the eastern neighbor, King Zhou of Shang, and turned to look toward the Zhou. "Destiny declining and ending with the Zhou" means the heavenly mandate of Shang declined and ended in the hands of the Zhou. This meaning originates from the "Yi Jing" line statement of "Ji Ji" hexagram, "Ji Wu" line, which says, "The eastern neighbor slaughtered a cow, but it is not as good as the western neighbor's simple sacrifice." Most Han dynasty scholars interpreted it this way, but actually, this interpretation is not accurate. Notes: In the Ji Gu Ge edition, the character "huì" is written as "chòu," and "bèi" is written as "jiē," both following the Song and Yuan editions. The phrase "shuāi jué" in the Song and Yuan editions is written as "jué shuāi," and we follow the Ji Gu Ge edition.

兌。火起吾後，喜炙我廡。蒼龍銜水，泉噀屋柱，雖憂無咎。通《艮》。艮為火，震為起、為後，故曰火起我後。震為喜、為口、為蒼龍、為銜，坎為水，水泉。艮為屋、為柱，坎為憂，言火雖近，以龍銜水噀灑屋柱而無咎也。○吾後，汲古作我後，憂作難，均依宋元本。我廡，宋元本訛我鹿，汲古作吾廬，依《既濟》之《恆》校。屋柱，宋元作柱屋，期與鹿韻，尤非，依汲古。

The hexagram Shìkè (噬嗑) corresponds to Dui (兑). A fire starts behind me and roasts my corridor; a blue dragon in its mouth carries clear water, spraying it onto the pillars of the house. Although I am anxious and fearful, no disaster actually occurs. Shang's commentary says: Dui is connected with Gen (艮). Gen represents fire, Zhen represents movement and position behind, so it is said 'fire starts behind me'. Zhen represents joy, mouth, blue dragon, and carrying; Kan represents water, which is the spring water. Gen represents the house and pillars, and Kan represents anxiety and fear. Although the fire is close, relying on the dragon carrying water to spray the pillars of the house, the disaster is ultimately avoided. Notes: The text 'my back' in the Jigusha edition reads 'my back', and 'anxiety' in the Jigusha edition reads 'difficulty', both following the Song and Yuan editions. 'My corridor' in the Song and Yuan editions is mistakenly written as 'my deer', and the Jigusha edition reads 'my house', here following the entry on Ji Ji (既济) corresponding to Heng (恒). 'Pillars of the house' in the Song and Yuan editions reads 'pillars of the house', which was done to rhyme with 'deer', which is even more incorrect, here following the Jigusha edition.

渙。桃雀竊脂，巢於小枝。搖動不安，為風所吹。寒心慄慄，常憂殆危。詳《謙》之《遯》。○慄慄，汲古作飄搖，依宋元本。殆危，宋元本作不殆，依汲古。桃雀，既桃蟲，《毛詩》注：鷦鷯也。

The hexagram Phishing (噬嗑) corresponds to the hexagram Dispersing (涣). A small bird called taoque pecks at fat and grease, building its nest on thin branches; it is unstable and sways, unable to find security; when the wind blows, it trembles; the heart feels cold, trembling and anxious, constantly fearing danger. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Modesty" (谦) corresponding to "Retreating" (遯). Notes: The term "lilil" in the Jigusha edition is "piayao," following the Song and Yuan editions; "daiwei" in the Song and Yuan editions is "badai," following the Jigusha edition. Taoque is also called taochong, and according to the annotations in the Mao Shi (Book of Songs), it refers to the jiao liao, a small bird.

節。徙足去域，飛入東國。有所畏避，深藏遠匿。震為足、為去、為飛、為東，艮為域、為國，坎為畏避、為藏匿。○徙，汲古作徒，依宋元本。遠，宋元作隱，依汲古。

The hexagram "噬嗑" in the section "节". Moving away from the homeland, flying into the eastern territory; because of fear and avoidance, it is deeply hidden and far concealed. Note: Zhen represents feet, departure, flying, and the east; Gen represents territory and state. Kan represents fear, avoidance, concealment, and hiding. Notes on the text: The character "徙" in the Jiguo edition is "徒", following the Song and Yuan editions; the character "远" in the Song and Yuan editions is "隐", following the Jiguo edition.

中孚。瓊英朱草，仁政得道。鳧鷖在渚，福祿來下。《齊詩》："尚之以瓊英乎"，而箋瓊英，猶瓊華也。元本注朱草，百草之精王者，德盛則生。互震為英、為草、為玉，艮納丙，色赤，故曰朱草。艮為道，震為仁、為福祿，艮為鳥、為鳧鷖。三四句《小雅》詩語。○瓊，依宋元本，汲古作璚。

The hexagram Shìkè (噬嗑) and Zhōngfú (中孚). The flower with jade-like color and the red grass appear as auspicious signs, indicating that benevolent governance aligns with the right path; wild ducks and sea gulls rest on the small islets in the water, and blessings and honors follow. Shang's note: The "Qi Shi" (齐诗) has the line "Using the jade blossom," and the commentary says "Jade blossom" is similar to "Jade flower," both describing the brilliance like jade. The note in the original edition says that the red grass is the essence of all grasses, and it grows only when the king's virtue is abundant. The interacting trigrams: Zhen (震) represents flowers, grass, and jade; Gen (艮) receives Bing fire, which is red, so it is called "red grass." Gen represents the Dao, Zhen represents benevolence and blessings and honors, Gen also represents birds and wild ducks. The third and fourth lines are lines from the "Small Ya" (小雅) of the "Shijing" (诗经). Notes: The character "Qiong" is followed according to the Song and Yuan editions, while the Ji Gushan edition uses "Jue."

小過。陳蔡之厄，從者飢罷。明德上通，憂不為凶。震為陳、為蔡、為從，互大坎為厄、為勞，故曰飢罷。艮為明，震為通，坎為憂凶，震出，故不憂凶。○罷，音婆，依宋元本，汲古作瘦。厄，依汲古，宋元本作危，亦非。《論語》："子厄於陳蔡，從者病，莫能興"。

The hexagram "Xiao Guo" (Minor Transgression) of "Shi He" (Breaking the Bones). When Confucius was trapped between Chen and Ci, his disciples were hungry and exhausted; yet the bright virtue ascended, so although there was worry, it did not result in misfortune. Shang's commentary states: Zhen represents Chen, Ci, and the attendants; the mutual structure forms a large Kan, which represents困境 (困境) and labor, hence it is said "hungry and exhausted." Gen represents brightness, Zhen represents smooth passage, and Kan represents worry and misfortune; Zhen is the main element that rises and moves upward, so although there is worry, it does not lead to misfortune. Notes: "Bai" is read as "po," following the Song and Yuan editions; the Jigugong edition reads "shou." The character "e" follows the Jigugong edition, while the Song and Yuan editions read "wei," which is also incorrect. The "Analects" records that Confucius was trapped between Chen and Ci, and all his attendants were hungry and ill, unable to get up.

既濟。春桃生華，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram Phishing (噬嗑) corresponds to the hexagram Completion (既济). In spring, peach trees bloom, and a young daughter is most suitable for marriage; after many years of happiness, the son she bears becomes a king of a country. Note: The symbolic interpretation of this passage is detailed in the entry for the hexagram Army (师) corresponding to Earth (坤).

未濟。徑邪賊田，政惡傷民。夫婦呪詛，泰山覆顛。艮為徑、為田，坎為邪、為賊，徑邪則侵田，故曰賊田。坎為傷、為眾、為民、為惡，政惡虐民，故曰傷民。坎夫離婦，離兩兌口相對，故曰呪詛。艮為山，巽下斷，故覆顛。多取半象。○泰山，依汲古，宋元本作太山，似非。

The hexagram Phishing (噬嗑) and the hexagram Not Yet Completed (未济). A narrow path is crooked and encroaches on farmland; harsh decrees harm the people; husband and wife both curse, and even Mount Tai would collapse. Shang's commentary: Gen represents a narrow path and farmland; Kan represents deviation and harm; a narrow path being crooked leads to encroaching on farmland, hence 'stealing farmland'. Kan represents injury, multitude, people, and evil; harsh decrees harm the people, hence 'harming the people'. Kan represents husband, Li represents wife; Li has two Dui mouths facing each other at top and bottom, hence 'cursing'. Gen represents mountain; Xun's lower yao breaks, hence collapse. This passage mainly uses half-figures. Note: 'Mount Tai' follows the Jigugong edition; Song and Yuan editions read 'Tai Mountain', which seems incorrect.

賁。仁政不暴，鳳凰來舍。四時順節，民安其居。震仁坎和，故曰不暴。離為鳳凰，艮為舍，震春、離夏、坎冬，伏兌為秋，故曰四時順節。艮為節。坎為民，艮為安、為居。○首句依汲古，宋元作政不暴虐。

The hexagram "Zhen" (Thunder) in the hexagram "Bian" (Brightness) refers to the primary hexagram remaining unchanged. Practicing benevolent governance without cruelty, the phoenix comes to rest; the four seasons follow their proper seasons, and the people live in peace and contentment. Shang notes: Zhen represents benevolence, and Kan represents harmony, so it is said "without cruelty." Li represents the phoenix, and Gen represents a dwelling; Zhen governs spring, Li governs summer, Kan governs winter, and the hidden hexagram Dui governs autumn, thus the four seasons are complete, so it is said "the four seasons follow their proper seasons"; Gen also represents regulation. Kan represents the people, Gen represents peace and dwelling. Notes: The first sentence follows the Ji Gu Ge edition; the Song and Yuan editions read "governance without cruelty."

乾。八口九頭，長舌破家。帝辛沈湎，商滅其墟。此用《賁》卦象。震為口，艮數八，故曰八口。乾為首，數九，故曰九頭。帝辛，紂也。震為帝，伏兌為秋。《月令》："秋，其味辛，其音商。"故曰帝辛。互坎，故曰沈湎。艮為虛，坎伏，故曰滅。長舌指賁下震。兌為舌，震形長於兌，故曰長舌，謂妲已。艮為家，坎為破，故曰破家。

The hexagram "Zhen" (Thunder) is used in the "Qian" (Heaven) trigram. There are eight mouths and nine heads, and a woman with a long tongue ruined a family. King Di Xin was addicted to wine and women, leading to the fall of the Shang dynasty, leaving only ruins. Shang's note: This uses the imagery of the "Ben" hexagram. Zhen represents mouths, and the number eight is associated with the mountain trigram (Gen), so it is said "eight mouths." Qian represents the head, and its number is nine, so it is said "nine heads." "Di Xin" refers to King Zhou of Shang. Zhen represents the emperor, and the hidden trigram is Dui, which corresponds to autumn. The "Liji" (Book of Rites, Monthly Orders) says that in autumn, "its flavor is pungent, its sound is Shang," hence the term "Di Xin" and the connection to the character "Shang." The inter-trigram forms Kan, so it is said "drunkenness." Gen represents ruins, and Kan is in the hidden position, so it is said "ruin." "Long tongue" refers to the lower trigram Zhen in the "Ben" hexagram. Dui represents the tongue, and the shape of Zhen is longer than Dui, hence "long tongue," referring to Daji. Gen represents the family, and Kan represents destruction, so it is said "ruin the family."

坤。鬼守我門，呼伯入山。去其室家，舍其兆墓。此亦用《賁》象。坎為鬼，艮為門，震為伯，為呼。艮為山、為墓、為舍，坎為室。○舍，依宋元本，汲古作舍。坤為兆，《孝經》"卜其宅兆而安厝之"，注：塋墓界域曰兆。舍，居也。

The hexagram of Zhen (Thunder) is used here. A ghost is guarding the gate of my home, calling my elder brother to go into the mountains; thus, I leave my house and family, abandoning the ancestral tombs. Shang's commentary: this passage also uses the imagery of the hexagram Zhen. Kan represents a ghost, Gen represents a gate, and Zhen represents an elder brother and a call. Gen represents a mountain, a tomb, and a dwelling, while Kan represents a residence. Notes: the character 'she' is taken from the Song and Yuan editions, and the Ji Gu Ge edition has the same character. Kun represents the boundary of a tomb, as the "Book of Filial Piety" says, "Choose a place for the burial of the deceased and settle them there," and the commentary explains that the boundary of a tomb is called 'zhao.' In this context, 'she' refers to residence.

屯。日出阜東，山蔽其明。章甫薦屨，箕子徉狂。艮為山阜，震為東，離伏故明。蔽艮為冠、為章甫。震為屨、為草。薦，草也。震為箕、為子、為狂，上朝服下草履不類，故曰狂。○屨，依宋元本，汲古作履。

The hexagram Zhen is in the position of the hexagram Ben. The sun rises from behind the eastern earth mountain, but the mountain blocks its light; Jizi wears a cap and sandals, pretending to be mad. Shang's commentary says: Gen represents a mountain, Zhen represents the east; Li is in a hidden position, so its light is obscured by the mountain. Gen represents a cap and the ceremonial hat; Zhen represents shoes and grass—'jian' means grass. Zhen represents a basket, a child, and madness; he wears formal upper garments but has grass shoes, making his attire inconsistent, hence 'madness'. Notes: The character 'ju' is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses 'lv'.

蒙。戴盆望天，不見星辰。願小失大，福逃牆外。震為盆，艮為戴、為天、為望、為星辰，坎隱，故不見。艮為小，震為大，坎失，故曰失大。震為福，艮為牆。

The hexagram of Zhen (Thunder) is associated with the hexagram of Gen (Earth). One is wearing a basin on his head to look at the sky, unable to see any stars; he is only concerned with small things, thus losing the bigger picture, and good fortune escapes through the wall. Shang's commentary says: Zhen represents the basin, Gen represents the headgear, heaven, observation, and stars; Kan represents something hidden, hence the inability to see. Gen represents smallness, Zhen represents greatness, and Kan signifies loss, hence 'losing the great'. Zhen represents fortune, and Gen represents the wall.

需。兩輪並轉，南山大阪。四馬共轅，無有重難，與語笑言。坎為輪，兌卦數二，故曰兩輪。離為南，乾為山、為阪、為馬，兌數四，故曰四馬。兌為笑言。轅象似指坎。坎為棟，故為轅。古牛車兩轅，馬車一轅。轅，左右各兩馬，轅居正中。正《坎》象也。○並轉，汲古作日轉，依宋元本。

The hexagram of "Brightness" is associated with "Need." Two wheels turn together, rolling over the great slope of southern mountain; four horses draw a single yoke, without any difficulty, moving forward laughing and talking. Shang's commentary says: The trigram Kan represents the wheel, and the trigram Dui, which is the number two, is referred to as "two wheels." The trigram Li represents the south, the trigram Qian represents mountain, slope, and horse; the number of Dui is four, so it is called "four horses." Dui governs laughter and speech. The image of the yoke seems to refer to Kan: Kan represents the beam, so it can be the yoke. In ancient times, ox carts had two yokes, while horse carts had one yoke; one yoke in the middle, with two horses on each side, which is exactly the pattern of the trigram Kan, with one yang in the center and two yin on either side. Notes: The text "and turn together" in the Jigusha edition reads "and turn daily," but we follow the Song and Yuan editions.

訟。羊驚狼虎，聳耳群聚。行旅稽難，流連愁苦。此用《賁》象。震為羊，艮為狼虎，震為驚，故曰羊驚狼虎。坎為耳、為眾，故曰群聚。震為行旅，艮止，故曰稽難，坎陷，故曰流連、曰愁苦。全用遇卦象。

The hexagram of Zhen is used for the hexagram of Gen. A flock of sheep is startled by wolves and tigers, raising their ears and crowding together; travelers are obstructed and unable to proceed, being stranded outside, suffering from sorrow and distress. Shang's commentary: This uses the imagery of the hexagram Zhen. Zhen represents sheep, Gen represents wolves and tigers, and Zhen also signifies disturbance, hence "sheep startled by wolves and tigers." Kan represents ears and multitude, hence "crowding together." Zhen represents travelers, Gen signifies stopping, hence "obstruction and difficulty," meaning being hindered from moving forward; Kan signifies danger and entanglement, hence "being stranded" and "sorrow and distress." The entire passage uses the imagery of the encountered hexagram.

師。楩生荊山，命制輪班。袍衣剝脫，夏熱冬寒。飢餓枯槁，眾人莫憐。詳《大有》之《未濟》。 ○楩，汲古作梗，非。

The hexagram "Zhen" (Thunder) is used here. A piece of pinesapwood grows on the Jing Mountains, is ordered to be cut down and handed over to the craftsmen to make a chariot wheel; his robe is stripped away, suffering from heat in summer and cold in winter; he is hungry and emaciated, yet no one among the people feels pity for him. Shang's commentary: The symbolic meaning of this passage is detailed in the entry for "Da You" (Great Possession) under "Wei Ji" (Not Yet Completed). Note: The character "pian" in the Jigusha edition is mistakenly written as "geng", which is incorrect.

比。鳥飛無翼，兔走折足。不常其德，自為羞辱。艮為鳥，震為兔、為翼、為足，震覆故無翼、故折足。又震為德，震覆，故曰不常其德。坤為羞辱。

The hexagram of Zhen (Thunder) in the context of the hexagram of Bi (Union). A bird wants to fly but has no wings, a rabbit wants to run but has broken legs; virtue cannot maintain the constant path, leading only to self-inflicted disgrace. Shang's commentary: Gen (Mountain) represents the bird, Zhen (Thunder) represents the rabbit, wings, and legs; when Zhen is inverted, the wings and legs are reversed, hence 'no wings' and 'broken legs'. Zhen also represents virtue; when it is inverted, virtue cannot remain constant, hence 'virtue is not constant'. Kun (Earth) represents disgrace.

小畜。條風制氣，萬物出生。明庶長養，花葉茂榮。巽為風、為氣，巽木，故曰條風。乾為生，伏坤為萬物，兌為花。《史記律書》："條風居東北，主生萬物，故曰長養"。 ○出生，依汲古，宋元本作生出。茂榮，宋元本、汲古皆作壯茂，依局本。

The hexagram "Bian" corresponds to "Xiao Xu." The "Tiao Feng" regulates the seasonal changes, allowing all things to sprout and grow; the "Ming Shu Feng" assists in their growth, leading to the flourishing of flowers and leaves. "Tiao Feng" is the wind from the northeast, and "Ming Shu" is the wind from due east. Shang's commentary says: Xun represents wind and qi, and Xun also belongs to wood, hence it is called "Tiao Feng." Qian governs birth, and the hidden hexagram Kun represents all things, while Dui represents flowers. The "Records of the Grand Historian: The Book of Laws" states that "Tiao Feng" resides in the northeast, governing the birth and growth of all things, hence it is called "Chang Yang." Notes: "Born" follows the Ji Gu Ge edition, while the Song and Yuan editions read "Sheng Chu." "Mao Rong" in the Song and Yuan editions and Ji Gu Ge edition both read "Zhuang Mao," following the book bureau edition.

履。坤厚地德，庶物蕃息。平康正直，以綏大福。通《謙》。坤為厚、為庶物，震為蕃息，坎為平正，乾為直、為大福。○庶，汲古作萬，依宋元本。

The hexagram of "Brightness" corresponds to the hexagram of "Observance." The great earth is broad and thick, possessing the virtue of supporting all things; various creatures thrive continuously. Peace, health, justice, and uprightness lead to enjoying great blessings. Note: The hexagram of "Observance" is complementary to the hexagram of "Humility." The earth represents thickness and multitude of creatures, the thunder trigram signifies proliferation and generation, the water trigram indicates levelness and uprightness, and the heaven trigram represents uprightness and great blessings. Notes: In the Ji Gu Ge edition, the character "庶" is written as "万," but we follow the Song and Yuan editions.

泰。昴畢附耳，將軍乘怒。徑路隔塞，燕雀驚駭。伏艮為星，故曰昴畢附耳，皆星名也。震為武人，故為將軍、為怒、為徑路，坤閉，故曰隔塞。兌燕雀，震為驚駭。翟云升《天官書》："昴主旄頭，畢主邊兵，其大星旁有小星曰附耳，動搖，主有讒亂臣在側"。 ○乘，依汲古，宋元本作求怒，非。

The hexagram of Zhen within the hexagram of Tai. The constellations Mao Xu, Bi Xu, and Fu Er appear together, indicating a general who launches an army in a fit of anger; the small path is blocked and cut off, causing swallows and sparrows to fly in all directions. Shang notes: In the hidden hexagram, Gen represents stars, hence "Mao Xu, Bi Xu, Fu Er," which are all names of stars. Zhen represents warriors, hence general, anger, and the small path; Kun signifies closure, hence "blocked and cut off." Dui represents swallows and sparrows, while Zhen signifies alarm. Zhai Yunsheng cites the "Records of the Grand Historian: Celestial Offices" which states: Mao Xu governs the banner head, Bi Xu governs border military affairs, and the small star near the main star of Bi Xu is called Fu Er. When Fu Er moves, it foretells the presence of a slanderous minister near the king. Notes: The character "chong" is taken from the Jigugong edition; the Song and Yuan editions read "qiu nu," which is incorrect.

否。東風啟戶，黔啄翻舞。各樂其類，咸得生處。巽風艮戶，艮為黔啄、為翻舞，六爻皆有應與，故曰各樂其類。○啄，無論何本皆同，是焦讀黔喙為黔啄，專主鳥象。

The hexagram Zhen (Thunder) transforms into the hexagram Wei (Obstruction). The east wind blows open the gate, black-beaked birds fly and dance; each one enjoys companionship with its own kind and finds a secure place to rest. Shang's commentary says: Xun represents wind, Gen represents the gate; Gen also represents black-beaked creatures and flying and dancing; the six lines correspond in pairs, hence it is said 'each finds joy in its own kind.' Notes: The character 'zhuo' appears the same in all versions, indicating that Jiao Yanshou read the 'hui' in 'Gen represents black-beaked creatures' from the 'Shuo Gua' as 'zhuo,' specifically using the image of birds.

同人。兩足四翼，飛入家國。寧我伯姊，與母相得。通《師》。震為足，坤數二，故曰兩足。震為翼，卦數四，故曰四翼。坤為我、為國，震為伯，巽為姊，故曰伯姊。坤為母。

The hexagram of "Brightness" corresponds to the hexagram of "Union." With two feet and four wings, it flies into the home and the country; it brings peace to my elder sister and harmony between mother and daughter. Shang's commentary states: The hexagram of "Union" is opposite to the hexagram of "Military Campaign." The trigram Zhen represents feet, and the number of the trigram Kun is two, hence "two feet." The trigram Zhen represents wings, and the number of the hexagram is four, hence "four wings." The trigram Kun represents me and the state, Zhen represents the elder brother or leader, Xun represents the elder sister, together forming "elder sister," that is, the elder sister. The trigram Kun represents the mother.

大有。歲暮花落，陽入陰室。萬物伏匿，藏不可得。通《比》。坤為歲、為暮，兌為花，兌毀故落。坎為室，九五居群陰之中故曰陽入陰室。坤為萬物，坎為伏，故曰匿、曰藏。○藏，依宋元本，汲古作歲。

The hexagram "Bian" corresponds to "Da You." At the end of the year, flowers fall, and the yang energy retreats into the yin dwelling; all things hide and conceal themselves, becoming hard to find. Shang notes: "Da You" is opposite to "Bi." The earth element represents the year and dusk, and the metal element represents flowers; metal governs breaking and withering, hence the falling of flowers. The water element represents the dwelling; the hexagram "Bi" has the line nine five, which is a single yang line amidst many yin lines, hence the saying "yang enters the yin dwelling." The earth element represents all things, and the water element governs concealment, hence the terms "hide" and "conceal." Notes: The character "conceal" is taken from the Song and Yuan editions; the Ji Gu Ge edition reads "year."

謙。釋然遠咎，避患高阜。田獲三狐，以貝為寶。坤為咎，在外故曰遠。坤為患害，在外故曰避。艮山故曰高阜。震為田，艮為狐，震數三，故曰三狐。艮為貝，震為寶。○高阜，依汲古，宋元本作害早，繫形訛。汲古寶下多"君子所在，安寧不殆"二句，宋元本無。

The hexagram Zhen (Thunder) is associated with the hexagram Gen (Mountain). The mind becomes clear and at ease, distant from misfortune, avoiding calamity and ascending a high hill; in a hunting expedition, three foxes are caught, and a shell is obtained and regarded as a treasure. Shang's commentary states: Gen (Mountain) represents misfortune, which is located in the outer trigram, hence it is said 'distant'; Gen also represents calamity, which is in the outer trigram, hence it is said 'avoid'. Gen represents mountain, hence it is said 'high hill'. Zhen represents hunting, Gen represents fox, and Zhen's number is three, hence it is said 'three foxes'. Gen represents shell, and Zhen represents treasure. Notes: The term 'high hill' follows the Ji Gu Ge edition; the Song and Yuan editions read 'harm early', which is a misreading due to similar characters. The Ji Gu Ge edition adds below the character 'treasure' the two lines 'the gentleman's abode, peaceful and secure without danger', which are absent in the Song and Yuan editions.

豫。遷延卻縮，不見頭目。日以困急，不能自復。艮止故遷延卻縮。乾為頭，離為目，乾離皆伏故不見。坎為困急，地雷《復》，今雷在上故不能復。○遷，宋元本作鵲，依汲古。不能自復，汲古無，依宋元本添。目復為韻，故知汲古非。

The hexagram "Zhen" is combined with "Yu." One is merely delaying and retreating, not even daring to show one's face; the days become more and more difficult and urgent, and one cannot even turn around. Shang's commentary says: "Gen represents stopping, hence 'delaying and retreating.' Qian represents the head, Li represents the eyes, and both Qian and Li are in the hidden position, hence unable to see. Kan represents being trapped in difficulties; the hexagram "Fu" originally represents thunder hidden underground, but now the thunder is above, hence unable to return. Notes: The character 'qian' in the Song and Yuan editions was written as 'que'; following the Jigugē edition. The phrase 'unable to return by oneself' is not present in the Jigugē edition, so it is added according to the Song and Yuan editions. 'Eye' and 'return' rhyme perfectly, indicating that the Jigugē edition is incorrect."

隨。秋隼冬翔，數被嚴霜。雞犬夜鳴，家擾不寧。兌秋艮隼，互大坎故曰冬、曰霜。巽為雞，艮為犬，震為鳴，兌為夜，故曰雞犬夜鳴。艮為家，震為驚擾。○雞，依宋元本，汲古作雄，非。

The hexagram of Zhen follows the hexagram of Bi. In autumn, eagles and hawks continue to fly in winter, repeatedly enduring severe frost; chickens and dogs bark at night, causing disturbance and unrest in the household. Shang's commentary: Dui governs autumn, Gen represents the hawk; the interacting lines form an enlarged Kan, hence it is said 'winter' and 'frost'. Xun represents chickens, Gen represents dogs, Zhen signifies sounds, and Dui indicates the night, hence it is said 'chickens and dogs cry at night'. Gen represents the household, and Zhen signifies disturbance. Notes: The character 'chicken' is based on the Song and Yuan editions; the Ji Gu Ge edition reads 'xiong', which is incorrect.

蠱。班馬還師，以息勞疲。役夫嘉喜，入戶見妻。此用《賁》象。震為馬、為反，故曰班馬、曰還師。坎為勞，艮止，故曰以息勞疲。震為夫、為喜，艮為戶，巽為入，震巽為夫婦，故入戶見妻。○戶，依宋元本，汲古作室，亦可從。

The hexagram of Zhen is used to illustrate the hexagram of Gu. A group of war horses return in formation, allowing the tired horses and riders to rest; the laborers are very happy, and upon entering the house they see their wives. Shang's note: This uses the imagery of Zhen. Zhen represents horses and returning, hence 'returning horses' and 'returning troops'. Kan represents toil and hardship, and Gen represents stopping, hence 'resting from labor'. Zhen represents a husband and joy, Gen represents a gate, and Xun represents entering; Zhen and Xun together represent husband and wife, hence 'entering the house and seeing one's wife'. Note: The character 'house' follows the Song and Yuan editions, while the Ji Gu Ge edition has 'room', which is also acceptable.

臨。老楊日衰，條多枯枝。爵級不進，逐下摧隤。震為楊，坤敝，故曰老楊。伏巽故曰枯。震為爵。《左傳》不行之謂臨，故曰不進。坤喪兌毀，故曰摧隤。震為逐，坤為下，逐下者，言漸流而下也。○逐下，依宋元本，汲古作遂至。

The hexagram of Zhen (Thunder) within the hexagram of Kun (Earth) is discussed. An old poplar tree is gradually withering, with many dead branches; official rank is not advancing, but rather declining step by step. Shang's commentary says: Zhen represents the poplar tree, and Kun signifies decay, hence "old poplar." The hidden hexagram contains Xun, which signifies withering, hence "dry and withered." Zhen represents official rank; the "Zuo Zhuan" interprets "Lin" as not moving forward, hence "not advancing." Kun signifies loss, and Dui signifies destruction, hence "collapse and decline," meaning decline and ruin. Zhen represents pursuit, and Kun represents the lower position; "pursuing downward" means status gradually declining. Notes: "Pursuing downward" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "eventually reaching."

噬嗑。六人俱行，各遺其囊。黃鵠失珠，無以為明。詳《臨》之《師》。 ○鵠，宋元本作鶴。

The hexagram of Zhen is followed by the hexagram of Shike. Six people travel together, each losing their own luggage; a yellow crane loses the pearl in its beak, and there is no longer any light. Shang's note: The symbolic meaning of this passage is detailed in the entry for "Lin" and "Shi." Notes: The character "hu" is written as "he" in Song and Yuan editions. Also: According to the general practice of the sixty-four transformations in the "Yi Lin," between the hexagram of Zhen and Shike there should be an entry for the hexagram of Guan. However, the original text is missing here, and I have followed the source text accurately without making up any content.

剝。依叔牆隅，志下心勞。楚亭晨食，韓子低頭。詳《同人》之《震》。第二三句依汲古，宋元本作"志下勞苦，楚相辰食"，非，此用韓信寄食亭長事，勞與頭古協。

The hexagram of Zhen is used here. Living in the corner of his uncle's wall, his spirit is low and his strength is exhausted; having only a morning meal at the house of a亭长 in Chu, Han Xin had to bow his head and endure humiliation. Shang's note: The imagery in this passage is detailed in the entry for Zhen in the hexagram Tongren. The second and third lines follow the Jigushelou edition; the Song and Yuan editions read "his spirit is low and he labors in hardship, the Chu minister provides morning food," which is incorrect. Here, the reference is to the old story of Han Xin living on the charity of the亭长 in Nanchang. The words "labor" and "head" rhyme in ancient pronunciation.

復。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之《震》。

The hexagram of Brightness follows the hexagram of Return. Three oxen gave birth to dogs, taking the hour of Xu as their mother; the southern barbarians of Jingman advanced upward, and the feudal lords of the Ji surname fled. Shang's note: The symbolic meaning of this passage is detailed in the entry for the hexagram of Earth followed by Thunder.

無妄。鶴盜我珠，逃於東都。鵠怒追求，郭氏之墟。不見蹤跡，反為禍災。詳《豫》之《明夷》。 ○怒，依宋元本，汲古作起，元本此林及《大畜》皆列《恆》下，非。此以巽為盜。

The hexagram "Zhen" is associated with "Wu Wang." A crane stole my pearl and fled to the eastern capital; a yellow goose became enraged and pursued it, tracking it all the way to the ruins of the Guo family. However, no trace was found, and instead, calamity arose. Shang's commentary: The symbolic meanings of this passage are detailed in the entry for "Yu" under "Ming Yi." Notes: The character "nu" (anger) follows the Song and Yuan editions; the Ji Gu Ge edition reads "qi" (to rise). The Yuan edition mistakenly placed this entry and the entry for "Zhen" under "Da Xu" beneath "Heng." This passage takes the trigram Xun as representing theft.

大畜。升輿中退，舉事不遂。餔糜毀齒，失其道理。震為車、為升，上艮為反震，故曰中退、曰舉事不遂。兌口為餔、為齒，震為糜。糜，至爛之食。乃餔之而齒毀，故曰失道。艮為道，兌毀。○升輿，從局本，宋元本、汲古本皆作外輿。餔，宋元本作哺，義同。糜，從汲古，宋元本作麋。

The hexagram of "Zhen" (Thunder) is associated with "Da Xu" (Great Accumulation). A carriage just beginning to climb a slope turns back halfway, and thus the matter fails; eating a porridge so soft it is almost liquid ends up breaking a tooth, which is completely against common sense. Shang's commentary says: Zhen represents a carriage and upward movement. The upper trigram is Gen (Earth), which is the reverse of Zhen, hence it is said "middle retreat" and "undone affairs." Dui represents the mouth, which can eat and has teeth. Zhen represents porridge, which is food cooked to a very soft consistency. Porridge is the softest of foods, yet eating it breaks a tooth, hence it is said "losing the way." Gen represents principles, and Dui signifies destruction. Notes: The term "sheng yu" (ascending carriage) is taken from the book bureau edition; the Song and Yuan editions and the Ji Gugé edition both say "wai yu" (outer carriage). The character "bu" in the Song and Yuan editions is written as "fu," meaning the same thing. The character "mi" is taken from the Ji Gugé edition; the Song and Yuan editions use "mi."

頤。鴻鵠高飛，鳴求其雌。雌來在戶，雄哺嘻嘻。甚獨勞苦，炰鱉膾鯉。艮為鴻鵠、為高飛，震為鳴，艮為求，坤為雌、為戶，震為雄、為哺、為嘻嘻。坤役萬物，故曰勞苦。艮為鱉，坤為鯉。○炰，元本作缹，從宋本、汲古。

The hexagram "Zhen" (Thunder) is associated with "Yi" (Nourishment). A wild goose flies high, calling out all the way to find its mate; the female bird comes flying and lands at the gate, while the male feeds it, laughing happily. However, there is extra toil, as it also needs to cook turtles and cut carp to prepare food. Shang's commentary says: "Gen" (Mountain) represents the wild goose and high flying, "Zhen" (Thunder) represents the sound of calling, "Gen" represents seeking, "Kun" (Earth) represents the female bird and the gate, "Zhen" represents the male bird, feeding, and the sound of laughter. "Kun" controls all things, hence it indicates toil. "Gen" represents the turtle, and "Kun" represents the carp. Notes: The character "pao" (roasting) in the original edition was written as "xu" (steaming), but here we follow the Song edition and the Jiguge edition.

大過。褰衣涉河，水深漬罷。幸賴舟子，濟脫無他。詳《剝》之《賁》。 ○罷，音婆，同疲。漬罷，宋本、汲古作漬衣，依元本。

The hexagram of Zhen is transformed into the hexagram of Da Guo. One lifts up his clothes to wade across a river, but the water is deep and he becomes very tired from being soaked; fortunately, a boatman helps him across, and there is no further trouble. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Bo" under "Zhen." Notes on the text: The character "ba" is read as "po," meaning "tired"; the characters "zi ba" in the Song edition and Jigugong edition are read as "zi yi," but here we follow the Yuan edition.

坎。虎齧龍指，泰山之崖。天命不佑，不見其雌。互艮為虎，震為龍、為齧，艮為指，故曰虎齧龍指。艮為山崖、為天，巽為命，巽伏，故曰天命不佑、故曰不見其雌。

The hexagram贲 has the trigram Kan. A tiger has bitten the dragon's finger, on the cliff of Mount Tai; heaven does not provide protection, and even its mate cannot be seen. Shang's commentary: the interacting trigrams indicate that Gen represents the tiger, Zhen represents the dragon and biting, Gen also represents the finger, hence 'the tiger bites the dragon's finger.' Gen represents the mountain cliff and heaven, Xun represents destiny; Xun is in a hidden position and not visible, hence 'heaven's mandate does not support,' and thus 'its mate is not seen.'

離。明不處暗，智不履危。終日卒歲，樂以笑歌。離為明智，伏坎為暗、為危，離為日，伏震為歲。艮為卒，震為笑樂。○日，依宋元本，汲古作年。

The hexagram of Zhen within Li. A person with clear eyes does not stay in darkness, and a wise person does not step into dangerous places; thus, after a day and after a year, they pass through life in joy and song. Shang's commentary: Li represents brightness and wisdom, while the hidden trigram Kan signifies darkness and danger. Li is the sun, and the hidden trigram Zhen signifies years. Gen signifies completion, and Zhen represents joy and happiness. Note: The character "day" is followed according to the Song and Yuan editions, while the Ji Gu Ge edition reads "year."

咸。三足俱行，傾危善僵。六指不便，慁累弟兄。樹柱閡車，失其正當。通《損》。震為足、為行，數三，故曰三足。兌為傾危，艮止為僵、為指，乾後天數六，故曰六指。足，指原恃以行動，乃三足行，宜速而善僵。六指宜便利而為累，皆以有餘而不利。坤為車，艮木在上而止，故曰樹柱閡車。坤為失、為慁累。《左傳昭六年》"生不圂賓"，注：慁，猶患也。坤為憂患，亦失傳象。○車，依宋元本，汲古訛居。

The hexagram of Zhen (Thunder) is associated with the hexagram of Xian (Salt). Three legs walking together, yet the movement is unstable and dangerous, leading to frequent falls; six fingers are not dexterous and even cause trouble for siblings; a pillar is erected to block the chariot, and everything becomes improper. Shang's commentary says that the hexagram of Xian is related to the hexagram of Shen (Loss). Zhen represents feet and movement, and its number is three, hence the phrase 'three legs'. Dui signifies danger and instability, while Gen represents stillness, hence the imagery of falling and fingers. Qian in the Later Heaven is numbered six, hence the phrase 'six fingers'. Feet and fingers are originally used for movement and action, but three legs, which should make movement faster, result in frequent falls; six fingers, which should be more convenient, become a burden: both are examples of excess leading to disadvantage. Kun represents the chariot, and Gen wood is erected on top to block it, hence the phrase 'erecting a pillar to block the chariot'. Kun signifies loss and being burdened. The Zuo Zhuan from the sixth year of Zhao Gong mentions 'being burdened by guests', and the commentary explains that 'buzhun' is like a calamity; Kun represents worries and troubles, which is another lost hexagram image. Note: The character 'chariot' is based on the Song and Yuan editions, while the Ji Gu Ge edition mistakenly uses 'residence'.

恆。舍車而徒，亡其駁牛。雖喪白頭，酒以療憂。震為徒行、為駁，坤為車、為牛，坤伏，故曰舍車、曰亡牛。乾為頭，巽白，故曰白頭。互大坎為酒、為憂。

The hexagram of Zhen (Thunder) in the context of Kun (Earth). He abandoned his carriage and walked on foot, and also lost his mottled ox; although he was worried to the point of having white hair, fortunately there was still wine to relieve his sorrow. Shang's commentary: Zhen represents walking on foot and a mottled color, while Kun represents a carriage and an ox. Since Kun is in the hidden position, it is said 'abandoning the carriage' and 'losing the ox'. Qian represents the head, and Xun indicates white color, hence 'white head'. The interacting trigrams form an enlarged Kan, which represents wine and sorrow.

遁。析薪熾酒，使媒求婦。和合齊宋，姜子悅喜。詳《噬嗑》之《家人》。

The hexagram of Brightness follows the hexagram of Retreat. Cutting firewood and warming wine, entrusting a媒人 to propose marriage; the states of Qi and Song form a marital alliance, the Jiang family and the Zi family rejoice together. Note: The imagery of this passage is detailed in the entry on the hexagram of Consuming and the hexagram of the Family.

大壯。夜視無明，不利賈商。子反笑歡，與市為仇。通《觀》。坤為夜，艮為視，坤黑故無明。震為商賈，兌折，故不利。震為子、為歸，故曰子反。震為笑歡，伏巽為市。○不利，汲古作不離，依宋元本。賈商，元本、汲古作商賈，從宋本，與明韻。

The hexagram "Zhen" (Brightness) transforms into "Da Zhuang" (Great Strength). Seeing things at night without light is unfavorable for merchants; the son returns home laughing, yet he incurs enmity with people at the market. Shang's note: "Da Zhuang" is opposite to "Guan" (Observation). The earth trigram represents night, the mountain trigram represents looking, and the earth trigram is black, hence "no brightness." The thunder trigram represents merchants, and the metal trigram signifies loss, hence "unfavorable." The thunder trigram represents the son and returning, so it says "the son returns." The thunder trigram signifies laughter, and the hidden trigram within is the wind trigram, which represents the market. Notes: "unfavorable" is from the Song and Yuan editions, while "Jia shang" (merchants) in the Yuan edition and the Ji Gu ge edition is written as "Shang jia," here following the Song edition because "Shang" rhymes with "Ming" (brightness).

晉。徒行離車，冒厭泥塗，利以休居。震為車、為行，震覆，故曰徒行、曰離車。震為冒，上坎故曰泥塗。艮止故休。○冒厭，宋元本作不冒，依汲古。厭，當也。《史紀高祖紀》"因東遊以厭之"是也。

The hexagram of Zhen (Thunder) is used for the hexagram of Jin (Progress). Walking on foot, leaving the carriage behind, forcing one's way through muddy roads, in reality, it is more advantageous to stop and rest. Shang's commentary says: Zhen represents a carriage and movement, and when Zhen is inverted, it indicates walking on foot and leaving the carriage. Zhen is dominant and represents a collision, with the upper trigram being Kan (Water), hence 'muddy road'. Gen represents stopping, hence 'rest'. Notes: 'Bomai' in Song and Yuan editions reads 'Bumai', following the Jigugē edition. 'Bomai' means to resist or block. The 'Records of the Grand Historian' says 'because he went east to block it', which is the usage here.

明夷。作室山根，人以為安。一夕崩顛，破我壺飱。坎為室，艮為山，艮覆故曰崩。震為人，坎為夕，數一，故曰一夕。坎為破，震為壺。○夕，依汲古，元本作昔。按：此亦或作《賁》象。

The hexagram of Brightness is transformed into the hexagram of Dimness. Building a house at the foot of a mountain, everyone thinks it secure; but unexpectedly, the mountain collapses and the earth sinks, breaking my water vessel and food. Shang's note: Kan represents the dwelling, and Gen represents the mountain; Gen is inverted, hence the meaning of 'collapse'. Zhen represents people, Kan represents night, and its number is one, hence 'one night'. Kan represents breaking, and Zhen represents the water vessel. Notes: The character 'xi' is taken from the Jiguge edition; the Yuan edition reads 'xi'. Shang's commentary: This case might also be interpreted according to the imagery of the hexagram of Brightness.

家人。東山西山，各自言安。雖相登望，竟未同堂。此似用《賁》象。艮山、震東、坎西，三至上正反震艮，故曰相登望。震為登，艮為望、為堂，正反艮相背故未同堂。○首句依汲古，宋元本作山東山西。

The hexagram Fu (B贲) is used to explain the hexagram Jiaren (Family). There are two mountains, one on the east and one on the west, each claiming to be secure. Although they look up at each other from their heights, they cannot be in the same hall. Shang's commentary says: This seems to use the image of Fu. Gen represents a mountain, Zhen represents the east, and Kan represents the west. Between the third line and the top line, there are both upright and inverted Zhen and Gen, facing each other, hence the phrase 'looking up at each other.' Zhen represents ascending, Gen represents looking and a hall; upright Gen and inverted Gen face opposite directions, so they cannot be in the same hall. Notes: The first line follows the Jigugé edition; the Song and Yuan editions read 'mountains in the east and west.'

睽。君子在朝，凶言去消。驚駭逐狼，不見雄英。此亦用遇卦《賁》象。雄英，依汲古，宋元本作英雄。艮為君子、為朝，震為言，坎險故曰凶言。《左傳》艮為壞，故曰凶言去消。震為驚駭，艮為狼，震為行，故曰逐狼。

The hexagram of Zhen (Brightness) changing to Gui (Disconnection). A gentleman standing in the court, the dangerous slander dissipates; startled, he drives away wolves, but the hero does not appear. Shang's note: this also uses the hexagram of Zhen (Brightness) as the image. The words "Xiong Ying" are taken from the Jigugé edition; Song and Yuan editions read "Xiong Ying" as "Xiong Ying." Gen represents the gentleman and the court, Zhen represents speech, and Kan signifies danger, hence "dangerous words." The Zuo Zhuan interprets Gen as destruction; when destroyed, speech dissipates, hence "dangerous words dissipate." Zhen signifies alarm, Gen represents wolves, and Zhen also signifies movement, hence "driving away wolves."

蹇。填填，火燒山根。不潤我鄰，獨不蒙恩。，車聲。填填，厚重貌。《莊子馬蹄篇》："故至德之世，其行填填"是也。此亦用遇卦《賁》象。火在山下，故曰火燒山根。震為鄰，火在坎下，水涸故不潤我鄰。○，依宋元本，汲古訛●。填，宋元本作墳，存左半。汲古作慎，存右半。依兩本證之的是填字。

The hexagram is 《B贲》 changing to 《Jian蹇》. The sound of the chariot is heard, moving steadily, yet a great fire is burning at the foot of the mountain; the fire's moisture does not reach my neighbors, and I alone do not receive favor. Note: The first character is the sound of the chariot moving; "tian tian" describes a heavy and steady movement. The "Zhuangzi·Mati" says "In the age of supreme virtue, their movement is tian tian," which is the meaning here. This line also uses the image of the hexagram 《B贲》. The hexagram 《B贲》 has fire beneath the mountain, hence "fire burning at the mountain's base." Zhen represents neighbors, and fire is below the water of Kan, so the water is dried up, and thus the moisture does not reach my neighbors. Note: The first character follows the Song and Yuan editions; the Jigugē edition mistakenly has a black ink mark. The character "tian" in the Song and Yuan editions is written as "fen," only the left half remains; the Jigugē edition writes it as "shen," only the right half remains. Combining both editions confirms that the original character is indeed "tian."

解。南山之蹊，真人所在。德配唐虞，天命為子。保佑歆享，身受大慶。詳否之豫。在，汲古作遊，依宋元本。

The interpretation of the hexagram "Zhen" (Brightness). On a small path in the southern mountain, there is a true person who lives in seclusion; his virtue is equal to that of Emperor Yao and Yu Shun. Heaven's mandate allows him to be the Son of Heaven. He is protected by the divine, enjoys sacrifices, and bears great blessings upon his person. Note: The symbolic meaning of this passage is detailed in the interpretation of the hexagram "Po" (Obstruction) under the section "Yu" (Joy). Note: The character "zai" (to be in) in the Jiguge edition is "you" (to wander), following the Song and Yuan editions.

損。龍蛇所聚，大水來處。泱泱霈霈。濙濙濭濭，使我無賴。詳《泰》之《豐》。 ○霈，宋元本作濡，依汲古。第四句汲古作淡淡磕磕，依元本。

The hexagram of Zhen is associated with the hexagram of Sun. At a place where dragons and snakes gather, a great body of water is rising from there; the water flows in a vast and overwhelming manner, pouring and spreading, swirling and turbid, making me have nowhere to rely upon. Shang Zhu notes: The symbolic imagery of this passage is detailed in the entry for the hexagram of Tai associated with Feng. Notes for correction: The character "pei" in the Song and Yuan editions was written as "ru", following the Ji Gu Ge edition; the fourth sentence in the Ji Gu Ge edition reads "dan dan ke ke", but here we follow the Yuan edition.

益。旃裘苫蓋，慕德獻服。邊鄙不聳，以安王國。坤為裘、為服、為邊鄙、為國，震為毛羽、為旃、為草、為苫，艮為蓋、為獻。不聳者，言夷狄來服而邊鄙不震聳也。○苫蓋，汲古作若闔，聳作悚，均依宋元本。

The hexagram "Zhen" (Thunder) is used here to illustrate the hexagram "Yi" (Increase). Nomadic tribes wearing felt cloaks and living in grass huts, from the borderlands, admire the virtue of the sovereign and offer their sincere submission. The borders are no longer disturbed, and the kingdom thus finds peace. Note: The trigram "Kun" represents felt cloaks, clothing, borderlands, and states; "Zhen" represents feathers, felt, grass, and grass mats. "Not trembling" indicates that the barbarians come to submit, and the borders no longer tremble or are disturbed. Notes on the text: In the Ji Gu Ge edition, "苫盖" is written as "若阖," and "耸" is written as "悚," both following the Song and Yuan editions.

夬。光祀春成，陳寶雞鳴。陽明失道，不能自守，消亡為咎。詳《大有》之《井》。 ○光祀，依《大有》之《井》校，宋元、汲古本皆作光體。

The hexagram of Zhen is transformed into the hexagram of Guai. A grand worship is carried out in spring, and when the divine treasure is manifested, it sounds like a rooster's crow. However, the yang energy is out of its proper course, unable to maintain itself, ultimately leading to its demise and calamity. Shang's note: The imagery of this passage is detailed in the entry for "Da You" and "Jing." Note: The characters "guang si" are corrected based on the entry for "Da You" and "Jing," while the Song and Yuan editions and the Ji Gu Ge edition both read "guang ti."

姤。下泉苞狼，十年無王。荀伯遇時，憂念周京。詳《蠱》之《歸妹》。 ○荀，依汲古，元本作郇。

The hexagram of Zhen (Progress) is associated with the hexagram of Guo (Meeting). Cold springs rising from beneath the earth soak the wild weeds, and for ten years there is no Son of Heaven; Xun Bo encountered such a situation and was anxious about the capital of the Zhou dynasty. Shang's note: The imagery used here is detailed in the entry for Gu (Restlessness) and Gui Mei (Return of the Maiden). Notes: The character "Xun" is taken from the Jiguge edition; the Yuan edition reads "Xun."

萃。仁德不暴，五精就舍。四序允釐，民安其居。○序，宋元作牧，依汲古。

The hexagram "Zhen" is associated with "Cui." By governing the world with benevolence and not resorting to cruelty, the five directions and the five phases' vital energies return to their proper places; the order of the four seasons is properly maintained, and the people live in peace and contentment. The term "wu jing" refers to the vital energies of the deities of the five directions. The term "yun li" originates from the phrase "yun li bai gong" in the "Shang Shu · Yao Dian," meaning proper governance. This passage does not include an explanation from the Shangshu school, but there is a note stating: "The character 'xu' in the Song and Yuan editions was written as 'mu,' but here we follow the Ji Gu Ge edition."

升。隋和重寶，眾所貪有。相如睨柱，趙王危殆。震為珠玉，故曰隋和重寶。隋珠和璧也。坤為眾、為多，震為柱、為王，坤為危殆。○所，宋元本作多，依汲古。《史記藺相如傳》："相如以璧至秦，察秦人無意與城，乃持璧睨柱，而言曰：臣頭將與璧俱碎"。

The hexagram "Bian" transforms into "Sheng." The pearl of the Duke of Sui and the jade of Ho Shi are both rare treasures, coveted by all; Lin Xiangru looked sideways at the pillar in the hall, and King Zhao's situation was extremely dangerous. Shang's commentary says: "Zhen represents pearls and jade, so it is called 'the treasures of Sui and Ho.' "Kun represents the people and multitude, while Zhen represents the pillar and the king. Kun indicates danger. Notes: The character "suo" in Song and Yuan editions was "duo," following the Jigugē edition. The "Records of the Grand Historian: The Biography of Lin Xiangru" states that Xiangru held the jade in his hands when he arrived at the State of Qin, realizing the Qin people had no intention of giving up the city, so he held the jade and looked sideways at the pillar in the court, saying that his head would break together with the jade.

困。鳳生五雛，長於南城。君子康寧，悅樂身榮。互離為鳳，巽卦數五，故曰五雛。兌為雛。伏震為長、為南，艮為郭、為君子，震為康樂。

The hexagram of Zhen within the hexagram of Kun. The phoenix gives birth to five young ones, which grow up in the southern city; the gentleman is healthy and prosperous, joyful and content, enjoying honor and distinction. Shang's commentary: the mutual hexagram's Li represents the phoenix, and Xun in the hexagram number is five, hence 'five young ones'; Dui represents the young ones. The hidden hexagram's Zhen signifies growth and the south, Gen represents the city and the gentleman, and Zhen indicates health and joy.

井。二人為旅，俱歸北海。入門上堂，拜謁王母。勞賜我酒，女功悅喜。通《噬嗑》。震為人，正覆艮，故曰二人。坎為北、為海，震為歸，故俱歸北海。艮為門、為堂，巽入。震為王，巽為母，艮為拜，故曰拜謁王母。坎為酒，兌為女、為悅喜。○旅，宋元本作侶，依汲古。悅喜，汲古作不喜，非，依宋元本。

The hexagram "Bian" corresponds to "Jing." Two people travel together and both return to the northern sea; they enter the gate, ascend the hall, and pay homage to the Queen Mother. The host comforts them, offers me fine wine, and the women who do needlework are also happy. Note: The hexagram "Jing" is connected to "Shihe." Zhen represents people, and the hexagram contains both the upright Gen and inverted Gen, hence "two people." Kan represents the north and the sea, and Zhen signifies returning, hence "both return to the northern sea." Gen represents the gate and the hall, and Xun signifies entering. Zhen represents the king, Xun represents the mother, and Gen represents homage, hence "paying homage to the Queen Mother." Kan represents wine, Dui represents women and joy. Notes: The character "lv" in the Song and Yuan editions was "lu," following the Jigugē edition; "yue xi" in the Jigugē edition is "bu xi," which is incorrect, following the Song and Yuan editions.

革。逐憂去殃，洿泥生梁，下田為王。○通《蒙》。震為逐，坤為憂、為殃，坤坎皆為水，故曰洿泥。震為生、為粱，坤為下、為田，震為王。○去，汲古作除，茲依宋元本。

The hexagram of Zhen (Thunder) and the hexagram of Kun (Earth) are connected. Remove worries and eliminate calamities; a bridge is built over a muddy pit, and a king arises from low-lying fields. Shang's commentary: The hexagram of Ge (Change) is connected to the hexagram of Meng (Youth). Zhen (Thunder) is the master that drives away, Kun (Earth) represents worry and calamity; both Kun and Kan (Water) represent water, hence 'muddy water'. Zhen represents life and a bridge, Kun represents the lower part and fields, and Zhen represents a king. Notes: The character 'go' in the Jiguge edition is 'remove', but here we follow the Song and Yuan editions.

鼎。東門之壇，茹藘在阪。禮義不行，與我心反。通《屯》。震東，互艮為門、為壇，震為茹藘。《毛傳》茹藘，茅也。艮為阪，坤為禮義，坤閉故不行。坤為我、為心。《鼎》巽為心，初至五正反巽，故曰心反。黃丕烈云：正義云：徧檢諸本皆作壇，今定本作墠，釋文云："壇者，音善，依字當作墠"云云，今《易林》正作壇，可見作《易林》時仍是壇字，與孔疏合。今作堚，似是，實非是，《易林》可證經誤字。○壇，汲古作墠，依宋元本。○按：此詩毛以為刺淫奔，焦以為賢人居鄭東門，君若臣不以禮致之，室近人遠也。義較毛長。

The hexagram "Bian" corresponds to "Ding." Outside the eastern gate, there is a mound of earth, and the plant called Ru Lu grows on the slope. The practice of rites and propriety is not being carried out, which is exactly contrary to my wishes. Shang's commentary says that "Ding" corresponds to "Zun." The trigram Zhen is in the east, and the interacting trigrams include Gen, which represents a gate and a mound; Zhen also represents Ru Lu, a type of plant. The "Mao Transmission" says that Ru Lu is a kind of Mao Sou plant. Gen represents a slope, and Kun represents rites and propriety. Since Kun governs blockage, it is said that "it is not being carried out." Kun represents me and my heart; the trigram of "Ding" is Xun, which represents the heart. The first line to the fifth line of the hexagram shows the upright Xun and inverted Xun facing each other, hence "the heart is reversed." Huang Pile says: The "Mao Shi Zhengyi" states that all versions of the "Book of Songs" read "tan," but the current edition reads "shan." The "Classic Xisheng" says "tan" is read as "shan," and the character should be "shan." The "Yi Lin" uses "tan," indicating that when Jiao Yanshou wrote the "Yi Lin," the text of the hexagram still read "tan," which agrees with Kong Yingda's "Zhengyi." Although the current edition's change seems reasonable, it is actually incorrect. The "Yi Lin" clearly shows that the current edition has a wrong character. Notes: The "tan" character in the Ji Gu Ge edition is "shan," following the Song and Yuan editions. Also, regarding this poem from the "Zheng Feng" section, the "Mao Transmission" interprets it as a satire on men and women running away together in lust, while Jiao Yanshou believes it describes a virtuous man living near the eastern gate of the state of Zheng, but the king and ministers could not invite him with proper rites. Jiao's interpretation is more reasonable than the "Mao Transmission."

震。鳧遇稻蘆，甘樂，雖驅不去。艮為鳧，震為蘆稻、為。，《廣韻》、《集韻》皆音礦，《玉篇》："大麥也"。伏巽為魚、為，震歸，故不去。○蘆，宋元本作廬，今依汲古。

The hexagram Zhen is within the hexagram Ben. A wild duck meets rice and reeds, and enjoys that kind of barley, and cannot be driven away. Shang's commentary: Gen represents the wild duck, Zhen represents reeds, rice and that kind of grain—the character is originally damaged. Both Guangyun and Jiyun note it as read as "kuang," while Yu pian says it refers to barley. In the伏卦, Xun represents fish and that kind of grain; Zhen indicates returning and stopping, so even when driven away, it does not leave. Notes on the text: The character "lu" was written as "lu" in Song and Yuan editions, but now follows the Ji Gu Ge edition.

艮。清人高子，久屯外野。逍遙不歸，思我慈母。詳《師》之《睽》。 ○依《師》之《睽》校作慈母，各本皆作君母。又各本多"公子奉請，王孫嘉許"二句，與上文語意不合，亦依《師》之《睽》校刪。

The hexagram of Zhen is combined with the hexagram of Gen. A clean and virtuous general named Gao Ke has been stationed for a long time in the wild lands outside the country; he spends his days idly without returning, and his heart yearns for his kind mother. Note: The symbolic references in this passage are detailed in the entry for the hexagram of Shi combined with the hexagram of Kui. Notes: The last sentence is corrected according to the entry for Shi and Kui, reading 'kind mother' instead of 'sovereign's mother' as found in all versions. Also, all versions include two additional sentences, 'the prince invites him and the master praises him,' which do not fit with the preceding text, and these have been deleted according to the entry for Shi and Kui.

漸。讒佞所言，語不成全。虎狼之患，不為我殘。伏震為言，伏兌亦為言，故曰讒佞。坎破，故語不成全。艮為虎狼，坎為患、為殘，巽順，故不殘。○佞，汲古作人，依宋元本。

The hexagram of Zhan is contained within the hexagram of Ben. The words spoken by a slanderous and cunning person are disordered and fragmented, unable to be fully expressed. A tiger and wolf-like calamity ultimately did not harm me. Shang's note: In the hidden trigrams, Zhen represents speech, and Dui also represents speech. Two mouths combined produce disputes, hence it is called "slanderous and cunning." Kan represents destruction, so the words are incomplete. Gen represents tigers and wolves, and Kan represents calamity and harm; Xun is gentle and yielding, so there is no harm suffered. Note: The character "佞" in the Jigusha edition is written as "人," but we follow the Song and Yuan editions.

歸妹。張羅捕鳩，兔麗其災。雌雄俱得，為網所賊。互離為羅網、為鳩，震為兔，坎為災。麗，《左傳宣十二年》"射麋麗龜"注：麗，著也，言張羅本以捕鳩，不意兔當其災而被捕也。卦震兔，居離網中，而兌為毀折，故有此象。坎雄離雌。坎為賊。○兔，各本皆作鳥，依《歸妹》之《節》校改。

The hexagram "Bian" relates to "Gui Mei." Setting a net to catch the sparrow, an unexpected disaster struck the rabbit; both male and female were caught in the net. Shang's commentary says that the mutual element "Li" represents the net and the sparrow, while "Zhen" represents the rabbit, and "Kan" represents disaster. The character "Li" means to attach or adhere, as explained in the annotation to the sentence "shooting a deer and hitting a turtle" in the "Zuo Zhuan" during the twelfth year of Duke Xuan. This refers to setting a net to catch the sparrow, but an unexpected disaster struck the rabbit, which was caught. In the hexagram, the rabbit represented by "Zhen" is located within "Li," the net, and "Dui" signifies destruction, hence the imagery. "Kan" represents the male, while "Li" represents the female; "Kan" also signifies harm. Note: The character "rabbit" in all versions is written as "bird," and this has been corrected according to the entry on "Gui Mei" and "Jie."

豐。安仁尚德，東鄰慕義，來安吾國。震為仁德，離為東鄰，伏艮為國、為安。

The hexagram of Zhen (Thunder) within the hexagram of Li (Fire) signifies a state of abundance through virtue. Being content with benevolence and upholding morality, the eastern neighbors admire this righteousness and come to bring peace to my country. Shang's note: Zhen represents benevolence and virtue, Li represents the eastern neighbor, and the hidden trigram Gen (Mountain) within the hexagram signifies the state and peace.

旅。猾丑假誠，前後相違。言如鱉咳，語不可知。艮為鱉，兌為言、為咳、為語，巽伏故不知。又離為惡人、為猾丑，坎為信、為誠，假誠者，言心本猾而托為誠實，故前後相違。因二至五正反兌相背，故語不信實。困有言不信義同也。○假，宋元本作如，依汲古。又按前後相違亦謂二至五正反兌相背。

The hexagram of "Brightness" is associated with "Travel." People who are dishonest and wicked pretend to be sincere, and their words contradict each other before and after. Their speech is like a turtle coughing, unclear and indistinct, making it hard for others to understand. Shang's commentary states: "Geng represents the turtle, Dui represents speech, coughing, and talking; Xun is in a hidden position, hence the difficulty in understanding. Also, Li represents wicked people and deceitful individuals, while Kan represents trust and sincerity. 'Pretending sincerity' means that their hearts are originally dishonest, yet they pretend to be honest, hence their words differ before and after. Because the second line to the fifth line are the upright and inverted Dui trigrams facing opposite directions, their words are not genuine. This is similar to the hexagram 'Obstruction,' which says 'words are not believed,' and the meaning is the same here." Notes: The character 'like' was used in the Song and Yuan editions, but we follow the Jigugē edition. Also, 'contradicting each other before and after' refers to the upright and inverted Dui trigrams facing opposite directions from the second to the fifth lines.

巽。懷璧越鄉，不可遠行。蔡侯兩裘，久苦流離。伏震為璧，艮為鄉，震為行、為蔡、為諸侯、為裘。重震，故曰兩裘。《左傳定二年》：蔡侯如楚，有兩裘，一獻楚王，一自御。子常求之，不與，留之三年。

The hexagram of Zhen within the hexagram of Xun. Carrying a precious jade tablet across the border for a distant journey is not advisable; the Duke of Tsai, carrying two pieces of leather fur, thus suffered prolonged hardship and was exiled from his homeland. Shang's commentary states: In the hidden hexagram, Zhen represents jade, Gen represents hometown, Zhen represents travel, the Duke of Tsai, a feudal lord, leather fur; the image of Zhen appears twice, hence 'two furs.' The Zuo Zhuan, Duke Ding's second year, records that the Duke of Tsai went to Chu, carrying two pieces of leather fur, one to present to the King of Chu, and one to wear himself; Lord Zichang of the State of Chu demanded it, but he refused, and was detained for three years.

兌。伯氏歸國，多所恨惑。車傾蓋亡，身常驚惶。乃得其願，雌雄相從。詳乾之屯伏震為伯。

The hexagram of Zhen is within the hexagram of Dui. The master returned to his fiefdom, harboring many grievances and doubts; his carriage overturned, and he lost his canopy, constantly living in alarm; later he finally achieved his wish, with a male and female companion walking together. Shang's commentary: The symbolic representations in this case are detailed in the case of the hexagram of Qian within the hexagram of Zhun; here, the hidden trigram Zhen is taken as the master.

渙。火石相得，乾無潤澤。利少囊縮，祇益促迫。互艮為火、為石，皆燥無潤澤，故曰相得。巽為利，坤為囊，中祇二陰爻，故曰囊縮，曰促迫。○汲古無第四句，非，依宋元本。

The hexagram "Zhen" (Thunder) is transformed into "Huan" (Dispersal). Fire and stone are combined, dry with no trace of moisture; profit is meager, the moneybag shrinks, and it becomes even more desperate. Note: The interacting lines consist of Gen (Mountain), which represents fire and stone, both dry and lacking moisture, thus they are said to "complement each other." Xun (Wind) represents profit, and Kun (Earth) represents the bag; there are only two yin lines in the middle, so it is said "the bag shrinks" and "distress increases." Note: The Ji Gu Ge edition lacks the fourth line, which is incorrect; here it is supplemented according to the Song and Yuan editions.

節。君明聖哲，鳴呼其友。顯德之徒，可以禮仕。震為君，艮為明，坎為聖哲，震為鳴，艮為友，為顯，為仕。○明，宋元本作知，依汲古。

The hexagram of Zhen (Thunder) and the hexagram of Gen (Mountain). The sovereign is enlightened and possesses the qualities of a sage and wise ruler, calling out loudly to his fellow virtuous men; those who display outstanding virtue may come forth in accordance with propriety to hold office. Note: Zhen represents the sovereign, Gen represents clarity, Kan represents the sage and wise man, Zhen represents calling out, Gen represents friends, promotion, and recognition. Note on the text: The character "ming" (enlightened) in the Song and Yuan editions was written as "zhi" (knowledge), but we follow the Jigugeshan edition.

中孚。騎豚逐羊，不見所望。徑涉虎廬，亡豚失羊。詳乾之蹇。○亡豚，宋元本作亡羝，從汲古。此以巽為豚。

The hexagram of Zhen (Brightness) and the hexagram of Zhongfu (Sincerity). Riding a small pig to chase a sheep, hoping for something but seeing nothing; rushing directly into a tiger's den, resulting in losing both the pig and the sheep. Shang's note: The imagery in this passage is detailed in the entry for the hexagram Qian (Heaven) and the hexagram Jian (Obstruction). Notes: The term 'lost pig' is found as 'lost ram' in Song and Yuan editions, but here we follow the Ji Gu Ge edition. In this passage, Xun is taken as the pig.

小過。玄黃瘣隤，行者勞疲。役夫憔悴，處子畏哀。震為玄黃、為行，兌折，故曰瘣隤。瘣隤，病也。互大坎為勞、為役，震為夫，巽為震妻而伏，故曰處子。坎為畏哀也。○瘣隤，依宋元本。《說文》："瘣，病也"，音回，汲古作虺隤，與今本詩合。虺瘣音同。又釋文云《說文》作隤，《爾雅》同。亦音回，訓病，然則瘣、、虺三字音義皆同，特焦作瘣，與毛許異耳。畏哀，汲古作猥衰，依元本。

The hexagram of Zhen (Thunder) transforms into the hexagram of Xiao Guo (Small Crossing). A horse has a mottled coat and is sick, making it difficult to move; travelers are exhausted. The laborer is pale and weary, while the woman at home is filled with fear and sorrow. Shang's commentary says: Zhen represents the color of dark yellow and movement, and Dui signifies loss, so it is said 'hui tu'—'hui tu' means illness. The interacting lines form an enlarged Kan (Water), which represents labor and service; Zhen represents the husband. Xun is originally the wife of Zhen and is in a subordinate position, so it is said 'chu zi' (a young woman). Kan represents fear and sorrow. Notes: 'hui tu' is based on the Song and Yuan editions. The 'Shuo Wen' says 'hui' means illness, and it is read as 'hui'; the Ji Gu Ge edition reads 'hui tu', which matches the present version of the 'Book of Songs', as 'hui' and 'hui' are homophones. The 'Jing Jing Shi Wen' also says that the 'Shuo Wen' reads 'tu', and the 'E Ya' is the same, also read as 'hui', meaning illness. Thus, 'hui', the missing character in the original text, and 'hui' all have the same sound and meaning, but Jiao Yanshou wrote 'hui', differing from the characters used in the 'Ma Shi' and Xu Shen's 'Shuo Wen'. 'Wei'ai' in the Ji Gu Ge edition is 'weishuai', following the Yuan edition.

既濟。右手掩目，不見長叔。失其所得，悔吝相仍。此用《賁》象。艮手離目，震長艮叔，坎隱故不見。

The hexagram "Zhen" (Brightness) is used here as "Ji Ji" (Completion). Using the right hand to cover the eyes, both the elder brother and the younger uncle cannot see; losing what has already been obtained, regret and troubles follow one after another. Shang's note: This uses the imagery of "Zhen." Gen represents the hand, Li represents the eyes; Zhen represents the elder, Gen represents the younger; Kan governs concealment, so they cannot see.

未濟。免冠進賢，步出朝門。儀體不正，賊孽為患。詳《否》之《兌》。

The hexagram of Brightness is linked to the hexagram of Not Yet Completed. Removing the cap of virtue from one's head and slowly stepping out of the palace gate; if one's appearance and demeanor are not proper, villains and wicked people will become disasters. Note: The symbolic meaning of this passage is detailed in the entry for the hexagram of Obstruction linked to the trigram of Lake.

剝。行觸大諱，與司命忤。執囚束縛，拘制於吏，幽人有喜。坤死，故曰大諱。坤惡，故曰忤。艮為官，故曰司命。《天文志》："斗魁六星，五曰司命，主壽"。艮為吏、為手，故曰執，為拘囚、為束縛、為高尚，故曰幽人。○幽，汲古作憂，依宋元本。

The hexagram "Bao" (Breaking) in its original form refers to the primary hexagram remaining unchanged. Actions that violate great taboos, conflicting with the divine director of destiny; being captured and bound, under the control of officials; yet those who live in seclusion and maintain quietude may instead find joy. Shang's commentary says: "Kun represents death, hence 'great taboo.' Kun signifies misfortune, hence 'offense.' Gen represents officials, hence 'director of destiny'; the "Book of Han · Astronomical Records" states that the six stars in the handle of the Big Dipper, the fifth one is called the Director of Destiny, who oversees human longevity. Gen also represents officials and hands, as hands can grasp, hence 'to seize'; Gen also signifies imprisonment, restraint, and high moral integrity without seeking office, hence 'recluse.' Note: The character 'yōu' (solitude) in the Jigusha edition is written as 'yōu' (worry), following the Song and Yuan editions.

乾。穿胸狗邦，僵離旁舂。天地易紀，日月更始。詳《師》之《謙》。

The hexagram Pei (Breaking) corresponds to Qian (Heaven). It depicts distant foreign lands such as the country with pierced chests and the dog country, where corpses lie scattered and criminals are beside them pounding rice. The heavens and earth have changed their principles, and the sun and moon have begun anew. Note: The imagery of this line is detailed in the line of Shi (Army) corresponding to Qian (Heaven).

坤。從風縱火，荻芝俱死。三害集房，十子中傷。剝艮為火，坤為荻芝、為死、為害，艮數三，故曰三害。艮為房，坤為集，數十，故曰十子。《左傳昭十四年》："三言而除三惡，暴虐頗也"，三惡即三害。《論衡》進用也，而蒙三害。《書胤征》："辰弗集於房"。

The hexagram Bao (Breaking) is associated with the hexagram Kun (Earth). Following the wind to set fire, reed grass and lingzhi fungus are all burned to death; three kinds of calamities gather in the Room Mansion, and ten sons are all injured. Shang's commentary states: The hexagram Bao has Gen (Mountain) representing fire, and Kun representing reed grass, lingzhi, death, and calamity; Gen's number is three, hence 'three calamities'. Gen represents the Room Mansion, and Kun signifies gathering, with its number being ten, hence 'ten sons'. The phrase 'three evils' mentioned in the 'Zuo Zhuan' Zhao Gong 14th year refers to violence, cruelty, and excess, which correspond to the three calamities here; the 'Lunheng' also says that although a person may be promoted, they suffer from the three calamities. The phrase 'gathered in the Room' comes from the 'Shangshu · Yin Zheng' 'Chen Fu Ji Yu Fang', which refers to the sun, moon, and stars losing their proper positions.

屯。北山有棗，橘柚所聚。荷囊載擔，香盈筐筥。坎北。艮為山、為棗、為橘柚，坤為聚，艮為負荷、為擔，坤為囊、為載，震為筐筥，伏巽為香。○所，宋元本作於。載擔、香盈，宋元本作載香、盈我，今依汲古本。

The hexagram of "Breaking Up" changes to "Emergence." On the northern mountain, there are date trees and jujubes growing together; carrying a bag and shouldering a burden, the fragrance of the fruits fills a basket and a tray. Shang's commentary: Kan is in the north; Gen represents mountain, date, and jujube, while Kun signifies gathering. Gen also represents carrying a load and shouldering a burden, Kun represents a bag and bearing, and Zhen represents basket and tray—square ones are called baskets, round ones are called trays. The hidden hexagram's Xun represents fragrance. Notes: The character "所" in Song and Yuan editions was "于"; "载担" and "香盈" in Song and Yuan editions were "载香" and "盈我," but we follow the Jigugeshan edition.

蒙。齎貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《否》之《革》。 ○艮為貝證。

The hexagram of "Breaking Up" corresponds to "Obstruction." I went with money and shells to redeem the fox, but the other party did not listen to my words. The fox was tied to the tiger's whiskers, and no matter how I tried to pull, I couldn't get it loose. Shang's note: The symbolic imagery in this passage is detailed in the entry on "Obstruction" corresponding to "Change." Notes: This passage can serve as evidence for the lost image of "Mountain (Geng) representing shells."

需。上下惟邪，寡婦無夫。歡心隔塞，君子離居。惟邪，嘆息聲也。坎上下皆兌口，二至四互兌，故曰上下惟邪。離為夫，伏坤為寡，故曰寡婦，坎隱伏故無夫。坎為塞、為心、為憂，故不歡。伏艮為君子。○惟，元本作唯，依宋本、汲古。寡婦無夫，宋元本作戾其無夫，依汲古。

The hexagram "Bao" (Breaking Up) and "Xu" (Waiting). All above and below are filled with sighs and lamentations; the widow has no husband. The joyful heart is blocked and obstructed, and the gentleman can only be separated and live alone. Shang's commentary: "Wu xie" refers to the sound of sighing. The upper and lower parts of Kan (Water) both have Dui (Lake), and the second line to the fourth line also form the mutual structure of Dui, hence "Wu xie" above and below. Li (Fire) represents the husband, and the hidden hexagram of Kuan (Earth) represents the widow, hence "widow." Kan is hidden, hence "no husband." Kan represents obstruction, the heart, and sorrow, hence not joyful. The hidden hexagram of Gen (Mountain) represents the gentleman. Notes: The character "wu" in the original edition was written as "wei," following the Song edition and Jigugong edition; "the widow has no husband" in the Song and Yuan editions was written as "li qi wu fu," following the Jigugong edition.

訟。二人輦車，徙去其家。井沸釜鳴，不可安居。伏明夷。震為人，坤數二，坎為車，故曰二人輦車。坎為室家，震出，故徙去其家。坎為井，坤水在井上，故曰井沸。坤為釜，震鳴，故釜鳴。坎險，故不安。水經注：曲阿季子廟前井及潭皆沸。楚辭：瓦釜雷鳴。然此似另有故實，為今所不解。

The hexagram of "Breaking Up" is transformed into "Contention." Two people are pushing a cart, moving away from their home; the well water is boiling, the pots are making noises by themselves, and they can no longer stay in their place. Shang's commentary states that the hidden hexagram here is "Darkness over the Sun." Zhen represents people, Kun has the number two, and Kan represents a cart, so it is said "two people pushing a cart." Kan represents the family home, and Zhen indicates going out, hence "moving away from their home." Kan represents the well, and Kun water floats on top of the well, so it is said "the well is boiling." Kun represents the pot, and Zhen indicates sound, hence "the pot is making noise." Kan represents danger and difficulty, so they cannot stay in their place. The "Water Classic Commentary" records that the well and the pond in Qu'e Ji Zi Temple once boiled; the "Chu Ci" has the phrase "the earthen pot echoes like thunder." However, this line seems to refer to another story, which is now unknown.

師。蹇驢不材，俊驥失時。筋力勞盡，疲於沙邱。詳履之巽。○俊，汲古作駿，筋作觔，依宋元本。宋元本三四句倒置，依汲古。

The hexagram "Bao" is associated with "Shi." A lame donkey is of no use, while a thousand-mile horse is born at the wrong time; its bones and muscles are exhausted, and it is tired and trapped in the sand dune. Note: The imagery in this passage is detailed in the entry for "Lv" associated with "Xun." Notes: In the Ji Gu Ge edition, the character "jun" is written as "jun," and "jin" is written as "geng," both following the Song and Yuan editions; the third and fourth lines are reversed in the Song and Yuan editions, and here we follow the Ji Gu Ge edition.

比。明夷兆初，為穆出郊。以讒復歸，名曰豎牛。剝亂叔孫，餒於虛邱。坎隱伏，故曰明夷。初動，故曰兆初。坤為傷，坎上下兌口相背，故曰讒。艮為豎，坤為牛、為餒，艮為叔孫、為沙邱。《左傳昭四年》：叔孫穆子出亡，至庚宗，遇婦人，宿焉。生豎牛。及自齊歸，遂使為豎。後叔孫田於丘蕕遇疾，豎牛遂為亂，穆子餒死。又五年云：初，叔孫穆子之生莊叔，噬之，遇明夷之謙，故曰明夷兆初。林全用此事，惟沙邱傳作丘蕕而李善《文選運命論》注引作蒲丘。據此則虛丘應作蒲丘。○郊，元本作交，依宋本、汲古。夷兆，各本作傷之，依大壯之比校。大壯之比第二句作三旦為災。餒，汲古本作飫，宋元本作餧，亦依大壯之比校。

The hexagram "Bao" is associated with "Bi." The omen of "Mingyi" was already evident at the very beginning, so Mu Zi fled to the outskirts; later, after being slandered, he was able to return to the country, and the child was named Shu Niou. He caused chaos within the Shu Sun family, leading to Mu Zi's death from starvation at Pu Qiu. Shang's commentary says: "Kan is hidden, so it is called 'Mingyi'; the first line is activated, so it is called 'the omen at the beginning.' The earth element represents harm, and the upper and lower parts of Kan are two Dui (Lake) trigrams facing each other, so it is called 'slander.' Gen represents Shu Niou, and Kan represents hunger; Gen also represents Shu Sun and Pu Qiu. The Zuo Zhuan records that in the fourth year of Zhao Gong, Shu Sun Mu Zi fled and reached Geng Zong, where he met a woman and spent the night, giving birth to Shu Niou. After Mu Zi returned from the State of Qi, he made Shu Niou his household servant. Later, when Shu Sun fell ill while hunting at Qiu You, Shu Niou took the opportunity to cause chaos, and Mu Zi eventually died of starvation. In the fifth year of Zhao Gong, it is also recorded that when Mu Zi was born, his father Zhuang Su used the Zhou Yi to divinate for him, and he encountered the hexagram "Mingyi" with "Qian." Therefore, the line commentary says, "Mingyi omen at the beginning." This line commentary entirely refers to this historical event, except that "Sha Qiu" in the Zuo Zhuan is written as "Qiu You," and Li Shan's annotation of Wen Xuan's "Yun Ming Lun" cites it as "Pu Qiu." Therefore, "Xu Qiu" should be read as "Pu Qiu." Notes: The character "jiao" in the original edition is "jiao," following the Song edition and Jigugong edition; "yi zhao" in all editions is written as "shang zhi," following the commentary from the hexagram "Da Zhuang" with "Bi," where the second line says "san dan wei zai." The character "nei" in Jigugong edition is "yu," and in Song and Yuan editions it is "yi," following the correction from the hexagram "Da Zhuang" with "Bi."

小畜。天火大起，飛鳥驚駭。作事不時，自為身咎。乾天離火，伏艮為鳥，震為驚駭，艮為時，艮伏故不時。伏坤為自、為身。○身，汲古作多，依宋元本。

The hexagram Baocai (Decrease) transforms into Xiaoxu (Small Accumulation). Heavenly fire burns fiercely, causing birds to scatter in alarm; doing things at inappropriate times brings only self-inflicted misfortune. Shang's commentary: Qian represents Heaven, Li represents Fire; the hidden hexagram Gen represents birds, Zhen indicates alarm; Gen represents the seasons, and since Gen is in the hidden position, it is said 'not timely'. In the hidden hexagram, Kun represents self and body. Note: The character 'body' in the Jigushan edition is 'more', following the Song and Yuan editions.

履。土與山連，共保歲寒。終無災患，萬世長安。通《謙》。坤土艮山，故曰土與山連。坤為歲，坎為寒、為災患，坤為萬、為世，艮為安。

The hexagram of "Breaking Up" transforms into the hexagram of "Walking on the Path." Level ground and high mountains are connected as one, enduring the trials of the years; there is no calamity or worry, and peace is enjoyed for generations. Shang's commentary says: The hexagram of "Walking on the Path" is connected with the hexagram of "Humility." The earth (Kun) represents soil, and Gen represents mountain, hence "soil and mountain are connected." The earth (Kun) represents years, the water (Kan) represents cold and calamity, the earth (Kun) represents myriad generations and the world, and Gen represents peace.

泰。日出阜東，山蔽其明。章甫薦履，箕子佯狂。詳《賁》之《屯》。

The hexagram of "Breaking Up" transforms into the hexagram of "Peace." The sun rises from behind the eastern hill but is obscured by the mountain, blocking its light; Ji Zi wears a ceremonial cap and straw shoes, pretending to be mad. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Bright" transforming into "Obstruction."

否。龍馬上山，絕無水泉。喉焦唇乾，口不能言。詳《乾》之《訟》。

The hexagram of "Breaking Up" transforms into "Non-Communication." A dragon horse ascends a high mountain, yet finds not a single spring of water; its throat is parched and its lips cracked, unable to utter a word. Shang's commentary: The imagery and symbolism of this passage are detailed in the entry for "Heaven" transforming into "Contention."

同人。雄處弱水，雌在海濱。將別持食，悲哀於心。通《師》。坤為水、為柔，故曰弱水，九二居坤中，故曰雄處弱水。《同人》乾為海，六二居海中，故曰雌在海濱。坎為心、為悲哀。○將別，宋元本作別將，依汲古。

The hexagram "Bao" corresponds to "Tong Ren." A male bird is trapped in the weak water, while the female bird remains by the seaside; when parting, it offers food with hands, filled with sorrow. Shang's note: "Tong Ren" is opposite to "Shi." The trigram Kūn represents water and softness, hence "weak water." In the hexagram "Shi," the line Nine in the Second is a single yang line within Kūn, hence "the male bird in the weak water." The trigram Qian represents the sea in "Tong Ren," and the line Six in the Second is within the sea, hence "the female bird by the seaside." Kan represents the heart and sorrow. Note: The text "will part" is recorded in the Song and Yuan editions as "part will," following the Ji Gu Ge edition.

大有。庭燎夜明，追古傷今。陽弱不制，陰雄生戾。通《比》。艮為庭、為燎、為明，坎為夜，《比》祗九五一陽故曰陽弱、曰陰雄。陳樸園云："宣王中年怠政，而庭燎詩作，後脫簪珥諫曰：妾不才使君王宴朝，請待罪永巷，宣王悟"，林曰追古傷今，指其事也。義與毛異。○第二三兩句依《頤》之《損》校，宋元、汲古本皆作"追嗣日光，陽軟不至"。

The hexagram "Bao" transforms into "Da You." The torch in the courtyard illuminates the long night, reflecting on past times with sorrow for the present; the yang energy is weak and unable to control the situation, while the yin energy is strong and gives rise to disorder. Note: "Da You" is opposite to "Bi." The mountain (Gèn) represents the courtyard, the torch, and brightness; the water (Kǎn) represents the night. The hexagram "Bi" has only one yang line, hence it is said "yang is weak" and "yin is strong." Chen Puyuan said: King Xuan of Zhou was negligent in his court affairs in the middle of his reign, and the poem "Ting Liao" was composed for this reason. Later, Jiang Hou removed her hairpins and jewelry to advise the king, saying she was incapable, which made the king rise early and abandon court, requesting to stay in the Yongxiang to take responsibility. King Xuan thus became aware. Lin Ci said "looking back on the past and grieving the present," referring to this incident, differing from the interpretation in the "Mao Shi." Note: The second and third lines are corrected according to the entry on "Yi" transforming into "Sun," and both Song-Yuan editions and the Jigugē edition read "chasing the light of the past, yang is soft and does not reach."

謙。三婦同夫，忽不相思。志恆悲愁，顏色不怡。震為夫，數三，坤為婦，坤震連，故三婦同夫。坎為思、為志、為悲愁，艮為顏色，坤為惡，故相惡而不思。○悲愁，依宋元本，汲古作不愁，非。

The hexagram of "Breaking Up" is interpreted as "Humility." Three women share one husband, each feeling cold and neglected, none thinking of the others. Their hearts are long filled with sorrow and grief, and their faces show no joy. Shang's commentary says: Zhen represents the husband, and its number is three; Kun represents the women. Since Kun is connected to Zhen, it is said "three women share one husband." Kan represents thought, will, sorrow, and grief; Gen represents expression on the face. Kun indicates aversion, so they dislike each other and do not think of one another. Notes: The term "sorrow and grief" follows the Song and Yuan editions; the Ji Gu Ge edition reads "no sorrow," which is incorrect.

豫。鶴盜我珠，逃於東都。鵠怒追求，郭氏之墟。不見武跡，反為患災。詳《豫》之《明夷》。

The hexagram Pei transforms into Yu. A crane stole my pearl and fled to the eastern capital; a yellow goose became enraged and pursued it, chasing all the way to the ruins of the Guo family. Yet not a single trace was found, and instead, calamity and misfortune were brought about. Shang's commentary: The symbolic imagery of this passage is detailed in the entry for Yu under Mingyi.

隨。獮猴冠帶，盜載非位。眾犬共吠，狂走蹶足。艮為獮猴、為冠，巽為帶、為盜，震為載，艮為位。冠帶者，有位之服，今獮猴冠帶，乃盜用耳，故曰非位。艮犬震吠，正反艮故曰眾。震為狂、為走、為足，兌折故蹶足。○獮猴，汲古作沭猴，《史記項羽本紀》："如沭猴而冠耳"，今依宋元本。又載汲古作在，亦依宋元本。狂走，宋元本作麏走，汲古作倉狂，今依《大壯》之《屯》校。

The hexagram of "Breaking Up" transforms into "Following." A monkey wears a cap and ties a sash, usurping a position it is not entitled to occupy; a pack of dogs bark at it, and it runs wildly, stumbling and falling. Note: The earth element (Geng) represents the monkey and the cap, the wind element (Xun) represents the sash and theft, the thunder element (Zhen) represents bearing or carrying, and the earth element (Geng) again represents the position. Caps and sashes are garments worn by those in official positions; now the monkey dons them, which is merely theft, hence "not in the proper position." The earth element (Geng) represents the dogs, and the thunder element (Zhen) represents barking; the upright and inverted earth elements appear together, hence "many." The thunder element (Zhen) represents wildness, running, and feet, while the lake element (Dui) signifies breaking or injury, hence "stumbling with the foot." Note: The term "狝猴" in the Ji Gu Ge edition is "沭猴," as mentioned in "The Records of the Grand Historian: The Biography of Xiang Yu," which says, "like a沭 monkey wearing a cap." The current edition follows the Song and Yuan versions. The character "载" in the Ji Gu Ge edition is "在," which is also followed from the Song and Yuan versions. The term "狂走" in the Song and Yuan editions is "麏走," while the Ji Gu Ge edition has "仓狂," but the current edition follows the correction from the hexagram "Great Strength" transforming into "Emergence."

蠱。黍稷禾稻，垂畝方好。中旱不雨，傷風病槁。詳《乾》之《蹇》。

The hexagram of Gu is derived from the hexagram of Bao. Millet, millet, grain, and rice hang heavy with ears, filling the fields, growing in perfect condition; however, in the middle of the growth period, there is a drought with no rain, and it is blown by the wind, causing withering and disease. Shang's note: The symbolic representation of this section is detailed in the section on the hexagram of Jian under the hexagram of Qian.

臨。雄聖伏，名人匿。麟遠走，鳳飛北。亂禍未息。詳《否》之《大過》。 ○前四句句三字，第五句句四字。漢魏叢書本皆按四字斷句，非。

The hexagram of "Breaking Up" transforms into "Approaching." Outstanding heroes and sages remain hidden and do not emerge; renowned individuals retreat and conceal themselves; the qilin (mythical beast) runs far away, and the fenghuang (mythical bird) flies northward; chaos has not yet been quelled. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Opposition" transforming into "Great Excess." Notes: This passage has the first four lines each consisting of three characters, while the fifth line is four characters. The version in the "Han Wei Collection of Commentaries" divides all lines into four characters, which is incorrect.

觀。王母多福，天祿所伏。居之寵光，君子有福。坤為母，伏乾故曰王母、曰福、曰天祿。巽為伏，艮為居、為光、為君子。

The hexagram Pei (Breaking) transforms into Guan (Observing). The Queen Mother possesses abundant blessings; the official rank bestowed by heaven is concealed there. Residing within it, one receives grace and honor, thus the gentleman gains fortune. Shang's note: The trigram Kun represents the mother, and its hidden trigram is Qian, hence it is called 'Queen Mother,' 'blessing,' and 'heavenly rank.' The trigram Xun signifies concealment, while Gen represents dwelling, brilliance, and the gentleman.

噬嗑。被服文德，升入大麓。四門雍肅，登受大福。詳《隨》之《大壯》。離為文，互艮為山麓、為門，震卦數四，故曰四門。震為登、為福。○宋本作《復》林。

The hexagram "Bao" uses the hexagram "Shihe". One wears the robes of cultural virtue and ascends to the foot of a great mountain; the four gates are solemn and orderly, and one enters the hall to receive great blessings. This passage refers to the classic passage from the "Shangshu · Shun Dian" where Shun received the mandate from Yao, "Nai yu da lu" and "Bin yu si men, si men mu mu". Shang's commentary: the imagery in this passage is detailed in the entry for "Sui" and "Da Zhuang". The hexagram Li represents cultural splendor; the interacting lines Gen represent the foot of the mountain and the gate. The number four in the hexagram Zhen corresponds to the "four gates". Zhen also represents ascending and blessings. Note: The Song edition places this entry under the hexagram Fu.

賁。褰衣涉河，水深漬罷。幸賴舟子，濟脫無他。依《訟》之《萃》校。震為舟證。衣，宋元本、汲古皆作裳。水，宋元本作流。罷，宋元本、汲古作衣。

The hexagram of "Breaking Up" transforms into "Brightness." One lifts up his clothes to wade across a river, but the water is deep and causes great exhaustion. Fortunately, a boatman comes to help, allowing safe passage without any further troubles. Note: This entry is based on the one from "Strife" transforming into "Gathering." It can also serve as evidence for the line "Zhen represents a boat." Note on the text: In the Song and Yuan editions and the Jigugong edition, the character "衣" is actually "裳"; the character "水" is "流" in the Song and Yuan editions; and the character "罢" is "衣" in the Song and Yuan editions and the Jigugong edition.

復。班馬還師，以息勞疲。役夫嘉喜，入戶見妻。詳《觀》之《既濟》注。○宋本作《噬嗑》林。

The hexagram of "Breaking Up" transforms into the hexagram of "Return." A war horse, after forming a group and returning from battle, rests and recovers its strength; the laboring man is very happy and upon entering the house sees his wife. Note: The symbolic imagery of this passage is detailed in the commentary on the hexagram "Observing" and "Perfecting." Note: The Song edition places this passage under the hexagram "Breaking the Bones."

無妄。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。莊當為桓。

The hexagram "Bao" transforms into "Wu Wang." A neighboring country to the east sent its daughter to become a concubine of the Son of Heaven; the ruler of Lu built a residence for her in order to honor the Queen Mother; she was married far away to the capital of Zhou, and Ji Jiang was pleased. Shang's commentary: The symbolic imagery of this passage is detailed in the entry for "Zun" transforming into "Guan." The term "Zhuang Gong" in the text should be a mistake for "Huan Gong."

大畜。百足俱行，相輔為強。三聖翼事，王室寵光。詳《屯》之《履》。

The hexagram of "Breaking Up" transforms into "Great Accumulation." A centipede with many legs moves strongly when all its legs work together, supporting each other to appear powerful; three sages assisting the king in his affairs bring glory to the royal house. Note: The symbolic meaning of this passage is detailed in the entry for "Zhen" (Emergence) transforming into "Lv" (Following).

頤。危坐至暮，請求不得。膏澤不降，政戾民忒。詳《泰》之《離》。

The hexagram of "Breaking Up" corresponds to "Nourishment." Sitting upright and properly until nightfall, the matter sought remains unresolved; grace is like a timely rain that delays in falling, and decrees are improper, causing the people to be disunited. Note: The symbolic representation of this line is detailed in the entry for "Great Crossing" corresponding to "Fire."

大過。百川朝海，泛流不止。路雖遼遠，無不到者。兌為海，乾亦為河海，重乾故曰百川，而海為水王，故曰朝海、故曰泛流。伏震為路，坤為遠●止，故曰到。○泛流，宋元作流行，依汲古。

The hexagram of "Breaking Up" transforms into "Great Excess." All rivers flow toward the sea, and the water's flow is unceasing; although the path is long, there is no place that cannot be reached. Shang's commentary: The trigram Dui represents the sea, and Qian can also represent rivers and seas; Qian appears again, hence "all rivers"; the sea is the sovereign of all waters, hence "flowing toward the sea" and "overflowing flow." In the伏卦 (hidden hexagram), Zhen represents the path, and Kun signifies distance (the original text here is missing one character), and the water flows without stopping, hence "reaching." Notes on the edition: "overflowing flow" is written as "flowing" in Song and Yuan editions, following the Jigugē edition.

坎。乘騮駕驪，東至於齊。遭遇仁友，送我以資，厚得利歸。互震為馬、為乘、為駕、為東，伏巽為齊、為利、為資，艮為友。○齊，汲古作濟，依宋元本。

The hexagram Pei (Breaking) with the trigram Kan (Water) as its inner trigram. Riding a dark red horse, driving a black horse, heading east to the state of Qi; on the way, meeting a kind and generous friend who gave me money for travel, returning home with a full load of profit. Shang's note: The interacting trigram Zhen (Thunder) represents a horse, riding, driving, and the east; the hidden trigram Xun (Wind) represents the state of Qi, profit, and wealth, while Gen (Mountain) represents a friend. Note: The character 'Qi' in the Jigusha edition is 'Ji', following the Song and Yuan editions.

離。禮壞樂崩，成子傲慢。欲求致理，力疲心爛。陰請不當，為簡生殃。通《坎》。坤為禮，坎陽居坤中故禮壞。震為樂，三至五震覆故樂崩。艮為成，震為子、為傲，艮為求。理，法也，欲求致理，言欲致之於法也。坎為法、為勞，故曰力疲。坎為心，離中虛，故曰心爛。震為請、為簡，坎為殃。《論語》："陳成子弒簡公，孔子沐浴而朝，請討之"，林詞全指此事。○汲古第五句在第二句，六句在第四句，茲依元本，音皆諧。宋第五句作"陰陽不調"，多成子驕傲句，非。又陰字必有誤。

The hexagram "Bao" transforms into "Li." The system of rites has collapsed, the music has been abandoned, and Chen Chengzi is arrogant and disrespectful. He wanted to bring him to justice, but he was exhausted and anxious. Secret requests were inappropriate, and this brought disaster to Jian Gong. Shang's note: "Li" is opposite to "Kan." "Kun" represents rites, and the yang line of "Kan" is trapped within "Kun," hence the collapse of rites. "Zhen" represents music, and the lines from the third to the fifth in "Zhen" are inverted, hence the collapse of music. "Gen" represents achievement, "Zhen" represents a son and arrogance, and "Gen" represents a request. "Li" is the law, and "seeking to achieve order" means wanting to bring him to law. "Kan" represents law and labor, so it says "exhausted." "Kan" represents the heart, and "Li" is hollow in the center, so it says "heart rotted." "Zhen" represents a request and simplicity, and "Kan" represents disaster. The "Analects" records that Chen Chengzi killed King Jian of Qi. Confucius bathed and went to court to request military action. This entire line refers to this event. Notes: The Ji Gu Ge edition places the fifth sentence second and the sixth sentence fourth; here we follow the Yuan edition, which has harmonious rhyme. The Song edition has the fifth sentence as "yin and yang are not in harmony" and adds the sentence "Chengzi was arrogant," which is incorrect. Additionally, the character "yin" is certainly wrong.

咸。三人輦車，乘入虎家。王母貪叨，盜我犁牛。通《損》。震為人，數三，故曰三人。坤為車，故曰輦車。輦車，以人力行也。艮為虎、為家，艮在上，故入虎家。坤為母，對乾，故曰王母，兌食故曰貪叨。坤為牛，震為耕，故曰犁牛。犁，耕也。《咸》互巽為盜。○三，汲古作一，依宋元本。叨，汲古作饕，依元本，義同。

The hexagram of "Breaking Up" corresponds to the hexagram of "Mutual Influence." Three people are pushing a cart into a tiger's den; the Queen Mother is greedy and has taken away my ox for plowing. Shang's commentary says: the hexagram of "Mutual Influence" is related to the hexagram of "Loss." Zhen represents people, and its number is three, hence "three people." Kun represents a cart, hence "cart." A cart is pulled by human effort. Gen represents a tiger and a household, and since Gen is at the upper trigram, it signifies "entering the tiger's den." Kun represents the mother, and since it opposes Qian, it is called "Queen Mother." Dui governs mouth and food, hence "greedy." Kun represents an ox, and Zhen represents plowing, hence "plowing ox" — "plow" means to till. The trigram Xun, which is the mutual trigram of "Mutual Influence," represents theft. Notes: The character "three" in the Jiguge edition is "one," following the Song and Yuan editions; the character "叨" in the Jiguge edition is "饕," following the Yuan edition, and both characters have the same meaning.

恆。羊頭兔足，少肉不飽。漏囊敗粟，利無所得。乾首兌羊，故曰羊頭。震為兔、為足，故曰兔足。坎為肉，伏坤中虛，故曰少肉、曰不飽。坤為囊，巽下斷故曰漏囊。震為粟，兌毀故敗。巽為利，兌折故無得。

The hexagram of "Breaking Up" transforms into "Permanence." It describes a situation where a sheep's head and a rabbit's feet are present, but the meat is insufficient and not enough to satisfy hunger; the bag is leaking and the millet is spoiled, resulting in no profit at all. Shang's commentary says: Qian represents the head, and Dui represents the sheep, hence "sheep's head." Zhen represents the rabbit and the foot, hence "rabbit's feet." Kan represents meat, and the hidden trigram Kun in the伏卦 is hollow in the center, hence "little meat" and "not full." Kun represents the bag, and the lower trigram of Xun is broken, hence "leaking bag." Zhen represents millet, and Dui signifies destruction, hence the millet is ruined. Xun represents profit, and Dui signifies loss, hence nothing is gained.

遯。新田宜粟，上農得谷。君子唯好，以紆百福。通《臨》。坤為田，《爾雅》："二歲曰新田"。震為粟、為農人、為谷，本卦《艮》為君子，乾為百、為福。○唯好，汲古作懷德，紆作於，依宋元本。

The hexagram of "Breaking Up" transforms into "Retreating." Cultivating new fields for the second year is most suitable for planting millet. Skilled farmers can harvest good grain. A gentleman only needs to be kind to others and will attract a hundred blessings. Shang's note: The hexagram "Retreating" is complementary to "Approaching." The earth (Kun) represents fields. The "Er Ya" says that fields cultivated for two years are called "new fields." The thunder (Zhen) represents millet, farmers, and grain. The primary hexagram's mountain (Gen) represents the gentleman, and heaven (Qian) represents a hundred and blessings. Notes: The text "唯好" in the Jiguge edition reads "怀德," and "纡" reads "于," both following the Song and Yuan editions.

大壯。夷羿所射，發輒有獲。雙鳧俱得，利以伐國。夷羿，即后羿。《左傳襄四年》："寒浞伯明氏之讒子弟也，伯明氏棄之，夷羿收之，夷羿善射，簒夏"，故云發輒有獲。震為射，兌為剛魯，故曰夷羿。震為發、為鳧，兌卦數二，故曰雙鳧。震為征伐，坤為國，卦陽長陰消，故曰利以伐國。○以伐，汲古作伐王，茲依宋元本。

The hexagram of "Splitting Apart" changes to "Great Strength." Yi Yi shoots an arrow with every shot hitting its mark, and each shot brings a reward; a pair of wild ducks is obtained at the same time, and this is favorable for military campaigns against a country. Shang's note: Yi Yi is Hou Yi. According to the "Zuo Zhuan" from the fourth year of Duke Xiang's reign, Han Zhuo was a wicked son of Bo Ming Shi, and Bo Ming Shi abandoned him, but Yi Yi took him in; Yi Yi was skilled in archery and seized the Xia dynasty's power, hence the saying "every shot brings a reward." Zhen represents shooting, and Dui signifies strength and boldness, so it refers to Yi Yi. Zhen represents shooting and wild ducks, and Dui in the hexagram number is two, hence "a pair of wild ducks." Zhen represents military campaigns, and Kun represents states and countries; the primary hexagram has increasing yang and decreasing yin, hence "favorable for attacking a country." Note: The text says "to attack" in the Ji Gu Ge edition, but here we follow the Song and Yuan editions.

晉。鳧舞鼓翼，嘉樂堯德。虞夏美功，要荒賓服。象多未詳。

The hexagram of "Breaking Up" transforms into "Progress." Wild geese flap their wings in dance, celebrating the virtue of Emperor Yao; Yu the Great and Shun achieved great accomplishments, so even the distant regions like the areas of tribute and the remote lands came to pay homage. Shang's note: The imagery in this passage is mostly not clearly specific.

明夷。登邱上山，對酒道歡。終年卒歲，優福無患。震為登、為上、為陵，故曰邱山。坎為酒，震樂震言，故曰道歡。坤為年歲，坎為冬，故曰終年卒歲。坎為患，震為福，故無患。○道，汲古作遇，依宋元本。歡，依汲古，宋元作觀。

The hexagram "Bao" transforms into "Mingyi." Climbing up a hill, ascending a high mountain, speaking joyfully about wine; throughout the year until the end of the year, blessings are abundant and there is no misfortune. Shang's commentary: Zhen represents ascending, being on high, and hills, hence "Qiu Shan." Kan represents wine; Zhen, which governs joy and speech, hence "speaking joyfully." Kun represents years, and Kan signifies winter, hence "throughout the year until the end of the year." Kan represents misfortune, and Zhen represents blessings, hence "no misfortune." Notes: The character "dao" in the Jigushan edition is "yu," following the Song and Yuan editions; the character "huan" follows the Jigushan edition, while the Song and Yuan editions have "guan."

家人。歲慕花落，陽入陰室。萬物伏匿，藏不可得。詳《賁》之《大有》，惟此詞兼用對象解。

The hexagram of "Breaking Up" corresponds to the hexagram of "Family." At the end of the year, flowers wither and fall, with the yang energy retreating into the dwelling of yin; all things hide and conceal themselves, becoming difficult to find. Shang notes: the imagery of this line is detailed in the line of "Brightening" corresponding to "Great Possession"; however, this line also employs the concept of "opposite" to explain, meaning it uses the image of the opposite hexagram (the complementary hexagram).

睽。螟蟲為賊，害我禾穀。簟瓶空虛，飢無所食。詳《同人》之《節》。

The hexagram of "Breaking Up" corresponds to "Strife." Locusts have caused a disaster, damaging my grain; the bamboo containers and jars are all empty, and I am starving with nothing to eat. Shang's note: The symbolic representations in this section are detailed in the entry for "Harmony" corresponding to "Cutting Off."

蹇。陽虎脅主，使德不通。炎離為殃，年穀病傷。艮為虎，納丙，故曰陽虎。震為主，震覆故曰脅主，坎塞故不通，離火故曰炎曰殃。震為年穀，震覆故傷。丁云：定二年，雉門及兩觀災，正陽虎脅主之時。○使德，宋元本作使得，炎作火，茲依汲古。病，汲古作患，依宋元。

The hexagram of "Splitting Up" corresponds to "Obstruction." Yang Hu coerced the king, preventing virtue and grace from reaching below; a fierce fire caused disaster, damaging the harvest of the entire year. Shang notes: Gen represents the tiger, and Gen contains Bing fire, which is yang, hence called "Yang Hu." Zhen represents the ruler, and Zhen is inverted, hence "coercing the ruler"; Kan signifies blockage, hence "unimpeded"; Li represents fire, hence "blazing fire" and "calamity." Zhen represents the harvest, and when Zhen is inverted, the harvest is harmed. Ding Yan says: In the second year of Duke Ding of Lu, a fire broke out at the chicken gate and the two pavilions, which was precisely when Yang Hu was coercing the ruler. Notes: The text in the Song and Yuan editions reads "made virtue" instead of "caused virtue," and "blazing fire" instead of "fire," but here we follow the Jigugeshi edition; the character "disease" in the Jigugeshi edition is "trouble," and we follow the Song and Yuan editions.

解。四馬共轅，東上泰山。騂驪同力，無有重難，與君笑言。震為馬，卦數四，坎為轅，故曰四馬共轅。震為東為馬，故曰騂驪。震為君、為笑言。○驪，宋元本作驤，依汲古。

The hexagram of "Breaking Up" is interpreted as "Resolving." Four horses draw a single yoke, heading east up Mount Tai; the red horse and the black horse exert their strength together, without any difficulty or heaviness, traveling along with the king in conversation and laughter. Note: The trigram Zhen represents horses, and the number of the hexagram is four, so it is said "four horses drawing a yoke." Zhen represents east and horses, so it is said "骍骊"—骍 is a red horse, and 骊 is a black horse. Zhen represents the king and laughter. Note: The character "骊" was written as "骧" in Song and Yuan editions, but here we follow the Jigugē edition.

損。牧羊稻園，聞虎喧讙。畏懼悚息，終無禍患。詳《隨》之《漸》。

The hexagram of "Breaking Up" corresponds to "Loss." While grazing sheep by a rice field, one suddenly hears a tiger roaring loudly; frightened, one holds one's breath and remains silent, ultimately avoiding misfortune. Shang's note: The symbolic representation in this case is detailed in the entry for "Following" corresponding to "Gradual Progress."

益。揚華不時，冬實生危。憂多橫賊，生不能服。崑崙之玉，所求不得。震為華，艮為時，坤履霜為冬，故不時。艮為果實，坤為危憂，巽為盜賊，故曰憂多橫賊。艮為山，震為玉，故曰崑崙之玉。互艮為求，坤喪故所求不得。○所求不得，汲古作取求必得，非，依宋元本。

The hexagram of "Breaking Up" transforms into "Benefit." Flowers bloom out of season, bearing fruit in winter, which brings about danger; there are many worries and sudden bandits, making life unstable and uneasy; the beautiful jade of Kunlun Mountain is sought but cannot be obtained. Shang's commentary says: Zhen represents flowers, Gen represents the seasons; Kun has the image of "treading on frost," which belongs to winter, hence "not timely." Gen represents fruit, Kun represents danger and worry, Xun represents bandits, hence "many worries and sudden bandits." Gen represents mountain, Zhen represents jade, hence "jade of Kunlun Mountain." The interacting trigrams have Gen representing seeking, and Kun representing loss, hence the result of seeking but not obtaining. Note: The version from Jigusha Hall says "seeking will surely obtain," which is incorrect; follow the version from the Song and Yuan dynasties.

夬。高阜所在，陰氣不臨。洪水不處，為家利寶。通《剝》。艮為山，故曰高阜。坤為陰，一陽居眾陰之土，故曰陰氣不臨。坤為水，山高，故曰洪水不處。艮為家、為貝、為金，故曰賓。○臨，汲古作淋，依宋本。

The hexagram of "Breaking Up" transforms into the hexagram of "Decisive Victory." In a high hill, the yin energy cannot reach; floodwaters cannot stay, but instead become the benefit and treasure of this family. Shang's commentary says: The hexagram of "Decisive Victory" is the reverse of the hexagram of "Breaking Up." Gen represents a mountain, hence "high hill." Kun represents yin; a single yang line is above many yin lines, hence "yin energy does not reach." Kun represents water; since the mountain is high, water cannot stay, hence "floodwaters cannot remain." Gen represents family, shell, and metal, hence "treasure" (the text here uses the character "guest"). Notes: The character "lin" in the Ji Gu Ge edition is written as "lin," following the Song edition.

姤。釋然遠昝，避患高阜。田獲三狐，以貝為寶。君子所在，安寧不殆。詳《賁》之《謙》。 ○高阜，汲古作革害，依《賁》之《謙》校。

The hexagram of "Breaking Up" transforms into "Meeting." The mind feels relieved, distant from misfortune, avoiding calamity and ascending to a high hill; while hunting, three foxes are caught, and shells are obtained and regarded as treasures; the gentleman resides in his proper position, enjoying peace and security without danger. Note: The symbolic imagery of this section is detailed in the entry for "Brightness" transforming into "Humility." Note: The term "high hill" in the Jigu Pavilion edition is "eliminate harm," which is corrected according to the entry for "Brightness" transforming into "Humility."

萃。兩目失明，日奪無光。脛足跛曳，不可以行。頓於邱旁，亡妾莫逐，嵬然獨宿。兌半離，數二，故曰兩目失明，離為日，半離故曰無光。震為脛足，兌半震，故跛不能行。《履》象云：眇能視，不足以有明，跛能履，不足以有行。林所本也。艮為邱，艮止，故曰頓於邱旁。兌為妾，在外故曰亡妾。震為逐，震覆故曰莫逐。坤為宿，巽為寡，故曰嵬然獨宿。

The hexagram of "Splitting Apart" transforms into "Gathering Together." Both eyes are blind, the sunlight is taken away, and everything is dark; the lower legs and feet are lame, so one can only drag oneself along, unable to travel; one can only stop by the hillside; the concubine has run away and cannot be chased back, so one must spend the night alone. Shang's commentary says: "Dui is half of Li, its number is two, so it is said 'both eyes are blind.' Li represents the sun, but only half of it remains, so it is said 'no light.' Zhen represents the lower legs and feet, and Dui is half of Zhen, so it is said 'lame and unable to walk.' The yao of the hexagram 'Following' says 'one eye can see, but it is not bright; one leg can walk, but it is not able to move,' which is the basis of Lin's words. Gen represents a hill, and Gen signifies stopping, so it is said 'stopping by the hillside.' Dui represents a concubine, and it is in the outer trigram, so it is said 'the concubine has run away.' Zhen represents chasing, and Zhen is inverted, so it is said 'unable to chase.' Kun signifies resting for the night, and Xun signifies fewness, so it is said 'alone and sleeping.'

升。鴻飛遵陸，公歸不復，伯氏客宿。震為鴻，坤為陸，在上故曰鴻飛遵陸。震為公、為歸，坤亡故曰不復。震為伯、為客，坤為宿。首二句《豳風》詩。

The hexagram of "Breaking Up" transforms into "Rising." Wild geese fly along the land, the elder brother departs and does not return, the second brother can only stay as a guest overnight. Shang's commentary: Zhen represents the wild geese, Kun represents the land; the geese are in the upper trigram, hence "wild geese flying along the land." Zhen represents the elder brother and returning, while Kun signifies loss, hence "not returning." Zhen represents the second brother and being a guest, while Kun signifies staying overnight. The first two lines are taken from the "Poetry · Bin Feng · Jiuyu."

困。佩玉累蘃，無以繫之。孤怨獨處，愁哀相憂。伏震為玉累蘃垂貌。巽為繩、為繫，巽為寡，故曰孤獨。坎為憂愁。○累蘃，宋本作累蕊，元本作累蘂，今依汲古。《左傳哀十三年》："佩玉橤兮餘無所繫之"。

The hexagram Pei (Breaking) transforms into Kun (Obstruction). The dangling tassels of jade ornaments hang heavily down, yet there is nothing to tie them to; feeling lonely and resentful, living alone, sorrowful and distressed, with worries and sorrows arising one after another. Shang's commentary says: In the hidden hexagram, Zhen represents jade; 'lui qi' means hanging down. Xun represents a rope and tying; Xun also signifies fewness, hence 'loneliness'. Kan represents sorrow. Notes: The term 'lui qi' is recorded as 'lui rui' in the Song edition and 'lui li' in the Yuan edition; here we follow the Jigugong edition. The "Zuo Zhuan" records in the thirteenth year of Duke Ai's reign a verse: "The jade ornaments hang in tassels, yet I have nothing to tie them to."

井。載船渡海，雖深何咎。孫子俱在，不失其所。伏震為船，兌為海，坎為深，艮為孫，震為子。○何，宋元本作難，依汲古。

The hexagram of "Breaking Up" transforms into the hexagram of "Well." Loading a boat to cross the sea, although the water is deep, there is no harm; the children are all nearby, each in their proper place without scattering. Shang's note: The hidden trigram Zhen (Thunder) represents the boat, Dui (Lake) represents the sea, Kan (Water) represents depth, Gen (Mountain) represents children, and Zhen (Thunder) represents sons. Note: In the Song and Yuan editions, the character "he" is written as "nan," but we follow the Jigugeshan edition.

革。鵠求食魚，道遇射弋。繪加我頸，繳縛兩翼。欲飛不能，為羿所得。通《蒙》。震為鵠，坤為魚，艮為求，震日故曰食。艮為道路，震為射，巽為弋，弋，繫矢射也。為繒繳。艮為頸，震為翼、為飛，艮止故不能飛。坤為惡，故曰羿。○第二句元本作"道過射失"，今依宋本、汲古。兩翼，宋元本作羽翼，依汲古。

The hexagram of "Breaking Up" transforms into the hexagram of "Change." A yellow goose is looking for fish to eat, but on the way it meets hunters; a silk snare is tied around my neck, and the silk rope binds my two wings; I want to fly but cannot, and finally gets caught by Yi. Shang's note: The hexagram of "Change" connects with the hexagram of "Obstruction." The trigram Zhen represents the goose, the trigram Kun represents the fish, the trigram Gen represents seeking, and Zhen represents daylight, hence "eating." Gen represents the path, Zhen represents shooting, and Xun represents shooting with a snare, which is shooting with a silk rope. Xun also represents the silk snare. Gen represents the neck, Zhen represents the wings and flying, and Gen signifies stopping, hence the inability to fly. Kun represents evil, hence "Yi." Notes on the text: The second sentence in the original edition reads "passing through the path of shooting," but here it follows the Song edition and Jigugong edition. The phrase "two wings" in the Song and Yuan editions reads "feathers and wings," but here it follows the Jigugong edition.

鼎。泥面亂頭，忍恥少羞，日以削消。通《屯》。坤為泥，艮為面，坤為亂，坎為首，故曰泥面亂頭。坤為羞恥，坤亡故曰削消。○宋元本下多"凶其自搯"四字，依汲古。頭、消，古音亦協。

The hexagram Pei transforms into Ding. One has a face covered in mud and disheveled hair, enduring disgrace without feeling ashamed, and days are gradually being reduced and consumed. Shang's note: The hexagram Ding is connected to the hexagram Zun. The earth element represents mud, the mountain element represents the face, the earth element signifies disorder, and the water element represents the head, hence 'muddy face and disheveled hair.' The earth element signifies shame and loss, hence 'reduction and consumption.' Notes: The Song and Yuan editions add the four characters 'xiang qi ziji' below this passage, but here we follow the Ji Gu Ge edition. 'Tou' and 'xiao' were also harmonious in ancient pronunciation.

震。桑之將落，隕其黃葉。失勢傾倒，如無所立。詳《履》之《噬嗑》。 ○桑之，元本作葉芳，宋本、汲古本作桑方，今依宋本《履》之《噬嗑》校。

The hexagram of Zhen appears in the hexagram of Bao. The mulberry tree is about to wither, its yellow leaves falling in abundance; when a person loses power, they fall into ruin, as if having nowhere to stand. Shang's commentary: The imagery described here is detailed in the entry for Shihe in the hexagram of Li. Notes: The original edition reads 'Sal tree' as 'Ye Fang', while the Song edition and Jigugong edition read 'Sal Fang'; this is now corrected according to the Song edition's entry for Shihe in the hexagram of Li.

艮。巨蛇大鰍，戰於國郊。上下隔塞，主君走逃。詳《噬嗑》之《訟》。 ○主君，宋元本作逐君，依汲古。

The transformation from the Hexagram of Splitting to the Hexagram of Stillness. The "Forest Sayings" under each hexagram in the "Forest Sayings" consist of sixty-four entries. First, the hexagram it transforms into is indicated, and this transformed hexagram is called "the following hexagram." The Forest Saying states: A huge snake and a large eel fight in the outskirts of the capital, with blockage between above and below; the king has no choice but to abandon the country and flee — this is a great凶 omen of contention for power and loss of the king's position. Shang Binghe does not provide an additional explanation here, but only notes that the imagery is the same as that of the Forest Saying under the Hexagram of Eating and the Hexagram of Strife. How the images of snake, eel, and blockage are derived from the hexagram structure should be checked in that entry. The part following "○" is a collation note: The words "main king" are in the Song edition and Yuan edition as "chasing king," but Shang's version follows the Ming dynasty late edition by Mao Jin's Ji Gu Ge edition.

漸。己動死，連商子。揚砂石，狐狢擾。軍鼓振，吏士苦。艮者，震之反，故曰己動。互坎為棺槨、為死，巽為商賈，伏震為子，艮為砂石，巽風故揚。艮為狐狢，伏震為軍鼓、為士，坎為恐。○狐狢擾，吏士苦，宋元本作"石流狐狢，擾軍鼓振，吏士恐落"，增流字、落字，足成四字句，豈知盡為三字句，惟汲古尚存其真。狐字作胡。

The hexagram "Bao" transforms into "Jian." Lin's verses consist of six lines, each with three characters: one's own movement brings death and loss, involving merchants and descendants; wind carries sand and stones, foxes and badgers are disturbed and scatter; in the army, war drums are sounded, officials and soldiers suffer. The whole passage depicts the image of military chaos and wandering. Shang Binghe explains each line's symbolic meaning: the lower trigram of "Jian" is Gen, which is the reverse of Zhen, so turning a hexagram upside down to form another hexagram is called "fu xiang" or "reverse image," hence Lin uses the word "movement," which is the original meaning of Zhen. The second to fourth lines form a Kan trigram, which is called "hu ti" or "intermediate image," and the Kan trigram represents coffin and death, corresponding to the word "death." The upper trigram is Xun, representing merchants, and behind Xun lies Zhen, which is an invisible trigram hidden within, called "fu xiang" or "hidden image." The hidden Zhen represents descendants, thus forming "connected merchants and descendants." Gen represents sand and stones, and Xun represents wind, so sand and stones are carried by the wind. Gen also represents foxes and badgers, and the hidden Zhen represents war drums and soldiers, while Kan represents fear, thus forming "foxes and badgers are disturbed, war drums are sounded, officials and soldiers suffer." These symbolic associations such as "Gen represents foxes and badgers" and "Zhen represents war drums" are not found in "Shuo Gua," but are "yi xiang" or "lost images" compiled by Shang Binghe from examples in "Yi Lin." The note says: "foxes and badgers are disturbed, officials and soldiers suffer" in Song and Yuan editions read "sand flows, foxes and badgers are disturbed, war drums are sounded, officials and soldiers are afraid," adding the characters "flow" and "fall" to make the lines four-character. However, this passage is entirely in three-character lines, and only the Jigujia edition preserves the original form. The character "fox" in Song and Yuan editions was written as "Hu."

歸妹。張羅搏鳩，兔麗其災。雌雄俱得，為網所賊。詳《賁》之《歸妹》。 ○兔，汲古作烏，賊作滅，依宋元本。

The hexagram "Bao" (Breaking) is associated with "Gui Mei" (Return of the Wife). The line explanation says: spreading a net to catch the sparrow, the rabbit also happens to fall into this calamity, both male and female are caught in the net and harmed by it. "Li" means to attach or to collide. The entire line describes innocent people being implicated and having no way out. For a detailed analysis of the symbolic meaning, Shang Binghe asks readers to refer to the entry on "Ben" (Brightness) and "Gui Mei," where the same line explanation has already been discussed, so it is not repeated here. Notes: In the Ji Gu Ge edition, the character "tu" (rabbit) is written as "wu" (crow), and "ze" (criminal) is written as "mie" (extinguish). Shang's two instances follow the Song and Yuan dynasty editions.

豐。三聖相輔，鳥獸喜舞，安樂富有。通《煥》。坎為聖，震數三，故曰三聖。艮為鳥、為獸，震為喜舞，巽利三倍故曰富有。○汲古下多"三人諧偶"四字，宋本無，元本為又一林。

The hexagram "Bao" transforms into "Feng." Lin's commentary says: three sages support each other, birds and beasts rejoice and dance, the world is peaceful and prosperous, which is an extremely auspicious sign. Shang Binghe first mentions "communicating with the hexagram 'Huan'"—"Huan" refers to the hexagram "Huan," and "Feng" and "Huan" have their six lines opposite each other, a relationship called "parallel opposition." In Shang's writings, "communicating with a certain hexagram" and "opposing a certain hexagram" both refer to this. The imagery can be directly borrowed from the hexagram that is in parallel opposition. The hexagram "Huan" consists of upper Xun and lower Kan: Kan represents sages, and the numbers of Zhen (which is interwoven in the second to fourth lines of "Huan") are three, forming "three sages"; the third to fifth lines interweave Gen, which represents birds and beasts; Zhen governs joy and dancing, so birds and beasts rejoice and dance; the "Sayings on the Hexagrams" state that Xun "brings threefold profit," hence "prosperous." Note: The Jigujia edition adds the phrase "three people in harmony" below this passage, while the Song edition does not include it, and the Yuan edition separates these four characters as a separate commentary.

旅。三奇六耦，相隨俱市。王孫善賈，先得利賓。居止不安，大盜為咎。三奇，乾也，六耦，坤也。旅三陽三陰，而一陰隨一陽，二陰隨二陽，故曰相隨。巽為市，艮為王孫、為貝，巽為利，故曰利寶。艮為居止，兌折故不安。巽伏為盜。○安，汲古作移，依宋元本。大盜，宋元本作洪水，依汲古。

The "Bao" hexagram's "Lu" variant. Lin Ci says: three lines fully odd (yang) make up Qian (Heaven), six lines fully even (yin) make up Kun (Earth); yin and yang follow each other, and all go to the market together. The Wangsun (a nobleman) is good at business, takes advantage of opportunities first, and has many guests. However, he cannot rest in his dwelling, and great bandits cause disaster. First auspicious, then ominous. Shang Binghe explains: "Three Marvels" refer to the three lines of Qian all being yang lines; "six couples" refer to the six lines of Kun all being yin lines. The "Lu" hexagram has three yang and three yin lines, with one yin line following one yang line, two yin lines following two yang lines, thus it is said "they follow each other." In the "Lu" hexagram, the interacting trigrams produce Xun (Wind), which represents a market, and Gen (Mountain), which represents the Wangsun and treasure. Xun also represents profit (in the Shang's annotation, it is cited as "profit in treasures," slightly different from the current Lin Ci version "profit in guests"). Gen represents dwelling and stillness, while the interacting Dui (Lake) indicates destruction, so dwelling is not secure. The "Zacuazhuan" says "Xun, to hide," which implies concealment, hence the image of bandits. Therefore, there is "great bandits causing disaster." Notes: The character "an" in the Ji Gu Ge edition is "yi," and Shang followed the Song and Yuan editions; the Song and Yuan editions have "floods" instead of "great bandits," and Shang followed the Ji Gu Ge edition.

巽。三人俱行，一人言北。伯仲欲南，少叔不得。中路分道，爭鬬相賊。通《震》。為人、為行，上下震，二至四覆震故曰三人。震為南，震覆即北，故曰言北。震為伯，互坎為仲，艮為少叔。不得者，言不隨伯仲，獨北行也。震為道路、為爭鬬，坎為賊，全用對象。○一人，宋元本作二人，道爭作爭道，均依汲古。

The hexagram of "Breaking Up" with the trigram "Wind." The commentary says: Three people are traveling together, but one of them insists on going north; the older brothers want to go south, but the younger brother refuses to follow; halfway through, they take different paths and quarrel, causing mutual harm. This is an image of companions turning against each other and internal strife leading to disaster. Shang Binghe says: The trigram "Wind" corresponds to "Thunder," and the imagery of this line is entirely derived from the hexagram "Thunder." "Thunder" represents people and movement; the hexagram "Thunder" has the same trigram above and below, and the lines two through four form an inverted "Mountain" trigram (Geng), creating three instances of "Thunder." This corresponds to "three people traveling together." The direction of "Thunder" is south, and when it is inverted, it becomes north, hence the mention of "going north." "Thunder" represents the eldest brother, the trigram "Water" formed by lines three to five represents the second brother, and "Mountain" represents the youngest brother. "Not following" indicates that the youngest brother does not accompany the two older brothers but goes north alone. "Thunder" represents roads and conflict, while "Water" represents harm, hence "diverging on the road, quarreling and harming each other." Note: The text originally reads "two people" in the Song and Yuan editions, and "争道" (quarreling over the road) instead of "道争" (diverging on the road), but Shang Binghe follows the Jigugong edition.

兌。播天舞，光地乳。神所守，樂無咎。言不信誤。通《艮》。為天，天舞者，天之樂舞也。《史記趙世家》："簡子寤曰：餘之帝所，甚樂，與百神遊於鈞天廣樂九奏萬舞，不類三代之樂，其聲動人心"，林詞似指其事。艮為乳，地乳，山也。《洛書甄耀度》："政山在崑崙東南，為地乳"，王勃《九成宮頌》："峰橫地乳"。艮為光，互震為舞。《易林》既以陽在上為天，陽在下必為地也，謂震也，震為神、為樂。艮為守，信者宿也。《左傳莊三年》："一宿為舍，再宿為信"，《詩豳風》："於女信宿"，《周頌》："有客信信"，注：四宿也，言不信誤，即言不遲悞也。艮三至上，正反震言，下言如何上，即如言而反，故不宿誤也。○此前四句三字句，第五句四字句，漢魏叢書及俗本皆作四字句，非。光地乳，汲古作地擾亂，守作居，今依宋元本，惟元本無誤字。

The hexagram "Bao" (Breaking) transforms into "Dui" (Joy). The first four lines of Lin's verse are three-character lines, and the last line is four characters: heavenly music and grand dances are performed in the sky, mountains emit brilliant light; there is divine protection, joy without misfortune; words spoken will not be delayed or missed. Shang Binghe explains: "Dui" is connected with "Gen" (Mountain), and the imagery is taken from "Gen." Gen represents heaven, so "heavenly dance" refers to the heavenly music and dance; the "Records of the Grand Historian: House of Zhao" records that Zhao Jianzi was unconscious for five days and upon waking said he had reached the abode of the heavenly emperor, feeling extremely joyful, and had traveled with hundreds of gods in the heavenly music and dance of Juntian, listening to the broad music of nine performances and ten thousand dances, unlike the music of the Xia, Shang, and Zhou dynasties, whose sounds deeply moved the heart and soul—Lin's words seem to refer to this. Gen also represents milk, so "earthly milk" refers to mountains: the "Luo Writing Discrimination and Illumination" says that the mountain of politics is located to the southeast of Kunlun, being the milk of the earth; Wang Bo's "Eulogy of the Nine Successive Palaces" also has the line "peaks stretch like earthly milk." Gen also represents light, and the interchanges of the second, third, and fourth lines produce Zhen (Thunder), which represents dance. The "Yi Lin" takes the yang line at the top as heaven, and the yang line at the bottom as earth, referring to Zhen, which represents deities and joy, so "divine protection, joy without misfortune." Gen represents guarding. "Trust" means staying overnight: the "Zuo Zhuan" (Spring and Autumn Annals) states that staying one night is called "she," two nights is called "xin"; the "Book of Songs: Bin Feng" has "you stay two nights," and the "Zhou Songs" has "a guest stays for four nights," with commentators explaining it as staying four nights. Therefore, "words not trusted will be delayed" means words that are not delayed or missed. Gen moves from the third line to the top line, with two Zhen lines facing each other, one upright and one inverted, representing speech. What is said below is immediately responded to above, so words are spoken and acted upon without delay. Notes: The first four lines of this passage are three-character lines, and the fifth line is four characters. The "Han Wei Collection" edition and the common popular edition changed all lines to four characters, which is incorrect. The "Ji Gushan" edition reads "light disturbs the earth," and the character "guard" is written as "reside," following the Song and Yuan editions; however, the Yuan edition lacks the character "mistake."

渙。坐爭立訟，紛紛洶洶。卒成禍亂，災及家公。艮坐震立，三至上正反震言，故曰爭訟。坎為禍災，艮為家，震為公。○洶洶，宋元本作匆匆，依汲古。卒，汲古訛幸，家作我，均依宋元本。

The hexagram "Pu" transforms into "Huan." The commentary says: sitting leads to contention, standing leads to litigation, causing a commotion and eventually resulting in calamity, which spreads to the head of the family. Shang Binghe explains: In "Huan," Guan represents sitting, and Zhen represents standing; from the third line to the top line, there are two Zhen trigrams, one upright and one inverted. Zhen represents speech, and the two opposing Zhen trigrams indicate mutual contention, hence the image of litigation. Kan represents calamity and disaster, Guan represents the family, and Zhen represents the public — "family and public" refers to the head of the family. Notes: The term "xiong xiong" in Song and Yuan editions is "cong cong," following the Jigugē edition; the character "zu" in Jigugē edition is mistakenly written as "xìng," and "jia" is written as "wo," both of which follow the Song and Yuan editions.

節。蛇行蜿蜒，不能上阪。履節安居，可以無憂。伏巽為蛇，艮為阪，震為履，艮為安、為居，坎為憂，震樂故無憂。上坎為陷，故不能上阪。

The hexagram of "Breaking Up" transforms into "Moderation." Lin's commentary says: a snake winds and crawls, but cannot climb the hillside; as long as one remains within proper bounds and stays still, there will be no worries. This is an image of being content with one's position bringing good fortune, and reckless movement leading to difficulties. Shang Binghe explains: in the hexagram of "Moderation," the hidden trigram Zhen (Thunder) behind the mutual trigram contains Xun (Wind), which represents a snake. Gen (Mountain) represents the hillside, Zhen signifies stepping forward or movement; Gen also signifies stability and dwelling, while Kan (Water) signifies worry, and Zhen represents joy, so ultimately there is no worry. The upper trigram is Kan, which signifies a pit, and ahead lies a pit, hence the snake cannot climb the hillside.

中孚。隙大牆壞，蠹眾木折。虎狼為政，天降罪罰。高殺望夷，胡亥以斃。詳《乾》之《大壯》。 ○罰，依《乾》之《大壯》校，各本多作伐。又宋元本無末二句，依汲古。

The hexagram "Bao" transforms into "Zhongfu." Lin's commentary says: A large gap in the wall will cause the wall to collapse; a great number of woodworms will break the tree; when tigers and wolves hold power, heaven will send punishment—Zhao Gao killed the king in Wangyi Palace, and Qin Er Shi Hu Hai died as a result. Using the image of a wall's crack and woodworms, it speaks of ministers of evil gaining power and ultimately leading to the country's downfall. For a detailed explanation of the symbolic meaning, see the entry on "Qian" and "Dazhuang." Notes: The character "fa" (punishment) is based on the entry of "Qian" and "Dazhuang," while most versions use "fa" (to cut). Also, the Song and Yuan editions lack the last two lines "Zhao Gao killed at Wangyi, Hu Hai died," which are added here according to the Jigugē edition.

小過。陽不違德，高山多澤。顏子逐兔，未有所得。艮為高山，互兌為澤，艮為顏，震為子、為兔、為逐，在外故無得。

The hexagram "Bao" transforms into "Xiao Guo." The commentary says: The yang energy does not violate the proper virtue, and there is much water and marshes on the high mountain; Yanzi went after a rabbit but got nothing. The first two lines depict a situation of harmonious time and abundant resources, while the last two lines turn into futile effort. Shang Binghe explains: The lower trigram of "Xiao Guo" is Gen, representing a high mountain. The trigrams from lines three to five interconnect to form Dui, meaning marshes. Gen also refers to the surname Yan, and the upper trigram is Zhen, representing a son, a rabbit, and the act of chasing. Since Zhen is the outer trigram, the rabbit has already run away to the outside, hence the failure to catch it.

既濟。心多畏惡，時愁日懼。雖有小咎，終無大悔。坎為心、為畏、為愁、為懼，離為日。○日，宋元本作自，依汲古。

The hexagram of "Breaking Up" transforms into "Perfect Unity." Lin's commentary says: The mind is full of fear and aversion, constantly worrying and daily anxious; although there are some minor mistakes, there will ultimately be no great regret. This is an omen of minor misfortune without major harm. Shang Binghe says: "Perfect Unity" has the upper trigram Kan, representing the heart, fear, worry, and anxiety, and the lower trigram Li, representing the sun, so it is said "the sun is afraid." Notes: The character "day" in the original text was written as "self" in Song and Yuan editions, but we follow the Ji Gu Ge edition.

未濟。眾神集聚，相與議語。南國虐亂，百姓愁苦。興師征伐，更立賢主。半震為神，坎為眾，故曰眾神。坎為集聚，離正反兌口相對，故曰議語。離為南、為虐亂，坎為眾、為憂，故曰百姓愁苦。震為征伐、為主。除坎離外，皆用半象。○興，汲古作舉，更作別，均依宋元本。

The hexagram "Bao" (Breaking) is connected to "Wei Ji" (Not Yet Completed). The commentary says: numerous deities gather together to discuss matters; the southern country is tyrannical and chaotic, and the people are full of sorrow; thus, armies are raised to attack, and a virtuous ruler is established. This is an image of restoring order from chaos. Shang Binghe says: this passage extensively uses the concept of "half-trigrams" — not taking the full three-line trigram, but taking adjacent two lines, treating them as half of a trigram to form an image. Half of Zhen (Thunder) is regarded as deities, Kan (Water) represents multitude, combining to form "numerous deities"; Kan represents gathering; Li (Fire) has its upper and lower lines facing each other, like two mouths facing each other, thus it is said "discussing matters." Li represents the south and tyranny and confusion, Kan represents multitude and sorrow, hence "the people are full of sorrow"; Zhen represents military action and a ruler. Apart from the two complete trigrams Kan and Li, the rest are half-trigrams. Notes: In the Ji Gu Ge edition, the character "xing" (raise) is written as "jiu" (raise up), and "geng" (replace) is written as "bie" (differentiate), both are followed according to the Song and Yuan editions.

復。周師伐紂，克於牧野。甲子平旦，天下悅喜。震為周、為伐，坤為師、為惡，故為紂。坤為野、為養，故曰牧野。牧者，養也。乾初爻正值甲子，震為晨，故曰甲子平旦。坤為天下，震為悅喜。

The hexagram "Fu" (Return) is the primary hexagram itself. The commentary says: King Wu's army attacked King Zhou of Shang, and won the battle at Muyu. On the day of Jiazi, just before dawn, all under heaven were joyful. This is a great auspicious sign of eliminating evil and establishing a new order. Shang Binghe said: The lower trigram of "Fu" is Zhen, representing Zhou and military campaigns; the upper trigram is Kun, representing military forces and wicked people, so Kun is used to refer to King Zhou. Kun represents the plains and livestock, and "mu" means to raise or nurture, hence the name "Muyu." According to the method of Najia, the trigram Qian is paired with the heavenly stem Jia, and the first line is paired with the earthly branch Zi. The first line of Qian corresponds to Jiazi. Therefore, the first line of "Fu" draws its image from the first line of Qian. Zhen also represents the early morning, so it is said "Jiazi at dawn." The military oath recorded in the "Book of Documents · Mu Shi" was given on the day of Jiazi at dawn. Kun represents the world, and Zhen represents joy.

乾。任武負力，東征不伏。蹈泥履塗，雄師敗覆。此用遇卦"復"象。震為武、為東征、為蹈，履坤為水、為泥塗、為師，坤喪故敗覆。○第三句汲古作"陷履泥塗"，宋本作"陷泥履塗"，茲依元本。

The hexagram "Fu" (Return) corresponds to "Qian" (Heaven). The line interpretation states: relying on military strength, marching eastward, but the opposing side does not submit; stepping into mud, treading on muddy paths, a powerful army instead suffers defeat. This is an image of failure due to overconfidence and reckless advancement. Shang Binghe explains: this does not take the transformed hexagram "Qian," but instead uses the "encountered hexagram," that is, the original hexagram "Fu," to establish the image: the lower trigram "Zhen" (Thunder) represents military might, eastern campaign, and trampling; the upper trigram "Kun" (Earth) represents water, mud, and military forces. "Zhen" beneath "Kun" is like trampling in mud; "Kun" signifies loss, hence the defeat of the great army. Notes: The third sentence in the Jigusha edition reads "xiàn lǚ ní tú," in the Song edition "xiàn ní lǚ tú," and here we follow the Yuan edition as "dǎo ní lǚ tú."

坤。義不勝情，以欲自營。覬利危躬，折角摧頸。坤為義、為情慾、為躬，坤死故危躬。艮為角、為頸，《復》下震為覆艮，艮覆故曰折角摧頸。此亦全用遇卦象。○覬，元本作為，依宋木、汲古。躬，宋元本作寵，從汲古。

The hexagram "Fu" (Return) corresponds to "Kun" (Earth). The commentary states: Righteousness and principles cannot restrain personal feelings; one indulges entirely in desires and pursues personal gain, endangering oneself, resulting in the breaking of the horn and the breaking of the neck. This is an omen of self-destruction due to indulgence. Shang Binghe says: This entire interpretation relies on the imagery of the hexagram "Fu." "Kun" represents righteousness, desires, and the body; "Kun" signifies death and calamity, hence being in a dangerous situation. "Gen" represents the horn and the neck. The lower trigram of "Fu" is "Zhen" (Thunder), which is the inverted form of "Gen" (Mountain), thus indicating the overturning of "Gen." When "Gen" is overturned, it is said "breaking the horn and breaking the neck." Notes: The character "ji" originally read "wei," following the Song edition and the Jigugē edition; the character "gong" in Song and Yuan editions read "chong," following the Jigugē edition.

屯。懸貆素飡，食非其任。失輿剝廬，休坐徙居，室家何憂。艮貆，艮陽在上故曰懸貆。震為口、為白，故曰素飡。《詩魏風》："胡瞻爾庭有懸貆兮，彼君子兮，不素餐兮"，飡，即餐也。震為食、為輿，坤喪故失輿。艮為廬，坎破故剝廬。艮為坐、為居，震行故徙居。艮為室家，坎為憂，震樂故無憂。○貆，宋元本、汲古本作狟，依湖北局本，與詩合。飡，元本作飱，依宋本、汲古。按：《說文》狟，犬行也。《廣韻》狟與貆通。然三本皆作狟，是焦詩本作狟。

The hexagram "Fu" transforms into "Zun." The commentary says: In the courtyard, there is a wild boar hanging from the tree, eating white food that it is not entitled to; having lost the carriage and destroyed the house, one can only stop and move to another place to live—thus, what is there to worry about regarding family and home? Shang Binghe says: "Gen" represents the wild boar, and since the yang line is at the top, it is a wild boar hanging high. "Zhen" represents the mouth and white color; eating without working is called "su can." The "Book of Songs, Wei Wind, Fa Tan" says, "Why do you look at the courtyard where a wild boar is hanging? Those noble men do not eat without working." "Can" is the same as "can." "Zhen" represents food and carriage, while "Kun" signifies loss, hence losing the carriage; "Gen" represents a dwelling, and "Kan" signifies damage, hence destroying the house. "Gen" represents sitting and dwelling, while "Zhen" signifies movement, hence moving to another place; "Gen" represents family and home, "Kan" signifies worry, and "Zhen" signifies joy, hence ultimately having no worries. Notes: The character "huan" in the Song and Yuan editions and the Ji Gu Ge edition is written as "xuan," but here it follows the Hubei Guan Shu Ju edition as "huan," which matches the "Book of Songs"; the character "can" in the Yuan edition is written as "sun," but here it follows the Song edition and the Ji Gu Ge edition. Shang also notes that the "Shuo Wen" says "xuan" refers to the gait of a dog, while the "Guang Yun" says "xuan" and "huan" are interchangeable; however, all three editions consistently use "xuan," indicating that the original text of the "Book of Songs" that Jiao Yanshou relied upon was written as "xuan."

蒙。●●娶婦，深目●身。折腰不媚，與伯相背。艮為●●。震為娶，坤為婦，互大離故曰深目。坤為身、為黑，故曰●身。坎為腰、為折，震為武、為健，故曰不媚。震為伯，艮為背。○鶹●鶹亦●屬，宋元作鷂，依汲古。

The hexagram "Fu" is transformed into "Meng." This passage has missing characters in the original text, which were replaced with "●" and should not be guessed or filled in. The general meaning of the text is: a certain fierce bird marries a wife, with deep-set eyes and a dark body; although it bends its waist, it does not show flattery, and it moves in the opposite direction from its elder brother. Shang Binghe says: Gen represents that bird; Zhen signifies taking a wife, and Kun represents the wife. From the second line to the top line, the two yang lines at the ends and the three empty lines in the middle form a large Li trigram, which represents the eye, so it is said "deep eyes." Kun represents the body and black color, so it is a black body. Kan represents the waist and bending, and Zhen represents dignity and strength, so it bends the waist without flattery. Zhen represents the elder brother, and Gen represents the back, so it is said "moving in the opposite direction from the elder brother." The notes in the text are also incomplete, and the missing characters are similar to "liu," belonging to the category of chīxiāo birds; the Song and Yuan editions read "yao," but here we follow the Jigugē edition.

需。東風解凍，河川流通。西門子產，升擢有功。坎為凍，離為東，故曰東風解凍。坎為河川，位西，乾為門，故曰西門。魏西門豹、鄭子產皆循吏，乾為貴，故曰升擢有功。

The hexagram "Fu" corresponds to "Xu." The commentary says: The east wind blows, the solid ice melts, and the rivers and streams resume their flow; this resembles capable officials like Ximen Bao and Zi Chang who were promoted for their meritorious deeds. This is an omen of obstructions being removed and talents and virtue being recognized. Shang Binghe says: The upper trigram of "Xu" is Kan, representing frozen ice. The trigrams three to five together form Li, which corresponds to the east. Therefore, "the east wind melts the ice." Kan also represents rivers and streams, and its direction is west. The lower trigram is Qian, representing a gate. Together, they form the surname "Ximen." Officials like Ximen Bao of the State of Wei and Zi Chang of the State of Zheng are both praised in historical records as exemplary officials. Qian represents honor, so it is said "those who have meritorious deeds are promoted."

訟。三足俱行，傾危善僵。六指不便，慁累弟兄。樹柱閡車，失其正當。詳《賁》之《咸》。 ○慁累，汲古作累慁，宋元作恩累，茲依《賁》之《咸》校。

The hexagram "Fu" is transformed into "Song." Lin's interpretation says: three legs walking together, wobbling and prone to falling; having an extra finger on the hand causes inconvenience and even burdens the siblings; raising a pole to block the road leads to losing what should have been proper. The entire passage depicts a state of physical deformity and obstructed actions. "Hun" means to trouble or burden. For a detailed explanation of the symbolic meaning, see the entry on "Ben" and "Xian." Note: The characters "hun" and "lei" in the Jiguo edition are reversed as "lei" and "hun," and the Song-Yuan editions have "en" and "lei." Here we follow the correction from the entry on "Ben" and "Xian."

師。京庾積倉，黍稷以興。極行疾至，以饜飽食。坤為倉庾、為積，震為黍稷、為行、為亟，為疾、為食，坎為飽。○宋元本極上多己字，飽下無食字，非，依汲古。惟汲古行作其，亦非。《詩小雅甫田》篇："曾孫之庾，如坻如京；乃求千斯倉，黍稷稻梁。"極當為亟。

The hexagram "Fu" corresponds to "Shi." Lin's interpretation states: the hill is like a mound, the granary is full, millet and millet are abundant; one can hurry and arrive quickly, thus being able to eat and not be hungry. This is an image of a bountiful harvest and sufficient food. Shang Binghe says: the upper trigram of "Shi" is Kun, representing granaries and accumulation; the lower trigram is Zhen, representing millet and millet, movement, speed, and food. Kan represents being well-fed. Notes: In the Song and Yuan editions, the character "ji" has an extra "ji" above it, and the character "bao" lacks the "shi" below, both are incorrect. Following the Ji Gu Ge edition; however, the Ji Gu Ge edition writes "xing" as "qi," which is also incorrect. The "Shi Jing · Xiao Ya · Fu Tian" says: "Zengsun zhi yu, ru chi ru jing; nai qiu qian si cang, shu ji dao liang," which is the source of "jing yu ji cang, shu ji yi xing." The character "ji" should be "ji," meaning urgency.

比。南山之蹊，真人所在。德配唐虞，天命為子。保佑歆享，身受大慶。詳《賁》之《解》。

The hexagram "Fu" corresponds to "Bi." The commentary says: On a path in the southern mountain, there is a truly enlightened person; his virtue is comparable to the sage-kings Yao and Shun, and he is appointed by Heaven as the Son of Heaven. The spirits protect him and accept his worship, and he himself receives great blessings. This is an image of utmost auspiciousness. A detailed explanation of the symbolic meaning is found in the commentary on "Ben" under "Jie," and is not repeated here.

小畜。車馳人趨，卷甲相仇。齊魯寇戰，敗於犬邱。詳《坤》之《兌》。

The hexagram "Fu" transforms into "Xiao Xu." The commentary says: chariots and horses gallop, people rush about, raising armor and fighting against each other; Qi and Lu fought a battle at Quanqiu and suffered defeat. This is an ominous sign of continuous warfare and misfortune. For a detailed explanation of the symbolic meaning, see the entry on "Kun" transforming into "Dui."

履。十五許室，柔順有德。霜降既嫁，文以為合。先王日至，不利出域。兌數十，巽卦數五，故曰十五。伏坎為室，震為言，故曰許室，言以女字人也。坤為柔順，坎為霜，震為嫁，坤為文，坎為合，詩文定厥祥是也。震為王，《謙》三至上覆為日至。丁晏云：《周禮媒氏》疏王肅引《韓詩傳》："古者霜降，逆女冰泮殺止"，《荀子大略篇》說同。又引《家語》云"霜降而婦功成，嫁娶者行焉；冰泮而農業起，昏禮殺於此"，茲云"霜降既嫁"，是焦氏說與《荀子》、《韓詩》說合，由是證《詩》"迨冰未泮"，言及冰未泮而歸妻，若已泮則殺止。《鄭箋》謂正月中冰未泮，至二月可以昏者，非也。○既，汲古作歸，文作夫，均依宋元本。《復》象云"先王以至日閉關，商旅不行，后不省方"，故云不利出域。

The hexagram "Fu" transforms into "Lv". The commentary says: At fifteen years old, she is promised in marriage, her nature is gentle and she possesses the virtues of a woman; she marries in the time of frost descending, in harmony with rites and literature; the ancient kings closed their borders on the day of Winter Solstice, and it is not suitable to travel far. This is the image of a timely marriage, suitable for stillness and not for movement. Shang Binghe explains: The number of "Dui" is ten, and the number of "Xun" is five, together making "fifteen". Hidden "Kan" represents the house, and "Zhen" represents speech; speaking out, offering a daughter in marriage, so it is called "promising in marriage". "Kun" represents gentleness, "Kan" represents frost, "Zhen" represents marriage, "Kun" represents literature, and "Kan" represents harmony. The "Book of Poetry" says "literary rites determine auspiciousness," which is exactly this meaning. "Zhen" represents the king; "Lv" is in mutual transformation with "Qian", and "Qian" third line to top line contains the image of "Fu". "Fu" is when one yang returns, which is Winter Solstice, so it is said "the ancient king closed on the day of Winter Solstice". Qing scholar Ding Yan's research says: The "Rites of Zhou" "Mai Shi" commentary cites Wang Su's citation from the "Han Shi Chuan" that "in ancient times, on the day of frost descending, girls were taken in marriage, and when the ice melted, marriage ceased". The "Xunzi" "Daguo" chapter says the same. It also cites the "Kongzi Jiayu" that on the day of frost descending, women's work was completed, and marriage took place at that time; when the ice melted, farming began, and marriage ceased. Here, the commentary says "after frost descending, she married", showing that Jiao Yanshou's view is consistent with the "Xunzi" and "Han Shi"; thus, it can be confirmed that the "Book of Poetry" saying "before the ice melts" refers to marrying before the ice melts, and when the ice melts, marriage stops. Zheng Xuan's commentary says that in the middle of the year, the ice has not yet melted, and it is not until February that marriage can take place, which is incorrect. Notes: The character "ji" in the Jiguge edition is "gui", and the character "wen" is "fu", both following the Song and Yuan editions. The "Image Commentary" of the "Fu Hexagram" says "the ancient king closed on the day of Winter Solstice, merchants did not travel, and the king did not visit the regions", so the commentary says "not suitable to go out of the region".

泰。任力劣薄，遠托邦國。輔車不強，為癰所傷。震健故曰任力。坤為邦國、為車，坤柔故曰不強。伏艮為節、為癰，兌為傷。○托，汲古作托，強作僵，依宋元本。

The hexagram "Fu" transforms into "Tai." Lin's commentary says: The strength relied upon is weak, yet it is far from its own country; the jaw and cheekbones are not strong, and it is wounded by a boil. This is an image of being without support externally and suffering internal ailments. Shang Binghe says: In the hexagram "Tai," the trigrams Zhen (Thunder) in positions three to five indicate a strong and vigorous main element, hence "relying on strength." The upper trigram Kun represents a country and a carriage; Kun is characterized by softness and weakness, hence "not strong." The trigrams Dui (Lake) in positions two to four indicate Dui's hidden connection with Gen (Mountain), which represents bones and boils. Dui signifies injury, hence "wounded by a boil." Notes: The character "tab" in the Ji Gu Ge edition is another form ("tab" versus "tab"), and the character "qiang" is written as "jiang" in the Ji Gu Ge edition; here we follow the Song and Yuan editions.

否。千歲舊室，將有困急。荷糧負囊，出門直北。坤為千歲，乾為舊，艮為室，巽為隕落，故曰困急。艮為荷、為負，巽為糧，坤為囊、為門、為北，故曰出門直北。

The hexagram "Fu" transforms into "Po." The interpretation says: A thousand-year-old mansion is about to face hardship and danger; one can only shoulder provisions and carry belongings, and head north. This indicates a sign of family decline and fleeing for safety. Shang Binghe explains: "Po" consists of the upper trigram Qian (Heaven) and the lower trigram Kun (Earth). Kun represents a thousand years, and Qian signifies something old, while the trigrams at positions two to four form Gen (Mountain), representing a house, thus forming "a thousand-year-old house." The trigrams at positions three to five form Xun (Wind), which signifies falling, hence the hardship and danger. Gen represents carrying on the shoulders, Xun represents food, Kun represents a bag and a door, and the direction of Kun is north, so "heading straight north."

同人。凶憂災殃，日益章明。禍不可救，三卻夷傷。詳《噬嗑》之《剝》。○首句依《噬嗑》之《剝》校改，各本皆作"惡災殆盈"，惟三卻彼取象於退，此以巽隙取象，離數三，故曰三卻。

The hexagram "Fu" corresponds to "Tong Ren." Lin's commentary says: danger, worries, and calamities become increasingly evident, and disaster is beyond remedy; the three Xie of Jin were all destroyed. "San Que" refers to the three ministers of Jin, Xie Qi, Xie Chou, and Xie Zhi, who were executed during the time of Duke Li of Jin. A detailed explanation of the symbolic meaning is found in the hexagram "Shi He" under "Bo." Notes: The first sentence has been revised according to the entry on "Shi He" under "Bo," as the original versions in all sources read "wu zai dai ying." However, although both refer to "San Que," the former takes the meaning of retreat, while this one takes the meaning of a gap, as Xun represents a gap. The number of Li is three, hence "San Que."

大有。冠危戴患，身驚不安。與福馳逐，凶來入門。通《比》。坎為危患，艮為冠戴、為身，坎陷故不安。艮為門，坤為凶。○戴，汲古作載，依宋元本。

The hexagram "Fu" corresponds to "Da You." Lin's interpretation says: one is heading towards danger, wearing misfortune, feeling frightened and unable to rest; chasing good fortune, yet calamity has already entered the home. This is an omen of seeking good fortune but inviting misfortune. Shang Binghe says: "Da You" is connected to "Bi" through mutual relations; the imagery is derived from "Bi." The trigram Kan represents danger and calamity, the interacting trigram Gen signifies a hat or headgear and the body, and Kan also indicates a pit or trap, hence the body cannot find peace. Gen represents a door, and Kun signifies calamity, so calamity enters through the door. Note: The character "戴" in the Jigusha edition is written as "载," following the Song and Yuan editions.

謙。虎狼並處，不可以仕。忠謀輔政，禍必及己。退隱深山，身乃不殆。艮為處，狼正覆艮故曰並處。艮為仕，坎險故不可仕。坎為忠、為謀，坤為禍、為己，艮為山，坎為隱，坤為身、為殆，震樂故不殆。○仕、輔政，汲古作事、作輔改，皆非，今依宋元本。殆音以，言與宵小並仕，雖忠必獲禍，退隱則免也。

The hexagram "Fu" transforms into "Qian." Lin's commentary says: Tigers and wolves are mixed together in the same hall, such a court is not suitable for official service; even if one is loyal and plans to assist in government affairs, calamity will certainly fall upon oneself; retreating to the deep mountains, one's own body will not be in danger. Shang Binghe says: "Qian" is about dwelling, and the image of the wolf is taken from two Gens, one upright and one inverted, hence "being together." Gen also represents official service, and the interchanging trigrams from second to fourth, Kan, represent danger, so one cannot serve in office. The interchanging Kan represents loyalty and planning, while Kun represents calamity and oneself. Gen represents mountain, Kan represents concealment, and Kun again represents body and danger. The interchanging trigrams from third to fifth, Zhen, indicate joy, so retreating to seclusion avoids danger. Notes: In the terms "service" and "assisting in government affairs," the Jigusha edition reads "affairs" and "change assistance," both being incorrect. The current version follows the Song and Yuan editions. The character "dai" here is pronounced like "yi," to match the rhyme. Shang's interpretation further emphasizes that serving with villains in the same court, even with sincere loyalty, will inevitably bring calamity, and only retirement can avoid danger.

豫。卵與石鬬，糜碎無處。挈瓶之使，不為憂懼。震為卵，艮為石，震艮相反故曰鬬。坤為漿、為糜，震為瓶，艮手為挈，坎為憂懼。《左傳》："雖有挈瓶之知"，注：汲者，喻小知。按：古汲用瓶。

The hexagram "Fu" transforms into "Yu." The commentary says: A chicken egg collides with a stone, shattering completely without any piece left; a small servant carrying a jar to draw water remains carefree and unafraid. The first two lines depict the danger of striking against a stone with an egg, while the latter two lines indicate that the lowly position can lead to security. Shang Binghe explains: In "Yu," the trigram Zhen (Thunder) represents the egg, and the trigrams from second to fourth, Gen (Mountain), represent the stone. Zhen and Gen are one positive and one negative, thus indicating "struggle." The trigram Kun (Earth) represents liquid and decay, Zhen represents the jar, and Gen represents the hand, hence "carrying a jar." The trigrams from third to fifth, Kan (Water), represent worry and fear. The "Zuo Zhuan" mentions "though one has the wisdom of carrying a jar," and commentators explain that a person carrying water in a jar symbolizes small cleverness. Shang also notes that ancient people indeed used jars to draw water.

隨。五心六意，歧道多怪。非君本志，生我恨悔。巽卦數五，互大坎，為心意數六，震為道路、為君。

The hexagram "Following" arises from "Returning." The commentary says: there are five kinds of thoughts and six intentions, with many diverging paths and frequent strange occurrences; this is not the original intention of a gentleman, but rather leads to much resentment and regret. It indicates a wavering mind and confusion in action. Shang Binghe says: in the hexagram "Following," the trigram Xun (Wind) appears between the lines, and the number of this trigram is five. When all six lines of the hexagram are considered together, there is an image of Da Kan (Great Abundance), which represents the mind. The number of Kan is six. Combined, this is exactly "five hearts and six minds." Zhen (Thunder) represents roads and also the ruler.

蠱。雨雪載塗，東行破車，旅人無家。震為大塗、為東、為車，互大坎為雨雪，兌折故曰破車。震為商旅、為人，艮為家，在外故曰無家。○宋元本多"利益諮嗟"四字，依汲古。家與塗、車韻。

The hexagram "Fu" transforms into "Gu". The commentary says: rain and snow block the roads, and a carriage heading east breaks down, leaving travelers without a home. This indicates an obstruction on the way and hardship for those on the road. Shang Binghe explains: in the hexagram "Gu", the third to fifth lines produce Zhen, which represents a great road, the east, and a carriage; the six lines together form a large Kan, which represents rain and snow; the second to fourth lines produce Dui, which signifies destruction and breaking, hence the broken carriage. Zhen also represents travelers and people, while Gen represents home. Since people are already away, there is "no home." Notes: The Song and Yuan editions have an additional four characters "li yì zī jiē" below this passage, which have been deleted according to the Jigugē edition. The character "jia" (home) rhymes with "tu" (road) and "che" (carriage), which also proves that those four characters are extraneous.

臨。尚利壤義，月出平地。國亂天常，咎徵滅亡。伏巽為利，坤為義，兌毀故曰壞義。兌為月，坤為平地、為國、為滅亡。月出平地，用象神妙。○首句宋元本作"尚刑懷義"，依汲古。

The hexagram "Fu" transforms into "Lin." Lin's commentary says: Valuing private gain and corrupting righteousness, the moon rises from level ground; the state's governance disrupts the heavenly norm, and ominous signs foretell destruction. Shang Binghe says: In "Lin," the hidden trigram Xun represents benefit, and Kun represents righteousness; Dui signifies destruction, hence the corruption of righteousness (the annotation reads "bad righteousness," differing from Lin's "corrupting righteousness" by only one character). Dui represents the moon, Kun represents level ground, the state, and destruction; the phrase "the moon rising from level ground" is an extremely precise image — the moon of Dui rises directly from the ground of Kun. Notes: The first sentence in the Song and Yuan editions reads "Shang Xing Huai Yi," but this follows the Jigugē edition.

觀。東行破車，步入危家。衡門穿射，無以為主。賣袍續食，糟糠不飽。此用《復》象。震為東、為車，坤喪故曰破車。震為步、為射、為主、為袍、為糟糠，坤為門，坤虛故無以為主、故不飽。○危，汲古作範，從宋元本。

The hexagram "Fu" (Return) is used to illustrate the hexagram "Guan" (Observation). The commentary says: traveling east by carriage, but the carriage breaks down, so one has to walk into a dangerous house; a simple wooden gate is pierced by arrows, and there is no one in the house to take charge; selling clothes to buy food, yet even coarse food is not enough to eat. This is an image of decline and poverty. Shang Binghe says: this line uses the hexagram "Fu" to establish the image. Zhen represents east and a carriage, while Kun signifies loss and misfortune, hence the broken carriage; Zhen also represents walking, shooting, the master, clothes, and coarse food, while Kun represents the gate; since Kun is empty and hollow, there is no one in charge and there is not enough food to eat. Notes: the character "danger" in the Jigusha edition is "Fan," following the Song and Yuan editions.

噬嗑。逐禽出門，並失玉丸。往來井井，破甑缺益。震為逐、為出，艮為禽、為門。坎為失、為彈丸，震為玉，故曰玉丸。兌為井，初四伏正反兌，故曰往來井井。震為甑、為益，坎為破、為缺。○破甑，元本作破甕，汲古作甑破，依宋本。

The hexagram "Fu" transforms into "Shi He". The line says: chasing animals outside the door, even the jade ball is lost; coming and going by the well, the cooking pot is broken and the utensils are damaged. This indicates a situation of labor without reward and destruction of tools. Shang Binghe explains: "Shi He" has Zhen (Thunder) below, representing pursuit and going out. The lines two to four form Gen (Mountain), representing birds and the door. The lines three to five form Kan (Water), representing loss and the ball, while Zhen (Thunder) represents jade, thus forming "jade ball". Dui (Lake) represents the well, and the first and fourth lines conceal one positive and one negative Dui, hence "coming and going by the well". Zhen (Thunder) represents the cooking pot and utensils, while Kan (Water) represents breaking and damage. Notes: The original text says "broken jar", while the Ji Gu Ge edition says "broken cooking pot", following the Song edition.

賁。孟春醴酒，使君壽考。南山多福，宜行賈市。稻梁雌雉，所至利喜。震為春、為長，故曰孟春。坎為酒，震為君，艮為壽考、為南山。伏巽為賈市、為稻梁。離為雌。○孟春，汲古作春孟，依宋元本。稻梁，汲古作秋梁，依宋元本。

The hexagram "Fu" transforms into "Ben." The commentary says: In early spring, sweet wine is offered to wish the lord a long life; the blessings of the southern mountain are deep, suitable for merchants to go to market; rice and millet are abundant, and the female pheasants are fat and delicious; wherever one goes, one gains profit and feels joy. The entire passage is auspicious. Shang Binghe says: The trigram Zhen (Thunder) derived from the third to fifth lines of "Ben" represents spring and the eldest, so it is called "Mengchun" (First Spring); the trigram Kan (Water) from the second to fourth lines represents wine, Zhen represents the lord, and Gen represents longevity and the southern mountain; the hidden trigram Xun (Wind) represents merchants and markets, as well as rice and millet; the lower trigram Li (Fire) represents the female. Note: The term "Mengchun" in the Ji Gu Ge edition is written as "Chun Meng," and "Rao Liang" is written as "Qiu Liang," both following the Song and Yuan editions.

剝。持刃操肉，對酒不食。夫亡從軍，少子入獄，抱膝獨宿。艮手為持、為操、為刃，坤為軍，艮為夫，在上，故曰夫亡從軍。亡，往也。艮為少子，坤為宿。酒肉象均不詳。獄象膝象，疑皆指艮。

The hexagram "Fu" (Return) transforms into "Bo" (Breaking). The interpretation says: holding a knife and grasping meat, facing wine yet unable to eat; the husband has gone to serve in the military, the young son has been imprisoned, and one can only sit alone with knees hugged. This depicts a bleak image of family dispersion. Shang Binghe says: "Gen" represents the hand, so characters like hold, grasp, and blade all take the image of "Gen"; "Kun" represents military forces, "Gen" represents the husband, and since "Gen" is located in the upper part of the body, it is said "the husband has gone to serve in the military" — here, "亡" means "to go," referring to going away, not death. "Gen" also represents the young son, and "Kun" represents sleeping. As for the imagery of wine and meat, Shang himself admits he cannot explain it in detail; as for the imagery of prison and knees, he suspects they also refer to "Gen."

無妄。踦牛傷暑，不能成畝。草萊不鬬，年歲無有。京房以《無妄》為大旱之卦。艮為火故曰暑，為牛，巽下斷，故曰踦牛。坤為畝，二陰故不成畝。巽為草萊，乾為年歲，巽隕落故無年。

The hexagram "Fu" transforms into "Wu Wang." Lin's interpretation states: a lame ox is injured by the heat, unable to plow even one mu of land; the grass and weeds wither and cannot grow, resulting in a year's harvest of nothing. This is an inauspicious sign of a severe drought and poor harvest. Shang Binghe says: Jing Fang used "Wu Wang" as the hexagram for a great drought. "Wu Wang" has two yin lines in positions two and four, forming the hexagram "Gen" (Mountain), which represents fire, hence the heat; "Gen" also represents oxen. The lines three to five form "Xun" (Wind), whose lower line is broken, hence the lame "ji niu" (ox). The two yin lines in the hexagram form half of the "Kun" (Earth) image, which represents fields; since the yin lines are insufficient, the field cannot be plowed. "Xun" represents grass and weeds, while "Qian" (Heaven) represents the year; "Xun" signifies falling, hence no harvest.

大畜。南邦大國，鬼魅滿室。讙聲相逐，為我行賊。乾為南，艮為邦國，伏巽為鬼魅。艮為室，震為樂、為聲、為逐，伏巽為賊。《雜卦》巽伏也，伏故為鬼、為盜賊。○國，汲古作域，依宋元本。

The hexagram "Fu" (Return) is connected to "Da Xu" (Great Accumulation). Lin Ci says: "A great state in the south, filled with ghosts and spirits; noisy sounds rise and fall, all intending to harm me. This is an ominous sign of malevolent spirits." Shang Binghe says: "In 'Da Xu,' the trigram Qian (Heaven) represents the south, and Gen (Mountain) represents the state or country. The hidden Xun (Wind) represents ghosts and spirits. Gen (Mountain) represents the house, and the mutual trigram Zhen (Thunder) represents joy, sound, and pursuit. The hidden Xun also represents thieves. The 'Zage Zhuan' says, 'Xun means concealment.' Since it signifies concealment, it is taken to represent ghosts and thieves." Notes: The character "guo" (country) in the Ji Gu Ge edition is written as "yu" (domain), following the Song and Yuan editions.

頤。噂噂所言，莫如我垣。歡樂堅固，可以長安。《毛傳》："噂，對語也"。震為言，正覆震相對，故曰噂噂。艮為垣，正覆艮相對而艮為止，故曰莫如。如，往也。震為歡喜，艮為堅固、為安。○垣，宋元本訛恆，依汲古。

The hexagram "Fu" (Return) and "Yi" (Nourishment). The commentary says: There are many discussions outside, but no one can cross over my family's walls; joyful and stable, it can bring long-term peace. This is a favorable omen indicating that external criticisms cannot disturb and that the family remains self-contained. Shang Binghe says: The "Mao Transmission" explains "zu" as face-to-face conversation. In "Yi," the trigram Zhen represents speech, and two Zhen trigrams, one upright and one inverted, facing each other, hence the repeated use of "zu zu." The trigram Gen represents walls, and two Gen trigrams, one upright and one inverted, facing each other, with Gen representing stillness, so it is said "mo ru" — "ru" here means "to go," meaning no one can come over. Zhen represents joy, and Gen represents firmness and stability. Notes: The character "yuan" was mistakenly written as "heng" in Song and Yuan editions; it is corrected according to the Jigugē edition.

大過。堯舜禹湯，四聖敦仁。允施德音，艮安無窮。旅人相望，未同朝鄉。乾為帝王、為聖、為仁，巽數四，故曰四聖。乾為德，兌為口，故曰德音。伏坤為民，艮為安、為望，震為商旅、為向，正反震相對。故曰旅人相望，曰未同朝鄉。鄉，向也。○鄉，汲古、宋本皆訛卿，依元本。下二句與上四句意不屬，疑為衍文。

The hexagram "Fu" is transformed into "Da Guo." Lin's commentary says: Yao, Shun, Yu, Tang, four sage kings, practiced benevolence earnestly, and spread good governance with sincerity, bringing endless peace. Travelers looked at each other from afar, but could not all face the same direction. Shang Binghe says: "Da Guo" has the trigram Qian (Heaven) interrelated, which represents the emperor, the sage, and benevolence. The number of Xun (Wind) is four, so it is called "four sages." Qian represents virtue, and Dui (Lake) represents mouth, combining to form "virtuous words." Hidden Kun (Earth) represents the people, Gen (Mountain) represents peace and looking around, Zhen (Thunder) represents travelers and direction. One positive and one negative Zhen trigrams facing each other, so it is said "travelers look at each other," and also says they cannot all go to the same place—"xiang" is the same as "xiang" (direction). Notes: The character "xiang" in the Jiguge edition and the Song edition is mistakenly written as "qing." According to the Yuan edition, it should be "xiang." The last two sentences do not connect well with the previous four sentences, and Shang suspected they were later additions.

坎。桎梏拘獲，身入牢獄。髠刑受法，終不得釋。耳閉道塞，求事不得。坎為桎梏、為牢獄，伏巽為髠，坎陷故不得釋。坎為耳、為閉塞，艮為道路、為求。

The hexagram "Fu" (Return) is associated with the trigram "Kan" (Water). The commentary states: being arrested and imprisoned, bound with handcuffs and leg irons; subjected to the punishment of髡 (shaved head), and sentenced according to law, yet never released; ears and eyes closed, roads blocked, and nothing desired is achieved. This is a凶 (auspicious) omen of being imprisoned and in distress. Shang Binghe says: "Kan" represents shackles and imprisonment; the hidden "Xun" (Wind) indicates a shaved head, hence the punishment of髡; "Kan" also signifies a pit, hence being unable to escape. "Kan" also represents ears and blockage, while the interacting "Gen" (Mountain) represents roads and seeking.

離。桀蹠並處，民困愁苦。行旅遲遲，留連齊魯。離為惡人，故曰桀。巽為盜，故曰蹠。伏坎為眾、為民、為愁苦，伏震為行旅，艮止故曰遲、曰留連。巽為齊，兌為魯。○首句元本作蹠桀並處，汲古作蹠並桀處，今依宋本。

The hexagram "Fu" with the line "Li". Lin's commentary: King Jie of Xia and盗跖 (a notorious bandit) lived in the same era, and the people were distressed and suffering. Travelers moved slowly and found it difficult to proceed, being detained between the states of Qi and Lu. This is an image of tyranny prevailing and travelers being delayed. Shang Binghe said: "Li" represents wicked people, so it is used to refer to King Jie of Xia; the trigrams two to four, which form "Xun", represent bandits, so it is used to refer to盗跖. The hidden "Kan" represents the people, sorrow, and distress; the hidden "Zhen" represents travelers. "Gen" signifies stillness, so the journey is slow and the traveler is detained. "Xun" represents the state of Qi, and the trigrams three to five, which form "Dui", represent the state of Lu. Notes: The original text of the first line was "Zhi Jie bing chu" in the original edition, and "Zhi bing Jie chu" in the Jigugeshi edition; the current version follows the Song edition.

咸。求雞獲雉，買鱉失魚。出人鈞敵，租得無餘。齊姜宋子，婚姻孔喜。艮為求，巽為雞、為魚，伏坤為文、為雉，艮為鱉。雞、雉、魚、鱉相等，故曰鈞敵。巽為利、為齊姜。艮為宋，少男少女相遇故曰婚姻。兌為悅，故曰孔喜。○敵，汲古作貨，依宋元本。餘，宋元作饒，依汲古。雉，宋元本作雛。

The hexagram "Fu" follows "Xian." Lin's commentary says: wanting to get a chicken but getting a wild pheasant, buying a鳖 but losing a fish; going out and coming in are exactly balanced, after collecting rent there is nothing left; a woman from the Jiang family of Qi and a man from the Zi family of Song married, their marriage is very harmonious. In the first part, gains and losses balance each other, but in the latter part, it turns to good fortune. Shang Binghe says: "Xian" with the lower trigram "Gen" represents seeking, and the trigrams two to four, "Xun," represent chicken and fish; the hidden "Kun" represents literary talent and wild pheasants, and "Gen" represents鳖. The chicken and pheasant, the fish and鳖, are of equal weight, so it is said "Jun Di," meaning equal. "Jun" means equal. "Xun" represents benefit and the Jiang family of Qi; "Gen" represents Song. "Xian" originally represents the mutual attraction between a young man and a young woman, so it refers to marriage; "Dui" represents joy, so it is said "Kong Xi," meaning very joyful. Notes: The character "Di" in the Ji Gu Ge edition is "Huo," following the Song and Yuan editions; the character "Yu" in the Song and Yuan editions is "Rao," following the Ji Gu Ge edition; the character "Zhi" in the Song and Yuan editions is "Chu."

恆。雨師駕駟，風伯吹雲。秦楚爭強，施不得行。互兌為雨，伏坤為師，震為馬，故曰雨師駕駟。巽為風，震為伯，伏坤為雲，兌口故曰吹雲。兌為秦，震為楚、為爭，乾健故曰爭強。獨斷云：雨師，畢星；風伯，箕星也。

The hexagram "Fu" transforms into "Heng." Lin's commentary says: The rain god drives a carriage drawn by four horses, and the wind god stirs up clouds; the State of Qin and the State of Chu compete for dominance, and benevolent grace cannot be implemented. This is an image of stormy weather and rival states attacking each other. Shang Binghe says: In the "Heng" hexagram, the trigrams three to five produce Dui, which represents rain; the hidden Kun represents the rain god, Zhen represents the horses, forming "the rain god driving a four-horse carriage." The lower trigram Xun represents wind, Zhen represents the wind god, the hidden Kun represents clouds, and Dui represents mouth, hence "blowing clouds." Dui represents Qin, Zhen represents Chu and competition, and the trigrams two to four produce Qian, which signifies strength and vigor, hence "competing for dominance." Cai Yong's "Duodian" says: The rain god is the star Bi, and the wind god is the star Ji.

遯。仲冬無秋，鳥鵲飢憂。困於米食，數驚鸇鵰。通《臨》。復居子，故曰仲冬。兌為秋，坤虛故無秋，言仲冬之時，百物凋落也。艮為鳥鵲，坤為飢、為憂困，震為米，兌為食，艮為鸇鵰。○無，汲古訛兼。鳥鵲飢憂，汲古作鳥散飲憂，依宋元本。

The hexagram "Fu" transforms into "Dun." The commentary says: In the middle of winter, there are no autumn harvests left, birds and magpies are hungry and worried; they are trapped by a single grain of rice and are constantly frightened by hawks and kites. This is a sign of food running out at the end of the year and danger everywhere. Shang Binghe says: "Dun" is opposite to "Lin." According to the monthly correspondence of the hexagrams, "Fu" corresponds to the month of Zi, which is the middle of winter, hence the saying "middle of winter." The trigram Dui represents autumn, and the trigram Kun is empty and hollow, hence "no autumn harvest." This describes the withering of all things in the middle of winter. The trigram Gen represents birds and magpies, the trigram Kun represents hunger and worry, the trigram Zhen represents rice, the trigram Dui represents food, and Gen also represents hawks and kites. Notes: The character "wu" (no) in the Jigu Pavilion edition is mistakenly written as "jian" (and); the phrase "bird and magpie hungry and worried" in the Jigu Pavilion edition is written as "birds scatter, drink, and worry," which follows the Song and Yuan editions.

大壯。三羝上山，俱至陰安。遂到南陽，見其芝香。兩崖相望，未同枕床。兌為羊，震數三，故曰三羝。艮為山，艮反故曰陰，言至山北也。乾為南、為陽，兌為見，伏巽為芝、為吞，伏艮為崖，兌卦數二，故曰兩崖，大壯上形似之。艮為枕、為床，艮伏故曰未同枕床。○見，汲古作完，同作有，均依宋元本。

The hexagram "Fu" transforms into "Da Zhuang." Lin's commentary says: three male sheep climb a mountain and settle together on the northern side of the mountain; later they arrive at the southern part of the mountain, where they see a miraculous lingzhi mushroom with a peculiar fragrance; they look across the river from both sides, yet cannot sleep together on the same bed. Shang Binghe explains: in "Da Zhuang," the upper trigram is Dui, representing sheep, and the number of Zhen is three, so it is said "three sheep"; Gen represents a mountain, and when Gen is reversed, it is called "yin," meaning they have reached the northern side of the mountain. Qian represents south and yang, forming "southern mountain"; Dui represents seeing, and hidden Xun represents lingzhi and swallowing; hidden Gen represents a cliff, and the number of Dui is two, so it is said "two cliffs." The shape of the upper trigram in "Da Zhuang" also resembles two banks facing each other. Gen represents a bed and a pillow, but when Gen is hidden and not visible, they cannot share the same bed or pillow. Notes: The character "see" in the Jiguge edition is "wan," and "together" is "you," both following the Song and Yuan editions.

晉。飛之日南，還歸遼東。雌友相從，和鳴雍雍，解我胸舂。離為日、為南、為飛，艮東北，故曰遼東。坎雄離雌，坎為和，艮為胸，艮手為春。胸舂者，言胸臆上下不定，如舂米於胸中也。○之，宋元本作至。胸舂，宋本作逈舂，元本作逈春，均依汲古。

The hexagram "Fu" transforms into "Jin." The interpretation says: flying toward the southern region beneath the sun, then turning back to the northeast; a female bird accompanies another, their harmonious calls are pleasant and soothing, resolving the turmoil in my chest. Shang Binghe explains: "Jin" has the upper trigram Li, representing the sun, the south, and flying; the lower trigram Gen is located in the northeast, hence "Liaodong." Kan represents the male, Li the female; Kan signifies singing and responding; Gen represents the chest and also the hand, the hand moving up and down resembles pounding rice. "Xiong Chong" means the qi in the chest rises and falls unpredictably, like pounding rice in the chest. Notes: The character "zhi" in the Song and Yuan editions is "zhi"; "Xiong Chong" in the Song edition is "Jiong Chong," and in the Yuan edition is "Jiong Chun," both following the Jigugē edition.

明夷。堯飲舜舞，禹拜上酒。禮樂所豐，可以安處，保我淑女。震為帝，故曰堯舜禹。震為飲、為舞，坎為酒，坤為禮，震為樂。

The hexagram "Fu" corresponds to "Mingyi." Lin's interpretation says: Yao raised his cup to drink, Shun rose to dance, Yu performed rituals and presented the wine cup; the rites and music were so abundant that one could dwell in peace and safeguard my virtuous daughter. This is a favorable omen indicating the flourishing of rites and music and the security of the family. Shang Binghe says: In "Mingyi," the trigrams three to five produce Zhen, which represents the sovereign. Therefore, Lin's interpretation cites Yao, Shun, and Yu, the three sages. Zhen represents drinking and dancing; the trigrams two to four produce Kan, which represents wine. The upper trigram is Kun, representing rites, and Zhen also represents music.

家人。大一置酒，樂正起舞。萬福攸同，可以安處，綏我齯齒。大一，即北辰。《史記天官書》："中宮天極星，其一明者大一，常居也"，注：天神最尊貴者。離為星，故曰大一。坎為酒，伏震為樂、為舞、為萬福，兌為齒，卦有兩半兌形故曰齯齒。《爾雅》："黃髮齯齒"，注：齒隳更生細者。古單作兒。按：今詩正作兒齒。○大一，宋本、汲古俱作大乙，依元本。齯，汲古作見，依宋元本。

The hexagram "Fu" (Return) transforms into "Jiaoren" (Family). Lin's interpretation says: The Great One prepares a banquet, the Master of Music rises and dances; myriad blessings gather here, allowing one to dwell safely and enjoy a long life. This is a favorable omen of enduring blessings. Shang Binghe says: "Da Yi" refers to the Northern Pole Star. The "Records of the Grand Historian: Celestial Officials" mentions the Central Palace and the Pole Star, with the brightest star being Da Yi, the dwelling place of the Heavenly Emperor. Commentators say it is the most exalted heavenly deity. "Jiaoren" has the lower trigram Li (Fire), representing stars, so it is called "Da Yi"; the interacting trigram Kan (Water) represents wine, the hidden trigram Zhen (Thunder) represents music, dance, and myriad blessings; Dui (Lake) represents teeth, and the hexagram contains two and a half forms of Dui, hence "Yi Chi" (old teeth). The "Er Ya" mentions "Huang Fa Yi Chi," which commentators explain as the fine teeth that grow after old teeth fall out in the elderly. Ancient texts simply wrote it as "er," but the current version of the "Book of Songs" writes it as "er chi." Notes: In the Song edition and the Ji Gu Ge edition, "Da Yi" is written as "Da Yi," following the Yuan edition; in the Ji Gu Ge edition, "Yi" is written as "jian," following the Song and Yuan editions.

睽。白馬騧騮，生乳不休。富我商人，得利饒優。坎為馬，兌西方，色白故曰白馬。伏艮為乳，馬乳可為酒。《漢書禮樂志》："以馬乳為酒"，撞挏乃成。卦有兩半艮，故曰生乳不休。三四句疑亦用半象。○騧，汲古作騂，從宋元本。

The hexagram "Fu" (Return) transforms into "Kui" (Disconnection). Lin's commentary says: "White horses and yellow horses breed continuously, which makes me, a merchant, rich and prosperous, with abundant profits. This is a favorable omen indicating thriving livestock and flourishing commerce." Shang Binghe says: "In the hexagram 'Kui,' the mutual hexagram is Kan (Water), which represents horses. The trigram Dui (Lake) is located in the west, and its color is white, hence 'white horse.' The hidden trigram Gen (Mountain) represents milk, and horse milk can be used to make wine. The 'Book of Han: Ritual and Music' mentions using horse milk to make wine, which requires a process called 'zhuangnong' (collision and fermentation). The hexagram contains two and a half Gen trigrams, hence 'milk is continuously produced.' The third and fourth lines are also suspected to be derived from half trigrams." Notes: The character 'gua' in the Jiguge edition is 'xīng,' following the Song and Yuan editions.

蹇。宛馬疾步，盲師坐御。目不見路，中止不到。宛，踠之省。《後漢書班固傳》："馬踠餘足"，注：踠，屈也。又《說文》宛：屈草自覆也，是宛亦有屈意。宛馬疾步者，言馬足既屈而使之速行也。互坎為馬，坎為屈，故曰踠馬。坎為眾，為師，艮離目不全，故曰盲師。艮為坐，御本立，為今以盲師而坐御，故不見路而不到也。艮為路、為止。

The hexagram "Fu" transforms into "Jian." The commentary says: A horse with a bent leg is still driven to run quickly; a blind driver sits in the chariot. Unable to see the way, it stops halfway and cannot reach its destination. This is an omen of forcing matters and ultimately achieving nothing. Shang Binghe says: "Wan" is a simplified form of "Wan." The "Later Han Book" in the biography of Ban Gu mentions "Ma Wan Yu Zu," which refers to a horse with bent legs. Commentators explain that "Wan" means bending. The "Shuo Wen" explains "Wan" as bending grass over itself, indicating that "Wan" also means bending. "Wan Ma Ji Bu" means a horse with bent legs is still driven to run fast. The trigram Kan represents a horse and also bending, so it is a bent horse. Kan also represents people and armies; the trigram Gen represents sitting, and the trigram Li represents eyes, but the eye image is incomplete, so it is called "blind teacher." Gen also represents roads and stopping.

解。春桃萌生，萬物華榮。邦君所居，國樂無憂。震為桃、為春、為萌、為生、為華榮、為君、為樂。

The hexagram "Fu" (Return) is interpreted as "Jie" (Release). Lin's commentary says: In spring, peach trees sprout and grow, and all things flourish with blooming flowers; this is the place where the feudal lord resides, with the state peaceful and free from worries. It is a favorable omen of vigorous growth and harmony between superiors and inferiors. Shang Binghe's explanation is very concise, with all the images contained within one sentence: Zhen (Thunder) represents peach trees, spring, sprouting, birth, flourishing blossoms, as well as the ruler and joy. "Jie" has Zhen above and Kan below, with thunder moving and danger being resolved. Zhen wood is timely and grows, so such a dense set of images is used.

損。把珠入口，蓄為玉寶。得吾所有，欣然嘉喜。震為珠玉，兌為口，坤為吾，震為喜，艮手為把。

The hexagram "Fu" (Return) is transformed into "Sun" (Loss). The commentary says: holding pearls in the hand and putting them into the mouth, keeping them as precious treasures; what is obtained is something that belongs to me, thus causing joy. This represents the image of losing and then regaining, and obtaining treasures which bring good fortune. Shang Binghe says: the trigrams two to four produce Zhen (Thunder), which represents pearls and jade; the lower trigram Dui (Lake) represents the mouth; the trigrams three to five produce Kun (Earth), which represents "I"; Zhen also represents joy; Gen (Mountain) represents the hand, so the character "hold" is taken from the image of Gen representing the hand.

益。襦燒袴燔，羸剝飢寒，病虐凍攣。震為襦，巽為袴，艮為火，故曰燒燔。坤為羸，艮手為剝，坤為飢寒、為病虐、為凍。攣，繫也。《說文》凡拘牽連繫者皆曰攣。○第三句病虐汲古作病症，依宋元。攣，宋本作孿，依汲古。孿，《說文》雙生也，宋本非。

The hexagram "Fu" (Return) transforms into "Yi" (Benefit). The interpretation states: a short jacket is burned, pants are scorched, the body is weak, clothes are worn out, suffering from hunger and cold, and also contracting malaria and being frozen so that hands and feet are stiff. The entire passage presents an inauspicious sign (auspicious omen) of severe illness and hardship. Shang Binghe says: In "Yi," the lower trigram Zhen (Thunder) represents the short jacket, and the upper trigram Xun (Wind) represents the pants. The interacting trigram Gen (Mountain) represents fire, hence the burning and scorching. The interacting trigram Kun (Earth) represents weakness, and Gen also represents hands, hence the term "peeling off." Kun also represents hunger and cold, malaria, and coldness. "Luan" (stiffness) means connection or binding; according to the "Shuowen," any case of being bound or connected is called "luan." Notes: The third sentence originally read "bingnu" (malaria) in the Ji Gu Ge edition, but it is followed as per the Song and Yuan editions. The character "luan" in the Song edition was written as "tuan," but this does not fit the meaning, so the Ji Gu Ge edition is followed.

夬。水沫沉浮，沮溼不居，為心疾憂。通《剝》。坤為水，一陽在上故曰水沫沉浮、曰沮溼。坤為心、為疾憂。

The hexagram "Fu" transforms into "Guai." Lin's interpretation says: water foam on the surface rises and sinks suddenly; one cannot dwell in a low and damp place, thus causing inner illness and worry. This represents a situation of being in a low and damp place, with the mind unsettled. Shang Binghe says: "Guai" is connected with "Bo" through mutual transformation, and its imagery comes from "Bo":坤 represents water, with a single yang line floating on top, hence the image of water foam rising and sinking, and the low and damp place;坤 also represents the heart and illness and worry.

姤。行如樂紂，雖禱不佑。命絕衰周，文君乏祀。通《復》。坤為惡，故曰桀紂。震為行、為言，故曰禱。震為周、為君，巽為命，坤喪故命絕。坤為文，故曰文君，謂文王也。○佑，宋元本作祥，君作王，均依汲古。

The hexagram "Fu" corresponds to "Gou." The commentary says: acting like King Zhou of Shang, indulging in pleasures without restraint, even though prayers are made, the deities do not grant protection; the state's destiny is cut off during the decline of the Zhou dynasty, and the lineage of King Wen is cut off from worship. This is a凶 portent of losing virtue and losing the country. Shang Binghe says: "Gou" is connected with "Fu," taking its image from "Fu":坤 represents wicked people, so it refers to figures like Jie and Zhou; 震 represents action and speech, so it refers to prayer; 震 also represents Zhou and the ruler, 巽 represents heavenly mandate, and 坤 represents loss and decline, so "the mandate is cut off"; 坤 represents 文, so it says "the 文 ruler," referring to King Wen of Zhou. Notes: The character "佑" in Song and Yuan editions was "祥," and the character "君" was "王," both following the Jigugē edition.

萃。蜱蜉戴盆，不能上山。腳摧跛蹶，損傷其顏。巽為蟲，故曰蜱蜉，艮形似覆盆，故曰戴盆。艮為山，震為足，震覆故曰腳摧、曰跛蹶。兌為損，艮為顏。○蜱蜉，汲古作蜉蝣，顏作頭，均依宋本。摧損，宋元本作推頓，均依汲古，元本注云：蚍蜉有翼者曰蜱蜉。

The hexagram "Fu" transforms into "Cui." The commentary says: A cicada carrying a pot on its head can't climb the mountain; its legs are broken, it stumbles and falls, even injuring its face. This is an image of overreaching one's capacity and suffering injury from carrying too much. Shang Binghe says: The mutual hexagram of "Cui" is Xun, which represents insects, hence "cicada"; the shape of the mutual hexagram Gen resembles an overturned pot, hence "wearing a pot"; Gen represents mountain, Zhen represents feet, and Zhen is inverted, hence broken legs and stumbling; the upper trigram Dui represents loss, and Gen represents face. Notes: The term "cicada" in the Ji Gu Ge edition is "fuyou," and "face" is "head" in the Ji Gu Ge edition, both following the Song edition; the characters "break" and "loss" in the Yuan and Song editions are "push" and "sudden," following the Ji Gu Ge edition. The Yuan edition note says: Among cicadas, those with wings are called "cicada."

升。長子入獄，婦饋母哭。霜降愈甚，嚮晦伏法。震為長子，互大坎為獄，巽為婦，坤為母，兌口為哭。坤為霜、為晦，坤死故曰伏法。○愈，汲古作旬，依宋元，疑旬字音訛為甚字。《周禮小司寇》："至於旬，乃弊之"，而宋本作愈，疑原文為霜降逾旬。

The hexagram "Fu" (Return) is transformed into "Sheng" (Ascending). Lin's commentary says: The eldest son is imprisoned, the wife brings food, and the mother weeps; after the frost descends, the cold becomes more severe, and as the evening comes, the son is executed. This is an ominous sign of being subjected to legal punishment. Shang Binghe says: "Sheng" has the hexagram with the earth above and the wind below. The trigram Zhen represents the eldest son, and the six lines form the great Kan trigram, which represents a prison. The trigram Xun represents the wife, the earth trigram represents the mother, and the trigram Dui represents the mouth, hence the weeping. The earth trigram represents frost and darkness, and the earth trigram governs death, so it is said "to be executed." Notes: The character "yu" in the Jigusha edition is "xun," following the Song and Yuan editions; Shang suspected that "xun" was mistakenly written as "shen" due to similar sound. The "Zhou Li · Xiao Siku" says "until the tenth day, then it is decided," meaning that cases are resolved after ten days. Since the Song edition reads "yu," he inferred that the original text was "frost descends for ten days."

困。求犬得兔，請新遇故。雖不當路，踰吾舊舍。通《賁》。艮為犬、為求，震為兔，離為新，坎為故，艮為路、為舍。

The hexagram "Fu" transforms into "Kun". Lin's interpretation says: wanting to seek a dog but getting a rabbit, wanting to invite a new acquaintance but meeting an old friend; although not on the right path, it has crossed over my old residence. This is an image of obtaining something different from what was sought, yet without major trouble. Shang Binghe says: "Kun" is in mutual opposition with "Ben", and the image is taken from "Ben": Guan represents a dog and seeking, Zhen represents a rabbit, Li represents new, Kan represents old, and Guan also represents roads and houses.

井。鳥鳴葭端，一呼三顛。動搖東西，危而不安。靈祝禱祉，疾病無患。對《噬嗑》。震為葭、為鳴呼，艮為鳥，坎數一，震數三，離為東，坎為西，坎險故危。震為言，故曰祝禱。坎為疾病，震喜故無患。全用對象，祇顛字用本卦《巽》。○動搖，宋元本作搖動，依汲古。祝，汲古作符，依宋元本。

The hexagram "Fu" (Return) corresponds to "Jing" (Well). The interpretation says: A bird calls from the top of reeds, one call causes the reeds to sway three times; swaying east and west, dangerous and without peace; invoking the shaman to pray for blessings, illness will not be serious. Shang Binghe says: "Jing" and "Shihe" (Breaking the Bones) have all six lines opposite each other, making them complementary hexagrams. He refers to this as "opposite," and this interpretation is entirely based on the imagery of "Shihe": Zhen (Thunder) represents reeds and calling, Gen (Earth) represents the bird; Kan (Water) has the number one, Zhen has the number three, forming "one call, three sways"; Li (Fire) represents east, Kan represents west, and Kan signifies danger, hence danger. Zhen represents speech, so it is invoking the shaman; Kan represents illness, and Zhen signifies joy, so there is no harm. The entire interpretation uses the imagery of the opposite hexagram, except the word "sway" which uses the image of the lower trigram Xun (Wind) in "Jing" representing a tilt. Notes: The term "shake" in the Song and Yuan editions is "sway," following the Jigugong edition; the character "shaman" in the Jigugong edition is "symbol," following the Song and Yuan edition.

革。天厭禹德，命興湯國。祓社釁鼓，以除民疾。通《蒙》。艮為天，震為王，故曰禹。坤為國、為水，故曰湯國。坤為社，震為鼓，坤為民，坎為疾，震樂故除疾。○第三句元本作祅社釁鼓，依宋本、汲古。

The hexagram "Fu" (Return) and "Ge" (Revolution). Lin's commentary says: Heaven has abandoned the virtue of the Xia Yu lineage, and has bestowed the mandate to establish the Shang Tang dynasty. By purifying the ancestral altar, sacrificing animals and blood on the drums, it is to cleanse the people's suffering. This is an omen of changing dynasties and renewing old things. Shang Binghe says: The hexagram "Ge" is connected with "Meng" (Youth), and its imagery comes from "Meng": Guan represents Heaven, Zhen represents the king, so it refers to Yu; Kun represents the country and water, so it is said "Tang's country"; Kun represents the ancestral altar, Zhen represents the drum, Kun again represents the people, Kan represents illness, and Zhen represents joy, so it can remove sickness. Notes: The third sentence in the original text reads "yao she xin gu", but according to the Song edition and Jigugong edition, it is "fu she xin gu".

鼎。陰霧作匿，不見白日。邪徑迷道，使君亂惑。通《屯》。坤為霧、為陰，坎為匿，故不見。離日，震為白，故曰白日。艮為徑、為道，坤為迷、為亂，震為君。○迷道，汲古作迷通，依宋元本。

The hexagram "Fu" corresponds to "Ding." The commentary says: thick clouds and dense mist obscure and conceal, making the sun invisible; going astray and losing the right path, even the ruler becomes confused and disoriented. This is an ominous sign of being obscured and losing direction. Shang Binghe says: "Ding" is connected to "Zun," and its imagery comes from "Zun":坤 represents mist and darkness, and Kan represents concealment, hence the sun is not visible; Li represents the sun, and Zhen represents brightness, together forming "sunlight"; Gen represents a small path and the way,坤 represents confusion and disorder, and Zhen represents the ruler. Notes: The term "mist path" in the Jigusha edition is "mist passage," following the Song and Yuan editions.

震。猿墮高木，不踒手足。握珠懷玉，還歸我室。艮為猿，震為木、為足，艮為手。踒，折也。艮在震上，故猿墮高木。震為珠玉、為歸，艮為握、為室。○踒，汲古作跛，依宋元本。

The hexagram "Zhen" (Thunder) in the hexagram "Fu" (Return). The commentary says: A monkey falls from a tall tree, but its hands and feet are not broken; it holds a pearl in its hand and carries a jade in its arms, safely returning to my house. This is a favorable omen indicating safe passage through danger and the return with wealth. Shang Binghe says: The mutual transformation of Zhen and Gen forms the image of a monkey. Zhen represents wood and feet, while Gen represents hands. "Yuo" means to break. Since Gen is above Zhen, it indicates a monkey falling from a tall tree. Zhen also represents pearls and jade, as well as returning, while Gen represents holding and a dwelling. Notes: The character "Yuo" in the Jiguge edition is written as "Bo," but here we follow the Song and Yuan edition and use "Yuo."

艮。三驪負衡，南取芝香。秋蘭芬馥，盈滿篋筐，利我少姜。互震為馬，數三，艮為負、為衡，震為南，伏巽為芝、為香、為蘭、為芬馥，伏兌為秋，震為筐，巽為利、為姜。○第四句宋元本作盛滿匣匱，汲古作盈滿匣匱，依局本。

The hexagram "Fu" corresponds to "Gen." The commentary says: Three black horses draw the carriage, traveling south to gather fragrant herbs; the autumn orchid has a rich fragrance, filling the baskets, which is favorable for my young relative named Jiang. This indicates a profit from traveling south and good fortune for the inner family. Shang Binghe explains: In the hexagram "Gen," the trigrams from the second to the fourth lines produce "Zhen," which represents horses, and the number three indicates "three black horses" — "Li" refers to black horses. "Gen" represents carrying and the carriage yoke, "Zhen" indicates the south; the hidden "Xun" represents herbs, fragrance, orchids, and fragrance, while the hidden "Dui" represents autumn, and "Zhen" represents baskets. "Xun" signifies benefit and also refers to Jiang. Notes: The fourth line reads "full in boxes" in the Song and Yuan editions, "full in boxes" in the Ji Gu Ge edition, and here we follow the official book bureau edition as "full in baskets."

漸。春生夏乳，羽毛成就。舉不失宜，君臣相好。盜走奔北，終無有悔。離為夏，艮為乳，伏震為春、為生、為羽毛、為君，艮為臣，坎為盜、為北，艮為終。○夏，汲古作孚，依宋元本。有悔，宋本作有晦，汲古作所悔，依元本。

The hexagram "Zhan" (Gradual Progress) is derived from "Fu" (Return). Lin's commentary says: In spring, there is birth; in summer, there is nursing. Feathers gradually grow; actions are all appropriate, and ruler and subject are in harmony. Robbers flee northward and ultimately there will be no regret. This is a favorable omen of timely breeding and harmonious relations between superiors and inferiors. Shang Binghe says: The hexagram "Zhan" has the trigram Li (Fire) in the mutual trigram, representing summer; the trigram Gen (Mountain) represents nursing. The hidden trigram Zhen (Thunder) represents spring, birth, feathers, and the ruler. The trigram Gen also represents the subject. The trigram Kan (Water) in the mutual trigram represents thieves and the north, while Gen represents the end. Notes: The character "summer" in the Ji Gu Ge edition is "fu" (faith), following the Song and Yuan editions. The phrase "there will be regret" in the Song edition is "there will be obscurity," and in the Ji Gu Ge edition is "regret," following the Yuan edition.

歸妹。東行破車，遠反失家。天命訖終，無所禱凶。震為東、為行、為車，兌毀故破車。震為反，艮為家，艮伏故失家。伏巽為命，艮為天、為終，兌口為禱。○遠反失家，言反目遠處而無家也，與上句對文，汲古作還反室家，宋本作遠反室家，皆非，今依元本。

The hexagram "Fu" (Return) and "Gui Mei" (Return of the Wife). Lin's interpretation: going east by carriage, but the carriage breaks down; turning back and going far away, losing home and family; the mandate of heaven has reached its end, no matter how one prays, misfortune is unavoidable. This is an ominous sign of family ruin and exhausted fortune. Shang Binghe says: "Gui Mei" has the trigram Zhen (Thunder) below, which represents east, movement, and carriage; the trigram Dui (Lake) above signifies destruction, hence the broken carriage; Zhen represents returning, Gen (Mountain) represents home, and Gen is hidden and not visible, hence losing home; the hidden Xun (Wind) represents the mandate of heaven, Gen represents heaven and the end, and Dui represents mouth, hence prayer. Notes: "far return and lose home" refers to turning back and going far away, leading to no home to return to, which is directly opposite to the previous sentence; the Ji Gu Ge edition says "return and return to family," the Song edition says "far return and lose family," both are incorrect; now following the Yuan edition.

豐。九雁列陣，雌獨不群。為罾所牽，死於庖人。震為雁，數九，故曰九雁。震為陣，巽為雌，在後，故曰不群。離為罾，兌折故死。震為人。

The hexagram "Fu" transforms into "Feng." Lin's interpretation states: nine large geese are arranged in a line, but only one female goose is isolated and apart from the group; it is caught in a net and dies in the hands of a cook. This is an ominous image of being separated from the group and suffering misfortune and death. Shang Binghe says: "Feng" has the trigram Zhen (Thunder) above, which represents geese, and the number nine, hence "nine geese"; Zhen also signifies an array or formation. The interacting trigram Xun (Wind) represents the female, which is positioned at the back and thus does not join the group. The lower trigram Li (Fire) represents the net, and the interacting trigram Dui (Lake) indicates destruction, hence the death. Zhen also represents people, referring to the cook.

旅。二人輦車，徙去其家。井沸釜鳴，不可以居。詳《剝》之《訟》。 ○徙，汲古訛從。下有艮火故井沸。

The hexagram "Fu" follows "Lv." The line commentary says: two people are pushing a chariot, moving away from their home; the well water is boiling and the cooking pots are making noises by themselves, indicating that this place can no longer be inhabited. The phenomenon of boiling well water and noisy pots is a disaster omen recorded by ancient people. For a detailed explanation of the symbolic meaning, see the entry on "Bo" and "Song." Notes: The character "xi" in the Jigu Pavilion edition is mistakenly written as "cong." Shang氏 also adds a sentence: the lower trigram of "Lv" is Gen, which represents fire, hence the well water boils.

巽。閉塞復通，與善相逢。甘棠之人，解我憂凶。通《震》。互坎為閉塞，震為通、為棠、為人，坎為憂，震通故解。《詩召南甘棠》篇、魯韓詩說皆謂召公聽訟棠下，茲曰解我憂凶是齊說，謂召公平反冤獄於其下也。

The hexagram "Fu" (Return) corresponds to "Xun" (Wind). The commentary says: After being blocked, there is again a passage; encountering a virtuous person. It is like the Duke Zhao Gong under the sweet osier tree, who relieved my worries and dangers. This is a favorable omen of being confined and then unblocked, meeting a superior who resolves the matter. Shang Binghe says: "Xun" is connected with "Zhen" (Thunder), and its imagery comes from "Zhen". The mutual trigrams form "Kan" (Water), representing blockage; "Zhen" represents passage, the osier tree, and people. "Kan" represents worry, while "Zhen" signifies passage, thus enabling resolution. The poem "Gan Tang" from the "Book of Songs · Zhao Nan" states that the Ru school and Han school both say that Duke Zhao Gong judged cases under the osier tree. Here, the commentary says "relieving my worries and dangers," using the Qi school's interpretation, which refers to Duke Zhao Gong clearing wrongful cases under the osier tree.

兌。賦斂重數，政為民賊。杼柚空虛，去其家室。詳《否》之《豐》。第四句汲古作"家去其室"，依宋元本。

The hexagram "Fu" (Return) corresponds to "Dui" (Joy). The commentary states: Heavy and frequent taxation and levies have become a source of harm to the people; the spindles on the loom are empty, and the people are forced to abandon their homes and flee. This is an image of oppressive taxation and people suffering from lack of sustenance. For a detailed explanation of the symbolic meaning, see the entry on "Po" (Obstruction) under "Feng" (Abundance). The note in the current text does not begin with the symbol "○", but directly follows: The fourth line of the Ji Gu Ge edition reads "ji gu qi shi" (the family leaves its house), but here we follow the Song and Yuan editions, which read "qu qi jia shi" (they leave their family and home).

渙。怒非其願，貪妬腐鼠。而呼鵲鴟，自令失餌，致被殃患。震為怒，坎為妬，艮為鼠，巽腐，故曰腐鼠。震為呼，艮為鵲鴟，坎為失、為殃患，震為餌。○貪妬，宋本作貪垢，元本作含垢，茲依汲古。致被殃患，汲古作倒被災患，茲依宋元本。《莊子》："鴟得腐鼠，鵷雛過之，仰而視之曰：嚇"。林用其意。

The hexagram "Fu" transforms into "Huan." The commentary says: anger is not from the heart, but arises from greed and jealousy over a rotten mouse; instead of keeping the food, it calls in magpies and crows, losing the food it had already caught and inviting disaster and misfortune. This is a sign of losing much for little, and inviting calamity upon oneself. Shang Binghe explains: "Huan" with the mutual trigram Zhen indicates anger, Kan represents jealousy, Gen represents the mouse, Xun signifies decay, hence "rotten mouse." Zhen represents calling out, Gen represents magpies and crows, Kan represents loss and calamity, and Zhen represents the bait. Notes: "greed and jealousy" is "greed and filth" in the Song edition, and "bearing filth" in the Yuan edition; here we follow the Jigugeshan edition. "Resulting in calamity" in the Jigugeshan edition is "being struck by disaster," here we follow the Song and Yuan editions. The "Zhuangzi · Autumn Waters" describes a hawk that has caught a rotten mouse, and a yuanyu bird flies by, the hawk looks up and screeches "screech" in anger. The commentary takes this meaning.

節。簪短帶長，幽思苦窮。瘠蠡小，以病之癃。艮為簪，兌折，故簪短。伏巽為帶、為長，坎為幽思、為瘠。，音陶，病也。○短，各本皆作跌，蠡作貌，依《恆》之《咸》校改。蠡，音祼。《左傳桓六年》："謂其不疾瘯蠡也"，注：疥病。小，宋本作小瘦，汲古作小疲，依元本。又苦窮各本皆作窮苦。病之隆，各本皆作疾病降，均依《恆》之《咸》校。

The hexagram "Fu" (Return) under "Jie" (Obstruction). This passage has missing characters: above "Ji Li" and below "Yin Tao" there are missing characters. Following the established convention, I dare not make up the missing characters. The general meaning of the text is: the hairpin is too short, the sash is too long, living in seclusion and thinking deeply leads to poverty; the body is thin and weak, and having scabies makes it even thinner and smaller, eventually leading to a long illness. Shang Binghe said: "Jie" (Obstruction) has the trigram Gen (Mountain) as its mutual trigram, which represents a hairpin; Dui (Lake) indicates breaking, so the hairpin is short. The hidden trigram Xun (Wind) represents the sash and its length, while Kan (Water) represents secluded thinking and thinness. The missing character is pronounced "Tao," meaning illness. Notes on the text: the character "short" is all versions written as "die," and "Li" is all versions written as "mo." Here, we follow the correction from the passage "Heng" (Continuity) under "Xian" (Intimacy). "Li" is read like "guan"; in the "Zuo Zhuan" (Commentary of Zuo) from the sixth year of Duke Huan, there is a mention of "wei qi bu ji cu li ye," which refers to scabies. The character "small" in the Song edition is "xiao shou," while the Ji Gu Ge edition has "xiao pi," and we follow the Yuan edition. Also, the phrase "suffering from poverty" is all versions written as "qiong ku," and the final sentence is all versions written as "bing zhang," which we also correct according to the passage "Heng" under "Xian."

中孚。三人俱行，各別采桑。蘊其筐筥，留我嘉旅。得歸無咎，四月來處。震為人、為行，數三，故曰三人俱行。艮手為採，巽為桑，震為筐筥、為行旅、為歸，兌為月，數四，故曰四月。艮為處。○旅，汲古作侶，非，依宋元本。

The hexagram "Fu" (Return) and "Zhongfu" (Sincerity). Lin's interpretation: Three people go on a journey together, each gathering mulberry leaves; they fill baskets and trays, keeping me, this distant guest, in mind; they can return smoothly without error, and come to stay again in the fourth month. This is a favorable omen of safe travel and harmonious host-guest relations. Shang Binghe says: "Zhongfu" has the trigram Zhen (Thunder) as its mutual trigram, representing people and movement, with the number three, hence "three people traveling together"; Gen (Mountain) represents hands, hence "gathering"; Xun (Wind) represents mulberry; Zhen represents baskets and trays, travel, and returning; Dui (Lake) represents the moon, with the number four, hence "fourth month"; Gen also represents dwelling. Notes: The character "travel" in the Jiguge edition is mistakenly written as "companion," which is incorrect; follow the Song and Yuan editions instead.

小過。逐鳩南飛，與喜相隨。並獲鹿子，多得利歸，雖憂不危。震為逐，艮為鳩，震為南、為飛、為喜、為子、為鹿、為歸、為利。

The hexagram "Fu" transforms into "Xiao Guo." The line explanation says: following the pheasants flying south, joy follows along the way; also hunting a young deer, returning with profit, although there is some worry, there is no danger. This is a favorable omen for traveling and gaining profit. Shang Binghe's explanation is brief: in "Xiao Guo," the upper trigram Zhen represents pursuit, and the lower trigram Gen represents the pheasant; the sequence of south, flying, joy, son, deer, returning, and profit all come from the upper trigram Zhen.

既濟。驅羊南行，與禍相逢。狼驚吾馬，虎盜我子，悲恨自咎。此用《復》象。震為羊、為驅、為南、為行，坤為禍、為狼虎，震為馬、為驚、為子，伏巽為盜。坤為悲恨。

The hexagram "Fu" (Return) and "Ji Ji" (Completion). Lin's interpretation: I was herding sheep to the south when I encountered misfortune; a wolf startled my horse and a tiger carried off my child, leaving me in deep sorrow and regret. This is a凶象 (auspicious omen) of misfortune on the journey. Shang Binghe said: This line uses the hexagram "Fu" to establish the image. Zhen represents sheep, driving, south, and movement; Kun represents misfortune, wolf, and tiger. Zhen also represents horse, alarm, and child. The hidden Xun represents thieves, and Kun represents sorrow and regret.

未濟。東鄰西國，福喜同樂。出得隋珠，留獲和玉，俱利有息。離為東鄰，坎為西國。《既濟九五》爻詞正如此也，徒以先天象失傳，致解者皆誤。復震為福喜、為樂、為珠玉、為出，坤閉故曰留。○有息，宋元作有喜，失韻，依汲古。

The hexagram "Fu" (Return) in the hexagram "Wei Ji" (Not Yet Completed). The line statement says: The eastern neighboring state and the western country both enjoy happiness and joy; going out one obtains the pearl of Shihhou, staying home one gains the jade of He Shi, benefiting both ends and gaining more. This is an image of good fortune both inside and outside. Shang Binghe says: Li (Fire) represents the eastern neighbor, Kan (Water) represents the western country; the line statement of "Ji Ji" (Already Completed) at the ninth line five refers to the eastern and western neighbors, exactly using this imagery, but because the earlier heaven's hexagram positions have long been lost, those interpreting the Book of Changes have all made mistakes. When encountering the hexagram "Fu", Zhen (Thunder) represents happiness and joy, pearls and jade, and travel, while Kun (Earth) represents closure, hence saying "to stay". Note: The original text says "you xi" (there is a breath), but in Song and Yuan editions it is written as "you xi" (there is joy), losing the rhyme, so we follow the Jigugē edition.

行唐尚秉和節之注　　受業蒲城仵道益、豐潤董維城堃校刊

This is the title page of volume seven. The annotations in this volume were written by Shang Binghe from Xingtang, whose courtesy name is Jiezi. His students Wu Daoyi from Pucheng and Dong Weicheng (also known as Kun) from Fengrun were responsible for proofreading and publishing. Xingtang, Pucheng, and Fengrun are all places of origin. In ancient books, the title page usually first mentions the annotator and then the proofreaders and publishers, which is a common practice.

無妄。夏臺羑里，湯文卮處。皋陶聽理，岐人悅喜。西望華首，東歸無咎。艮為臺，納丙，故曰夏臺。艮為里、為道，故曰羑里。羑，道也。乾為王，故曰湯文。艮為拘，巽為繫，故曰卮處。昔桀囚成湯於夏臺，紂囚文王於羑里也。艮為皋、為岐山，震為樂、為陶、為人，故曰岐人悅喜。伏兌為西，艮為望、為華嶽。乾為首，震為東、為歸。○理，汲古作斷，依宋元本。首，宋元本作夏，依汲古。首與咎韻。

The hexagram "Wu Wang" ("No Misfortune") is a line within the primary hexagram itself. The commentary says: Summer Pavilion and Youli, two places of imprisonment, where King Tang of Shang and King Wen of Zhou were both confined. Gao Yao, who administered justice and made fair judgments, was respected by people from Qi and Zhou; looking westward toward the peak of Hua Mountain, and returning eastward without misfortune. This represents a situation of initial hardship followed by success. Shang Binghe says: "Gèn" (Stillness) represents a pavilion. According to the method of "Najia" (Stem Assignment), "Gèn" is assigned the heavenly stem Bing, which belongs to fire in the Five Phases and corresponds to summer in the four seasons, hence it is called "Xia Tai" (Summer Pavilion). "Gèn" also represents a place and a path, and "You" is originally the meaning of "path," hence it is called "You Li" (You Place). "Qian" (Heaven) represents a king, so it refers to King Tang of Shang and King Wen of Zhou. "Gèn" represents imprisonment, and the interacting trigram "Xun" (Wind) represents binding, hence it is said "zhi chu" (a place of confinement), that is, a place of imprisonment. Previously, King Jie of Xia imprisoned King Tang of Shang in Xia Tai, and King Zhou of Shang imprisoned King Wen of Zhou in You Li, which is exactly this situation. "Gèn" represents Gao and Qishan Mountain, "Zhen" (Thunder) represents joy, pottery, and people, thus forming "Qi Ren Yue Xi" (People from Qi were joyful). The hidden "Dui" (Lake) represents the west, "Gèn" represents looking up, and Hua Mountain; "Qian" represents the head, "Zhen" represents the east and returning. Notes: In the Ji Gu Ge edition, the character "li" is written as "duan," following the Song and Yuan editions; the character "shou" in the Song and Yuan editions is written as "xia," following the Ji Gu Ge edition, because "shou" and "jiu" rhyme.

乾。儋耳穿胸，僵離旁舂。天地易紀，日月更始。蝮螫我手，痛為吾毒。詳《師》之《謙》。○第二句依《師》之《謙》校改，各本皆作"緾離勞舂"，非，《漢書武帝紀》："定越地曰珠崖儋耳"。

The hexagram "Wu Wang" corresponds to "Qian." The commentary says: distant and strange tribes such as Dan'er and Chuanxiong are lying stiff and scattered, working beside me to grind rice; the heavens and earth change their order, the sun and moon begin anew; a venomous snake stings my hand, causing severe pain that becomes a poison in my body. This is an image of the reversal of Heaven and Earth, suffering from poison. A detailed explanation of the symbolic meaning is found in the entry for "Shi" and "Qian." Notes: The second sentence has been corrected according to the entry for "Shi" and "Qian," as all other versions read "zhan li lao chun," which is incorrect. The "Book of Han · Wu Di Ji" records the pacification of the southern Yue region, establishing the prefectures of Zhu Yao and Dan'er, from which "Dan'er" is derived.

坤。慈母之恩，長大無孫。消息襁褓，害不入門。此用《無妄》象。乾為恩，巽為母、為長，乾為大，艮為孫，巽隕落，故曰無孫。巽為襁褓、為入，乾為門。

The hexagram "Wu Wang" (No Misfortune) and the trigram "Kun" (Earth). Lin's interpretation: A kind mother has a nurturing debt, raising her child until he grows up but not seeing his grandchildren; she has cared for him from his infancy with meticulous attention, so calamity does not enter the family. This indicates that although the kindness is great, the descendants are not numerous, yet the family remains safe. Shang Binghe says: This line uses the hexagram "Wu Wang" to illustrate the situation: Qian represents kindness, the interacting trigram Xun represents the mother and the elder, Qian represents the great one, and the interacting trigram Gen represents the grandson; Xun signifies falling or loss, hence the saying "no grandson." Xun also represents the swaddling clothes and entry, while Qian represents the gate.

屯。訛言妄語，轉相詿誤。道左失跡，不知狼處。震為言，初至五正覆震相背故曰訛妄、曰詿誤。震為道、為左、為跡，坎伏故失跡、故不知狼處。艮為狼也。○狼，宋元本作鄉，依汲古。

The hexagram "Wu Wang" transforms into "Zun." The commentary says: Rumors and false words spread everywhere, passing from one person to another, causing confusion; losing a trail on the left side of the road, not knowing where the wolf is. This is an image of spreading falsehoods and losing direction. Shang Binghe explains: "Zun" has the trigram Zhen (Thunder) representing speech. From the first line to the fifth line, there are two Zhen trigrams, one upright and one inverted, facing each other, hence indicating falsehoods and mistakes. Zhen represents the road, the left side, and a trail; Kan represents concealment and invisibility, hence the loss of the trail and not knowing where the wolf is; Gen represents the wolf. Note: The character "wolf" in the Song and Yuan editions was written as "xiang," following the Jiguge edition.

蒙。鬱映不明，陰積無光。日在北陸，萬物雕藏。艮為光明，坤坎皆黑，故曰鬱映、曰無光，坤為陰、為積。艮為日，坤為陸，位北，故曰北陸。坤為萬物，坤死故雕藏。《左傳》："日在北陸而藏冰"，言冬日也。○映，宋元本作快，依汲古。映，音決，日食色。鬱映，言黑暗也。

The hexagram "Wu Wang" corresponds to "Meng." Lin's commentary says: darkness and obscurity, with accumulated yin energy and no brightness; the sun moves to the northern land, and all things wither and retreat. This is the image of winter's concealment and the dominance of yin with yang weak. Shang Binghe says: Gen represents brightness, while Kun and Kan both signify blackness, hence the description of darkness and lack of light; Kun represents yin and accumulation. Gen represents the sun, Kun represents the land, and since Kun is located in the north, it is said "northern land"; Kun represents all things and is associated with death, hence the withering and concealment. The "Zuo Zhuan" states "the sun is in the northern land and ice is stored," which refers precisely to winter. Notes: In the Song and Yuan editions, the character "ying" was written as "kuai," following the Jigugē edition. "Ying" is read as "jue," referring to the color during an eclipse; "yu ying" means darkness.

需。王母多福，天祿所伏。君之寵光，君子有昌。乾為王，伏坤為母，故曰王母。王母，大母也。乾為福、為天祿，坎為伏，乾為君、為寵，離為光，乾為君子。○君，汲古作居，光作昌，昌作光，今依宋元本。

The hexagram "Wu Wang" corresponds to "Xu." The interpretation says: The Queen Mother has abundant blessings, and the禄位 (official rank) bestowed by heaven is hidden here; by receiving the grace and glory of the sovereign, the gentleman thus prospers. This is a favorable omen of receiving grace and blessings. Shang Binghe says: Qian represents the king, and the hidden Kun represents the mother, combining to form "Queen Mother" — the Queen Mother is the grandmother. Qian represents blessings and heaven's禄 (official rank), and Kan represents concealment; Qian also represents the sovereign and favor, the mutual trigram Li represents light, and Qian also represents the gentleman. Notes: The character "jun" (sovereign) in the Jigusha edition is written as "ju" (residence), and the positions of "guang" (light) and "chang" (prosperity) are exchanged; this version follows the Song and Yuan editions.

訟。不耕而獲，家食不給。中女無良，長子跛足。疏齒善市，商人有喜。震為耕、為獲，震伏，故曰不耕。伏坤為飢，故曰不給。離為中女，離惡故曰無良。震為長子、為足，坎蹇故曰跛足。兌為齒，震比兌形長故曰疏齒。巽為市，震為商人、為喜。○跛，宋元本作徒，依汲古。按：此多用伏象。

The hexagram "Wu Wang" corresponds to "Song." Lin's interpretation: Not sowing yet expecting harvest, the family's grain supply is insufficient; the second daughter is not virtuous, the eldest son has a limp; a person with sparse teeth is good at trade, and merchants thus have joy. The first four lines are ominous, but the last two turn favorable. Shang Binghe says: Zhen represents sowing and harvest, but Zhen is hidden, so it is said "not sowing"; hidden Kun signifies hunger, hence the grain supply is insufficient. Li represents the middle daughter, and Li's nature is fierce, hence "not virtuous"; Zhen represents the eldest son and feet, while Kan signifies difficulty, hence the limp. De represents teeth, Zhen is adjacent to De and has a long shape, hence "sparse teeth"; Xun represents the market, Zhen represents merchants and joy. Shang's commentary: This interpretation makes frequent use of "fu xiang," which refers to taking the hidden images within the hexagram as the basis for interpretation. Note: The character "跛" in Song and Yuan editions was written as "徒," following the Jigugē edition.

師。火起上門，不為我殘。跳脫東西，獨得生完。不利出鄰，疾病憂患。伏離為火，乾為門戶，故曰上門。震為跳脫、為東、為生，坎為西，坎險故不利，故病憂。震為鄰。

The hexagram Wuwang (No Pretense) and the hexagram Shi (Army). Lin's commentary says: Fire starts from above and burns, but does not harm me; I jump around east and west to escape, and thus alone preserve my life; it is not suitable to go to neighboring regions, for going out will bring illness and worries. This is an omen of escaping a disaster but not being suitable for long journeys. Shang Binghe says: The hidden Li (Fire) is the fire, Qian (Heaven) is the gate, so it is said 'from above'; Zhen (Thunder) is jumping away, east, and life, Kan (Water) is west, and Kan represents danger, so going out is not favorable and illness and worries arise; Zhen is the neighbor.

比。持刀操肉，對酒不食。夫亡從軍，少子入獄。抱膝獨宿。詳《復》之《剝》。○少，宋元本作長，非，依汲古。

The hexagram "Wu Wang" corresponds to "Bi." The line explanation is the same as that of "Fu" and "Bo": holding a knife in hand, grasping meat, yet unable to eat the wine before it; the husband has gone to serve in the army, and the young son has been imprisoned, leaving only the act of sitting alone with folded legs. This depicts a desolate image of family dispersion. For a detailed explanation of the symbolic meaning, see the entry on "Fu" and "Bo." Note: The character "shao" (young) in the original text was mistakenly written as "chang" (long) in Song and Yuan editions; the correct reading follows the Jigugē edition.

小畜。去海，遊於枯裡。街巷迫狹，不得自在。南北四極，渴餒成疾。巽為魚，乾為海，巽在外，故曰去海。離為枯，伏坤為里。離中虛，故為街巷、為迫狹。離為南，伏坎為北，坤為餒、為疾，《易睽九二》云"遇主于巷"，即以上離為巷。

The hexagram "Wu Wang" transforms into "Xiao Xu." The first character of the line is a variant character not commonly found in standard character sets, and according to the annotations, it refers to a type of fish. The entire line describes a fish leaving the sea: the fish has left the sea and is wandering in dry alleys; the alleys are narrow and cramped, making movement difficult and uncomfortable; all four directions have reached their ends, and the fish is thirsty and hungry, leading to illness. This is an inauspicious sign of losing one's proper place and suffering illness due to hardship. Shang Binghe says: Xun represents fish, Qian represents the sea, and since Xun is the outer trigram, it is said "leaving the sea." The mutual trigram Li represents dryness, and the hidden trigram Kun represents alleys. The middle line of Li is empty, so it is taken as alleys and narrowness. Li represents south, and the hidden trigram Kan represents north; Kun represents hunger and illness. The line "meeting the master in the alley" from the hexagram "Kui" nine two also refers to the upper trigram Li as the alley.

履。啞啞笑語，與歡飲酒。長樂行觴，千秋起舞，拜受大福。通《謙》。震為啞啞、為笑語、為歡，坎為酒，震為觴、為長樂、為起舞，兌為秋，乾為千，故曰千秋。艮手為拜，震為福。○笑語，宋元本作喜笑，今依汲古。

The hexagram "Wu Wang" corresponds to "Lv." Lin's commentary says: talking and laughing in a dull manner, joyfully drinking wine; in the Changle Palace, cups are passed around and wine is poured, dancing for a thousand autumns' celebration, bowing to receive great blessings. This is a favorable omen of revelry receiving blessings. Shang Binghe says: "Lv" is in mutual communication with "Qian," taking its image from "Qian": Zhen represents the sound of talking and laughing, talking and laughing, joy; Kan represents wine; Zhen again represents wine cups, long joy, and dancing; Dui represents autumn, Qian represents thousand, combining to form "thousand autumns"; Gen represents hands, hence there is bowing; Zhen represents blessings. Notes: The Song and Yuan editions read "xie xiao" for "xiao yu," but this version follows the Jigugong edition.

泰。登高上山，賓於四門。士伍得歡，福為我根。震為登，伏巽為高，艮為山、為門，震為賓，坤為師、為士伍，震為歡、為福，坤為我。○士伍，宋元本作吾士，茲依汲古。

The hexagram "Wu Wang" transforms into "Tai." Lin's interpretation says: ascending high mountains, receiving respectful hospitality at the gates of the four directions; soldiers and common soldiers are all joyful, and good fortune has become my foundation. This is a favorable omen of advancement and receiving honor, with the hearts of many turning towards me. Shang Binghe says: In the hexagram "Tai," the trigrams three to five together produce Zhen, which represents ascending; the hidden Xun represents height; the mutual trigram Gen represents mountain and gate; Zhen represents guests; the upper trigram Kun represents military forces and soldiers; Zhen also represents joy and good fortune, while Kun represents me. Notes: The characters "shi wu" in Song and Yuan editions read as "wu shi," but here we follow the Jigugē edition and use "shi wu."

否。天厭周德，命我南國。以禮靜民，兵革休息。厭，滿足也。乾為天、為周，天厭周德，即天與周德。巽為命，坤為我、為國，乾南故曰南國。坤為禮、為民，艮為兵革，艮止故休息。○命我，汲古作命與，依宋元本。

The hexagram Wuwang (Without Arrogance) corresponds to the hexagram Po (Obstruction). Lin's commentary says: Heaven is satisfied with the virtue of the Zhou dynasty and has entrusted the mandate of the southern country to me; using rites and teachings to pacify the people, weapons and armor can be put to rest. This is a favorable omen of receiving the mandate and achieving good governance. Shang Binghe particularly points out that the term "yan" here means satisfaction, so "Tian yan Zhou De" refers to Heaven bestowing favor upon the virtue of the Zhou dynasty, which is different from the meaning of rejection. Qian represents Heaven and the Zhou dynasty; the interacting Xun represents the mandate, Kun represents me and the country, and Qian is located in the south, hence the phrase "Southern country." Kun represents rites and the people, while the interacting Gen represents military force, and Gen signifies stillness, hence the cessation of warfare. Notes: The text "ming wo" in the Jigusha edition reads "ming yu," and this is followed according to the Song and Yuan editions.

同人。壅遏堤防，水不得行。火光盛陽，陰蜺伏藏，走歸其鄉。通《師》。坤閉故為壅遏、為堤防，下與坎遇故曰水不得行。離為火、為光，坎為陰蜺、為伏，震為走、為歸，坤為鄉。○蜺，汲古作魄，依宋元本。

The hexagram "Wu Wang" corresponds to "Tong Ren." Lin's commentary says: Dikes and embankments block the flow, preventing water from passing through; the fire is bright and fierce, the yang energy is strong, while the yin rainbow hides and retreats, each returning to its own place. This is an image of strong yang and retreating yin. Shang Binghe says: "Tong Ren" is connected to "Shi" through its lateral relationship, and its imagery comes from "Shi": the earth (Kun) governs closure, hence it is obstruction and dikes; below it meets the water (Kan), so the water cannot flow. Li represents fire and light; Kan represents the yin rainbow and concealment; Zhen represents movement and returning, while Kun represents one's native place. Notes: The character "nie" in the Jigusha edition is written as "po," following the Song and Yuan editions.

大有。河海都市，國之奧府。商人受福，少子玉食。通《比》。坤為河海、為都市、為國、為奧府，艮為少子，兌為食，乾為玉，故曰玉食。

The hexagram "Wu Wang" corresponds to "Da You." Lin's interpretation states: a great metropolis where rivers and seas connect, is a country's storehouse of wealth; merchants here receive blessings, and even the youngest son can enjoy delicacies. This is a favorable omen indicating abundant trade and profit for the whole family. Shang Binghe says: "Da You" is related to "Bi" through its lateral connection; the imagery comes from "Bi":坤 represents rivers and seas, cities, countries, and storehouses of wealth; 艮 represents the youngest son, 兑 represents food, and 乾 represents jade, so it is said "yu shi" (jade food), meaning exquisite delicacies.

謙。東行避兵，南去不祥。西逐凶惡，北迎福生，與喜相逢。震為東行，艮為刀兵，坎為避，故曰東行避兵。震為南，在外故去不祥。坎為西，震為逐，坤為凶惡，故曰西逐凶惡，言坎遇坤也。坎為北，震為福喜。○迎，汲古作逃，非，依宋元本。

The hexagram "Wu Wang" and "Qian." Lin's commentary says: going east can avoid military calamity, going south brings misfortune; going west can drive away evil, going north brings good fortune and meeting with joy. This shows that each direction has different fortune, indicating a favorable direction of east and north. Shang Binghe says: Zhen represents going east, Gen represents weapons, the mutual Kan represents avoiding, thus forming the meaning of "going east to avoid military disaster." Zhen represents south, located in the outer trigram, so going south brings misfortune. Kan represents west, Zhen represents driving away, Kun represents evil, thus saying "driving away evil to the west," referring to the combination of Kan and Kun. Kan also represents north, Zhen represents fortune and joy. Note: the character "ying" (to meet) in the Jigusha edition is mistakenly written as "tiao" (to flee), which is incorrect; follow the Song and Yuan editions instead.

豫。東家中女，嫫母最丑。三十無室，媒伯勞苦。震為東，艮為家，伏離為中女，坤為母、為丑，故曰嫫母。嫫母，黃帝妃貌醜。震數三，坤數十，艮為室，坤寡，故曰三十無室。坎為和、為媒，震為伯，坎為勞苦。

The hexagram "Wu Wang" corresponds to "Yu." The commentary says: A second daughter from a family in the east looks as ugly as Mumo; she is thirty years old and still unmarried, with媒人 working hard in vain. This is an omen of an unsuccessful marriage. Shang Binghe explains: Zhen represents the east, the mutual hexagram Gen represents the family, and the hidden Li represents the middle daughter. Kun represents the mother and ugliness, forming "Mumo" — Mumo was the wife of the Yellow Emperor and was known for her ugliness. The number of Zhen is three, and the number of Kun is ten, together making thirty; Gen represents the house, and Kun governs loneliness and widowhood, hence "thirty without a house." Kan represents harmony and mediators, and Zhen represents the elder brother. Kan also represents toil and hardship.

隨，破亡之國，天所不福，難以止息。兌毀折故曰破亡。艮為國、為天、為止息。

The hexagram "Without Rashness" followed by "Following" (this hexagram name is followed by a comma, slightly differing from the punctuation used in other entries). Lin's interpretation: A country in ruin and destruction is not protected by heaven, and is difficult to stabilize or rest. This is an ominous sign of national decline. Shang Binghe says: The upper trigram Dui (Lake) signifies destruction and breaking, hence "ruin and destruction"; the interacting trigram Gen (Mountain) represents a country, heaven, and cessation.

蠱。驂駕蹇驢，日暮失時。居者無憂，保我樂娛。震為驂駕、為馬，艮小故曰驢，兌折故曰蹇驢。艮為日，兌為昧、為暮，艮為時，兌折故曰失時。艮為居、為保，震為樂。

The hexagram "Wu Wang" transforms into "Gu." The interpretation says: A cart is drawn by a lame donkey, and as dusk falls, the time has been missed; those who stay indoors are free from worries and preserve my joy. This is an omen of a traveler losing time and a dweller finding peace. Shang Binghe explains: The trigrams three to five in "Gu" produce Zhen, which represents a骖 horse or a horse, and Gen is small, so the horse becomes a donkey. The trigrams two to four produce Dui, which signifies loss or damage, hence the lame donkey. Gen represents the sun, Dui signifies darkness or dusk, and Gen also represents time. Dui signifies breaking, hence the loss of time. Gen also represents dwelling and preservation, while Zhen signifies joy.

臨。●蝀充側，佞幸傾惑。女謁橫行，正道雍塞。詳《蠱》之《復》。○充，汲古作之。正道雍塞，汲古作王道充塞，非，今依宋元本。

The hexagram "Wu Wang" follows "Lin." The first character of the line's text is missing in the original manuscript, which was replaced by "●," forming together with the next character "Dang Dong," meaning "rainbow." A rainbow fills the surroundings, symbolizing the obstruction and confusion caused by sycophantic ministers; the ethos of requests and favors from the concubines in the inner court prevail, blocking the righteous path. This is an inauspicious sign indicating internal disorder and political corruption. For a detailed explanation of the symbolic meaning, see the entry on "Gu" under "Fu." Notes: The character "Chong" in the Jiguge edition is "Zhi"; "the righteous path is blocked" in the Jiguge edition is "the royal way is filled," which is incorrect. The current version follows the Song and Yuan editions.

觀。三羖五牂，相隨並行。迷入空澤，循谷直北。徑涉六駁，為所傷賊。通《大壯》。兌為羊，故曰羖、曰牂，艮數三，巽卦數五，故曰三羖五牂。震為行，坤為迷，兌為澤，坤虛故曰空澤。艮為谷，坤為北，艮為駁，伏乾數六，故曰六駁。《詩秦風》："隰有六駁"，疏：陸機云：駁馬，梓榆也，其樹青白皮，駁犖遙視似駁馬，據是是六駁為木，徑涉六駁者，言循谷走，經厯林木，為雜樹所傷也。若作獸詁，則徑涉不合矣，然則《焦詁》六駁正與陸合，與毛鄭異也。巽伏為賊。○徑，汲古作經，依宋元本。

The divination text from "Wu Wang" (No Delusion) and "Guan" (Observation). The passage says: Three black male goats and five female sheep walk together; they become lost and enter an open marsh, proceeding north along a valley; they pass through a forest of six spotted trees and get injured. Shang Binghe explains: "Guan" (Observation) is connected with "Da Zhuang" (Great Strength), and the imagery is taken from "Da Zhuang": Dui (Lake) represents sheep, so it is called "gu" (black male sheep) and "zang" (female sheep). The number of Gen (Mountain) is three, and the number of Xun (Wind) is five, so it is said "three gu and five zang". Zhen (Thunder) represents movement, Kun (Earth) represents confusion, Dui (Lake) represents marsh, and Kun is empty, so it is called "empty marsh". Gen represents valley, Kun represents north; Gen also represents spotted, and the hidden number of Qian (Heaven) is six, so it is said "six spotted". The "Book of Songs · Qin Wind" mentions "Xi has six spotted", and Kong's commentary cites Lu Ji's view: a "bo" horse is actually a "ziyu" tree, whose bark is green and white with spots, and from afar it looks like a spotted horse. Therefore, "six spotted" refers to trees rather than wild animals; "passing through six spotted" means walking along the valley and passing through the forest, getting injured by the mixed trees. If "six spotted" is interpreted as wild animals, the word "passing through" would not make sense. This shows that the "Jiao's Forest of Changes" understands "six spotted" in the same way as Lu Ji, differing from Mao's transmission and Zheng's commentary. Xun represents concealment, so it is called thief. Note: The character "ji" in the Jiguge edition is "jing", following the Song and Yuan editions.

噬嗑。戴喜抱子，與利為友。天之所命，不憂危殆。荀伯勞苦，西來王母。震為喜、為子，艮為戴、為抱、為友，伏巽為利，震巽同聲，故曰與利為友。艮為天，巽為命，坎為憂、為危殆，震喜故不憂殆。荀伯，晉荀躒也，城成周，定王室，故詩美之曰郇伯勞之。荀即郇國後也，與毛鄭說異。震為伯，坎為勞、為西，震為王，伏巽為母。○戴，宋元作載。荀，宋元本作●，均依汲古。殆，音以。

The hexagram "Wu Wang" (No. 11) and "Shi He" (No. 22). Lin's commentary: The head is filled with auspicious qi, and the arms embrace a young child, and one becomes a friend with profit; this is the destiny bestowed by heaven, so there is no need to worry about danger; Xun Bo toils for the state, and Wang Mu comes from the west. This is a favorable omen of receiving heavenly protection. Shang Binghe says: Zhen represents joy and a child, Gen represents wearing, embracing, and friendship; the hidden Xun represents profit, and Zhen and Xun share the same sound and breath, so it is said "to befriend profit." Gen represents heaven, Xun represents destiny, Kan represents worry and danger, and Zhen represents joy, so there is no worry or danger. "Xun Bo" refers to Xun Luo of the Jin state, who once built the city of Chengzhou and stabilized the Zhou dynasty, so the "Poetry" praises him as "Xun Bo toiled." The Xun clan is the descendants of the Xun state—this interpretation differs from that of Mao's transmission and Zheng's commentary. Zhen represents "Bo," Kan represents toil and the west, Zhen represents the king, and hidden Xun represents the mother. Notes: The character "zai" (载) was used in the Song and Yuan editions for "dai" (戴); the character "Xun" was a damaged character in the Song and Yuan editions, and both are followed according to the Ji Gu Ge edition. The character "dai" is read as "yi."

賁。織縷未就，針折不復。女工多能，亂我政事。伏巽為縷，艮手為織，坎為針、為折。巽為女工，離為亂。○第二句宋元本作"勝折無後"，依汲古。能，汲古作態，依宋元本。

The hexagram "Wu Wang" transforms into "Ben." Lin's commentary says: The silk threads for weaving are not yet finished, but the needle breaks and cannot be continued; although the female worker is skilled and talented, she disrupts my affairs. This is an omen of failure just before success and the interference of women in politics. Shang Binghe says: "Ben" contains the hidden trigram Xun (wind), which represents silk threads, and Gen (mountain), which represents the hand, thus indicating "weaving." The mutual trigram Kan (water) represents the needle and its breaking. Xun represents female workers, and Li (fire) represents disorder. Notes: The second line in Song and Yuan editions reads "Sheng zhe wu hou," but we follow the Jigugē edition. Also, the "neng" character in the Jigugē edition is "tai," but here we follow the Song and Yuan editions and use "neng."

剝。行露之訟，貞女不行。君子無食，使道壅塞。行露，《召南》篇名，美女能以禮自守也。坤為霜、為露，震為言，艮為反震，《左傳》謂為敗言故曰訟。艮為貞，坤女艮止故不行。艮為君子，坤飢故無食。艮為道，坤為積聚，故曰壅塞。○元本作《復》林。

The hexagram "Wu Wang" and "Bo." Lin's commentary: A dispute similar to that in the poem "Xing Lu," where a virtuous woman adheres to propriety and refuses to travel; the gentleman has no food, and the path for his mission is blocked. Shang Binghe says: "Xing Lu" is the title of a poem from the "Book of Songs," "Zhao Nan," praising the woman who maintains propriety. The upper trigram of "Bo" is "Kun," representing frost and dew; the lower trigram is "Zhen," representing speech. "Gen" is the reverse image of "Zhen," and the "Zuo Zhuan" refers to this reversed "Zhen" as "baitian" (failed speech), hence the meaning of litigation. "Gen" represents uprightness, "Kun" represents the woman, and "Gen" signifies stillness, hence she does not go out. "Gen" represents the gentleman, and "Kun" signifies hunger, hence no food. "Gen" represents the road, and "Kun" signifies accumulation, hence "obstruction." Note: The original version of the text attached this entry to the hexagram "Fu."

復。羿張烏號，彀射天狼。鐘鼓不鳴，將軍振旅。趙國雄勇，鬬死滎陽。詳《噬嗑》之《旅》。此多二三兩句，震為鐘鼓、為鳴，坤閉故不鳴。坤為師、為軍，震為振。○旅，汲古作攘，依宋元本。趙國或為人名，未必為訛字。《噬嗑》之《旅》同他林有作柱者，亦未必是。

The hexagram "Wu Wang" (No Delusion) follows "Fu" (Return). Lin Ci says: After Yi, the archer, stretched his excellent bow named "Wuhao," drew the string and shot at the star Tianlang; the drums and bells were silent, and the general gathered his troops for reorganization; the people of Zhao were brave and fierce, dying in Xingyang. This is an omen of warfare and danger. For a detailed explanation of the symbolic imagery, see the section on "Shi He" (Breaking the Bones) and "Lu" (Travel). However, here two more lines are added: Zhen represents drums and bells, and also sound; Kun represents closure, hence the silence of the drums and bells; Kun represents military forces, and Zhen represents shaking and reorganization. Notes on the text: The character "Lu" (Travel) in the Jigusha edition is written as "Rang," following the Song and Yuan editions. Shang Shu also says: "Zhao" might be a person's name, not necessarily a mistake; in other Lin Ci sections under "Shi He" and "Lu," the character is written as "Zhu," which may also not be correct.

大畜。延頸望酒，不入我口。商人勞苦，利得無有。夏臺羑里，雖危復喜。艮為頸、為望，坎為酒，此無《坎》象，疑以兌澤為酒也。兌為口，震為商人，伏巽為利，艮為臺，納丙故曰夏臺。艮為里，兌折為危，震為喜。湯囚夏臺，文囚羑里。○雖危，汲古作難為，依宋元本。

The hexagram "Wu Wang" transforms into "Da Xu." The commentary says: stretching the neck to look at wine, but the wine cannot enter my mouth; merchants toil hard but gain nothing; like King Tang of Shang being imprisoned at Xia Tai and King Wen being imprisoned at You Li, even though they are in dangerous situations, they eventually turn into joy. This is an omen of first being confined and then becoming unblocked. Shang Binghe says: "Gen" represents the neck and looking forward; wine originally takes the image of "Kan," but "Da Xu" does not have "Kan," so he suspects that "De" (Lake) is used instead of "Kan" to represent wine. "De" represents the mouth, "Zhen" represents merchants, and the hidden "Xun" represents profit; "Gen" represents a platform, "Gen" includes the heavenly stem "Bing," which belongs to summer in the four seasons, so it is called "Xia Tai"; "Gen" also represents a place, "De" signifies loss and thus danger, while "Zhen" signifies joy. King Tang of Shang was once imprisoned at Xia Tai, and King Wen was once imprisoned at You Li. Note: The original text says "though in danger," but the Ji Gu Ge edition reads "difficult to be," so we follow the Song and Yuan editions.

頤。冠帶南遊，與喜相期。邀於嘉國，拜位逢時。艮為冠，伏巽為帶，震為南、為遊、為喜、為嘉，坤為國，艮為拜、為位、為時。○邀於嘉國，元本作儌於家國，依宋本、汲古。位，元本作為，依汲古。

The hexagram "Wu Wang" corresponds to "Yi." The commentary says: Adjusting the cap and belt, traveling south to tour, meeting with good fortune as scheduled; being invited in a beautiful country, receiving an official position at the right time. This is a favorable omen of a successful journey and proper position. Shang Binghe explains: "Yi" is composed of "Gen" representing the cap, and hidden "Xun" representing the belt; "Zhen" represents south, travel, joy, and beauty; "Kun" represents the country; "Gen" again represents bowing, rank, and timing. Notes: The original text reads "yao yu jia guo" but is taken from the Song edition and Jigugē edition as "yao yu jia guo." The character "wei" in the original text is taken from the Jigugē edition as "wei."

大過。東西觸垣，不利出門。魚藏深水，無以樂賓。爵級摧頹，光威減衰。伏震為東，兌西，艮為垣，震為觸，《頤》正反艮，故曰東西觸垣。巽為利，艮為門，巽為魚，坤為深水，震為賓、為樂，言魚藏水底難得，不能饗賓，故曰無以樂賓。震為爵，坤喪，故曰摧頹、曰減衰。艮為光，震為威，故曰光威減衰。○減，汲古作咸，依宋元本。

The hexagram "Wu Wang" corresponds to "Da Guo." Lin's interpretation: hitting against walls everywhere, it is not advisable to go out; fish are hidden in deep water, and there is nothing to entertain guests; ranks and titles are declining, and their brilliance and prestige are gradually diminishing. This is a凶象 of being blocked everywhere and a decline in status. Shang Binghe says: the hidden Zhen represents the east, Dui represents the west, Gen represents walls, and Zhen represents collision; "Da Guo" is in mutual relationship with "Yi," and "Yi" has two Gens, one positive and one negative, so it is said "colliding against walls east and west." Xun represents benefit, Gen represents a gate; Xun represents fish, Kun represents deep water; Zhen represents guests and joy—fish lying at the bottom of the water are difficult to catch, so there is no way to entertain guests, hence "no joy for guests." Zhen represents ranks and titles, Kun represents loss, so there is decline and decay; Gen represents light, Zhen represents prestige, together forming "diminishing light and prestige." Notes: The character "jian" in the Ji Gu Ge edition is "xian," following the Song and Yuan editions.

坎。兩母十子，轉息無已。五乳百雛，騂駁驪駒。通《離》。互巽為母，兌數二，故曰兩母。震為子，兌數十，故曰十子。震為生，正反震，故曰轉息無已。艮為乳，坎數五，故曰五乳。震為百、為雛、為馬，故曰驪駒。震為玄黃，故曰騂駁。騂，馬色赤黃。駁，馬色不純也。○駁，宋元作駁，依汲古。

The hexagram "Wu Wang" corresponds to the trigram "Kan." Lin's commentary says: two mothers and ten children, continuously giving birth and raising offspring; nursing in five places, with hundreds of young foals, including red, mixed-color, and black foals. This is a favorable omen of flourishing and prosperity. Shang Binghe says: "Kan" is connected with "Li." The interacting trigram "Xun" represents the mother, and the number of "Dui" is two, hence "two mothers." "Zhen" represents children, and "Dui" also signifies the number ten, hence "ten children." "Zhen" signifies reproduction, and with one positive and one reverse "Zhen," it indicates continuous reproduction without end. "Gen" represents nursing, and the number of "Kan" is five, hence "five nursings." "Zhen" signifies a hundred, young foals, and horses, hence "Li Ju" (young foals). "Zhen" also signifies the colors of red and yellow, hence "Xing Bo" (red and mixed-color). "Xing" refers to red-yellow horses, and "Bo" refers to horses with mixed colors. Notes: The character "Bo" was written in a different form in Song and Yuan editions; the form used here follows the Jigugē edition.

離。重黎祖後，司馬太史。陽氏之災，雕宮悲苦。丁云：太史公自序："昔在顓頊，命南正重以司天，北正黎以司地，當周宣王時，失其守而為司馬氏"，首二句言重祖、黎祖之後為司馬氏、為太史公也。離南坎北，故曰重黎。伏艮為祖，震為馬、為言、為太史。太史，紀言之官也。○陽，宋元本作陸，依汲古。春秋時晉殺陽處父故曰災。林或指此。宮，宋元本作害，依汲古。

The hexagram "Wu Wang" with the trigram "Li" (Fire). Lin's commentary says: The descendants of Chong and Li became the officials of司马 and Tai Shi; the Yang family suffered calamity, and there was great sorrow in the elaborately decorated palace. Shang Binghe cites Ding Yan's view: The "Records of the Grand Historian: The Self-Introduction of Sima Qian" mentions that in ancient times, Zhuan Xu appointed Chong to oversee heaven and Li to oversee earth. However, during the reign of King Xuan of Zhou, they lost their posts and became the Sima family. Therefore, the first two lines refer to the descendants of Chong and Li becoming the Sima family and the Tai Shi officials. "Li" is located in the south, and "Kan" is located in the north, hence the mention of "Chong Li." The concealed Gen (Mountain) represents the ancestor, Zhen (Thunder) represents a horse and speech, and also represents Tai Shi, who is the official responsible for recording speech. Notes: The character "Yang" in the Song and Yuan editions was written as "Lu," following the Ji Gu Ge edition. In the Spring and Autumn period, Jin State killed Yang Chu Fu, hence the mention of "calamity." Lin's commentary may refer to this event. The character "gong" in the Song and Yuan editions was written as "hai," following the Ji Gu Ge edition.

咸。內執柔德，止訟以嘿。宗邑賴福，禍災不作。通《損》。伏坤為柔，二至上正覆震，故曰訟，艮止故嘿。乾為宗，坤為邑、為禍災，震福故不災。

The hexagram "Wu Wang" corresponds to "Xian." The commentary says: maintaining inner gentleness and virtue, using silence to calm disputes; thus the clan and city receive blessings and no calamity arises. This is a favorable omen of gentleness stopping contention. Shang Binghe explains: "Xian" is in mutual relationship with "Sun." The hidden坤 represents gentleness and compliance; from the second line to the top line there are two Zhen, one upright and one inverted, Zhen representing speech, hence disputes; Gen represents stillness, hence silence and no contention. Qian represents the clan,坤 represents the city and calamity, Zhen brings blessings, so calamity does not occur.

恆。采唐沫鄉，邀期桑中。失信不會，憂思約帶。詳《師》之《噬嗑》。

The hexagram "Wu Wang" corresponds to "Heng." Lin Ci uses the story from the "Book of Songs, Yong Feng, Sang Zhong": going to Mo Village to gather female moss, with an agreement to meet at Sang Zhong; the other party failed to keep the promise and did not show up, leading to worry and even loosening the belt. This represents the image of a missed appointment. A detailed explanation of the symbolic meaning can be found in the entry for "Shi" and "Shi He."

遯，官成立政，衣就缺袂。恭儉為衛，終無禍尤。艮為官、為成，乾為衣，震為袂，震伏故缺。艮為恭儉、為終，坤為禍尤，坤伏故無。○官，宋元本作宮，依汲古。

The hexagram "Wu Wang" followed by "Dun." The line explanation says: official positions are established, affairs are set in order, clothes are made but one sleeve is missing; by maintaining respect and frugality, there has been no calamity or mistake. This indicates a minor deficiency but overall safety and auspiciousness. Shang Binghe says: "Gen" represents officials and accomplishments; "Qian" represents clothes, "Zhen" represents sleeves. Since "Zhen" is hidden and not visible, the sleeve is missing. "Gen" represents respect and frugality, and also signifies completion; "Kun" represents calamity and mistakes, and also signifies concealment. Therefore, it is said "wu" (no). Notes: The character "guan" (official) in the Song and Yuan editions was written as "gong" (palace), following the Jigugē edition.

大壯。麒麟鳳凰，子孫盛昌。少齊在門，利以合婚。振衣彈冠，貴人大歡。對《觀》。坤為文，故曰麒麟鳳凰。艮為子孫，震為盛昌，巽為齊，艮少故曰少齊。《左傳昭二年》："韓須如齊，逆女少姜，少姜寵，晉人謂之少齊"是也。艮為門，巽為利，坤為衣，艮為冠、為振、為彈、為貴人，震為歡。○第五句依宋元本補，汲古無。大，宋元本作所，依汲古。

The hexagram "Wu Wang" transforms into "Da Zhuang." The interpretation says: Qilin and Fenghuang appear, children flourish; a young man named Qizhi is already at the gate, suitable for marriage; shake clothes and tidy the hat in preparation, the nobleman will be greatly pleased. The whole passage is auspicious. Shang Binghe explains: "Da Zhuang" and "Guan" have all six lines opposite each other, making them a paired hexagram. The imagery comes from "Guan." The earth (Kun) represents literary grace, hence Qilin and Fenghuang; the mountain (Gen) represents children, and the thunder (Zhen) represents flourishing. The wind (Xun) represents Qizhi, and the mountain (Gen) represents youth, hence "Qizhi." The "Zuo Zhuan" records that Han Xu went to the state of Qi to marry Xiao Jiang, who became favored, and the people of Jin called her "Xiao Qizhi," which is exactly this reference. The mountain (Gen) represents the gate, the wind (Xun) represents benefit, the earth (Kun) represents clothes, the mountain (Gen) represents the hat, shaking, brushing, and the nobleman, and the thunder (Zhen) represents joy. Notes: The fifth sentence is added according to the Song and Yuan editions, while the Jigugeshi edition does not include it; the character "Da" in the Song and Yuan editions is "Suo," following the Jigugeshi edition.

晉。亂危之國，不可涉域。機發身頓，遂至僵覆。離為亂，坎為危，坤為國、為域，震為涉，震覆艮止，故不可涉。坎為機，坤為身、為死，故曰頓。《釋名》頓，僵也。○下二句汲古作"機機發發，身頓僵覆"，今依宋元本。

The hexagram "Wu Wang" transforms into "Jin." Lin's commentary says: a country in confusion and danger should not be entered; once the crossbow is fired, people fall down and eventually become stiff and overturned. This is a凶 portent indicating that entering dangerous territory will surely bring disaster. Shang Binghe says: "Jin" hexagram has "Li" (Fire) representing disorder, and the mutual hexagram "Kan" (Water) representing danger. "Kun" (Earth) represents the country and its territory. "Zhen" (Thunder) represents crossing over, but when "Zhen" is inverted, it becomes "Gen" (Mountain), which signifies stopping, so crossing over is not possible. "Kan" represents the crossbow mechanism, and "Kun" represents the body and death, hence the term "顿" — "Xinamei" explains "顿" as being stiff and fallen. Notes: The last two lines in the Ji Gu Ge edition read "ji ji fa fa, shen dun jiang fu," but here we follow the Song and Yuan editions.

明夷。千雀萬鳩，與鷂為仇。威勢不敵，雖眾無益，為鷹所擊。坤為千萬，離為雀鳩，反艮為鷹鷂。坎為仇，震為威，坎為眾，反艮首向下故曰為鷹所擊。○勢，宋元本訛挈，茲依汲古。汲古下多"萬事皆失"四字，依宋本刪。

The hexagram "Wu Wang" corresponds to "Ming Yi." Lin's commentary says: thousands of sparrows and ten thousands of pigeons fight against hawks; their power is insufficient to overcome the enemy, even though they are numerous, and ultimately they are attacked by eagles. This is an ominous sign of the weakness of the many being unable to resist the strength of one. Shang Binghe explains: the earth (Kun) represents thousands and ten thousands, and fire (Li) represents sparrows and pigeons; the mountain (Gen) reversed becomes the eagle and hawk; water (Kan) represents enemies, thunder (Zhen) represents power, and water (Kan) again represents the multitude; the head of the reversed mountain points downward, resembling an eagle diving to attack, hence it is said "being struck by the eagle." Notes: the character "shi" (power) was mistakenly written as "qie" (to carry) in the Song and Yuan editions; here we follow the Jigugē edition. The Jigugē edition has an additional four characters "wan shi jie shi" (all things are lost) below, which are deleted according to the Song edition.

家人。眾神集聚，相與議語。南國虐亂，百姓愁苦。興師征討，更立聖主。詳《屯》之《節》。○聖，汲古作賢，依宋元本。坎為聖也。

The hexagram "Wu Wang" followed by "Jia Ren." Lin's explanation is very similar to the previous one under "Bo" followed by "Wei Ji": the gods gather together to discuss matters; a southern country is tyrannical and chaotic, with the people suffering; thus, military action is taken to replace the ruler with a wise and virtuous king. For a detailed explanation of the symbolic meaning, see the entry under "Zun" followed by "Jie." Note: The character "sheng" (圣) in the Jiguge edition is read as "xian" (贤), following the Song and Yuan editions—since Kan (water) originally represents the image of a sage.

睽。顏淵閔騫，以禮自閒。君子所居，禍災不存。通《蹇》。艮為顏，坎為淵、為悲閔，艮手為騫，故曰顏淵閔騫。艮為閒、為君子、為居，坎為禍，在外，故曰不存。

The hexagram Wuwang (Without Pretense) corresponds to the hexagram Kui (Strife). The line commentary says: Virtuous men like Yan Yuan and Min Ziqian, who restrain themselves with propriety; the dwelling place of a gentleman does not retain calamity. This is a favorable omen of avoiding calamity through adherence to propriety. Shang Binghe says: The hexagram Kui is in mutual communication with the hexagram Jian (Obstruction): Gen (Mountain) represents Yan, Kan (Water) represents渊 (depth) and compassion, Gen represents the hand, thus forming the name Qian (Qian) as in Min Ziqian. Gen represents self-restraint, the gentleman, and dwelling; Kan represents calamity located in the outer trigram, hence it is said 'does not remain'.

蹇。三桓子孫，世秉國權。爵世上卿，富於周公。桓，木名。艮為木，離卦數三，故曰三桓。艮為子孫，艮手為秉，秉，持也。艮為國、為爵、為上卿，遇卦"無妄"震為周、為公，乾為富。魯季孫、孟孫、叔孫，皆桓公後，故曰三桓，與魯相終始也。○爵世，汲古作爵勢，依元本。《論語》："季氏富於周公"。

The hexagram "Without Rashness" transforms into "Obstruction." The commentary says: The descendants of the three families of the Duke of Huan have held power generation after generation; their titles have been inherited through the ranks of high officials, surpassing even the Duke of Zhou in wealth. This is an omen of a ministerial family enjoying hereditary privileges. Shang Binghe says: "Huan" originally refers to a type of tree; "Gen" represents wood, and the number of the hexagram "Li" is three, hence "three Huan." "Gen" also represents descendants and hands, so the character "bing" is used, meaning to hold power. "Gen" represents the state, titles, and high officials; the hexagram "Without Rashness" contains "Zhen," which represents the Zhou dynasty and the Duke of Zhou, and "Qian," which represents wealth. The families of Ji Sun, Meng Sun, and Shu Sun were all descendants of Duke Huan of Lu, hence they are called the three Huan. They have been in power throughout the history of Lu. Note: The term "jue shi" in the Ji Gu Ge edition is "jue shi," following the Yuan edition. The Analects mentions "The family of Ji is richer than the Duke of Zhou," which aligns exactly with this commentary.

解。鶴鳴九皋，處子失時。載土販鹽，難為功巧。震為鶴、為鳴，數九故曰九皋。鶴鳴，《小雅》篇名，毛謂教宣王求賢，茲曰處子失時，義與毛異。巽為伏，故為處子。震為載、為商販，坎為土，坎土象後，只邵子與《易林》同，他未見也。鹽象，《說文》："古宿沙煮海水為鹽"，鹽，咸也。又按：《洪範》："水潤下作鹹"，疑仍坎水象。卦有重坎，故既曰土又曰鹽。○巧，汲古作力，依宋元本。子為土之訛。

The Commentary on the Hexagram "Wu Wang" (Without Arrogance). Lin Ci says: A crane is calling long and loudly in a deep marsh, symbolizing a maiden in her chamber who has missed her opportunity; carrying soil to trade salt, it is difficult to achieve clever accomplishments. This is the image of having talent but not encountering the right time. Shang Binghe says: The trigram Zhen represents a crane and a call, and its number is nine, hence the phrase "jiu gao" (nine gullies). "He Ming" (The Crane's Cry) is the title of a poem in the "Book of Songs, Xiao Ya" (Minor Odes). The commentary by Mao believes it is about teaching King Xuan of Zhou to seek virtuous people. Here, Lin Ci says "chuzi shishi" (a maiden missing her time), which takes a meaning different from that of Mao's commentary. Xun represents concealment, hence it is used for a maiden. Zhen represents carrying and trading; Kan represents soil. The idea of taking Kan as soil is found only in Shao Yong and the "Yi Lin," nowhere else. As for the image of salt, the "Shuo Wen" (Explanation of Characters) says that in ancient times, the Xusha clan boiled seawater to make salt, and salt is salty. The "Shang Shu, Hong Fan" (Book of Documents, Hong Fan) also says, "Water moistens downward and produces salt," so he suspects that salt still takes the image of Kan water. The hexagram "Jie" (Resolution) has overlapping Kan trigrams, hence it refers both to soil and salt. Notes: The character "qiao" (clever) in the Jiguge edition is written as "li" (effort), following the Song and Yuan editions. Shang also points out that the character "zi" (son) is a mistake for "tu" (soil).

損。方軸圓輪，車行不前。組囊以錐，失其事便。還師振旅，兵革休止。坤為方、為軸，伏乾為圓，故曰方軸圓輪。震為車、為行，艮止故不前。坤為帛、為囊，故曰組囊。艮為刀刃、為錐，軸方車不行，以囊盛錐必脫穎，二者皆不便也。坤為師旅，震為反，故曰還師。艮為兵革，艮止故休。○車，宋元本訛東，依汲古。

The hexagram "Wu Wang" corresponds to "Sun." The commentary says: A square axle fitted with a circular wheel makes the chariot unable to move; using a silk bag to carry a cone is inconvenient for doing things. Therefore, the army retreats, and weapons cease. This represents an image of an instrument that is not suitable and a matter that cannot proceed. Shang Binghe says: The earth (Kun) represents squareness and the axle, while hidden Heaven (Qian) represents roundness, forming the image of "a square axle and a circular wheel." The thunder (Zhen) represents the chariot and movement, while the mountain (Gen) represents stopping, hence the chariot does not move forward. The earth (Kun) represents silk and bags, hence "grouped bags." The mountain (Gen) represents the blade and the cone. The axle is square, so the chariot naturally cannot move; using a cloth bag to carry a cone, the cone's tip will inevitably protrude—both situations are inconvenient. The earth (Kun) represents the army, and the thunder (Zhen) represents returning, hence "returning the army"; the mountain (Gen) represents weapons, and since it stops, the army ceases warfare. Notes: The character "chariot" was mistakenly written as "East" in Song and Yuan editions; this is based on the Jiguge edition.

益。魚擾水渴，桀亂我國。駕龍出遊，東之樂土。天賜我祿，與生為福。坤為魚、為水、為濁，震為擾，故曰魚擾水濁。坤為惡，故曰桀。坤為亂、為國，震為龍、為出遊、為東、為桀，坤為邑，故曰樂邑。伏乾為天、為祿、為福。○天賜我祿，汲古作"尺賜我桀"，今依宋元本。

The hexagram "Wu Wang" transforms into "Yi." Lin's commentary says: fish stir up the water, making it murky; a tyrant disrupts my country. I then drive a dragon chariot and travel eastward to a land of peace and comfort. Heaven bestows upon me blessings and fortune, which are inherent from birth. This is an image of moving from disorder to peace. Shang Binghe says:坤 represents fish, water, and turbidity; Zhen represents disturbance, so fish disturb the water and make it murky—note says "water is turbid," differing by one character from the current Lin's commentary "water is dry."坤 also represents wicked people, so it refers to Xia Jie;坤 also represents chaos and a country. Zhen represents dragon, traveling, and the east;坤 represents a city, so it refers to the land of comfort. Hidden Qian represents heaven, blessings, and fortune. Notes: "Heaven bestows upon me blessings" is written as "Heaven bestows upon me Jie" in the Ji Gu Ge edition, but now follows the Song and Yuan editions.

夬。白虎黑狼，伏伺山陽。遮遏牛羊，病我商人。伏艮為虎狼，兌西方金，故曰白虎，坤色黑，故曰黑狼，艮止故曰伏伺、曰遮遏。艮為山陽，坤為牛，兌為羊，坤為病、為我，巽為商旅。○伏伺山陽，宋元本作"伏司亦長"，依汲古。

The hexagram "Wu Wang" transforms into "Guai." Lin's commentary says: White Tiger and Black Wolf are hidden and watching from the south of the mountain; they intercept cattle and sheep, causing hardship for this merchant. This is an ominous sign of encountering bandits on the way. Shang Binghe says: The hidden Gen represents Tiger and Wolf; Dui belongs to the west and metal, its color is white, hence White Tiger; Kun has the color black, hence Black Wolf; Gen signifies stillness, so it is said to be hidden and watching, and to intercept. Gen represents the southern side of the mountain, Kun represents cattle, Dui represents sheep, Kun also represents illness and self, and Xun represents merchants. Notes: The original text "fu si shan yang" in Song and Yuan editions is "fu si yi chang," following the Jiguge edition.

姤。履危不安，跌頓我顏，傷腫為瘢。伏震為履，巽殞落故曰不安、曰跌頓我顏。腫瘢，疑用《無妄》《艮》象。○瘢，宋元本作癩，依汲古。

The hexagram "Wu Wang" follows "Gou." The commentary says: stepping on dangerous ground leads to no peace, falling with the face hitting the ground, swelling at the injury site and leaving a scar. This is a凶 (auspicious) image of suffering injury while walking on perilous ground. Shang Binghe says: the hidden Zhen (Thunder) represents stepping on, while Xun (Wind) signifies falling, hence the description of unease and facial injury. As for the imagery of swelling and scar, he suspects it refers to the image of the hexagram "Wu Wang" with the image of Gen (Mountain). Note: the character "scab" was written as "lai" in Song and Yuan editions, following the Jigugē edition.

萃。三人輦車，東入旁家。王母貪叨，盜我資財，亡失犂牛。對《大畜》。震為人、為車，震數三，故曰三人輦車。震為東，艮為家，巽為入，坤為母，對《乾》故曰王母，兌食故曰貪叨。互巽為盜，坤為資財、為亡失、為牛。○東，宋元本作乘，依汲古。

The hexagram "Wu Wang" corresponds to "Cui." The commentary says: Three people are pushing a cart and go east into the house of a neighbor; the Queen Mother is greedy and insatiable, stealing my money and even taking away my ox. This is a凶 portent of being robbed and losing wealth. Shang Binghe says: "Cui" and "Da Xu" are opposite hexagrams, and the imagery is taken from both the hexagram and its opposite. Zhen represents people and carts, and the number of Zhen is three, hence "three people pushing a cart." Zhen represents east, Gen represents a house, and Xun represents entering. Kun represents the mother, and its opposite is Qian, hence "Queen Mother." Dui governs food and eating, so it is said to be greedy and insatiable. The mutual trigram Xun represents theft, Kun represents wealth, loss, and oxen. Notes: The character "east" in the Song and Yuan editions was written as "ride," following the Jigugē edition.

升。三雁南飛，俱就塘池。鰕饒有，利得過倍。震為雁、為南，數三，故曰三雁南飛。兌為塘池，坤巽皆為魚，故曰鰕饒有。巽為倍利。○塘池，宋元本作井地，茲依汲古。雁，汲古作鶴，依宋元本。

The hexagram "Wu Wang" transformed into "Sheng." Lin's interpretation says: three large geese fly south and land together by a pond; shrimp and some kind of fish are very abundant, yielding profits doubled. The character repeated in Lin's text and the annotation is a variant form of the original text, not found in common character sets. According to the annotation, it refers to a type of fish. This is a favorable omen indicating profit from southern movement. Shang Binghe says: Zhen represents geese and south, and the number is three, hence "three geese flying south"; Dui represents a pond; Kun and Xun both refer to fish, hence the abundance of shrimp and fish; Xun indicates doubled profit. Notes: "pond" in Song and Yuan editions reads "well land," here following the Jigugē edition; "goose" in Jigugē edition reads "crane," here following the Song and Yuan edition.

困。鷹棲茂樹，候雀來往。一擊獲兩，利在枝柯。對《賁》。艮為鷹，震為茂樹，艮在震上，故曰鷹棲茂樹。離為雀，巽為進退、為往來。艮為擊，坎數一，故曰一擊。坎為獲，兌卦數二，故曰獲兩。巽為利、為枝柯，利在枝柯，言以枝柯為隱蔽也。○第四句宋元本作伏不枝梧，候作猴，茲依汲古。

The hexagram "Without Arrogance" corresponds to the hexagram "Obstruction." Lin's commentary says: An eagle perches on a thick tree, waiting for the passing birds; with one strike it captures two, and the benefit comes from the concealment of the branches. This is a favorable omen of waiting for the right moment and achieving two gains at once. Shang Binghe says: "Obstruction" and "Brightness" are opposite hexagrams. The mountain trigram represents the eagle, the thunder trigram represents the thick tree, and the mountain trigram being above the thunder trigram indicates the eagle perching on the thick tree. The fire trigram represents the birds, the wind trigram represents movement and coming and going. The mountain trigram represents the strike, and the number of the water trigram is one, hence "one strike." The water trigram represents capturing, and the number of the joy trigram is two, hence "capturing two." The wind trigram represents benefit and branches, "benefit from the branches" means using the branches for concealment. Notes: The fourth line in the Song and Yuan editions reads "hidden without resistance," and the character "wait" in the Song and Yuan editions is "monkey," here following the Jigugeshan edition.

井。堯舜欽明，禹稷股肱。伊尹往來，進履登堂。顯德之徒，可以輔王。對《噬嗑》。震為帝，故曰堯舜。離為明，艮為臣，故曰禹稷、曰伊尹。巽為往來、為股肱，震為履、為進、為登，艮為堂，故進履登堂。艮貴為顯，震為王。○履，宋元本作禮，依汲古。

The hexagram "Wu Wang" (No Delusion) corresponds to "Jing" (Well). Lin's commentary says: Yao and Shun were respectful and discerning, and Yu and Hou Ji were their trusted ministers. I Yin moved about diligently, climbed the steps and entered the hall to discuss state affairs. These people with outstanding virtue could assist in the king's undertakings. This is a favorable omen of a wise ruler and virtuous ministers. Shang Binghe says: "Jing" and "Shi He" (Crushing the Bones) are opposing hexagrams. Zhen represents the Emperor, so it refers to Yao and Shun. Li represents brightness. Gen represents ministers, so it refers to Yu, Hou Ji, and I Yin. Xun represents movement and trusted ministers. Zhen represents steps, movement, and advancement, and Gen represents the hall, so "advancing and entering the hall" is expressed. Gen represents honor, so it is "outstanding"; Zhen represents the king. Notes: The character "lu" in the original text was written as "li" in Song and Yuan editions, following the Jigugē edition.

革。枯旱三年，草萊不生。粢盛空乏，無以供靈。詳《需》林。○乏，元本訛之，依宋本、汲古。萊，宋元本作葉，依汲古。

The hexagram "Wu Wang" transforms into "Ge." Lin's commentary says: continuous drought for three years, with no growth of grass or weeds; the grain used for worship is exhausted, and there is nothing to offer to the spirits. This is a凶 portent of great drought leading to total crop failure and the inability to continue worship. For a detailed explanation of the symbolic representation, see the Lin commentary on the hexagram "Xu." Notes: The character "fa" was originally mistakenly written as "zhi," following the Song and Ji Gu Ge editions; the character "lei" was written as "ye" in Song and Yuan editions, following the Ji Gu Ge edition.

鼎。方口緩唇，為知樞門。解釋鉤帶，商旅以歡。兌為口，伏坤，故曰方口。兌又為唇，坤柔，故曰緩唇。伏坎為樞、為智，坤為門，言口舌為智慧之樞機也。震為解釋，巽為帶、為商旅，兌悅故歡。坎為矯輮，或為鉤。○首句宋本作口方緩唇，汲古作方口圓舌，依元本。知，宋元本作和，依汲古。

The hexagram "Wu Wang" combined with the hexagram "Ding." Lin's commentary says: A square mouth and a broad lip are the gate through which wisdom enters and exits; untying the cords brings joy to merchants. This signifies proper speech and smooth travel. Shang Binghe says: The trigram Dui represents the mouth; behind it lies Kun, which governs squareness, hence "square mouth." Dui also represents the lip; Kun is soft, hence "broad lip." The hidden trigram Kan represents the pivot and wisdom, while Kun represents the gate—this indicates that speech and words are the pivot of wisdom. Zhen represents untying, Xun represents cords and merchants, and Dui governs joy, hence the joy. Kan has the image of twisting and bending, which can also be taken as hooks. Notes: The first line of the original text in the Song edition reads "mouth square and lip broad," while the Jigugong edition reads "square mouth and round tongue," following the Yuan edition. The character "know" in the Song and Yuan editions is written as "harmony," following the Jigugong edition.

震。鳧池水溢，高陸為海。江河橫流，魚鱉成市。千里無牆，鴛鳳遊行。震為鳧，坎為池、為水，艮為陸，四爻艮覆成坎，故高陸為海。又四爻上下皆重陰，而坤為河海故曰橫流。伏巽為魚、為市，艮為鱉、為牆，震為千里，艮覆故無牆。伏離為鴛鳳，震為遊行。○首句宋元本作鳧鷖池水，依汲古。

The hexagram Zhen (Thunder) in the hexagram Wuwang (No Misfortune). The commentary says: The pond of the wild duck is flooded, the high land becomes the sea; rivers flow wildly and flood, fish and turtles become numerous enough to form a market; within a thousand li there are no walls, mandarin ducks and phoenixes come and go freely. This represents a great flood causing disaster, followed by vast openness without obstruction. Shang Binghe says: Zhen represents the wild duck, Kan represents the pond and water, Gen represents the land; at the fourth line, Gen turns upside down to become Kan, so the high land becomes the sea. The fourth line has both upper and lower lines as overlapping yin lines, Kun represents rivers and seas, hence the phrase 'flowing wildly'. The hidden Xun represents fish and market, Gen represents turtles and walls, Zhen represents a thousand li; since Gen has collapsed, there are no walls. The hidden Li represents mandarin ducks and phoenixes, Zhen represents movement. Notes: The first line in Song and Yuan editions reads 'Fu Yi chi shui', following the Jigugē edition.

艮。烹魚失刀，駕車馬亡。錫刃不入，魴鯉腥臊。伏巽為魚，艮為刀，坎為矢，故曰失刀。震為車、為馬，坎隱故馬亡。艮為刃，下柔故曰錫刃。伏巽為魴鯉、為臭，故曰腥臊。又巽為入，巽伏故不入。○車馬，宋元作馬車。入，宋元作及。錫刃，宋元作鉛刀，均作[當作依]汲古。

The hexagram "Wu Wang" corresponds to "Gen." Lin's commentary says: One wants to cook fish but loses the knife, starts to drive a carriage but the horse runs away; a blade made of tin is too soft to cut through, and the sturgeon and crucian carp have a foul smell. This is an image of an unsuitable tool and everything going wrong. Shang Binghe says: The hidden Xun represents fish, Gen represents the knife, and Kan represents the arrow, hence "losing the knife." Zhen represents a carriage and a horse, and Kan signifies concealment, hence the horse is lost. Gen represents the blade, which is soft below, hence "tin blade." The hidden Xun represents sturgeon and crucian carp and their smell, hence the foul odor; Xun also represents entering, and since Xun is hidden, it cannot cut through. Notes: In the Song and Yuan editions, "carriage and horse" is written as "horse and carriage," and "entering" is written as "and." "Tin blade" is written as "lead blade" in the Song and Yuan editions. These instances follow the Jigugē edition. The note below the phrase "all written as" has brackets indicating that the character "作" should be "依," which is a correction added by the editor, indicating that "作" should be "依."

漸。戎狄蹲踞，無禮貪叨。非吾族類，君子攸去。此用遇卦象。《無妄》伏坤為戎，狄震為箕，故曰蹲踞。蹲踞，即箕踞也。伏震兌皆為口，故曰貪叨。坤為禮、為族類，坤伏故曰無禮、曰非吾族類。艮為君子。

The hexagram "Without Pretense" (Wu Wang) and "Gradual Progress" (Zhen). Lin's commentary says: The people of the Rong and Di tribes sit with their legs spread apart and squat, without observing propriety, greedy and insatiable; they are not of my clan, and the gentleman should depart. This is an omen of difficulty in dealing with different kinds of people, suggesting the need to leave early. Shang Binghe says: This line uses the hexagram "Without Pretense" (Wu Wang): The hidden坤 (Kun) represents the Rong and Di tribes, and the Zhen represents the箕 (ji), so it says "squatting and spreading legs" — squatting and spreading legs is the same as sitting with legs spread apart, sitting with legs apart. The hidden Zhen and Dui both represent the mouth, so it says greedy and insatiable. Kun represents propriety and clan, since Kun is hidden, it says there is no propriety and that they are not of my clan. Gen represents the gentleman.

歸妹。渡河踰水，狐濡其尾，不為禍憂。捕魚遇蟹，利得無幾。坎為河、為水、為狐、為濡，伏艮為尾，坎為禍憂，震樂故不憂。伏巽為魚、為利，艮為蟹，言占得此者雖無憂患而利得甚少也。○狐濡，宋元本作濡洿，今依汲古。

The hexagram "Wu Wang" corresponds to "Gui Mei." The interpretation states: crossing a river and wading through water, foxes get their tails wet, yet no misfortune or worry arises; casting a net to catch fish, one catches crabs instead, and the gain is limited. This is an omen of being startled but without danger, and of obtaining little. Shang Binghe explains: Kan represents river, water, fox, and being wet; the hidden Gen represents the tail. Kan signifies misfortune and worry, while Zhen signifies joy, hence there is no worry. The hidden Xun represents fish and profit, and Gen represents crab. He further clarifies: those who divinate this line may not face troubles, but their gains will be minimal. Note: The original text reads "hu ru" in Song and Yuan editions, but here we follow the Jiguge edition.

豐。河出小魚，不宜勞煩。苛政害民，君受其患。伏坎為河，巽為魚，兌小故曰小魚。坎為勞、為民、為患，震為君，言政苛害民而卒受患者仍在君也。○出，宋元本作水，害作苦，依汲古。

The hexagram "Wu Wang" transforms into "Feng." Lin's interpretation states: rivers only produce small fish, not worth the effort of mobilizing forces; harsh governance harms the people, ultimately leading the ruler to suffer the consequences. This is an omen of harsh governance turning back to harm the ruler himself. Shang Binghe explains: the hidden Kan represents the river, the interacting Xun represents fish, and the Dui hexagram is small, hence small fish; Kan represents labor, the people, and calamity, while Zhen represents the ruler. He further explains: harsh governance harms the people, yet the calamity ultimately falls upon the ruler himself. Notes: In the Song and Yuan editions, the character "出" was written as "水," and "害" as "苦," but these are followed according to the Ji Gu Ge edition.

旅。偃武修文，兵革休安。清人遙逍，未歸空閒。震為武，震伏故曰偃武，禹在上故曰修文。艮為兵、為革，艮止故休。○未歸，汲古作來歸，依宋元本。清人，《詩鄭風》篇名，"河上乎逍遙。"

The hexagram "Wu Wang" and "Lu." Lin's commentary says: ceasing military preparations and promoting cultural education, so that warfare can be halted and peace established; the soldiers in the poem "Qing Ren" are idly wandering by the river, unable to return, idly passing their time. This is an image of ceasing warfare while the soldiers remain stationed. Shang Binghe says: Zhen represents military force, and since Zhen is hidden, it is said "ceasing warfare"; Yu resides above, so it is said "cultivating culture." Gen represents military equipment and warfare, and Gen signifies stopping, so the army is put to rest. Notes: "not returning" in the Jigusha edition reads "returning," following the Song and Yuan editions. "Qing Ren" is the title of a poem from the "Book of Songs, Zheng Feng," which contains the line "wandering by the river." Lin's commentary directly uses this phrase.

巽。九疑鬱林，沮溼不中。鸞鳥所去，君子不安。伏《震》，數九，坎為疑，震為叢木，故曰九疑鬱林，皆南方郡，震為南也。互坎故沮溼。震為鸞鳥，震往故曰去。艮為君子、為安，坎險故不安。○所，汲古作茲，從宋元本。

The hexagram "Wu Wang" (No Pretense) with the trigram "Xun" (Wind). The commentary says: "Jiu Yi Mountain and Yu Lin Prefecture, low and damp places unsuitable for habitation; the鸾 bird has already flown away, the gentleman is not at ease here." This indicates the image of a southern low and humid place where one cannot stay long. Shang Binghe says: The trigram "Xun" conceals the trigram "Zhen." Zhen's number is nine, Kan represents doubt, and Zhen represents dense woods, combining to form "Jiu Yi" and "Yu Lin" — both are names of prefectures in the south, and Zhen primarily governs the south. The mutual trigrams produce Kan, hence the low and damp condition. Zhen represents the luan bird, and Zhen signifies movement, so it says "has gone." Gen represents the gentleman and stability, while Kan represents danger, hence the lack of peace. Notes: The character "所" in the Jiguge edition is "兹," following the Song and Yuan editions.

兌。搏猥逢虎，患厭不起。遂至歡國，與福笑語，君子樂喜。通《艮》。為虎、為搏，互坎蝟為患，蝟能伏虎，故患厭不起。艮為國，互震為歡、為笑語，艮為君子。○君子，宋元本作君王，依汲古。

The hexagram "Wu Wang" corresponds to "Dui." The commentary says: One is trying to strike a hedgehog but collides with a tiger; the calamity is suppressed and does not occur. Later, one arrives at a land of joy, conversing and laughing with good fortune, and the gentleman is happy and joyful. This is an omen of encountering danger but the calamity does not arise, eventually turning into good fortune. Shang Binghe says: "Dui" is connected with "Gen": "Gen" represents a tiger and fighting, while the mutual trigram Kan represents the hedgehog as a calamity. The hedgehog can subdue the tiger, so the calamity is suppressed and does not occur. "Gen" represents the country, the mutual trigram Zhen represents joy and laughter, and "Gen" represents the gentleman. Note: The term "junzi" in the Song and Yuan editions was "junwang," following the Jigugē edition.

渙。狗生龍馬，公勞嫗苦。家無善駒，折悔為吝。艮為狗，震為龍馬、為生，震為公，巽為嫗，坎為勞苦，故曰公勞嫗苦。艮為家，震為駒，坎為折。○善駒，汲古作筐筥，從宋元本。因震在艮下，故曰狗生龍馬。

The hexagram "Wu Wang" transforms into "Huan." Lin's commentary says: A dog gives birth to a dragon horse, and both an old man and an old woman are involved in the effort; yet the family has no good young horse, and the matter suffers loss, leading to regret. This is an image of name not matching reality, and labor with little result. Shang Binghe says: "Gèn" represents a dog, "Zhèn" represents a dragon horse and childbirth; "Zhèn" also represents an old man, "Xùn" represents an old woman, and "Kǎn" represents labor and hardship, forming the phrase "the old man labors and the old woman suffers." "Gèn" represents the family, "Zhèn" represents a young horse, and "Kǎn" represents loss. Notes: The term "shàn jū" in the Ji Gu Ge edition is "kuāng jǔ," following the Song and Yuan editions. Shang also says that because "Zhèn" is below "Gèn," there is the phrase "a dog gives birth to a dragon horse."

節。嬰孩求乳，慈母歸子。黃麑悅喜，得其甘餌。震為嬰孩，艮為乳、為求，故曰嬰孩求乳。伏巽為慈母，震為子、為歸，故曰慈母歸子。震為玄黃、為鹿，故曰黃麑，又為喜、為餌。

The hexagram "Without Rashness" and its changing hexagram "Restraint." Lin's interpretation: An infant needs to nurse, so the kind mother returns to the child; a yellow young deer is joyful and leaps with delight, having obtained sweet food. This is a favorable omen of mother and child being in harmony and all desires being fulfilled. Shang Binghe says: The changing hexagram "Restraint" has the trigram Zhen (Thunder) which represents the infant, and Gen (Mountain) which represents milk and seeking, forming the image of "an infant seeking milk." The hidden trigram Xun (Wind) represents the kind mother, and Zhen (Thunder) represents the child and returning, forming the image of "the kind mother returning to her child." Zhen also represents the colors of black and yellow and the deer, so it is said "yellow young deer," and also signifies joy and food.

中孚。有兩赤鷂，從五隼噪。操矢無筈，趣釋爾射。扶伏聽命，不敢動搖。艮為鷂、為隼，正覆艮，兌卦敷二，故曰兩鷂。巽卦數五，故曰五隼。兌納丁，故曰赤。艮為矢、為操。筈，箭未受弦處也。《兌》象也。艮矢在上卦，上卦兌覆故無筈。震為射，矢無筈則不能射，故釋不射也。艮為扶，巽為伏、為命，扶伏，即匍匐，伏地以手行也。艮震象也，動搖應作搖動，與命協。○筈，宋元本作括，射作財，茲從汲古。

The hexagram "Wu Wang" and "Zhong Fu." The commentary says: There are two red hawks following five falcons crying out together; the arrow in the hand is not strung, so it is advisable to put it down and not shoot; one can only lie on the ground and obey orders, not daring to move. This is an image of wanting to act but being unable to, and bowing down to obey. Shang Binghe says: Gen represents hawks and falcons; one upright and one inverted Gen, with Dui's number being two, so it is said "two hawks" (note: the character "fu" should be "shu"). Xun's number is five, so it is said "five falcons." Dui receives the heavenly stem Ding, which belongs to fire, so its color is red. Gen represents arrows and holding a posture. "Kou" is the part of the arrow that holds the string, belonging to the Dui image. The Gen arrow is in the upper trigram, but the upper trigram Dui is inverted, so there is no "kou." Zhen represents shooting; an arrow without a "kou" cannot be shot, so it is advisable to put it down. Gen represents supporting, and Xun represents hiding and destiny; "supporting and hiding" means crawling on the ground, which is the image of Gen and Zhen. "Dong Yao" should be "Yao Dong," to match the rhyme with "ming." Notes: The character "kou" in Song and Yuan editions is "kuo," and the character "she" is "cai," but here we follow the Ji Gu Ge edition.

小過。伊尹智士，去桀耕野。執順以強，天佑無咎。震為士、為耕，兌剛魯故曰桀，艮手為執，巽順故曰執順。震為強健，艮為天。○天佑，宋元本作文和，茲依汲古。

The hexagram "Without Rashness" transforms into "Minor Excess." Lin's commentary says: Yi Yin was a wise person who left King Jie of Xia and worked in the fields. He maintained gentleness on the outside but strength within. Heaven protects him, so there will be no mistakes. This is a favorable omen of knowing the right time to retreat and eventually receiving heavenly assistance. Shang Binghe says: Zhen represents a gentleman and farming; Dui is strong and rough, so it refers to Jie; Gen represents hands, so it means "to hold"; Xun represents smoothness, so it means "to hold with smoothness"; Zhen represents strength; Gen represents heaven. Notes: The term "heavenly protection" is found as "wen he" in Song and Yuan editions, but here we follow the Ji Gu Ge edition.

既濟。逐鹿西山，利入我門。陰陽和調，國無災殃。《無妄》艮為鹿、為山、為門，震為逐，巽為利、為入，《既濟》陰陽平均，六爻當位，故曰陰陽調和。○各本下多"長子東遊，須其三仇"八字，與上文義不協，汲古注曰疑衍文，故不錄。

The hexagram "Wu Wang" is followed by "Ji Ji." Lin's commentary says: going to the western mountains to chase a deer, benefits enter my family; yin and yang are in harmony, there is no calamity in the country. This is a favorable omen indicating successful hunting and harmonious times and governance. Shang Binghe explains: in the hexagram "Wu Wang," the trigram Gen represents a deer, a mountain, and a gate; Zhen represents chasing; Xun represents benefit and entering. The hexagram "Ji Ji" has balanced yin and yang, with all six lines in proper positions, hence the statement about yin and yang being in harmony. Notes: various editions add the phrase "the eldest son travels east, needing three enemies" below this passage, which does not fit with the preceding text. The Ji Gu Ge edition notes this as possibly an added text and does not include it.

未濟。龍興之德，周武受福。長女宜家，與君相保。長股遠行，狸且善藏。《無妄》震為龍、為德、為周、為武、為君，巽為長女、為長股、為藏，艮為家、為狸。○受，汲古作成，保作德，均依宋元本。

The hexagram "Without Rashness" combined with "Not Yet Completed." The commentary says: possessing the virtue of a dragon's rise, King Wu of Zhou received blessings and good fortune; the eldest daughter is suitable for managing the household and staying with her husband to preserve it; those with long legs are good at traveling far, and the cat is good at hiding. This is a favorable omen indicating abundant virtue and family stability, with each thing in its proper place. Shang Binghe says: encountering the hexagram "Without Rashness," where Zhen represents the dragon, virtue, Zhou, Wu, and the king; Xun represents the eldest daughter, long legs, and hiding; Gen represents the family and the cat. Notes: the character "受" in the Jigong edition is "成," and "保" is "德," both following the Song and Yuan editions.

大畜。朝鮮之地，箕伯所保。宜人宜家，叢處子孫，求事大吉。震為朝，艮在東北，故曰朝鮮。伏坤為地，震為箕、為伯、為人，艮為家、為子孫、為求。《後漢書》："箕子封朝鮮，教以禮義，其人終不相盜，無門戶之閉"。○箕伯，汲古作姫伯，依宋元本。

The hexagram "Da Xu" (Great Accumulation) refers to the primary hexagram itself. The line commentary says: This land of Chosun is guarded by Ji Bo; it is suitable for people and families, with descendants gathering together in the same place, and all matters sought will be highly auspicious. Shang Binghe explains: Zhen represents the morning, and Gen is located in the northeast, combining to form "Chosun." The hidden Kun represents the earth, Zhen represents Ji and Bo, as well as people, and Gen represents family, descendants, and seeking. The "Later Han Book" records that Ji Zi was enfeoffed in Chosun, where he taught the people with rites and propriety, and the people there never stole from each other, not even needing to close their doors. Notes: The term "Ji Bo" in the Jigusha edition is "Ji Bo," following the Song and Yuan editions.

乾。金柱鐵關，堅固衛災。君子居之，安無憂危。此全用《大畜》象。艮為金鐵，震為柱，艮為關、為堅固、為君子、為居。○堅，汲古作膠，危作疑，茲依宋元本。

The hexagram "Great Accumulation" and the trigram "Heaven." Lin's interpretation: golden pillars and iron gates, strong enough to withstand disasters; the gentleman resides within, secure and free from danger. This is a favorable omen indicating strong defenses and peaceful stability. Shang Binghe says: this passage entirely uses the imagery of the hexagram "Great Accumulation": the trigram "Geng" (Mountain) represents metal and iron, the interacting trigram "Zhen" (Thunder) represents pillars, "Geng" again represents barriers, strength, the gentleman, and dwelling. Notes: the character "Jian" (firm) in the Jiguge edition is "Jiao" (sticky), and the character "Wei" (danger) is "Yi" (doubt), but here we follow the Song and Yuan editions.

坤。轉禍為福，喜來入屋。春城夏國，可以飲食，保全家室。《大畜》震喜艮屋，兌悅，故喜來入屋。艮為城、為國，震為春，故曰春城。艮納丙，故曰夏國。兌為飲食，艮為室家，艮為守，故室家可保。

The hexagram "Great Accumulation" with the trigram "Earth" (Kun). The commentary says: transforming misfortune into good fortune, joy enters the house; a city in spring, a country in summer, can enjoy food and drink and preserve the family. This is a favorable omen of turning danger into safety. Shang Binghe explains: encountering the hexagram "Great Accumulation" where Zhen (Thunder) is the main trigram representing joy, Gen (Mountain) represents a house, and Dui (Lake) represents joy, so joy enters the house. Gen represents a city and a country, and Zhen represents spring, hence "spring city"; Gen includes the heavenly stem Bing, which belongs to summer in the four seasons, hence "summer country". Dui represents food and drink, Gen represents family and home, and Gen also represents guarding, so the family and home can be preserved.

屯。水暴橫行，浮屋壞牆。泱泱溢溢，市師驚惶。居止不殆，與母相保。坎坤皆為水，故曰橫行。艮為屋、為牆，艮在上，故曰浮屋，坎破故曰壞牆。坤為師，震為驚惶，伏巽為市，艮為居止，坤為母。

The hexagram "Great Accumulation" transforming into "Obstruction." Lin's interpretation: A great flood suddenly erupts and flows wildly, lifting houses and breaking walls; the water spreads widely everywhere, causing panic among the market and the military; only by remaining calm and unmoving can one avoid danger and protect oneself and one's mother. This is an inauspicious sign of flood disaster, and stillness is the way to safety. Shang Binghe says: Kan and Kun both represent water, hence the flooding; Gen represents houses and walls, and Gen is on the upper trigram, so the houses float on the water. Kan signifies destruction, hence the walls are broken. Kun represents the military, Zhen represents panic, the hidden Xun represents the market, Gen represents dwelling, and Kun represents the mother.

蒙。虎豹熊罷，遊戲山隅。得其所欲，君子無憂。艮為虎豹熊罷。震為遊戲，在艮下故曰山隅。艮為君子，坎為憂，震解故無憂。○各本下有"旅人失利，市空無人"二句，與上吉凶不類，斷為衍文刪。

The hexagram "Great Accumulation" corresponds to "Obstinacy." The commentary says: tigers, leopards, bears, and brown bears are playing near the mountain foot; each gets what it desires, and the gentleman has no worries. "Bai" is the same as "pí" (brown bear). This is a favorable omen indicating that each fulfills its nature and is secure without worry. Shang Binghe says: "Gèn" (Stillness) represents tigers, leopards, bears, and brown bears; "Zhèn" (Thunder) represents playing, and since "Zhèn" is below "Gèn," it is said "mountain foot." "Gèn" represents the gentleman, "Kǎn" (Water) represents worry, and "Zhèn" signifies dispersion, hence there is no worry. Notes: All versions of this passage have below it the lines "travelers suffer loss, markets are empty and deserted," which do not match the previous favorable and unfavorable tones. Shang氏 considers these to be added text and deletes them.

需。躬禮履仁，尚德止訟。宗邑以安，三百無患。乾為仁，伏坤為躬、為禮。天水《訟》、《需》坎水下降，乾陽上升，陰陽交故止訟。乾為百，離卦數三，故曰三百。坎為患。丁云："齊管仲奪伯氏駢邑三百，沒齒無怨"，林或指此。○禮，宋元本作體，依汲古。以，汲古作已，百作伯，茲依宋元本。

The hexagram "Da Xu" corresponds to "Xu." The commentary says: Practicing etiquette and fulfilling benevolence, valuing virtue and ceasing disputes; thus, the clan and city are peaceful, and even a town of three hundred households has no calamity. This is a fortunate omen showing that virtue calms disputes. Shang Binghe explains: The trigram Qian represents benevolence, and the hidden trigram Kun represents the body and etiquette. The hexagram "Song" is the one where heaven and water are in conflict, while "Xu" is where the water of Kan flows downward and the yang of Qian rises, resulting in the meeting of yin and yang, thus disputes cease. Qian represents "hundred," and the number of the trigram Li is three, so it is said "three hundred"; Kan represents calamity. Ding Yan says: In the state of Qi, Guan Zhong took away Bo Shi's town of three hundred households, but Bo Shi never complained. Perhaps the commentary refers to this incident. Notes: The character "li" in the Song dynasty and Yuan dynasty editions was written as "ti," following the Jigugong edition; the character "yi" in the Jigugong edition was written as "yi," and the character "bai" was written as "bo," but here we follow the Song and Yuan editions.

訟。江淮易服，玄黃朱飾。靈公夏徵，衷衵無極。高位崩顛，失其寵室。對《明夷》。坤坎皆為水，故曰江淮。震為玄黃，坎為赤，故曰朱飾。震為公、為神，故曰靈公。離為夏，震為衣，坎伏，故曰衷衵。衵，褻衣，衷，懷也。艮為位、為室，艮覆故曰崩、曰失。○衷衵，宋元本作哀相，汲古作哀禍，顧千里曰哀相乃衷衵之訛，《左傳宣九年》："陳靈公與孔寧、儀行父通夏姬，皆衷其衵，徵舒恥之，射殺靈公"。衵，音日。

The hexagram "Da Xu" (Great Accumulation) corresponds to "Song" (Contention). Lin's commentary says: In the Jianghuai region, people changed their clothing colors, using black, yellow, red, and crimson as decorations; Chen Linggong and Xia Ji had improper relations, secretly wearing each other's undergarments in a manner of debauchery; high positions collapsed and overturned, losing favor and family. This is an inauspicious sign (auspicious omen of calamity) caused by licentiousness. Shang Binghe says: "Song" and "Mingyi" (Darkness) are opposing hexagrams: Kūn and Kǎn both represent water, hence the reference to Jianghuai; Zhèn represents black and yellow, and Kǎn represents red, hence the mention of "red decorations." Zhèn represents a prince and a deity, hence "Linggong"; Li represents Xia, Zhèn represents clothing, and Kǎn is hidden, hence "zhōngwèi" — "wèi" is undergarments, and "zhōng" means to conceal. Gen represents position and a room, and Gen collapsing indicates collapse and loss. Notes: The term "zhōngwèi" is recorded in the Song and Yuan editions as "āixiang," and in the Jiguguo edition as "āihuo." Gu Qilin pointed out that "āixiang" is a misreading of "zhōngwèi." The "Zuo Zhuan" records that in the ninth year of Duke Xuan's reign, Chen Linggong and Kong Ning, Yi Xingfu all had improper relations with Xia Ji, each carrying her undergarments to mock one another. Xia Zhengshu was ashamed of this, and shot and killed Linggong. The character "wèi" is pronounced as "ri."

師。不虞之患，禍至無門。奄忽暴卒，痛傷我心。詳《蒙》之《明夷》。

The hexagram "Great Accumulation" corresponds to "The Army." The commentary says: unexpected misfortunes, calamity comes without a fixed path to prevent; sudden death occurs, causing deep sorrow to my heart. This is an omen of a sudden calamity. For a detailed explanation of the symbolic meaning, see the entry on "The Obstruction" under "Bright Darkness."

比。三塗五嶽，去危入室。凶禍不作，桀盜堯服。失其寵福，貴人有疾。艮山故曰三塗五嶽，艮數三，坎數五也。坎危在外故曰去危。艮為室，坤為凶禍、為惡，故曰桀。坎為盜、為聖，故曰堯。坤為服也。乾為寵福，乾伏故失。艮為貴，坎為疾，故曰貴人有疾。

The hexagram "Da Xu" and "Bi." Lin's commentary says: The mountains of San Tu and the Five Peaks, leaving dangerous places to enter a dwelling; calamity does not arise, the tyrant Jie is subdued by the sage Yao; only the original favor and blessings are lost, the nobleman has an illness. This is an image of avoiding danger for safety with a slight deficiency. Shang Binghe says: Gen represents a mountain, so it refers to San Tu and the Five Peaks; the number of Gen is three, and the number of Kan is five. The danger of Kan is in the outer trigram, so it says "leaving danger"; Gen represents a dwelling. Kun represents calamity and wicked people, so it refers to Jie; Kan represents thieves and also sages, so it refers to Yao; Kun represents subjugation. Qian represents favor and blessings, but Qian is hidden, so it says "loss"; Gen represents the nobleman, and Kan represents illness, so "the nobleman has an illness."

小畜。配合相迎，利之四鄉。昏以為期，明星煌煌。欣喜奭懌，所言得當。巽為利，正反巽相合故曰相迎，巽數四，故曰四鄉。伏坤為鄉、為昏，艮為時，故曰昏以為期。離為星、為明，故曰明星煌煌。兌悅故欣喜。奭，盛也。懌，悅也。奭懌，猶大悅也。兌口為言，正反兌故曰得當。○煌煌，宋元本作熠熠，不協。奭懌，宋元作君奭，均依汲古。當，汲古作償，依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Small Accumulation. The interpretation says: male and female are matched, mutually harmonious, benefiting all directions; they set the time for the evening, with the bright star shining brightly; they are joyful and delighted, and their words are all appropriate. This is a favorable omen of harmonious marriage and proper speech. Shang Binghe says: Xun represents benefit, and two Xun trigrams, one positive and one negative, combined, thus saying 'mutual approach'; the number of Xun is four, thus saying 'four directions'. The hidden Kun represents the village and the evening, and Gen represents time, thus 'setting the time for the evening'; Li represents the star and brightness, thus 'the bright star shines brightly'.兑 governs joy, thus the joy. 'Shi' means grand, 'Ye' means joy, 'Shi Ye' means great joy.兑 represents the mouth and speech, and two兑 trigrams, one positive and one negative, thus saying 'appropriate'. Notes: 'Huang Huang' in Song and Yuan editions is 'Yi Yi', which does not rhyme; 'Shi Ye' in Song and Yuan editions is 'Jun Shi', both follow the Ji Gu Ge edition; the character 'Dang' in Ji Gu Ge edition is 'Chang', following the Song and Yuan edition.

履。三手六身，莫適所閒。更相搖動，失事便安。箕子佯狂，國乃不昌。伏《謙》。艮為手，數三，故曰三手。坤為身，坎數六，故曰六身。艮為閒，正反艮，故曰莫適所閒，正反震，故曰更相搖動。坤為事，坎為失，失事便安者，言事不得安也。震為箕子、為狂，坤為國，坤喪故不昌。全用旁通。○第四句汲古作動失事宜，依宋元本。

The hexagram of Great Accumulation contains the hexagram of Following. Lin's interpretation says: three hands, six bodies, not knowing where they should be placed; pushing and shoving, things lose stability; Ji Zi feigned madness, and the country thus ceased to flourish. This is an ominous sign of disorder in form and of virtuous men feigning madness to retreat from the world. Shang Binghe says: The hexagram of Following is concealed within the hexagram of Humility. This entire interpretation uses the principle of mutual transformation. The trigram Gen represents hands, and its number is three, hence 'three hands'; the trigram Kun represents bodies, and the number of Kan is six, hence 'six bodies'. Gen represents leisure and proper dwelling, with one positive and one negative Gen, hence 'no suitable place for dwelling'; one positive and one negative Zhen, hence 'mutual shaking'. Kun represents affairs, Kan represents loss, 'loss of affairs brings stability' means that affairs cannot be stable. Zhen represents Ji Zi and madness, Kun represents the country, and Kun presides over loss, hence the country does not flourish. Notes: The fourth line in the Jigusha edition reads 'movement leads to loss of affairs', following the Song and Yuan editions.

泰。虎臥山隅，鹿過後朐。弓矢設張，匯為功曹。伏不敢起，遂全其軀，得我美草。詳《大有》之《訟》。○匯，宋本作會，會為音訛字，元本、汲古作蝟，蝟即蝟，見《爾雅》。

The hexagram "Da Xu" corresponds to "Tai." The commentary says: A tiger lies at the foot of the mountain, a deer passes by behind it; the bow and arrow are drawn and ready to be shot, and a hedgehog serves as a general; it lies hidden and does not rise, yet it preserves its life and even eats my fine grass. This is an omen of concealment avoiding calamity. For a detailed explanation of the symbolic imagery, see the entry on "Da You" and "Song." Notes: In the Song edition, the character "hui" is mistakenly written as "hui," which is a homophone error; the Yuan edition and the Ji Gugé edition read "wei," which refers to a hedgehog, as mentioned in the "Erya."

否。麟鳳執獲，英雄失職。自衛反魯，猥昧不起，祿福訖已。坤為文，故曰麟鳳。艮為拘，故曰執獲。乾為英雄，巽隕落故失職。伏震為衛、為及，兌為魯，又為昧。猥，曲也，坤死故曰不起、曰訖已。乾為祿福。《公羊傳哀十四年》："獲麟，孔子觀之，反袂掩泣，自傷將死"。○英，宋元本作陰，依汲古。猥，汲古作畏，祿福作福祿，均依宋元。

The hexagram "Da Xu" corresponds to "Po." The commentary says: A qilin and a phoenix are captured, heroes lose their positions; returning from the state of Wei to Lu, one is confused and disoriented, and falls into a decline, with the end of honor and fortune. This is a凶 portent of a virtuous person losing the right time and the end of fate. Shang Binghe says: The earth (Kun) represents literary brilliance, hence the qilin and phoenix; the mountain (Gen) represents restraint, hence "captured by restraint"; the heaven (Qian) represents heroes, and the wind (Xun) signifies falling, hence losing one's position. The hidden thunder (Zhen) represents Wei and the state of being caught, the lake (Dui) represents Lu, and the lake also signifies confusion; "wei" means bending, and the earth (Kun) signifies death, hence not rising and the end of affairs; the heaven (Qian) represents honor and fortune. The "Gongyang Zhuan" records that in the fourteenth year of Duke Ai's reign, a western hunt captured a qilin, and Confucius went to see it, covering his sleeves and weeping, lamenting his own impending death — this is exactly what the commentary refers to. Notes: The character "ying" in the Song and Yuan editions was written as "yin," here following the Jigugong edition as "ying"; the character "wei" in the Jigugong edition was written as "wei," and "fu lu" was written as "lu fu," both following the Song and Yuan editions.

同人。欒子作殃，伯氏誅傷。州犂奔楚，失其寵光。《左傳成十五年》："晉三卻害伯宗，譖而殺之，及欒弗忌，伯州犂奔楚"。卦通《師》。震為木、為子，故曰欒子。為伯、為楚、為奔，坤死故曰殃、曰誅、曰失。

The hexagram "Da Xu" corresponds to "Tong Ren." The commentary states: The son of the Luan clan caused calamity, and Bo Shi was executed. Bo Zhou Li fled to the state of Chu and lost his former favor and glory. Shang Binghe cites the "Zuo Zhuan" from the 15th year of King Cheng's reign: In Jin, the three Xie figures slandered Bo Zong, falsely accused him, and had him executed, which also involved Luan Fu Ji. Therefore, Bo Zhou Li, the son of Bo Zong, fled to Chu. "Tong Ren" is opposite to "Shi": Zhen represents wood and sons; Luan originally means wood, so it is said "Luan son." Zhen also represents Bo, Chu, and fleeing; Kun represents death, so it is said calamity, execution, and loss.

大有。黃帝出遊，駕龍乘馬。東至泰山，南過齊魯。王良御右，文武何咎。不利市賈。此用《大畜》象。震為黃，乾為帝、為行，故曰出遊。乾為龍馬，震為東，艮為山，故東至泰山。乾為南，兌為魯，伏巽為齊，故南過齊魯。乾為王，兌為右，伏坤為文，巽為市賈，巽伏故不利。○乘，宋元本作騎，右作左，今依汲古。

The hexagram "Great Accumulation" transforms into "Great Possession." The commentary says: The Yellow Emperor went out on a tour, riding a dragon and driving a horse; he went east to Mount Tai, and south through the states of Qi and Lu; the skilled driver Wang Liang held the reins on the right, and the ministers of literature and martial arts had no mistakes; however, it was unfavorable for commerce and trade. Shang Binghe said: This line uses the hexagram "Great Accumulation" to establish the image: Zhen represents yellow, Qian represents the Emperor and movement, so it is said "to travel out"; Qian represents dragon and horse; Zhen represents east, Gen represents mountain, so he went east to Mount Tai; Qian represents south, Dui represents Lu, and the hidden Xun represents Qi, so he passed through Qi and Lu to the south. Qian represents the king, Dui represents the right, and the hidden Kun represents literature; Xun represents marketplaces and merchants, and since Xun is hidden, it is unfavorable for commerce. Notes: The character "ride" in Song and Yuan editions was "mount," and the character "right" was "left," but now we follow the Jiguge edition.

謙。齊魯爭言，戰於龍門。遘怨致禍，三世不安。詳《坤》之《離》。齊魯用伏象。

The hexagram of Great Accumulation is associated with Humility. The commentary states: Qi State and Lu State could not reach an agreement, and they fought at the龙门 (Dragon Gate); they formed enmity and brought calamity, causing unrest for three dynasties. This is a凶 (auspicious) image of creating enmity and leaving calamity. For a detailed explanation of the symbolic representation, see the entry on the hexagram of Earth and Fire, Li. Shang Binghe only adds one sentence: the symbolic representation used by Qi and Lu states is the hidden image.

豫。道禮和德，仁不相賊。君子往之，樂有其利。震為道，坤為禮，坎為和、為賊，震為仁，故不相賊。震為樂，艮為君子。○禮，元本作理，茲依宋本、汲古。

The hexagram of Great Accumulation corresponds to the hexagram of Joy. The commentary says: to live in accordance with the Way and propriety, virtue and harmony will be in place; if one speaks of benevolence, there will be no mutual harm; the gentleman goes there and delights in enjoying its benefits. This is a favorable omen of mutual kindness. Shang Binghe says: Zhen represents the Way, Kun represents propriety, the mutual Kan represents harmony and harm, yet Zhen represents benevolence, so there is no mutual harm; Zhen represents joy, and the mutual Gen represents the gentleman. Notes: The character 'li' (propriety) originally read 'li' (reason), here following the Song edition and the Jigugong edition.

隨。嫗妬公妮，毀益亂類。使我家憒，利得不遂。巽為嫗，震為公，兌為毀，艮為家，巽為利。妮者，泥也，滯也。《論語》："致遠恐泥"，公泥者，公怠於事也，有此二因致家事毀亂，利得不遂也。○妮，從元本，疑為怩訛，宋本、汲古作姥。類，宋元本作賴，依汲古。利得不遂，汲古作利不得遂，依宋元本。憒，汲古作憤，依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Following. The commentary says: an old woman is jealous, an old man is slow, destruction increases day by day, and disorder prevails among the family ranks; this causes confusion in the family, and benefits cannot be obtained. This is an omen of family discord and failure in career. Shang Binghe says: Xun represents an old woman, Zhen represents an old man, Dui signifies destruction, Gen represents the family, and Xun signifies benefit. "Ni" is "Ni" meaning obstruction; the Analects say "fearing difficulty in achieving distant goals," so "gong ni" refers to the old man being lazy in affairs. Due to these two reasons, family affairs are ruined, and benefits cannot be achieved. Notes: The character "ni" is taken from the original manuscript; Shang suspected it might be a mistake for "ni" (shame). The Song and Yuan editions read "au" instead of "ni"; "lei" in the Song and Yuan editions is "lai," following the Jigugong edition; "benefit cannot be achieved" in the Jigugong edition is "benefit cannot be obtained," following the Song and Yuan editions; "kui" in the Jigugong edition is "fen," following the Song and Yuan editions.

蠱。一巢九子，同公共母。柔順利貞，出入不殆，福祿所在。艮為巢，坎數一，故曰一巢，震為子，數九，故曰九子。震為公，巽為母、為柔順、為利、為入，震為福祿、為出。○出入，汲古作君子，依宋元本。

The hexagram of Great Accumulation is interpreted as the hexagram of Pestilence. The commentary says: In one nest there are nine young birds, all from the same father and mother; they are gentle and upright, and there will be no danger in going out or coming in, and thus blessings and honors are present. This is a favorable omen indicating family harmony and safety in all movements. Shang Binghe says: The trigram Gen represents the nest, and the number of Kan is one, so 'one nest'; the trigram Zhen represents the sons, and its number is nine, so 'nine sons'. Zhen represents the father, Xun represents the mother, gentleness, benefit, and entry; Zhen also represents blessings and honors, as well as going out. Notes: The text '出入' in the Jigusha edition reads '君子', but we follow the Song and Yuan editions.

臨。崔崽北嶽，天神貴客。溫仁正直，主布恩德。閔哀不已，蒙受大福。詳《師》之《豐》。

The hexagram "Great Accumulation" with the approach of "Approaching." The commentary says: The lofty and towering northern mountain, with heavenly spirits and honored guests; gentle, kind, upright, and impartial, the ruler widely spreads his grace; compassion and mercy never cease, thus receiving great blessings. This is a favorable omen of widespread benevolence. For a detailed explanation of the symbolic representation, see the entry under "The Army" with "Fullness."

觀。三蛆逐蠅，陷墮釜中。灌沸渰殪，與母長訣。巽為蛆蠅，艮數三，故曰三蛆。巽為墮，坤為釜、為母、為死，故渰殪。○蛆，宋元本作睢，依汲古。

The hexagram of Great Accumulation observed through the hexagram of View. Lin's interpretation: three maggots chased a fly and fell into a pot; they were scalded to death by boiling water, thus forever parting from their mother. This is an ominous sign of self-inflicted death. Shang Binghe says: Xun represents maggots and flies, and the number of Gen is three, hence 'three maggots'; Xun indicates falling, while Kun represents the pot, the mother, and death, hence drowning and dying. Note: The character '蛆' in Song and Yuan editions was written as '睢', following the Jigugé edition.

噬嗑。東山西陵，高峻難升。滅夷掘壘，使道不通。商旅無功，復反其邦。艮為山陵，離東坎西，故曰東山西陵。艮為高陵，坎險，故難升。坎為平，故曰滅夷。艮為壘，艮手為掘、為道、為邦，震為商旅、為反，坎陷坎險，居中爻，故道不通而商旅困也。○掘壘，元本作握累，依宋、汲古本。

The hexagram of Great Accumulation is transformed into the hexagram of Breaking the Bones. The commentary says: On the east there is a mountain, on the west a hill, high and steep, difficult to climb; leveling the mountains and hills, breaking through the barriers, only makes the path impassable; merchants gain nothing and have to return to their homeland. This is the image of blocked paths and commercial difficulties. Shang Binghe says: Gen represents mountains and hills; Li is on the east, Kan on the west, hence 'east mountain west hill'. Gen represents high hills, Kan signifies danger, hence difficult to ascend; Kan also represents level, hence 'eradicate and level', meaning to level. Gen represents barriers, and since Gen represents hands, it is said 'to break through'. Gen also represents path and state; Zhen represents merchants and return. The pit and obstacles of Kan are located in the central trigram, hence the path is blocked and merchants are trapped. Note: The original text says 'dig barriers', but according to the Song edition and Jigugong edition, it should be 'hold barriers'.

賁。常德自如，不逢禍災。樂只君子，福祿自來。坎為禍災，震出故不逢。艮為君子，震為樂、為福祿。

The hexagram Great Accumulation corresponds to the hexagram Ornate. The commentary says: maintaining the constant virtue and acting with ease and at one's own pace, one will not meet with calamity; joyful is this gentleman, and blessings and honors will naturally come. "Joyful is the gentleman" is an idiom from the Book of Songs, where "only" is a particle. This is a favorable omen of attaining blessings by holding fast to the constant virtue. Shang Binghe says: the interacting trigram Kan represents calamity, while Zhen is the main trigram indicating emergence, so calamity is not encountered; Gen represents the gentleman, Zhen represents joy and blessings and honors.

剝。范子妙材，戮辱傷膚。後相秦國，封為應侯。詳《師》之《井》。

The hexagram "Da Xu" corresponds to "Bo." Lin's commentary says: Fan Ju had exceptional talent, but first suffered corporal punishment and physical injury; later he became the prime minister of the state of Qin and was granted the title of Ying Hou. This is an image of being humiliated first and then becoming prominent. For a detailed explanation of the symbolic meaning, see the entry on "Shi" and "Jing."

復。虎狼結集，相聚為保。伺齧牛羊，道絕不通。病我商人。此用《大畜》象。艮為虎狼，正反艮，艮止，故曰虎狼結集，相聚為保。伏坤為牛，兌為羊、為口，艮止，故曰伺齧牛羊。艮為道，震為商人，艮止故道不通而商旅困也。○集，汲古作謀，保作儔，伺訛同，均依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Return. The commentary says: Tigers and wolves gather in groups, supporting each other to form a band; they lurk and devour cattle and sheep, cutting off the roads and making travel impossible, causing great hardship for this merchant. This is an inauspicious signindicating bandits gathering and the commercial routes being cut off. Shang Binghe says: This line uses the hexagram of Great Accumulation to establish the image: The trigram of艮represents tigers and wolves. One trigram is positive and the other is negative, both being艮, which signifies stillness, so tigers and wolves gathering and uniting for protection. The hidden trigram of坤represents cattle, the trigram of兑represents sheep and mouth, and艮represents stopping, so they lurk and devour cattle and sheep. The trigram of艮represents the road, and the trigram of震represents merchants. Since艮is stopping, the road is blocked and merchants are trapped. Notes: The character '集' in the Jigusha edition is '谋', '保' is '俦', and '伺' is mistakenly written as '同'; these three characters are corrected according to the Song and Yuan editions.

無妄。不直杜公，與我爭訟。媒伯無禮，自令壅塞。震為杜、為公，杜公，未詳所指。初至四正反震，故曰爭訟。震為伯。○直，汲古作宜，從宋元本。杜公，疑即杜伯，周宣王殺之，非其罪，即為人見王訴其無罪，後射死宣王於鎬，事見《周語》及《周春秋》。媒伯無禮者，言王妾以無禮之事媒孽杜伯而王不知也。

"Great Accumulation" (Daxu) in "No Deceit" (Wuxiang). The commentary says: An unjust Du Gong contested with me; the mediator Bo acted improperly and thus brought about obstruction. This is an omen of obstructed litigation. Shang Binghe says: Zhen represents Du and Gong, "Du Gong" refers to whom, he was unable to determine at the time; from the first line to the fourth line, there are two Zhen, one positive and one negative, hence litigation; Zhen also represents Bo. Notes: The character "straight" in the Ji Gushan edition is "appropriate," following the Song and Yuan editions. Shang氏 speculates that "Du Gong" is probably Du Bo: King Zhou Xuanwang killed him, but he was actually innocent; later, Du Bo transformed into a human form and appeared before the king to plead his innocence, ultimately shooting King Xuanwang to death in the area of Hao, as recorded in "Guoyu · Zhou Yu" and "Zhou Chunqiu." The so-called "mediator Bo acted improperly" refers to the king's concubine fabricating accusations against Du Bo through improper behavior, while King Xuanwang was unaware of this.

頤。上天樓臺，登拜受福，喜慶大來。艮為天，坤為樓臺，艮為拜，震為登、為喜。○拜，宋元本作降，大作自，茲依汲古。

The hexagram "Da Xu" corresponds to "Yi." The commentary says: ascending to the heavenly terrace, performing rituals and receiving blessings, great joy comes. This is a favorable omen of advancement and receiving blessings. Shang Binghe says: "Gèn represents heaven, Kūn represents the terrace, Gèn represents bowing, and Zhèn represents ascending and joy." Notes: The character "bài" (bowing) in Song and Yuan editions was written as "jiàng" (descending), and the character "dà" (great) was written as "zì" (self), but here we follow the Ji Gu Ge edition.

大過。三羊上山，東至平原。黃龍服箱，南至魯陽。完其佩囊，執綏車中，行人有慶。

The hexagram "Da Xu" is associated with "Da Guo." This entry in this section contains only Lin's text, followed by Shang Binghe's annotations and notes, which are placed in the next section. Lin's text describes: three sheep ascend the mountain peak and move eastward to the plain; a yellow dragon is in the carriage, moving southward to Luyang; the pouch is intact, and one holds the rope and sits in the carriage, traveling with joy. This depicts a favorable journey and a prosperous movement. "Fu Xiang" refers to driving the carriage with the yoke, and "Zhi Sui" refers to the rope used when boarding the carriage. Both lines describe the state of the carriage moving.

伏《頤》。震為羊，艮為山，數三，故曰三羊上山。震為東，坤為平原，震為黃龍、為箱、為南，兌為魯，魯陽，在南陽郡。坤為囊、為車，巽為綏，震為行人。○原，汲古作康，依宋元本。宋元本完作貌，佩作佩，綏訛綬，有慶作無功，均依汲古。

This passage continues from the previous one, discussing the imagery derived from the hexagram "Da Xu" and its transformation into "Da Guo." The "fu xiang" (hidden image) of "Da Guo," obtained by reversing the yin and yang of the six lines, is "Yi." "Yi" consists of the trigram Zhen below and Gen above. All the images mentioned here are derived from this structure. The "yi xiang" (additional image) of Zhen is a sheep, and Gen represents a mountain. In the "Yi Lin," Gen is associated with the number three, hence the phrase "three sheep on a mountain." Zhen represents the east and also a yellow dragon, a carriage, and the south. Kun represents a bag and a carriage. Xun represents the rope "sui" used to pull up when boarding a carriage. Zhen also represents a traveler on the road. Notes: The character "yuan" in the original text is "kang" according to the Ji Gu Ge edition, but here we follow the Song and Yuan editions. In the Song and Yuan editions, "wan" is written as "mo," and "pei" is written as "pei" (the characters are the same in both editions, suggesting one might be a variant or a printing error). "Sui" is mistakenly written as "shou," and "you qing" is written as "wu gong." These instances follow the Ji Gu Ge edition.

坎。天地閉塞，仁智隱伏。商旅不行，利深難得。艮為天，坎為閉塞，震為仁，坎為智、為隱伏，故曰仁智隱伏。震為商旅、為行，巽為利，巽伏故曰難得。

The hexagram of Great Accumulation (Da Xu) changing to the hexagram of Water (Kan). Lin Ci said: The vital energies of heaven and earth are blocked and uncommunicating; benevolent and wise men remain hidden and do not come forward. Merchants and travelers dare not travel, and although profits are substantial, they are difficult to obtain. Shang Binghe explained: When the hexagram of Great Accumulation is encountered, the upper trigram is Gen (Mountain), whose hidden image is heaven; the changing hexagram is Kan (Water), which represents blockage. Zhen (Thunder) represents benevolence, and Kan also represents wisdom and concealment, so it is said 'benevolence and wisdom are hidden'. Zhen represents merchants and travelers, and Xun represents profit; Xun is the hidden image of Zhen, concealed and not visible, so it is said that although profits are deep, they are difficult to obtain.

離。延陵適魯，觀樂太史。車轔白顛，知秦興起。卒兼其國，一統為主。兼用對象。坎艮為少男，故曰延陵。延陵，季子也。兌為魯，震為樂，離為觀。太史者，掌樂之官，觀樂太史，言觀樂於太史也。震為車、為的顙，故曰白顛。兌為秦，震為興起，艮為國，正覆艮，故兼其國。震為主，坎數一，言秦兼併六國，一統天下也。轔，與毛詩異，全用吳季札在魯觀樂事。

The hexagram "Da Xu" with the image of "Li." Lin's commentary says: When Wu's Yenling Jizi visited Lu, he saw the Zhou music at the historian's office. He also saw chariots moving with great noise and white-horned horses running ahead, and thus predicted that the state of Qin would rise. Eventually, Qin conquered the six states and unified the world, becoming the ruler of all under heaven. Shang Binghe explains: This passage uses the "object" (the hexagram with all six lines opposite to the original, known as the "parallel hexagram") to take the image. Kan and Gen both belong to the male hexagrams, and Gen represents the young male, so it is called "Yenling" — Yenling Jizi was the younger son of King Shoumeng of Wu. Dui represents Lu, Zhen represents music, and Li represents viewing. The "historian" is the official who keeps the musical scores, and "viewing the music of the historian" refers to going to the historian's office to watch the music performance. Zhen represents chariots and white-horned horses, so it is called "white horn." Dui represents Qin, Zhen represents rising, and Gen represents the state; the hexagram contains both the upright Gen and the inverted Gen, so it is said "to take the state." Zhen represents the ruler, and Kan in the "Yi Lin" has the number one, combining to indicate that Qin conquered the six states and unified the world. The character "lin" differs from that used in the "Mao Shi"; the entire passage uses the story of Wu Jizi's visit to Lu to view the Zhou music, an event recorded in the "Zuo Zhuan" from the 29th year of Duke Xiang.

咸。櫜戢甲兵，歸放馬牛。徑路開通，國無凶憂。艮為甲兵，艮止故橐戢，互乾為馬，艮為牛、為徑路，艮為國，震樂故無憂。

The hexagram "Great Accumulation" and "Salty Taste." Lin's commentary says: putting armor and weapons into leather bags for storage, and returning war horses and oxen to the fields; main roads and small paths are unobstructed, and the whole country has no danger or worry. Shang Binghe explains: "Geng" represents armor and weapons, and the virtue of "Geng" is stillness, so it is said that they are stored in a "gao" (a leather bag for weapons, the text notes it as "tuo," which are interchangeable). The third to fifth lines of the "Xian" hexagram form the structure of "Qian," which represents horses; "Geng" represents oxen and small paths, and "Geng" also represents the country; "Zhen" represents joy, so there is no worry.

恆。牛驥同槽，郭氏以亡。國破為墟，主君走逃。○槽，各本作堂，依《小畜》之《晉》校。主君，各本作君奔，依《豫》之《姤》校。兌為羊，象形故亦為牛，震為馬，故曰牛驥同槽。槽，亦震象。震為主，君在外故曰走逃。

The hexagram "Great Accumulation" corresponds to "Permanence." Lin's commentary says: Cows and fine horses eat together in the same stall, unable to distinguish between the virtuous and the foolish, leading to the downfall of the Guo state; the capital becomes a ruin, and the ruler abandons the country and flees. Notes: The character "stall" is recorded as "hall" in all versions, here corrected according to the entry on "Small Accumulation" and "Progress." The term "ruler" is recorded as "ruler flees" in all versions, here corrected according to the entry on "Joy" and "Meeting." Shang Binghe explains: The trigram Dui represents sheep, and since sheep and cows are similar in form, Dui can also be taken as representing cows; the trigram Zhen represents horses, so it is said "cows and fine horses share the same stall." The character "stall" refers to a wooden object, which itself is the image of Zhen. Zhen represents the ruler, and since the ruler is already outside the hexagram, it is said "fleeing." The story of the downfall of the Guo state is recorded in "New Sequences": Duke Huan of Qi passed by the old ruins of the Guo state and asked why it had fallen, and the elders replied that it was because the ruler "could not use the virtuous and could not remove the wicked."

遯。大尾小腰，重不可搖。棟橈榱壞，臣為君憂。湯火之言，消不為患。使我復安。乾為大，艮為尾、為棟榱，巽隕故橈壞。艮為臣，乾為君，遯陽消卦，故臣為君憂。乾為言，艮火在下，故曰湯火之言。湯者，九家、荀爽皆以乾為河，疑乾有水象，有水故不畏火，故曰消不為患。艮止故安。○湯火，元本作陽火，茲依汲古。

The hexagram of Great Accumulation transforms into the hexagram of Retreat. Lin's commentary says: The tail is thick and large, while the body is thin and small; the head is heavy and the feet are light, so heavy that it cannot move; the roof beam is bent and the rafters are rotten, causing the minister to worry for the sovereign; those slanderous words like boiling water and fierce fire eventually subside and do not become a calamity, allowing me to return to stability. Shang Binghe explains: Qian represents Greatness, Gen represents the tail, the roof beam and the rafters; Xun's image is falling, hence the roof beam is bent and the rafters are rotten. Gen represents the minister, Qian represents the sovereign; the hexagram of Retreat is one of Yin energy retreating and diminishing, hence the minister worries for the sovereign. Qian represents speech, Gen represents fire and is located below, hence 'boiling water and fire words'. As for 'boiling water', the Nine Families' Commentary and Xun Shuang both take Qian as the river, indicating that Qian originally had the image of water; with water there is no fear of fire, hence 'subside without becoming a calamity'. Gen's hexagram virtue is to stop, hence ultimately returning to stability. Note: The original edition reads 'Yang fire', but here we follow the Jigugong edition.

大壯。大一置酒，樂正起舞。萬福攸同，可以安處。綏我齯齒。詳《復》之《家人》。

The hexagram Great Accumulation transforms into Great Strength. Lin's commentary says: The god of the Supreme One has set a banquet, and the master of music leads the dance; myriad blessings gather here, allowing one to dwell safely and enjoy a long life until the emergence of 'yich teeth' (fine teeth that grow after the脱落 of old ones, considered a sign of longevity). Shang Binghe explains: The imagery used here has already been discussed in the entry on the hexagram Reversal transforming into Family, and may be referred to for further understanding.

晉。飲酒醉酗，跳起爭鬬。伯傷叔僵，東家治喪。坎為酒，坤迷，故醉。《大畜》正反艮震，故曰爭鬬。震為伯，兌傷，故曰伯傷。艮為叔，艮止，故曰叔僵。震東艮家，皆用遇卦象。

The hexagram "Great Accumulation" meets the hexagram "Progress." Lin's interpretation says: drinking until drunk and causing a drunken brawl, rising up to fight each other; the older brother gets injured, the younger brother is beaten senseless and lies motionless, and because of this, the family across the street holds a funeral. Shang Binghe explains: Kan represents wine, and the virtue of the hexagram Kun is confusion, so it is said to be drunk. When the hexagram "Great Accumulation" is encountered, it simultaneously presents the upright and inverted forms of the hexagram Gen (Mountain) and the upright and inverted forms of the hexagram Zhen (Thunder), with pairs facing each other, so it is said to indicate "strife and conflict." Zhen represents the elder brother, Dui represents injury, so it is said "the elder brother is hurt." Gen represents the younger brother, and the virtue of the hexagram Gen is to stop and remain still, so it is said "the younger brother is motionless." Zhen represents the east, and Gen represents the family dwelling, all derived from the imagery of the hexagram "Great Accumulation."

明夷。山險難登，澗中多石。車馳■021擊，重載傷軸。擔負善躓，跌踒右足。詳《乾》之《謙》。○澗，宋元本作渭，■021作■022，均依汲古。

The hexagram "Da Xu" corresponds to "Ming Yi." Lin's interpretation says: The mountain is steep and difficult to climb, with chaotic rocks in the mountain stream; the carriage rushes quickly, colliding along the way, and the heavy load damages the axle; those carrying burdens on their backs are easily tripped, and after falling, they twist their right ankle. Shang Binghe explains: The imagery used here has already been detailed in the entry for "Qian" corresponding to "Qian," and can be referred to for comparison. Notes: The character "jian" (stream) in the Song and Yuan editions was written as "wei," and the character "■021" in the Song and Yuan editions was written as "■022" (these two characters are unclear in the original manuscript and are represented by numbers here), both are followed according to the Ji Gu Ge edition.

家人。爭訟不己，更相擊訽。張季弱口，被髮北走。詳《訟》之《損》。顧千里雲《明夷》之《臨》作擊訽，與下走韻，當從。各本皆作諮詢，詢，即訽之訛字。按：顧說是也，今從之。○宋元本下多"耳順從心，躬行至仁。不須以兵，天下太平"四句，依汲古。

The hexagram of Great Accumulation corresponds to the hexagram of the Family. Lin Ci said: quarrels and lawsuits never end, with mutual fighting and scolding; Zhang Ji is speechless and unable to argue, so he only lets his hair down and flees northward. Shang Binghe explained: the imagery of this line has been detailed in the line of "Strife" corresponding to "Loss." Gu Qianli pointed out that in the line of "Dark Light" corresponding to "Approach," the term "击訽" is used, where "訽" rhymes with "走" in the next sentence, so it should be followed. All versions have written it as "consultation," where "询" is a corrupted form of "訽." Shang's note: Gu's interpretation is correct, and we follow him here. Notes: The Song and Yuan editions add four lines below this line: "At sixty, one follows the heart, practicing utmost benevolence. No need for military force, the world is at peace," but we follow the Jigugong edition and do not include them.

睽。心志無良，傷破妄行。觸牆觗壁，不見戶房。先王閉關，商旅委棄。坎為心志，兌為傷破，伏艮為牆壁戶房，坎隱故不見。艮為關，坎閉。

The hexagram "Great Accumulation" and "Strife." Lin's commentary says: When the mind is not upright, one acts recklessly, leading to injury and ruin; colliding eastward against walls and westward against barriers, one cannot even see one's own home and dwelling. The former kings closed the borders on the day of Winter Solstice, forcing merchants and travelers to abandon their goods halfway home. Shang Binghe explains: Kan represents the mind, and Dui signifies destruction and ruin; the hidden image of Gen represents walls and gates, and Kan signifies concealment, hence the phrase "not seeing." Gen represents the borders, and Kan signifies blockage. The phrase "the former kings closed the borders" is taken from the "Great Image" of the "Reversion" hexagram in the "Zhou Changes," which states, "The former kings closed the borders on the day of the winter solstice, and merchants and travelers did not travel."

蹇。鸋鴂●鴞。治成遇災。綏德安家，周公勤勞。詳《噬嗑》之《漸》。○鴂，宋元本作夬，依汲古。遇，汲古作御，依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Obstruction. Lin's commentary says: The sparrow (jiāo liáo) and the crow (chī xiāo) meet (the middle character is missing in the original text, the source originally reads '●'), and the nest, just completed, is immediately struck by misfortune; to comfort virtue and stabilize the household depends entirely on the diligent efforts of the Duke of Zhou. Shang Binghe explains: The imagery used here has already been detailed in the entry on the hexagram of Eating Through the Gate corresponding to the hexagram of Gradual Progress. Lin's commentary draws on the meaning of the poem from the Book of Songs, the "Bīnfēng" section "Chīxiāo," which expresses the Duke of Zhou's advice to King Cheng. Notes on the text: The character 'jiāo' in the Song and Yuan editions was written as 'guài,' following the Jigugē edition; the character 'yù' in the Jigugē edition was written as 'yù,' following the Song and Yuan editions.

解。清人高子，久屯外野。逍遙不歸，思我慈母。詳《賁》之《艮》。

The interpretation of the hexagram Great Accumulation. Lin's commentary says: The poem "Clear People" from the Book of Songs, Zheng Wind, describes the army led by Gao Ke, who has been stationed for a long time in the wild lands outside the country's borders; the soldiers wander idly and cannot return home, only able to constantly miss their kind and loving mothers. Shang Binghe explains: The symbolic meaning of this passage has already been discussed in the entry on the hexagram Brightness and Stillness, and can be referred to for comparison.

損。兩虎爭鬬，股創無處。不成仇讎，行解卻去。艮為虎，正反艮，故曰兩虎爭鬬。伏巽為股，兌為創，巽伏故曰無處。○股，元本訛服，依汲古。

The hexagram of "Great Accumulation" corresponds to the hexagram of "Loss." Lin's interpretation says: two tigers fighting, with wounds all over their thighs, none intact; yet ultimately they do not become deadly enemies, and as they fight, they eventually resolve their conflict and retreat on their own. Shang Binghe explains: "Geng" represents the tiger, and the hexagram contains both the upright "Geng" trigram and the inverted "Geng" trigram, thus symbolizing "two tigers fighting." The hidden trigram "Xun" represents the thighs, and "Dui" represents wounds; since "Xun" is hidden and not visible, it is said "no place is intact," meaning none of the thighs are undamaged. Note: The original edition mistakenly wrote "fu" instead of "gu," and this version follows the Jigugong edition.

益。天女踞床，不成文章。南箕無舌，飯多沙糠。虐眾盜名，雄雞折頸。巽為女，艮為天。天女，織女星也。艮為床，坤為文章，震為南、為箕，艮為星。箕，二十八宿星名。艮為沙，巽為糠。《詩小雅》："跂彼織女，終日七襄。雖則七襄，不成文章。"又："維南有箕，不可以●揚。" 不●揚故飯多沙糠。坤為眾，巽為盜、為雞，震為雄，艮為頸，巽隕故折。○踞多作摧，依小過之比改。虐眾，宋本作虛象，非，依元本、汲古。

The hexagram "Great Accumulation" is interpreted as "Benefit." Lin's commentary says: The Weaving Girl star remains seated on the loom, unable to weave patterns; the Southern箕 mansion is merely a name without substance, lacking a tongue to winnow grain, so the rice is full of sand and husks; those who oppress the people and steal reputation are like a rooster with a broken neck, unable to crow anymore. Shang Binghe explains: Xun represents a woman, Gen represents heaven, so "Heavenly Woman" refers to the Weaving Girl star. Gen represents a bed, Kun represents literary patterns, and Zhen represents the south and the箕 mansion. Gen also represents the star mansion, so "Ji" is one of the twenty-eight mansions. Gen represents sand, and Xun represents husks. The "Small Ya" section of the "Book of Songs" says: "She stands high as the Weaving Girl, moving seven times a day. Though she moves seven times, she cannot create patterns." (The current version of the "Mao Shi" reads "cannot create reports." ) It also says: "In the south there is the Ji mansion, which cannot be used for winnowing." (The original text has a missing character marked as "●.") Because it cannot winnow out the impurities, the rice contains much sand and husks. Kun represents the people, Xun represents theft and roosters, Zhen represents a male rooster, and Gen represents the neck. The image of Xun is falling, so it is said to be "broken." Notes: The character "踞" is mostly written as "摧" in other editions, but here it is corrected according to the interpretation of "Small Overstep" and "Comparison." The term "oppressing the people" in the Song edition is written as "empty image," which is incorrect, and here it is corrected according to the Yuan edition and the Jigugong edition.

夬。太子扶蘇，出於遠郊。佞幸成邪，改命生憂。慈母之恩，無路致之。通《剝》。艮在上故曰太子。艮手為扶，坤為薪蘇、為郊。乾為言，兌口亦為言，故曰佞。巽為命，兌為反巽，故曰改命，言太子扶蘇遠出備邊，李斯、趙高竟改始皇璽書，殺扶蘇也。《革九四》云"改命吉"，即謂巽覆也。坤為憂、為母。○出於，元本作走出，依汲古。

The hexagram of Great Accumulation is transformed into the hexagram of决. Lin's commentary says: The crown prince Fu Su was sent to a distant border area; flatterers and villains acted wrongly, altered the last will, causing great calamity; the kindness of the kind mother had no way to reach him. Shang Binghe explains: The hexagram of决 is "mutually corresponding" with the hexagram of Splitting (the six lines of yin and yang are completely opposite, so they can be used to take images, and the annotation calls this "communication"). The mountain (Gèn) is at the top, so it is said "prince"; the mountain is the hand, which means "to send"; the earth (Kūn) is the grass "Su" and the border land. Heaven (Qián) is speech, and the lake (Duì) is the mouth, which governs speech, so it is said "flatterer". The wind (Xùn) is a command, and the lake (Duì) is the reverse of the wind (Xùn), so it is said "changing the will" — this refers to the crown prince Fu Su being sent to the border to supervise the military, but Li Si and Zhao Gao altered the seal letter of the First Emperor of Qin, forcing Fu Su to commit suicide. The line nine in the fourth of the hexagram of Revolution in the Zhou Changes says "changing the will is auspicious," which refers precisely to the reversed image of the wind (Xùn). The earth (Kūn) is sorrow and the mother. Note: The original text says "out of" in the Yuan edition, but here it follows the Jigugong edition as "left."

姤。寒暑相推，一明一微。赫赫宗周，光榮滅衰。《姤》夏至一陰生消陽，故曰寒暑相推。乾為宗，震為周，震伏，故光滅。

The hexagram of Great Accumulation corresponds to the hexagram of Meeting. Lin's commentary says: cold comes and heat goes, each in turn; at one time there is brightness, at another time darkness; how splendid the former Zhou was, now its glory has faded. Shang Binghe explains: the hexagram of Meeting represents the beginning of yin at the summer solstice, when yang begins to diminish, hence the saying 'cold and heat alternate.' The trigram Qian represents the ancestral temple, and Zhen represents the Zhou dynasty; here Zhen signifies something hidden and not apparent, hence the decline of glory. 'Huge and glorious Zhou' uses the phrase from the Book of Songs, Xiao Ya, Zhengyue: 'Huge and glorious Zhou, destroyed by Bao Si.'

萃。雞狗相望，仁道篤行。不吠昏明，各安其鄉。周鼎和餌，國富民有，八極蒙佑。巽雞艮狗，艮望，兌為吠，坤為鄉、為安。○後三句與前四句不類，象亦不合，疑衍。

The hexagram "Great Accumulation" combined with "Gathering." Lin's commentary says: Villages are connected, and the sounds of chickens and dogs are heard from each other; the way of benevolence and kindness is earnestly practiced. Whether at dusk or at dawn, dogs do not bark, and every family is content in its own village. The Zhou dynasty's precious tripod is filled with delicious food, the country is prosperous, the people have surplus, and all the farthest regions are blessed. Shang Binghe explains: Xun represents chickens, Gen represents dogs, Gen also represents looking ahead, Dui represents barking, and Kun represents villages and peaceful dwellings. Notes: The last three lines do not match the first four in form and the images do not correspond, so it is suspected that these latter lines were added by later scholars.

升。窗牖戶房，通利明光。賢知輔聖，仁施大行。家給人足，海內殷昌。伏《無妄》。艮為窗牖戶房，震為通利，艮為明光。乾為聖、為仁，艮為家，坤為海。

The hexagram "Great Accumulation" transforms into "Rise." Lin Ci said: Windows, doors, and houses are all open, allowing bright light to enter; virtuous and wise men assist the enlightened ruler, and benevolent governance is widely practiced; families are prosperous, people are well-fed and warm, and the whole country is flourishing and abundant. Shang Binghe explained: The hidden image of "Rise" is "No Falsehood." All the images taken here come from this.艮 represents windows, doors, houses; 震 represents smooth progress; 艮 also represents brightness. 乾 represents the sage and benevolence, 艮 represents the family, and 坤 represents the sea.

困。雨雪三日，鳥獸飢乏。旅人失宜，利不可得。幾言解患，以療紛難，危者復安。坎為雨雪，離卦數三，故曰三日。伏艮為鳥獸，離虛故飢。巽為旅人、為利，伏震為言、為解，坎為患、為危，艮為安。多用伏象。○日，汲古作月，幾作機，紛作篤，者作身，均依宋元本。

The hexagram "Great Accumulation" in the hexagram "Obstruction." Lin's commentary says: rain and snow fall for three consecutive days, birds and beasts become weak from hunger; travelers outside lose their proper timing, and the benefits they seek cannot be obtained; a few words of truth resolve the calamity and heal the chaos and dangers, and those originally in a dangerous situation regain peace. Shang Binghe explains: Kan represents rain and snow, and the number of the hexagram Li in the "Yi Lin" is three, so it is said "three days." The hidden image of Gen represents birds and beasts, and the emptiness in Li indicates hunger. Xun represents travelers and wealth; the hidden image of Zhen represents words and resolution. Kan represents calamity and danger, and Gen represents peace. This passage makes extensive use of hidden images. Notes: The character "day" in the Jiguge edition is "month," "a few" is "machine," "chaos" is "dou," and "those" is "body," all following the Song and Yuan editions.

井。白鵠銜珠，夜食為明。膏潤優沃，國歲年豐。中子來同，見惡不凶。伏震為白鵠、為珠，兌為銜，故曰白鵠銜珠。坎為夜，離為明，坎為膏潤，艮為國，震為年歲。坎為中男，故曰仲子。○歲，疑富之訛。

The hexagram of Great Accumulation corresponds to the well. Lin Ci said: During the day, a white swan carries a pearl in its beak; at night, it uses the light from the pearl to find food. The grace is as rich as oil, bringing abundance to the country and ensuring a good harvest. The middle son comes to join, and even if encountering wicked people, there is no danger. Shang Binghe explained: The hidden image of Zhen (Thunder) represents a white swan and a pearl, while Dui (Lake) signifies the beak. Thus, it is said 'a white swan carries a pearl.' Kan (Water) represents night, Li (Fire) represents brightness, and Kan also signifies rich moisture. Gen (Mountain) represents the country, and Zhen represents years. Kan also represents the middle son, so it is said 'the middle son,' which corresponds to Lin Ci's 'middle son.' Note: The character 'year' may be a mistake for 'richness.'

革。從豕牽羊，與虎相逢，雖驚不凶。兌為羊，巽為豕，互乾為虎，言有羊豕，虎即不咥人。

The hexagram "Great Accumulation" changes to "Revolution." Lin's interpretation says: walking with pigs and sheep, halfway meeting a tiger, although startled, there is no danger. Shang Binghe explains: Dui represents sheep, Xun represents pigs, and the "intermediate structure" (taking lines two to four and three to five to form another hexagram) produces Qian, which represents tiger. This means that there are both sheep and pigs nearby for the tiger to eat, so the tiger will not attack.

鼎。鳧雁啞啞，以水為宅。雌雄相合，心志娛樂，得其所欲。詳《大有》之《歸妹》。○宋元本下多"絕其患惡"四字，依汲古。

The hexagram Daxu corresponds to Ding. Lin's commentary says: Wild geese and swans call out in a joyful manner, taking the water surface as their dwelling place; male and female pairs are matched in pairs, their hearts are happy and content, each fulfilling their desires. Shang Binghe explains: The imagery used here has been detailed in the entry for Dàyǒu and Guīmèi, and can be referred to for comparison. Notes: The Song and Yuan editions have an additional phrase "ju qí huàn è" below this entry, but here we follow the Ji Gu Ge edition and do not include it.

震。逐狐平原，水遏我前。深不可涉，暮無所得。艮為狐、為震、為逐，坎水艮止，故曰水遏我前。坎為暮、為失，故無得。

The hexagram Zhen (Thunder) in the hexagram Da Xu (Great Accumulation). Lin Ci said: Pursuing a fox on a plain, but ahead there is a big body of water blocking the way; the water is too deep to cross, and until dusk nothing is gained. Shang Binghe explained: Gen (Mountain) represents a fox and Zhen (Thunder) represents pursuit; Kan (Water) represents water, and Gen (Mountain) signifies stopping, hence 'water blocks my way'. Kan (Water) represents dusk and loss, hence there is no gain. (The note 'Gen represents Zhen' is likely a mistake and should be 'Zhen represents pursuit'.)

艮。窟室蓬戶，寒賤所處。千里望煙，散渙四方。形體滅亡，下入深淵，終不見君。艮為窟室、為戶，互震故曰蓬戶。坎為寒、為煙，震為千里，坎為深淵，震為君，坎隱故不見。

The hexagram Great Accumulation (Da Xu) corresponds to the hexagram Obstruction (Gen). Lin's commentary says: earth cave beneath the house, with a door made of蓬草, this is the dwelling place of a poor and humble person; a single wisp of smoke seen from a thousand miles away dissipates into the eight directions; the body perishes and sinks into the depths, ultimately never seeing the sovereign. Shang Binghe explains: Gen represents a cave and a gate, and the mutual hexagram produces the trigram Zhen, which represents grass and trees, hence '蓬户'. Kan represents cold and smoke, Zhen represents a thousand miles, Kan represents a deep abyss, and Zhen represents the sovereign; Kan signifies concealment, hence the final outcome of not being able to see.

漸。桀討[當作紂]之主，悖不堪輔。貪榮為人，必定其咎。聚斂積實，野在鄙邑，未得入室。離為惡人，故曰桀紂。伏震為主，坎為悖。艮為榮、為邑、為室，坎為聚斂，巽為人。○斂，宋元本作鈠，依汲古。鄙，汲古作都，得入作來我，茲依宋元本。

The hexagram "Da Xu" (Great Accumulation) and "Zhan" (Gradual Progress). Lin Ci said: Like the kings Jie and Zhou of Xia and Shang, who were so corrupt and chaotic that they could not be assisted; those who sought glory and clung to others would surely bring calamity; those who hoarded wealth single-mindedly, while people were trapped in remote border towns, could never enter their own homes. Shang Binghe explained: The trigram Li (Fire) represents wicked people, hence "Jie and Zhou" (the original text reads "Jie Tao," with the bracketed note indicating that "Tao" should be "Zhou"). The hidden image of Zhen (Thunder) represents the ruler, and Kan (Water) represents chaos. Gen (Mountain) represents glory, cities, and houses; Kan also represents hoarding, while Xun (Wind) represents people. Notes on the text: The character "lian" (hoard) was written as "yao" in the Song and Yuan editions, following the Ji Gugé edition; the character "bi" (remote) was written as "du" in the Ji Gugé edition, and "de ru" (enter) was written as "lai wo" (come to me), following the Song and Yuan editions.

歸妹。倉庫盈億，年歲有息。商人流連，雖久有得。陰多陽少，因地就力。伏艮為倉庫，坎眾故盈億。震為年歲、為生、為息、為商人，坎陷故流連。

The hexagram "Da Xu" (Great Accumulation) and "Gui Mei" (Return of the Maiden). Lin Ci said: The granaries are full, the harvest is abundant, and wealth is generating more wealth. Merchants are stranded outside and have not returned, although they are delayed, they will eventually gain something. When yin is abundant and yang is scarce, one should follow the advantage of the land and act according to one's capacity. Shang Binghe explained: The hidden image of Gen (Mountain) represents the granary, and Kan (Water) represents multitude, hence "exceeding a myriad." Zhen (Thunder) represents years, growth, reproduction, and merchants; Kan (Water) represents a pit, hence being detained and lingering.

豐。火山不然，釣鯉失綸。魚不可得，利去我北。離火，伏艮故曰火山，兌水在上故曰不然。巽為繫，故為釣、為魚、為綸，兌折故失綸，巽隕落，故魚不得而失利也。○火，汲古作泰，依宋元本。《神異經》："南荒外有火山"。

The hexagram "Da Xu" (Great Accumulation) is interpreted as "Feng" (Abundance). Lin's commentary says: The fire mountain cannot burn, and the fishing line for the carp has broken; since the fish cannot be obtained, wealth and profit have slipped away to the north. Shang Binghe explains: "Li" represents fire, and its hidden image is "Gen" which represents mountain, hence "fire mountain." "Dui" represents water, which is above, so water is pressing on top of fire, hence "not burning," meaning it does not ignite. "Xun" represents a rope or cord, symbolizing connection, hence it is both fishing and fish, and also the fishing line "gun." "Dui" signifies breaking, hence the fishing line is broken. "Xun" also represents falling, hence the fish cannot be caught and profit is lost. Note: The character "fire" in the Ji Gu Ge edition is "Tai," following the Song and Yuan editions. The "Shen Yi Jing" says: "South of the remote southern wilderness there is a fire mountain."

旅。童女無媒，不宜動搖。安其室廬，傅母何憂。兌少故曰童女。坎為媒，坎伏故無媒，無媒故不宜動。艮為安、為室，巽為母。○宜，汲古作利，依宋元本。室，宋元本作居，依汲古。

The hexagram of Great Accumulation corresponds to the hexagram of Travel. Lin's commentary says: An unmarried maiden without a matchmaker should not act hastily; she should remain calmly in her own house, and her nursemaid has nothing to worry about. Shang Binghe explains: The trigram Dui represents a maiden, hence "young maiden." The trigram Kan represents a matchmaker, but here it is hidden and not visible, hence there is no matchmaker; without a matchmaker, there is no need for action. The trigram Gen represents stability and a house, while Xun represents a mother. Notes: The character "宜" in the Jigusha edition is "利," following the Song and Yuan editions; the character "室" in the Song and Yuan editions is "居," following the Jigusha edition.

巽。載風雲母，遊觀東海。鼓翼千里，見吾愛子。巽為風、為母，此句疑有訛字，或為載風乘雲也。兌為海，伏震故曰遊觀東海，離為觀也。震為翼、為鼓、為千里，兌悅、震子，故曰愛子。

The hexagram Daxu (Great Accumulation) with the trigram Xun (Wind). Lin's commentary says: riding the wind, traveling on clouds, touring and viewing the East Sea; spreading wings to fly thousands of miles, to see my beloved son. Shang Binghe explains: Xun represents wind and mother; the phrase "carrying wind and cloud mother" is likely a miswriting, perhaps originally "carrying wind and riding clouds." Dui represents the sea, and its hidden image is Zhen, which represents the east and traveling, so it is said "touring the East Sea." Li represents viewing. Zhen represents wings, movement, and thousands of miles; Dui represents joy, and Zhen represents son, so it is said "beloved son."

兌。鶴盜我襦，逃于山隅。不見武跡，使伯心憂。伏《艮》。互震為鶴、為衣，坎為盜，艮為山，故逃于山隅。震為武跡。《詩大雅》："履帝武敏歆"，《傳》："武，跡也"。震為伯，坎為心、為憂，坎為隱伏，故不見武跡。○武，汲古作其，依宋元本。

The hexagram Daxu (Great Accumulation) with the trigram Dui (Lake). Lin Ci said: A crane carried away my short coat and ran to the corner by the mountain foot; I cannot find its footprints, causing the elder brother great worry. Shang Binghe explained: The hidden image of Dui is Gen (Mountain). The inter hexagram produces the body of Zhen (Thunder), which represents a crane and clothing. Kan (Water) represents theft, and Gen represents a mountain, so it is said that the crane has fled to the mountain corner. Zhen also represents footprints: The Book of Songs, Great Ya, Shengmin says, "Following the footsteps of the Emperor's virtue, the people respond with joy." The Mao Transmission explains, "Wu means footsteps." Zhen also represents the elder brother, "Bo," while Kan represents the heart and worry. Kan governs concealment, so the footprints are not visible. Notes: The character "wu" in the Jiguge edition is "qi," following the Song and Yuan editions.

渙。夜視無明，不利遠鄉。閉門塞牖，福為我母。坎為夜故不明。艮為視、為鄉、為門戶，坎為閉塞，震為福，巽為母，言夜黯不明，不宜遠行，杜門不出或致福也。○無，汲古作失，依宋元本。

The hexagram "Great Accumulation" transforms into "Dispersal." Lin's commentary says: seeing things at night without light, it is not suitable to travel far away; closing the door and blocking the window, blessings will come like a mother's protection. Shang Binghe explains: Kan represents night, hence the lack of clarity. Gen represents sight, hometown, and gates; Kan signifies blockage. Zhen represents blessings, and Xun represents mother. This means that in the dark, one cannot see the way clearly, so it is not suitable to travel far. Instead, staying indoors may bring blessings. Note: The character 'wu' in the Jigu Pavilion edition is 'shi', following the Song and Yuan editions.

節。三狗逐兔，於東北路。利以進取，商人有得。艮為狗，數三，故曰三狗。震為兔、為逐，艮居東北為路，故曰於東北路。震為進、為商人。○於，宋元本作子，依汲古。北，汲古作門，依宋元本。

The hexagram "Da Xu" (Great Accumulation) and its line "Jie" (Restraint). Lin Ci said: Three hunting dogs chase a wild rabbit, pursuing it all the way to the northeast path; it is favorable to advance, and merchants will surely gain profit. Shang Binghe explained: Gen represents dogs, and the number of Gen hexagram is three, hence "three dogs." Zhen represents a rabbit and pursuit; Gen is located in the northeast direction in the Later Heaven Trigrams, and also symbolizes a path, hence "on the northeast path." Zhen represents advancement and merchants. Notes: The character "于" in the Song and Yuan editions was written as "子," following the Jigugē edition; the character "北" in the Jigugē edition was written as "门," following the Song and Yuan editions.

中孚。武王不豫，周公禱謝。載璧秉圭，安寧如故。《書金縢》：武王不豫，周公冊祝，植璧秉圭，請以身代，翊日王瘳。震為武、為王、為周、為公、為言，故曰禱。為玉故為圭璧。艮為秉。○載，今書作植，《史記》作戴，未知孰是。

The hexagram of Great Accumulation transforms into the hexagram of Sincerity in the Heart. Lin's commentary says: King Wu of Zhou was ill and on his deathbed, and the Duke of Zhou prayed to the former kings to apologize for his sins. He placed a jade璧 and held a jade圭 in his hand, and King Wu recovered as before. Shang Binghe explains: The Book of Documents, the section Jin Teng, records that King Wu was ill, and the Duke of Zhou wrote a scroll of prayers, placed a jade璧 and held a jade圭, requesting to use his own body to die in place of King Wu. The next day, King Wu's illness was cured. Zhen represents King Wu, King, Zhou, the Duke, and speech, so it is said 'prayer'. Zhen also represents jade, so it can be used to symbolize the圭 and璧. Notes: The character '载' in the present text of the Book of Documents is written as '植', and in the Records of the Grand Historian as '戴'. It is unknown which is correct.

小過。同載共車，中道別去。爵級不進，君子下輿。震為車、為載，艮為道、為反震，故曰別去，言背震別行也。震為樽爵，艮為君子，艮止故不進。古君子方得乘輿，下輿言不仕也。○下輿，宋元本作不，依汲古。

The hexagram of Great Accumulation is transformed into the hexagram of Small Crossing. Lin's interpretation says: originally traveling together in the same carriage, but on the way they part ways; the rank and status cannot be promoted, so the gentleman has to get off the carriage and walk. Shang Binghe explains: Zhen represents a carriage and carrying, Gen represents the road, and Gen is the reversed image of Zhen, so it is said 'parting ways,' meaning going their separate ways against the direction of Zhen. Zhen represents the wine vessel 'ju,' and Gen represents the gentleman; the virtue of Gen is to stop, hence the inability to ascend. In ancient times, only the gentleman (those in position) could ride in a carriage, 'getting off the carriage' means resigning from office. Note: The characters 'down from the carriage' in the Song and Yuan editions were written as 'not,' following the Jigugē edition.

既濟。六雁俱飛，遊戲稻池。大飲多食，食飽無患。坎數六，震為雁、為飛，卦有三半震故曰俱飛。震為遊、為稻，坎為池，兌為飲食。

The hexagram Great Accumulation is transformed into the hexagram Perfect Completion. Lin's interpretation says: six large geese fly together, playing in the rice fields and ponds; they drink freely and eat heartily, having no worries after being well-fed and well-watered. Shang Binghe explains: the number of the hexagram Kan is six, and Zhen represents geese and flying; the hexagram contains three instances of 'half-figures' (not a complete hexagram, but only two adjacent lines forming half of one), hence it is said 'all fly together.' Zhen represents movement and rice, Kan represents ponds, and Dui represents food and drink.

未濟。符左契右，相與合齒。乾坤利貞，出生六子。長大成就，風言如母。卦一陰一陽相間皆相交，故曰符契、曰合齒。震左兌右，兌齒，坎為合也，卦氣至亥陰凝於陽，故曰利貞。《未濟》亥月之卦也，至子則震出矣，故出生六子。○依《兌》之《大過》校刪末句"不利為咎"四字。合齒，宋元本作虐亂。出生，元本作倖生，汲古作季生。風言，宋元本作颯然，皆非。

The hexagram of Great Accumulation in the hexagram of Not Yet Completed. Lin's commentary says: The left half of the symbol and the right half of the contract fit together perfectly, with each tooth matching its counterpart. The hexagrams of Heaven and Earth are favorable for maintaining firmness, thus producing the six subsidiary hexagrams of Zhen, Kan, Gen, Xun, Li, and Dui. When the six sons grow up, their fame spreads like the education of a mother. Shang Binghe explains: The hexagram of Not Yet Completed has yin and yang alternating, with each line corresponding and intersecting with the others, hence the symbol and contract fitting together, and the teeth matching. Zhen is on the left, Dui on the right, Dui representing teeth, and Kan representing union. The hexagram energy reaches the month of Hai, when yin gathers and surrounds yang, hence the saying 'favorable for uprightness' — the hexagram of Not Yet Completed is the hexagram of the month of Hai. Then in the month of Zi, the yang of Zhen emerges, hence 'the birth of the six sons'. Notes: According to the commentary on Dui in Da Guo, the last sentence 'unfavorable as a fault' is deleted. 'Matching teeth' is 'nuclear chaos' in Song and Yuan editions, 'birth' is 'fortunate birth' in Yuan edition and 'seasonal birth' in the Jiguge edition, 'wind words' is 'suddenly' in Song and Yuan editions, none of which are correct.

頤。家給人足，頌聲並作。四夷賓服，干戈卷閣。艮為家，震為人，坤多故給足。震為聲。坤陰，故為夷狄，震卦數四，故曰四夷。震為賓，艮為干戈，艮止故卷閣。

The hexagram "Yi" (Nourishing) is a self-encountering hexagram. The commentary says: every household is prosperous, everyone is well-fed and warm, and songs of praise arise together; all the four barbarian tribes come to submit, and weapons of war are rolled up and stored away. Shang Binghe explains: "Gèn" represents the family, "Zhèn" represents people, and "Kūn" represents many people, hence the meaning of being sufficient. "Zhèn" represents sound, so the singing of praise is indicated. "Kūn" belongs to yin, thus it is taken as an image of the four barbarian tribes; "Zhèn" has the number four, hence "four barbarians." "Zhèn" represents submission, "Gèn" represents weapons of war, and "Gèn" has the virtue of stopping, hence the meaning of rolling up and storing away.

乾。思初道古，哀吟無輔。陽明不制，上失其所。乾為初、為古，《頤》互坤為思、為哀，震為道、為吟，一陽在上故曰失所。陽明不制者，言陽不能制陰也。全用遇卦象。○道，元本作悼，依宋本、汲古。

The hexagram Yi (Nourishing) with the trigram Qian (Heaven). Lin Ci said: thinking back to the beginning, speaking of ancient times, lamenting with sorrow and without support; the bright virtue of Yang cannot restrain Yin, so the person in the highest position loses his place. Shang Binghe explained: Qian represents the beginning and antiquity; when the hexagram Yi meets the trigram Qian, the trigram Kun (Earth) appears in the middle, Kun represents thinking and sorrow, Zhen (Thunder) represents speaking and lamenting; the hexagram Yi has only one Yang line, the upper ninth line, alone at the top, thus saying 'losing his place'. The phrase 'Yang brightness cannot control' means that Yang cannot restrain Yin. This entire passage uses the image of the hexagram Yi. Note: the original edition had 'dao' (way), but according to the Song edition and Jigugong edition, it is 'diao' (lament).

坤。江河淮海，天之奧府。眾利所聚，可以饒有，樂我君子。詳《乾》之《觀》。

The hexagram Yi corresponds to the hexagram Kun. Lin Ci explains: The Yangtze River, the Yellow River, the Huai River, and the East Sea are the treasuries where Heaven conceals its wealth; numerous sources of profit gather here, allowing for abundance and sufficiency, bringing joy to the gentleman. Shang Binghe explains: The imagery presented here has already been discussed in the section on the hexagram Qian and the hexagram Guan, and may be referred to for further understanding.

屯。三雁俱行，避暑就涼。適與矰遇，為繳所傷。震為雁，數三，故曰三雁。坎為寒，離伏，故曰避暑就涼。伏巽為矰繳，兌為傷。○矰，元本作繒，依宋本、汲古。行，汲古作飛，依宋元本。

The hexagram Yi is transformed into the hexagram Zun. Lin Ci explains: three large geese fly together to escape the heat and seek a cool place; they happen to encounter a short arrow used for shooting birds, which is tied with a silk thread and wounds them. Shang Binghe explains: Zhen represents geese, and the number of the hexagram Zhen is three, hence 'three geese'. Kan represents cold and coolness, while Li, which represents heat, is hidden and not apparent, hence the geese avoid the heat and seek the cool. The hidden image of Xun represents 'zeng jiao', which refers to the short arrow used for shooting birds and the silk thread tied to it;兑 represents injury. Notes: The character 'zeng' in the original edition is written as 'zeng', following the Song and Jigugē editions; the character 'hang' in the Jigugē edition is written as 'fei', following the Song and Yuan editions.

蒙。秋南春北，隨時休息。處和履中，安無憂凶。伏兌為秋，艮納丙，故曰秋南。震為春，坤為北，故曰春北。艮為鴻雁，雁隨陽轉故曰隨時。艮為時、為休息。坎為中和，震為履，艮為安。

The hexagram Yi is interpreted as Meng. Lin's commentary says: In autumn, one moves south; in spring, one moves north, following the changing seasons for activity and rest. One remains harmonious and acts in moderation, thus being secure without worries or dangers. Shang Binghe explains: The hidden image of Dui represents autumn; in the Najia system (the method of assigning heavenly stems to the eight trigrams), Gen receives the stem Bing, which belongs to the south, hence 'autumn south'. Zhen represents spring, and Kun represents north, hence 'spring north'. Gen represents wild geese, which migrate with the movement of yang energy, hence 'following the seasons'; Gen also represents seasons and rest. Kan represents harmony and balance, Zhen represents action, and Gen represents peace.

需。履危無患，跳脫獨全。不利出門，傷我左膝。疾病不食，鬼哭其室。坎為危、為患，跳脫在外故無患。乾為門戶，出門遇險故不利。兌為傷膝象，疑為坎股之屈信全在膝，而坎為矯輮，又為美脊，以義、以形皆有膝象。互離為東，故曰傷我左膝。坎為病，兌為食，坎憂，故云不食。坎為鬼、為室，兌為口，故曰鬼哭其室也。○跳，汲古作逃，依宋元本。膝，宋元本作踝，今依汲古。

The hexagram Yi transforms into Xu. Lin's commentary says: Standing on a dangerous place without harm, leaping away, alone able to preserve; not suitable to go out, going out would injure my left knee; during illness, unable to eat, ghosts cry in his house. Shang Binghe explains: Kan represents danger and illness, the person has already leaped out of the hexagram, so there is no harm. Qian represents the gate, going out meets danger, so it is not favorable. Dui has the image of injuring the knee: probably because Kan represents the thigh, and the movement of the thigh depends entirely on the knee; Kan also represents 'bending and straightening' (making wood bend and straighten), and a beautiful spine, whether by meaning or form, it contains the image of the knee. The interchanging trigrams produce Li, and in the Earlier Heaven trigrams, Li is in the east. Facing south, the east is on the left hand, so it is said 'injuring my left knee'. Kan represents disease, Dui represents food, Kan governs worry, so unable to eat. Kan represents ghosts and houses, Dui represents mouth, so 'ghosts cry in his house'. Notes: The character 'leap' in the Jigusha edition is 'escape', following the Song and Yuan editions; the character 'knee' in the Song and Yuan editions is 'ankle', here following the Jigusha edition.

訟。東家兇婦，怨其公姥。毀柈破盆，棄其飯飡，使吾困貧。巽為婦，坎凶，伏震為東、為公，巽為姥。姥，母也。伏震為柈、為盆，坎為破，巽為飯飡，風散故曰棄。伏坤為吾、為貧。○怨，元本作怒，姥作姑，依宋本、汲古。柈，汲古作盤，依宋元本。

The hexagram Yi is transformed into the hexagram Song. Lin's commentary says: There is a fierce daughter-in-law in a house to the east, who is resentful towards her father-in-law and mother-in-law; she breaks plates and pots, throws away the prepared food, causing my family to become impoverished. Shang Binghe explains: Xun represents a woman, Kan represents danger; the hidden image of Zhen represents the east and the father-in-law, Xun represents 'mu'—which is the mother-in-law. The hidden image of Zhen represents plates and pots, Kan represents broken things, Xun represents food; Xun is wind, and wind can scatter things, hence 'discard'. The hidden image of Kun represents me and poverty. Notes: The character 'yuan' in the original edition was written as 'nu', and 'mu' was written as 'gu', following the Song and Jigugong editions. The character 'pan' in the Jigugong edition was written as 'pan', following the Song and Yuan editions.

師。泥滓汙辱，棄捐溝瀆。眾所笑哭，終不顯錄。坤土坎水故曰泥、曰汙，坎為溝瀆、為眾，震為笑哭，坤賤坎隱，故曰終不顯錄。○汙，宋元本作洿，依汲古。

The hexagram Yi is interpreted as the hexagram Shi. Lin Ci said: It is like mud and filth being polluted and discarded in ditches and water channels; people laugh and weep at him, yet he ultimately does not gain recognition or promotion. Shang Binghe explained: Kun represents earth, and Kan represents water; earth and water combine, hence it is said 'mud' and 'polluted'; Kan represents ditches and water channels, as well as the crowd, while Zhen represents laughter and crying. Kun signifies lowliness, and Kan signifies concealment, hence he ultimately does not achieve prominence or appointment. Note: The character 'wu' in the Song and Yuan editions was written as 'wu', following the Jigugē edition.

比。旦往暮還，各與相存，身無凶患。《頤》震為旦、為往，坤為暮，艮者，震之反，故曰暮還。坤為身，坎為患。○凶患，汲古作患凶，依宋元本。

The hexagram Yi (Nourishment) and its line Bi (Comparison). Lin Ci explains: going out in the morning and returning in the evening, both are still alive and free from misfortune and calamity. Shang Binghe explains: encountering the hexagram Yi, the lower trigram Zhen (Thunder) represents morning and going out, while Kun (Earth) represents dusk; Gen (Mountain) is the inverted form of Zhen, hence it is said 'returning at dusk'. Kun represents the body, and Kan (Water) represents calamity. Note: the text '凶患' in the Ji Gu Ge edition is '患凶', following the Song and Yuan editions.

小畜。六翮長翼，夜過射國。高飛冥冥，羿氏無得。伏《豫》。震為翮、為翼，坎數六，故曰六翮長翼。坤為夜、為國，震為射，故曰射國。震為飛，坤惡，故曰羿，坤虛故無得。

The hexagram Yi is transformed into Xiao Xu. Lin's commentary says: six strong feather stems, long wings, flying through the night over a country of skilled archers; flying high into the boundless clouds, even the skilled archer Hou Yi could not hit anything. Shang Binghe explains: the hidden image of Xiao Xu is Yu. Zhen represents the feather stem 'he' and the wings, and Kan's number is six, so it is said 'six he and long wings'. Kun represents night and country, Zhen represents shooting, so it is said 'shooting the country'. Zhen represents flying; Kun represents evil, so the image is of a virtuous archer Hou Yi who ends up in evil; Kun is empty, so he cannot shoot anything.

履。蜂蠆之門，難以止息。嘉媚之士，為王所食。從去其室。巽為蟲，伏坎為毒，故曰蜂蠆。乾為門，風散故難以止息。兌為媚、為食，乾為王，伏坎為室，言王食養嘉士，士皆歸王室也。伏震為士。○門，汲古作國，今依宋元本。

The hexagram Yi is transformed into the hexagram Lu. Lin's commentary says: At the entrance where bees and scorpions appear, it is hard to stop and rest; beautiful and virtuous men, receiving the sustenance of the king, thus leave their homes and gather around the royal court. Shang Binghe explains: Xun represents insects, and the hidden image of Kan represents poison, hence 'bee and scorpion'. Qian represents the gate; Xun represents wind, which can scatter, hence it is difficult to stop. Dui represents charm and food, Qian represents the king, and the hidden image of Kan represents the house. This indicates that the king sustains virtuous men with food, and thus the men all turn to the royal court. The hidden image of Zhen represents the men. Note: The character 'door' in the Jigusha edition is 'country', but here we follow the Song and Yuan editions.

泰。被狐乘龍，為王道東。過時不返，使我憂聾。伏艮為狐，震為龍，言被狐裘乘龍馬也。震為道、為東，乾為王，震往故不返。坤為憂，坤迷故聾。○被，宋元本作放，依汲古。

The hexagram Yi transforms into Tai. Lin Ci explains: wearing a fox fur cloak, riding a dragon horse, leading the king eastward; after the appointed time, not returning, causing me both sorrow and confusion. Shang Binghe explains: the image of Gen (Geng) represents the fox, and Zhen (Shen) represents the dragon, indicating wearing a fox fur cloak and riding a dragon horse. Zhen represents roads and the east, while Qian represents the king. Zhen indicates the main subject moving forward, hence not returning. Kun represents sorrow, and the virtue of Kun is confusion, hence the ears are deaf and the mind is dull. Notes: The character '被' in Song and Yuan editions was '放', following the Jigugē edition.

否。雹梅零墜，心思憒憒，亂我魂氣。乾艮皆為果，而乾為冰，故曰雹梅。《方言》："大袴謂之倒頓"，郭注：即今之雹袴。雹袴、雹梅皆象形語，巽隕故曰墜。坤為心，坤迷故曰憒憒。○汲古多"懷憂少愧"四字，在第三句，依宋元本。按：乾為魂，坤為亂，故曰亂我魂氣。

The hexagram Yi transforms into the hexagram Po. Lin's commentary says: Like plums falling like hail, the mind is confused and troubled, disturbing my soul's energy. Shang Binghe explains: Both Qian and Gen take the image of fruits, and Qian also represents ice, hence 'hail plums'. The book Fangyan says: 'Large trousers are called dao dun.' Guo Pu's annotation: This refers to the modern 'hail trousers'. 'Hail trousers' and 'hail plums' are both names based on their shapes. Xun's image is falling, hence 'falling'. Kun represents the heart, and Kun's virtue is confusion, hence 'confused and troubled'. Notes: The Ji Gu Ge edition has an extra phrase 'carrying sorrow with little shame' in the third line, but here we follow the Song and Yuan editions. Shang's annotation: Qian represents the soul, Kun represents confusion, hence 'disturbing my soul's energy'.

同人。長女三嫁，進退無羞。牝狐作妖，夜行離憂。巽為長女，伏震為嫁，數三，故曰三嫁。巽為進退，坤為羞，坤伏故無羞。伏坎為狐、為妖、為夜、為憂，巽為牝。○無羞，各本皆作多態，依《觀》之《蠱》校。

The hexagram Yi is transformed into Tongren. Lin Ci explains: The eldest daughter marries three times, whether she advances or retreats, she does not feel ashamed; a mother fox causes mischief, and going out at night brings about calamity. Shang Binghe explains: Xun represents the eldest daughter, and the hidden image of Zhen indicates marriage. The number of Zhen is three, so it is said 'three marriages'. Xun indicates indecision in advance and retreat, while Kun represents shame. Since Kun is the hidden image here, it is said 'no shame'. The hidden image of Kan represents foxes, demons, night, and calamity. Xun represents female. Note: The words 'no shame' are found in all versions as 'multi-form', but here they are corrected according to the entry on Guan transforming into Gu.

大有。轟轟，馳東逐西。盛盈必毀，高位崩顛。此用遇卦象。震為車、為聲，故曰轟。震為東、為馳逐，兌為西。乾為盛盈，兌為毀，故曰盛盈必毀。艮為高位，艮覆為震，故曰崩顛。○第二句宋元本作驅車東西，茲依汲古。

The hexagram "Yi" transforms into "Da You." Lin Ci explains: the sound of a chariot is roaring and rumbling, rushing eastward and chasing westward; when something is full to the brim, it inevitably leads to destruction, and those in high positions will eventually collapse. Shang Binghe explains: this uses the image of the hexagram "Yi." Zhen represents a chariot and sound, hence "轰" (roaring). Zhen signifies east and movement, while Dui signifies west. Qian represents fullness, and Dui signifies breaking, hence "fullness inevitably leads to destruction." Gen represents a high position, and when Gen is reversed, it becomes Zhen, which signifies movement and collapse, hence "collapse and overturn." Note: The second sentence in the Song and Yuan editions reads "driving the chariot east and west," but this version follows the Jigugē edition.

謙。乘船涉濟，載水逢火。賴得無患，蒙我生全。震為船，坎為水、為濟，艮為火，故曰載水逢火。坎為患，震為樂，故曰無患。○生全，汲古作全生，依宋元本。

The hexagram Yi is transformed into the hexagram Qian. Lin's commentary says: traveling by boat across a river, carrying water but encountering fire; fortunately no disaster occurred, and by relying on protection, life was preserved. Shang Binghe explains: Zhen represents a boat, Kan represents water and crossing, Gen represents fire, hence 'carrying water meets fire'. Kan represents disaster, Zhen represents joy, hence there is no disaster. Notes: The words 'shengquan' in the Jigushan edition are 'quan sheng', following the Song and Yuan editions.

豫。至德之君，政仁且溫。伊呂股肱，國富民安。震為君、為仁，坤為政，艮為火，故曰政仁且溫。伏巽為股肱，伊吾，語聲。呂，從口，皆震象也。又艮為臣，亦或為艮象，坤為國、為民。○至德，汲古作德至，依宋元本。

The hexagram Yi is interpreted as the hexagram Yi. Lin Ci said: A virtuous ruler governs with benevolence and kindness; he has capable ministers like Yi Yin and Lü Shang, so the country is prosperous and the people are at peace. Shang Binghe explained: Zhen represents the ruler and benevolence, Kun represents government affairs, Gen represents fire, so the government is benevolent and gentle. The hidden image of Xun represents capable ministers. "I Wu" is an exclamation, and the character "Lü" is composed of two mouths, both belonging to the image of Zhen (Zhen represents sound and speech). In addition, Gen represents ministers, possibly taking the image of Gen. Kun represents the country and the people. Notes: The text "to the highest virtue" in the Ji Gu Ge edition reads "virtue to the highest," following the Song and Yuan editions.

隨。生不逢時，困且多憂。無有冬夏，心常悲愁。震為生，艮為時，兌嚮晦，故生不逢時。艮為困，巽為憂，正反巽，故多憂。震春兌秋，故曰無有冬夏，言無時不悲愁也。

The hexagram Yi follows the hexagram Suí. Lin Ci explains: Being born without encountering a favorable time, one is in a difficult situation and filled with sorrow; regardless of winter or summer, the heart remains constantly sorrowful. Shang Binghe explains: Zhen represents birth, Gen represents time; Dui signifies the late evening darkness, hence the saying "born at an inauspicious time." Gen represents difficulty, Xun represents worry, and the hexagram contains both the upright Xun and the inverted Xun, hence "much worry." Zhen represents spring, Dui represents autumn, and the hexagram contains only spring and autumn but not winter and summer, hence "no winter or summer," meaning sorrow is ever-present.

蠱。南歴玉山，東入生門。登福上堂，飲萬歲漿。震為南、為玉，艮山，故曰南歴王山。艮門，震東，巽入，故東入生門。震為登、為福，艮為堂，故曰登福上堂。兌口為飲，兌澤故曰漿，震為萬歲。

The hexagram Yi transforms into Gu. Lin's commentary says: Go south across the Jade Mountain, go east into the birth gate; carry good fortune to ascend the hall, drink the elixir of longevity for ten thousand years. Shang Binghe explains: Zhen represents south and jade, Gen represents mountain, so it says 'crossing the Jade Mountain' (the annotation writes 'Wang Mountain', which should be a mistake for 'Jade'). Gen represents the gate, Zhen represents east, Xun represents entering, so it says 'entering the birth gate from the east'. Zhen represents ascending and good fortune, Gen represents the hall, so it says 'ascending good fortune to the hall'. Dui represents mouth, so it refers to drinking; Dui represents marsh, so it refers to the elixir; Zhen represents ten thousand years.

臨。大斧斫木，讒人敗國。東關二五，禍及三子。晉人亂危，懷公出走。兌為斧，震為木，兌震為口、為言，故曰讒人。坤為國、為關，兌數十，故曰二五。《左傳僖二十八年》："姬賂外嬖梁五與東關嬖五"是也。震數三，故曰三子，申生、夷吾、重耳也。震為晉、為人、為公，坤為禍亂、為心，故曰懷公。○斫，宋元本作破，依汲古。

The hexagram Yi is transformed into Lin. Lin's commentary says: A big axe cuts down trees; a slanderer undermines the country. The two favored ministers, Liang Wu and Dongguan Bi Wu, meddle in the affairs, causing calamity that involves the three sons of Duke Jin Xian Gong. Thus, the state of Jin becomes chaotic and perilous, and Duke Hui Gong flees abroad. Shang Binghe explains: Dui represents the axe, Zhen represents the wood; Dui and Zhen both signify mouth and speech, so it is said 'slanderer'. Kun represents the country and the pass; Dui's number is ten, and two multiplied by five gives ten, so it is said 'two fives'. The Zuo Zhuan, compiled in the 28th year of Duke Xi's reign (note: this event is actually recorded in the 28th year of Duke Zhuang's reign in the current edition), states: 'Li Ji bribed the external favorite Liang Wu and the favorite Dongguan Bi Wu.' This refers to these two men. Zhen's number is three, so it is said 'three sons', referring to Shen Sheng, Yi Wu, and Chong Er. Zhen represents Jin, people, and the Duke; Kun represents calamity and the heart, so it is said 'Hui Gong'. Note: The character 'zhuo' in the Song and Yuan editions was 'po', following the Jigugē edition.

觀。一室百孫，公悅嫗歡。相與笑言，家樂以安。艮為室、為孫，坤為百，故曰一室百孫。巽為嫗，伏震為公、為歡笑，艮為家。

The hexagram Yi observed from the hexagram Guan. Lin Ci said: In a family, there are hundreds of children in the house, the old man is joyful and the old woman is happy; everyone talks and laughs, the family is harmonious and safe. Shang Binghe explained: Gen represents a house and children, Kun represents a hundred, so it is said 'a room with hundreds of children'. Xun represents the old woman, the hidden image of Zhen represents the old man and laughter, Gen represents the family.

噬嗑。隨陽轉行，不失其常。君安於鄉，國無咎殃。離為日，震為隨、為行、為轉運，而離上震下，故曰隨陽轉行。震為君，艮為鄉、為國，艮止，故君安而國無殃咎也。

The hexagram Yi follows the hexagram Shihe. Lin's explanation says: following the movement of the sun, without losing the regular course; the sovereign resides in his native land, and there is no calamity or misfortune in the state. Shang Binghe explains: Li represents the sun, Zhen represents following, movement, and rotation; in the hexagram Shihe, Li is above and Zhen is below, hence it is said 'following the sun's movement'. Zhen represents the sovereign, Gen represents the native land and the state; the virtue of Gen is to stop, so the sovereign resides in peace and the state has no calamity or misfortune.

賁。群虎入邑，求索肉食。大人御守，君不失國。艮為虎、為邑，正覆艮，故曰群虎。艮為求，坎為肉，故求索肉食。震為大人、為君，艮為守、為國，能守故不失也。

The hexagram Yi transforms into the hexagram Ben. Lin Ci explains: A group of tigers rush into the city, searching everywhere for food; there is a great person in charge of defense and protection, so the ruler does not lose the state. Shang Binghe explains: Gen represents tigers and cities; the hexagram contains both the upright Gen and the inverted Gen, hence "a group of tigers." Gen signifies seeking, and Kan signifies meat, hence "searching for food." Zhen represents a great person and a ruler, while Gen signifies defense and the state; being able to hold on, the state is not lost.

剝。弱足刖跟，不利出門。商賈無贏，折崩為患。湯火之憂，轉解喜來。此用《頤》象。震為足、為跟，艮刀，故曰刖，坤柔，故曰弱，故出不利，坤為門也。震為商賈，上震覆故無贏、故崩折。坤為患、為水，艮火故曰湯火。○商，宋元本作市，崩作朋，皆非，依汲古。

The hexagram Yi transforms into Bo. Lin's commentary says: the strength of the feet is weak, and the heel is cut off, which is unfavorable for going out; merchants and traders do not make profits, their capital is lost and collapses into disaster; the worry is like boiling water and fierce fire, but it resolves quickly, and good fortune follows. Shang Binghe explains: this line uses the image of the hexagram Yi. Zhen represents the foot and the heel, Gen represents a knife, so it is said 'yu' (amputation of the foot); Kun represents weakness, so it is said 'weak', hence it is unfavorable to go out, as Kun also represents the door. Zhen represents merchants; the upper trigram Zhen is inverted, so there is no surplus, and the capital collapses. Kun represents disaster and water, Gen represents fire, water and fire combine, so it is said 'boiling water and fire'. Note: the character 'shang' (market) in the Song and Yuan editions was written as 'shi', and 'beng' (collapse) as 'peng', both are incorrect; follow the edition from Jigugē.

復。夏臺羑里，湯文卮處。鬼侯飲食，岐人悅喜。此用遇卦《頤》象，義詳前《無妄》林。《史記》："西伯、九侯為紂三公，紂烹九侯"，徐廣曰，九一作鬼。○首二句依《無妄》校。羑里，各本皆作幽戶，湯文作文君。

The hexagram "Yi" (Nourishing) is used in the context of "Fu" (Return). Lin Ci explains: The two prisons, Xitai and Youli, were places where King Tang of Shang and King Wen of Zhou were once imprisoned. The ghost lord was cooked and made into food, while the people of Zhou below Qi Mountain rejoiced at King Wen's release. Shang Binghe explains: This line uses the image of the hexagram "Yi" (Nourishing). The meaning of the symbolic representation has been detailed in the previous section on "Wuwang" (No Misfortune). The "Records of the Grand Historian" states: Western Lord (King Wen of Zhou) and Ji Hou held the same position as the three high officials of King Zhou of Shang. King Zhou had Ji Hou cooked and made into food. Xu Guang says, "Ji" is sometimes written as "Gui." Notes: The first two lines are corrected according to the section on "Wuwang." All versions read "Youhu" for "Youli," and "Wang Wen" is written as "Wen Jun."

無妄。棟橈榱壞，廊屋大敗。宮闕空廓，如冬枯樹。震為榱棟，巽隕落故橈壞。艮為廊屋、為宮闕，巽隕故大敗，震虛故空廓。乾為冬，震為樹，巽為枯。○空廓，宋元本作空廊，茲依汲古。

The hexagram Yi (Gentle) is interpreted as Wuwang (No Falsehood). Lin's explanation says: the roof beams are bent, the rafters are rotten, and large areas of the eaves and side rooms collapse; the palace gates and gateways are empty, like withered trees in winter. Shang Binghe explains: Zhen represents rafters and beams, and Xun's image is falling, hence the beams are bent and the rafters are ruined. Gen represents corridors and buildings, and Xun signifies falling, hence great defeat; Zhen is hollow in the middle, hence empty and vast. Qian represents winter, Zhen represents trees, and Xun represents withered and dry. Notes: The term 'empty and vast' is found in the Song and Yuan editions as 'empty corridor,' but here we follow the Jigugeshan edition.

大畜。讒以內安，不利其國。室家大懼，幽囚重閉。疾病多求，罪亂憒憒。三至上正反震，故曰讒。艮為國、為室家，伏坤為懼、為幽閉、為重、為疾病、為罪亂，言內有讒人，群臣被讒，幽囚重閉，不利其國也。坤迷故曰憒憒。○讒，宋元本作說，利作離，大懼作相歡，均依汲古。

The hexagram Yi transforms into Da Xu. Lin's interpretation says: there are slanderers in the court who can live safely, which is detrimental to the state; within the family, everyone is in fear, imprisoned and locked up, with heavy doors and deep barriers; in illness, one seeks a doctor everywhere, with cases of crime in disorder and people's minds confused. Shang Binghe explains: the third line to the top line together display both the correct Zhen trigram and the inverted Zhen trigram, facing each other, hence the term 'slander'. Gen represents the state and the family; the hidden trigram Kan represents fear, imprisonment, overlapping, illness, and disorder. This refers to slanderers in the court, ministers being slandered and imprisoned, with heavy doors and deep barriers, which is harmful to the state. The virtue of Kan is confusion, hence 'confused and disordered'. Notes: the character 'slander' was written as 'speech' in Song and Yuan editions, 'benefit' as 'departure', and 'great fear' as 'mutual joy', all following the Jigugē edition.

大過。六龍俱怒，戰於坂下。蒼黃不勝，旅人艱苦。乾數六，故曰六龍。震為怒，《頤》正反震，故曰戰。艮為坂，坤為下，震為蒼黃、為旅人。皆用伏象。○坂，汲古作陂，蒼作倉，均依宋元本。

The hexagram Yi transforms into Da Guo. Lin Ci explains: six dragons all become angry, fighting on a hillside below; in a state of panic and confusion, they cannot win, and the traveler on the road endures great hardship. Shang Binghe explains: the number of Qian is six, so it is called 'six dragons.' Zhen represents anger; Yi hexagram includes both the upright Zhen and the inverted Zhen, facing each other, hence 'fighting.' Gen represents the hillside, Kun represents the lower part, and Zhen represents 'panic' (i.e., canghuang) and the traveler. All these are derived from hidden images. Notes: The character 'ban' in the Jigusha edition is 'bei,' and 'cang' is 'cang,' both following the Song and Yuan editions.

坎。天下雷行，塵起不明。市空無羊，疾人憂凶。三木不辜，脫歸家邦。艮為天，震為雷，艮上震下，故曰天下雷行。艮為塵，坎黑故不明。兌為羊，巽為市，兌巽皆伏，故曰市空無羊。坎為疾、為憂，震為木，數三，故曰三木。三木，拲、桎、梏，亦坎象也。艮為家邦，震為脫，三木不辜，言雖被三木之刑而非其罪也。

The hexagram Yi (Nourishing) is associated with Kan (Water). Lin's commentary says: Thunder roars across the heavens, dust rises, and the sky darkens; the market is empty, with not even a single sheep; the sick person is anxious and faces danger. Though he is bound with three wooden restraints, he is innocent and eventually escapes, returning to his homeland. Shang Binghe explains: Gen (Mountain) represents heaven, Zhen (Thunder) represents thunder, with Gen above and Zhen below, hence 'Thunder moves under heaven.' Gen represents dust, and Kan has a dark color, hence the darkness. Dui (Lake) represents sheep, and Xun (Wind) represents the market. Since Dui and Xun are hidden, the market is empty and there are no sheep. Kan represents disease and worry, while Zhen represents wood. The number of Zhen is three, hence 'three woods'—three wooden restraints, namely the hand restraint (pian), foot restraint (zhi), and neck restraint (gu), which are also symbols of Kan. Gen represents the homeland, and Zhen represents release. The phrase 'three woods without guilt' means that although he was bound with three wooden restraints, he was not guilty.

離。一指食肉，口無所得。染其鼎鼐，舌饞於腹。伏《坎》。艮為指，坎為肉，兌為口，震為鼎，鼎兌為舌，離為腹。《左傳》："子公染指於鼎，嘗之而出"，林似指其事。一當作以。

The hexagram Yi is associated with Li. Lin Ci explains: using only one finger to dip into meat, one's mouth never tastes anything; dipping a finger into the soup in the cauldron, one feels hungry in the stomach. Shang Binghe explains: the hidden image of Li is Kan. Gen represents the finger, Kan represents the meat, Dui represents the mouth, Zhen represents the cauldron, the Dui on top of the cauldron represents the tongue, and Li represents the stomach. The Zuo Zhuan, Year 4 of Xuan Gong, records that Gongzi Song (whose name was Zigong) dipped his finger into the soup in the cauldron, tasted it, and then left. Lin Ci seems to be referring to this incident. The character 'yi' in 'yi zhi' should be read as 'yi'.

咸。喜笑不常，失其福慶。口辟言疥，行者畏忌。兌為喜笑，正反兌故曰不常。乾為福慶，巽隕落故曰失。兌為口，乾為言，闢，邪也，疥，瘡也，言口邪言穢也。伏坤為畏忌，艮為節，故曰疥。○闢，汲古作辨，依宋元本。疥，宋元本作，依汲古。

The hexagram Yi is transformed into Xian. Lin Ci explains: being happy and laughing yet fickle, thus losing good fortune and joy; speaking evil and using corrupt words, causing those who go out to fear and avoid him. Shang Binghe explains: Dui represents joy and laughter, and the hexagram contains both the upright Dui and the inverted Dui, hence 'not constant'. Qian represents good fortune and celebration, while Xun's image is falling, hence 'loss'. Dui represents the mouth, and Qian represents speech; 'bi' means perverse, and 'jia' means sores, together indicating speaking evil and corrupt words. The hidden image of Kun represents fear and avoidance, and Gen represents restraint, hence 'sores'. Notes: The character 'bi' in the Ji Gu Ge edition is 'bian', following the Song and Yuan editions; the character 'jia' in the Song and Yuan editions is a missing character (the original text here is missing a character and not carved), following the Ji Gu Ge edition.

恆。毛生豪背，國樂民富。侯王有德。《山海經》：竹山有獸，狀如豚，白毛，名曰豪彘。注：夾髀有麄毫，能以脊上毫射物，故曰毛生豪背。震為毛，伏艮為背、為國，坤為民、為富，乾為侯王。○豪，汲古作毫，依宋元本。

The hexagram Yi is transformed into the hexagram Heng. Lin's commentary says: A porcupine has bristles on its back; the country is peaceful and the people are prosperous, and the princes and kings practice virtue. Shang Binghe explains: The Classic of Mountains and Seas records that in Zhushan there is a wild animal, which looks like a pig and has white hair, called 'hao zhi', which is the porcupine. Guo Pu's commentary says: It has thick hair between its legs and can shoot people with the bristles on its back. Therefore it is said 'hair grows on the back of the porcupine'. Zhen represents hair, the hidden image of Gen represents the back and the country, Kun represents the people and wealth, and Qian represents the princes and kings. Notes: The character 'hao' in the Ji Gu Ge edition is 'miao', following the Song and Yuan editions.

遯。豶豕童牛，害傷不來。三女同堂，生我福仁。巽為豕，艮為牛，艮少，故曰豶豕童牛，象本《大畜》也。互巽為女，艮數三，艮為堂，故曰三女同堂。乾為福仁。伏震為生。○害，宋元本作童，依汲古。女，汲古作光，依宋元本。

The hexagram "Yi" transforms into "Dun." The commentary says: a castrated boar and a young bull without horns will not harm people; three daughters living together bring me blessings and kindness. Shang Binghe explains: Xun represents a pig, and Gen represents a bull. Gen also signifies youth, so it is said "castrated boar and young bull." These terms originate from "Da Xu" in the Zhou Changes, where "Six in the Fourth" says "a young bull with a yoke," and "Six in the Fifth" says "a castrated boar's teeth." The intercalated hexagram produces Xun, which represents women; the number of Gen is three, and Gen also represents a hall, so it is said "three daughters living together." Qian represents blessings and kindness. The hidden image of Zhen represents generation. Notes: The character "harm" was written as "child" in Song and Yuan editions, following the Jigugē edition; the character "woman" in the Jigugē edition was written as "light," following the Song and Yuan editions.

大壯。江海淮濟，盈溢為害。邑被其瀨，年困無歲。乾為河、為盈，兌毀故曰害。伏坤為邑，乾為年歲。○濟，宋元本作海，依汲古。

The hexagram Yi transforms into Da Zhuang. Lin Ci explains: The Yangtze River, the East China Sea, the Huai River, and the Ji River all overflow, causing floods; cities are eroded by the swift currents, leading to poor harvests and no grain. Shang Binghe explains: Qian represents rivers and fullness, Dui signifies destruction, hence causing harm. The hidden image of Kun represents cities, and Qian represents years of harvest. Note: In the Song and Yuan editions, the character 'Ji' was written as 'Hai', following the Ji Gu Ge edition.

晉。兩虎爭鬬，股創無處。不成仇讎，行解卻去。詳《大畜》之《損》。

The hexagram Yi is transformed into Jin. Lin's commentary says: two tigers fight, with wounds all over their thighs; yet they do not end up as deadly enemies, and in the course of fighting, they resolve their conflict on their own and retreat separately. Shang Binghe explains: the imagery presented here has already been discussed in the entry for Da Xu transformed into Sun, and it can be referred to for further understanding.

明夷。五嶽四瀆，潤洽為德。行不失理，民賴恩福。震為山，坎為五，故曰五嶽。震卦數四，坤坎皆為水，故曰四瀆、曰潤洽。《淮南子》："河潤百里"。坤為理、為民。○潤，元本作，依宋本、汲古。

The hexagram Yi is interpreted as Mingyi. Lin Ci explains: The five mountains and four rivers nourish all things, which is their virtue; acting in accordance with the principles, the people rely on their grace and blessings. Shang Binghe explains: Zhen represents mountains, and Kan's number is five, so it is said 'five mountains'. Zhen's number is four, and both Kun and Kan take the image of water, so it is said 'four rivers' and 'nourishing and permeating'. The Huainanzi says: 'The Yellow River moistens for a hundred li.' Kun represents order and the people. Notes: The character 'run' in the original edition was missing, following the Song edition and Jigugong edition.

家人。載車乘馬，南逢君子。與我嘉福，雖憂無咎。此用《頤》象。震為車、為馬、為載、為乘、為南，艮為君子，故曰南逢君子。震為嘉福，坤為憂。○福，宋元本作喜，依汲古。

The hexagram "Yi" (Nourishment) transforms into "Jiaoren" (Family). Lin Ci explains: riding in a carriage or on a horse, going south and meeting a gentleman; he bestowed upon me good fortune, although there was some worry, there would be no calamity. Shang Binghe explains: this line uses the image of the hexagram "Yu" (Encountering). Zhen represents a carriage, a horse, carrying, riding, and the south direction; Gen represents a gentleman, hence "meeting a gentleman to the south." Zhen represents good fortune, and Kun represents worry. Note: The character "Fu" (fortune) in the Song and Yuan editions was written as "Xi" (joy), following the Jigugē edition.

睽。缺囊破筐，空無黍粱。不媚如公，棄於糞牆。此用《頤》象。坤為囊，震為筐，伏兌毀，故曰缺、曰破。震為稻粱、為黍稷，坤虛故曰空。震為公，兌為媚，兌伏故曰不媚。艮為牆，坤柔，故曰糞牆。○粱，元本作稷，依汲古。

The hexagram Yi transforms into Kui. Lin's commentary says: the bag is torn, the basket is rotten, and inside it is empty, with no grain of millet or sorghum; one cannot please the master, just like a pile of dung against a short wall, being discarded. Shang Binghe explains: this line uses the image of Yu hexagram Yi.坤 represents the bag, 震 represents the basket; the hidden image of Dui indicates destruction, hence it says 'broken' and 'torn'. 震 represents millet and sorghum, and 坤 is empty, hence it says 'empty'. 震 represents the master, Dui represents pleasing, and Dui here is a hidden image, hence it says 'not flattering'. Gen represents the wall, and 坤 is soft, hence it says 'dung wall'. Note: the original edition reads '粱' as '稷', following the Jigugē edition.

蹇。殺行桃園，見虎東還。螳螂之敵，使我無患。此用《頤》象。震為行、為桃，艮為園、為虎，震為東、為反，故曰東還螳螂，疑伏兌象。《左傳宣二年》："趙穿攻靈公於桃園，●之"，《淮南子》："齊莊公出行，有螳螂奮臂當車，回車避之"。○還，元本作西，使作仁，均依汲古。

The hexagram Yi transforms into Jian. Lin's commentary says: In a peach garden, committing a murder, seeing a tiger, one turns east and returns; the opponent is merely a mantis, so there is no calamity. Shang Binghe explains: This uses the hexagram Yi. Zhen represents movement and peach, Gen represents the garden and tiger, Zhen also represents east and returning, hence 'returning east'. As for 'mantis', it is likely referring to the hidden image of Dui. The Zuo Zhuan records that Zhao Chuan killed Duke Ling of Jin in a peach garden. The Huainanzi records that when Duke Zhuang of Qi was traveling, a mantis raised its front leg in front of the carriage, and Duke Zhuang turned his carriage away. Notes: The original edition reads 'west' for 'return', and 'ren' for 'make', both following the Ji Gu Ge edition.

解。箕仁入室，政衰弊極。抱其彝器，奔於他國，因禍受福。此用《頤》象。震為箕、為仁，艮為室，入室謂箕子囚於圜室也。坤為政、為弊，艮為抱，震為彝器、為奔，坤為國。抱其彝器，《周本紀》："少師強抱其祭器以犇周"，《宋世家》又云："微子持祭器造于軍門"是也。○箕仁，元本作飢人，依宋本、汲古。黃丕烈從元本，非，因不知入室之義，而據《殷本紀》"西伯伐飢國"為說，然於下文義愈不協。

The hexagram Yi, interpreted as the hexagram Yu. Lin Ci said: A virtuous man like Ji Zi was imprisoned in a prison, and the state affairs had deteriorated to the extreme; someone carried the ritual vessels of the ancestral temple to another country, and thus suffered misfortune but gained benefit. Shang Binghe explained: This uses the image of the hexagram Yu. Zhen represents Ji and virtue, Gen represents the room; "entering the room" refers to Ji Zi being imprisoned in the circular prison. Kun represents state affairs and decline, Gen represents holding, Zhen represents the ritual vessels and movement, Kun represents the country. As for "carrying the ritual vessels," the Records of the Grand Historian, the Book of the Zhou Dynasty, says: "The minor master Jiang carried the ritual vessels to flee to the Zhou." The Biography of Wei Zi from the Song Dynasty also says: "Wei Zi held the ritual vessels and went to the military gate." This refers exactly to this event. Notes: The original edition reads "ji ren" as "ji person," but here we follow the Song edition and the Jiguguo edition. Huang Pilei followed the original edition, which is wrong; he did not understand the meaning of "entering the room," so he cited the Records of the Grand Historian, the Book of Yin, "Xibo attacked the Ji state," but this is even more inconsistent with the following text.

損。庭燎夜明，追古傷今。陽弱不制，陰雄坐戾。詳《剝》之《大有》。

The hexagram Yi is interpreted as the hexagram Shen. Lin's explanation says: The torch in the courtyard illuminates the long night, recalling past events with sorrow for the present; the yang energy is weak and cannot overcome the yin, allowing the yin to prevail, thus leading to disorder. Shang Binghe explains: The imagery used here has already been discussed in the interpretation of the hexagram Bao under the hexagram Da You, and it can be referred to for comparison.

益。懸貆素飱，食非其任。失輿剝廬，休坐徙居。詳《乾》之《震》。○貆，宋元本作狟，徙作從，茲依汲古。

The hexagram Yi is used for the hexagram Yi. Lin's commentary says: In the courtyard, there hangs a raccoon hunted by others, and one eats it without working, enjoying something not rightfully one's own. Eventually, the carriage is lost and the house is destroyed, so one has to stop and move to another place. Shang Binghe explains: The imagery used here has already been discussed in the entry for the hexagram Qian with Zhen. "Hanging the raccoon and eating without labor" refers to the meaning of "Why do you look at the raccoon hanging in your courtyard? Those noble gentlemen do not eat without working" from the Book of Songs, Wei Wind, "Cutting the檀". "Loss of the carriage and destruction of the house" refers to the words of the hexagram Bao, upper line nine: "The gentleman gains a carriage, the petty person loses his house." Notes: The character "huan" was written as "xiong" in the Song and Yuan editions, and "xi" was written as "cong" in those editions; here we follow the Jigugeshi edition.

夬。嘉門福喜，繒帛盛熾。日就為得，財寶敵國。乾為門、為福，兌悅故喜。伏坤為繒帛，乾為盛、為日、為財寶，伏坤為多，故曰敵國，言富可敵國。○喜，宋元本作善，依汲古。

The hexagram Yi transforms into Gua. Lin's commentary says: A door to joy and celebration, with abundance of silk and brocade; day by day there is progress, and the wealth is so great that it can rival a whole country. Shang Binghe explains: Qian represents the door and fortune, while Dui signifies joy, hence the meaning of 'joy'. The hidden image of Kun represents silk and brocade, and Qian signifies prosperity, the sun, and treasure; the hidden image of Kun also signifies multitude, hence 'rival country', meaning wealth that can rival a nation. Note: The character 'joy' in the Song and Yuan editions was written as 'good', following the Jigugē edition.

姤。執綏登車，驂乘東遊。說齊解燕，霸國以安。《史記蘇秦傳》："臣居燕不能使燕重，而在齊則燕重"，林用其事。巽為綏，伏震為車、為東、為燕、為解，巽為齊，伏坤為國，乾健故目[當作曰]霸國。

The hexagram Yi transforms into Gou. Lin Ci explains: pulling the rope to climb into the carriage, accompanying the driver to the east; persuading the state of Qi, resolving the crisis for Yan, thus securing peace for the hegemonic state. Shang Binghe explains: The Records of the Grand Historian, Biography of Su Qin, records Su Qin's words: "I reside in Yan but cannot make Yan strong, yet in Qi, Yan becomes strong." Lin Ci is using this very event. Xun represents the rope, the hidden image of Zhen represents the carriage, the east, Yan, and resolution; Xun also represents Qi, and the hidden image of Kun represents the state. The virtue of Qian is strong and vigorous, hence it is said "hegemonic state" (the original text reads "mu", the bracketed note indicates it should be "yu").

萃。水深無桴，蹇難何遊。商伯失利，庶人愁憂。坤為水，震為桴，震伏故無桴，艮止故蹇。巽為利，坤喪故失利。坤為庶人、為憂。

The hexagram Yi is transformed into Cui. Lin Ci explains: the water is deep and there is no raft, making every step difficult, how can one cross over? The merchant leader loses his capital, and common people also worry. Shang Binghe explains:坤 represents water, Zhen represents a raft, but Zhen here is a hidden image, so there is no raft. Gen's hexagram virtue is to stop, hence 'Jian' meaning difficulty in movement. Xun represents profit and wealth, while坤 indicates loss, hence losing money.坤 also represents common people and worry.

升。三鳥鴛鴦，相隨俱行。南到饒澤，食魚與粱。君子長樂，見惡不傷。震為鳥，數三，故曰三鳥，坤文故曰鴛鴦。震為隨、為行、為南，兌為澤，坤多，故曰饒澤。坤為魚，震為粱，互兌，故曰食魚與粱。伏艮為君子，坤為惡，震樂，故見惡不傷。○長樂，宋元本作樂長，依汲古。

The hexagram Yi transforms into Sheng. Lin's commentary says: three birds resemble mandarin ducks, accompanying each other and traveling together; they fly south to a rich marshland where there is fish to eat and millet to consume; the gentleman enjoys long happiness, even encountering villains without harm. Shang Binghe explains: Zhen represents birds, and the number of Zhen is three, hence 'three birds'; Kun has the meaning of elegance and beauty, hence 'mandarin ducks'. Zhen represents following, movement, and the south; Dui represents water and marshes; Kun signifies abundance, hence 'rich marshland'. Kun represents fish, Zhen represents millet, and within the hexagram, the mutual generation produces Dui, which represents mouth, hence 'eating fish and millet'. The hidden image of Gen represents the gentleman, Kun represents evil, and Zhen signifies joy, hence encountering evil without harm. Note: The characters 'long happiness' in the Song and Yuan editions were written as 'happiness long', following the Jigugē edition.

革。言無要約，不成券契。殷叔季姬，公孫爭之。強人委禽，不悅於心。正反兌相背故曰言無要約，不成券契。《左傳昭元年》："鄭徐吾犯之妹美，公孫楚聘之矣，公孫黑強委禽焉"。伏震為姬、為公，艮為季孫，正反艮故曰爭。艮為禽，兌悅，伏坎為心。○殷叔未詳，或徐吾犯出自殷。

The hexagram Yi transforms into the hexagram Ge. Lin Ci explains: verbal agreements are not binding, and contracts cannot be established; the younger daughter of Yin Shu's family is being contested by two grandsons who both wish to marry her; a forceful person brings the bride price, but the woman does not willingly accept it. Shang Binghe explains: in the hexagram, the correct Dui trigram and the inverted Dui trigram face each other, so it is said that there is no verbal agreement and no contract can be formed. The Zuo Zhuan, Year One of Zhao Gong, records that the sister of Xu Wu Fan of the State of Zheng was beautiful, and Gong Sun Chu had already presented the bride price, while Gong Sun Hei forcibly sent a large goose as the bride price. The hidden image of Zhen represents the Ji surname and the lord; Gen represents Ji Sun. The hexagram contains both the correct Gen and the inverted Gen, thus indicating 'contention'. Gen represents birds, which refers to the goose used in the bride price; Dui represents joy, and the hidden image of Kan represents the heart. Notes: The reference to 'Yin Shu' is unclear, and it may be that Xu Wu Fan was a descendant of the Yin dynasty.

鼎。牛馬聾聵，不知聲味。遠賢賤仁，自令亂憒。伏《屯》。坤牛、震馬、坎耳，坤迷，故聾瞶。震為聲，本卦巽為味，震為賢仁，在下故曰遠賢賤仁。坤為賤、為亂。○各本下有"疾病無患，生福在門"八字，語意與上文不協，斷為衍文，依《小過》之《謙》刪。瞶，汲古作憒，依宋元本。令，宋元本作合，依汲古。

The hexagram "Yi" transforms into "Ding." The commentary says: Cows and horses are both deaf and blind, unable to distinguish sounds or smells; distancing oneself from the virtuous and despising the benevolent leads to self-inflicted confusion. Shang Binghe explains: The hidden image of "Ding" is "Zun." The hexagram "Kun" represents cattle, "Zhen" represents horses, and "Kan" represents ears. The virtue of "Kun" is confusion, hence being both deaf and blind. "Zhen" represents sound, and the original hexagram's "Xun" represents smell. "Zhen" also represents the virtuous and the benevolent; the virtuous and benevolent are in a lower position, hence "distancing oneself from the virtuous and despising the benevolent." "Kun" represents lowliness and disorder. Notes: All editions have the phrase "disease without worry, blessings at the door" following this passage, which does not match the preceding text, so it is determined to be an addition and has been deleted, following the example from the entry on "Xiaoguo" transforming into "Qian." The character "guan" in the Jigusha edition is "kuan," following the Song and Yuan editions; the character "ling" in the Song and Yuan editions is "he," following the Jigusha edition.

震。從商進遊，飽食無憂。囹圄之困，中子見囚。震為商、為遊、為食，坎中滿故飽食。坎為憂，震樂故無。坎為囹圄、為中男，艮止故見囚。○飽食，汲古作食飽，依宋元本。

The hexagram Yi (Nourishment) with the trigram Zhen (Thunder). Lin's commentary says: Following a caravan on a journey, one eats well and has no worries; yet one is imprisoned, and the middle son is detained. Shang Binghe explains: Zhen represents a caravan, travel, and food, and the fullness within Kan indicates eating well. Kan represents worry, while Zhen signifies joy, hence no worries. Kan represents imprisonment and the middle son, and Gen's virtue is to stop, hence being imprisoned. Note: The text '饱食' in the Ji Gu Ge edition is '食饱' according to the Song and Yuan editions.

艮。據斗運樞，順天無憂，與樂並居。艮為星，卦數七，故曰斗。互坎為樞，艮為天，坤順，卦二陰承一陽，故曰順天坎憂。震樂故曰並居。

The hexagram Yi is associated with Gen. Lin's commentary says: Holding fast to the Big Dipper, rotating the pivot, following the heavenly way without worry, and dwelling with joy. Shang Binghe explains: Gen represents the star mansions, and the number of Gen is seven, while the Big Dipper consists of seven stars, hence it is called 'Dǒu' (Big Dipper). Within the hexagram, the mutual hexagram produces Kan, which represents the pivot; Gen represents heaven, and Kun signifies flexibility and compliance. The two yin lines support the single yang line, hence it is called 'following heaven'. Although Kan originally signifies worry, Zhen represents joy, hence it is said 'dwelling with joy'.

漸。姬奭姜望，為武守邦。屏藩燕齊，周室以強，子孫億昌。伏震為姬、為奭，巽為姜，離為望，故曰姬奭姜望。震為武，艮為守、為邦、為屏藩，艮為燕，巽齊，言姬奭封燕，姜望封齊，屏藩周室，為武王守上也。震周坎室，震子艮孫。億，大也。

The hexagram Yi is transformed into the hexagram Zhan. Lin Ci explains: Zhao Gong Ji Shi and Tai Gong Jiang Wang guarded the state of Zhou for King Wu. They were enfeoffed in Yan and Qi, serving as a barrier for the Zhou dynasty, thus making the Zhou royal family strong and their descendants flourishing endlessly. Shang Binghe explains: The hidden image of Zhen represents Ji and Shi, Xun represents Jiang, and Li represents Wang, hence the phrase "Ji Shi Jiang Wang." Zhen represents Wu, Gen represents guarding, the state, and the barrier, Gen also represents Yan, and Xun represents Qi. This indicates that Ji Shi was enfeoffed in Yan and Jiang Wang in Qi, serving as a barrier for the Zhou dynasty, guarding the land for King Wu (the original text says "guarding the superior," where "superior" is likely a mistake for "land"). Zhen represents Zhou, Kan represents the palace, Zhen represents son, and Gen represents grandson. "Yi" means great.

歸妹。亡羊東澤，循堤直北。子思其母，復返其所。兌為羊、為澤，震東故曰東澤，震往故曰亡羊。坎為北，震為阪，故曰循堤直北。震為子，坎為思，巽為母，巽伏故思母。震為歸，故復返其所。○復，汲古作隨，依宋元本。

The hexagram Yi is transformed into the hexagram Gui Mei. Lin Ci explains: A sheep lost in a marsh to the east walks along the embankment heading north; the young sheep misses its mother and eventually returns to its original place. Shang Binghe explains: Dui represents sheep and marshes, and Zhen governs the east, hence 'east marsh'; Zhen indicates movement, hence the sheep is lost. Kan represents north, and Zhen represents embankment, hence 'following the embankment straight north'. Zhen represents the young sheep, Kan represents missing, and Xun represents the mother; Xun here is a hidden image, hence missing the mother. Zhen represents returning, hence returning to the original place. Notes: The character 'fu' in the Jigusha edition is 'sui', following the Song and Yuan editions.

豐。張目關口，舌直距齒。然諾不行，政亂無緒。離為目，震為張，兌口伏艮，故曰關口。兌為舌、為齒，二至五正反兌相背故曰距。距，抗也。相背，故然諾不行。巽為緒，二至五正反巽，故亂而無緒。此皆用覆象，自覆象失傳，《困》"有言不信"等詞皆失解。○關，汲古作開，依宋元本。

The hexagram "Yi" transforms into "Feng." Lin's commentary says: the eyes are wide open, but the mouth is tightly closed, the tongue is stiff and pressed against the teeth; promises made cannot be fulfilled, and affairs are in disorder with no clear order. Shang Binghe explains: "Li" represents the eye, and "Zhen" signifies being open; "Dui" represents the mouth, and its hidden image is "Gen," which signifies closure, so it is called "gate." "Dui" also represents the tongue and teeth; the second to fifth lines together contain both the upright "Dui" and the inverted "Dui" facing opposite directions, so it is called "distance" — "distance" means resistance. The two images are opposite, so the promises made cannot be fulfilled. "Xun" represents threads, and the second to fifth lines also contain both the upright "Xun" and the inverted "Xun," so it is said to be in disorder with no clear order. All these use the "inverted image," which is the image obtained by turning the hexagram upside down; since the method of inverted images has been lost, phrases like "there is no trust in words" from the "Hexagram of Guan" in the "Zhou Changes" no longer make sense. Note: The character "guan" in the Jigushan edition is written as "kai," but it follows the Song and Yuan editions.

旅。載船逢火，憂不為禍。家在山東，入門見公。通《節》。震為船，艮為火，故曰載船逢火。坎為憂、為禍，船近水故雖逢火不為禍患。艮為家、為山，震為東，故曰家在山東。震為公，艮為門，巽入，故曰入門見公。

The hexagram Yi (Nourishment) is transformed into the hexagram Lu (Travel). Lin Ci explains: A fully loaded boat meets fire, although there is worry, no disaster ensues; a house located to the east of the mountain, upon entering the door, one sees the master. Shang Binghe explains: Lu and Jie are complementary. Zhen represents a boat, Gen represents fire, hence "a loaded boat meets fire." Kan represents worry and disaster; the boat is by the water, so although it meets fire, no disaster occurs. Gen represents a house and a mountain, Zhen represents the east, hence "a house located east of the mountain." Zhen represents the master, Gen represents the door, Xun represents entering, hence "upon entering the door, one sees the master."

巽。絕國異路，心不相慕。蛇子兩角，使我相惡。通《震》。艮為國、為路，坎為心、為慕，二至上兩震相反，故不相慕。巽為蛇，伏艮為角，兌卦數二，故曰兩角。《新序》："孫叔敖為兒時，出遊，見兩頭蛇殺而埋之，歸而泣"，林似指其事。○國，宋元本作言，依汲古。

The hexagram Yi is associated with Xun. Lin Ci explains: separated states have different paths, and they do not think of each other; a small snake grows two horns, causing mutual hatred. Shang Binghe explains: Xun and Zhen are complementary. Gen represents states and roads, Kan represents the heart and longing; the second line to the top line contain two Zhen images in opposite directions, hence they do not think of each other. Xun represents a snake, and the hidden image of Gen represents the horn, while the number of Dui is two, hence 'two horns'. The Xin Xu records: Sun Shuao played outside when he saw a two-headed snake, killed it and buried it, then returned home and cried. Lin Ci seems to be referring to this incident. Notes: The character 'guo' (state) in the Song and Yuan editions was 'yan', following the Jigugē edition.

兌。鼻頂移徙，居不安坐。枯竹復生，失其寵榮。伏艮為鼻、為頂，互震故曰移徙。艮為居、為坐，震動故不安坐。震為竹，離科上槁，故曰枯竹。震為復、為生，艮陽在上為寵榮，互坎故失其寵榮。坎為失也。○頂，汲古作項，復作後，依宋元本。居，宋元本作君，依汲古。

The hexagram Yi (Joy) is associated with the trigram Dui (Lake). The commentary says: The nose and the top of the head have moved, sitting at home is not secure; withered bamboo regenerates, but people lose their former favor and prestige. Shang Binghe explains: The trigram Gen (Mountain) represents the nose and the top of the head. The intercalary trigram Zhen (Thunder) appears within the hexagram, and Zhen signifies movement, hence the phrase 'relocation'. Gen represents dwelling and sitting, while Zhen signifies movement, hence the instability in sitting. Zhen represents bamboo; the 'Sayings of the Trigrams' state that Li (Fire) represents 'dry branches on the top', meaning hollow and withered at the top, hence the phrase 'withered bamboo'. Zhen represents renewal and growth; the yang line of Gen is at the top, symbolizing favor and prestige, but the intercalary trigram Kan (Water) appears within the hexagram, and Kan signifies loss, hence the loss of favor and prestige. Notes: The character 'top' in the Jigusha edition is 'neck', and 'renewal' is 'later'; following the Song and Yuan editions. The character 'dwelling' in the Song and Yuan editions is 'sovereign'; following the Jigusha edition.

渙。火息無光，年歲不長，殷商以亡。艮火在坎水上故無光。震為年歲、為子，故曰殷商。子，殷姓也，坎失故曰亡。○殷商以亡，汲古作殷湯遠明，元本作殷湯光明，而首句多殷商以亡一句。按：殷湯以亡，即殷湯遠明，元本誤為上句耳，宋本與汲古皆作三句可證。又年字汲古作千，依宋元本。

The hexagram Yi is transformed into Hun. Lin's commentary says: the fire has gone out, there is no light; the harvest is poor, lifespan is short, and Yin Shang therefore perished. Shang Binghe explains: Gen represents fire, and it is located above Kan water, hence there is no light. Zhen represents years and sons, hence 'Yin Shang'—'son' is the surname of the Yin people. Kan signifies loss, hence 'perishing'. Notes: The phrase 'Yin Shang perished' in the text is in the Ji Gu Ge edition, while the Yuan carving edition reads 'Yin Tang yu ming', and in the first sentence there is an additional 'Yin Shang perished'. Shang's note says: 'Yin Tang perished' is the same as 'Yin Tang yu ming'; the Yuan carving edition mistakenly took it as the previous sentence. Both the Song and Ji Gu Ge editions have three sentences, which can be taken as evidence. Also, the character 'year' in the Ji Gu Ge edition is 'qian', but here we follow the Song and Yuan editions.

節。文王四乳，仁愛篤厚。子畜十男，夭折無有。震為王，伏離，故曰文王。艮為乳，震卦數四，故曰四乳。震為仁愛，艮為篤厚，震為子，兌數十，故曰十男。兌為折，震生故不折。《帝王世紀》："文王身長十尺有四乳"，《詩》："大姒嗣徽音，則百斯男"，《傳》："太姒十子"，據《史記索隱》注十子"伯邑考、武王、管、蔡、霍、魯、衛、毛、聃、曹"是也。○夭，元本作叐，音跋，《周禮》有赤犮氏，注：赤犮，猶捇拔除去之也，亦可通，茲依宋本、汲古，惟各本皆作無有夭折，依《鼎》之《蒙》校，有厚為韻。

The hexagram "Yi" is interpreted as "Jie." Lin's commentary says: King Wen of Zhou had four breasts, showing his benevolence, sincerity, and solidity; he fathered ten sons, none of whom died young. Shang Binghe explains: Zhen represents the king, and its hidden image is Li, which symbolizes literary grace, hence "King Wen." Gen represents breasts, and Zhen's number is four, hence "four breasts." Zhen represents benevolence, Gen represents solidity, Zhen represents sons, and Dui's number is ten, hence "ten sons." Dui represents breaking, while Zhen represents life, hence none died young. The "Imperial Chronology" says: "King Wen was ten feet tall and had four breasts." The "Great Odes · Si Qi" says: "Da Si inherited the noble virtue, and had a hundred sons." The "Ma Transmission" says: "Da Si had ten sons." According to the "Commentary on the Records of the Grand Historian" by Su Yin, these ten sons were Bo Yikao, King Wu, Guan Shu, Cai Shu, Huo Shu, Lu Gong, Wei Kangshu, Mao Shu, Dan Ji, and Cao Shu. Notes: The character "yao" in the original manuscript was written as "shou," pronounced like "ba." The "Rites of Zhou" mentions "Chi He氏," and Zheng Xuan's commentary says "Chi He" is like "xu ba," meaning to remove, which makes sense. Therefore, we follow the Song edition and Jigugong edition. Also, all editions read "no one died young," but according to the "Ding" hexagram's "Meng" interpretation, it is corrected to "no one died young," so that the character "you" can rhyme with "hou."

中孚。熊羆豹狼，在山陰陽。伺鹿取獐，道畏難。二至五正反艮故曰熊羆豹狼。艮納丙故曰山陽，艮反則山陰矣，故曰山陰。易《中孚》："鳴鶴在陰"，亦山陰也，解者皆誤。艮止故曰伺，艮手故曰取。震鹿艮麞。，斥也，掌檢行道路伺候盜賊。○，汲古作伏，非，依宋元本。

The hexagram Yi transforms into Zhongfu. Lin's commentary says: bears, leopards, wolves appear and disappear, some in the southern mountain, some in the northern mountain; they watch for deer herds and capture young sika deer, travelers fear the difficulties (this sentence originally lacks one character). Shang Binghe explains: the second to fifth lines together contain both the upright Gen and the inverted Gen, hence the mention of bears, leopards, and wolves. Gen includes Bing, which belongs to the south, hence 'mountain south'; when Gen is inverted, it becomes mountain north, hence 'mountain north'. The 'yin' in the line 'a crane calls in yin' from Zhongfu's Nine in the Second refers to mountain north, and those who interpret the Yi have all made a mistake. The virtue of Gen is to stop, hence 'watch'; Gen represents the hand, hence 'capture'. Zhen represents deer, Gen represents sika deer. (This sentence originally lacks one character) refers to scouts, meaning those who patrol roads and watch for thieves. Notes: the missing character, the Jigusha edition reads 'fug', which is incorrect; follow the Song and Yuan editions.

小過。凋葉被霜，獨蔽不傷。駕入喜門，與福為婚。震為葉，巽落故曰凋葉。艮為門，震為喜福，霜或用兌澤象，抑或取大坎。○凋，宋本、汲古作雕，依元本。

The hexagram Yi transforms into Xiao Guo. Lin Ci explains: withered leaves covered in frost, yet only this one is protected and unharmed; driving a carriage into a gate of joy, uniting with fortune through marriage. Shang Binghe explains: Zhen represents leaves, Xun signifies falling, hence 'withered leaves'. Gen represents a gate, Zhen signifies joy and fortune; as for 'frost', it may refer to Dui representing a marsh, or the entire hexagram forming a large Kan (hexagram 29), where Kan represents water and cold. Notes: The character 'diao' in the Song edition and Jigugong edition is '雕', following the Yuan edition.

既濟。黃離白日，照我四國。元首昭明，民賴恩福。《離九二》：曰"黃離"。離為日、為照。艮為國。震卦數四。故曰四國。艮為首，坤為民，頤本大離，林詞全取《頤》象。○恩，從宋元本，汲古作為。

The Yì hexagram corresponds to the Ji Jì hexagram. Lin's commentary says: A bright yellow sun hangs high in the sky, shining upon all four directions of the kingdom; the sovereign is wise and illustrious, and the people all receive grace and blessings. Shang Binghe explains: The Line Statement of the sixth line in the Li hexagram in The Zhou Changes says, "Yellow Li." Li represents the sun and illumination; Gen represents the country, and the number of the Zhen hexagram is four, so it is said "four countries"; Gen represents the head, and Kun represents the people. The Yì hexagram has two yang lines on the outside and four yin lines on the inside, which originally forms a "great Li" — combining all six lines into a larger Li hexagram, so this line of commentary fully uses the imagery of Yì. Notes: The character "en" follows the Song and Yuan editions; the Ji Gu Ge edition reads "wei."

未濟。順風直北，與歡相得。歲熟年豐，邑無盜賊。似亦取《頤》象。

The hexagram Yi in the hexagram Wei Ji. Lin Ci said: Following the wind all the way north, meeting something pleasant; crops mature and the harvest is abundant, with no thieves in the city. Shang Binghe explained: This seems to also take the image of the hexagram Yu, Yi.

大過。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。○在，元本作閣，依汲古。

The hexagram "Da Guo" (Great Excess) is a self-encountered hexagram. The commentary says: classics and legal documents are stored in the Lan Tai; although they have encountered chaos and collapse, they have not encountered calamity. Shang Binghe explains: the imagery of this line has been detailed in the line of "Kun" (Earth) in "Da Xu" (Great Accumulation), which can be referred to. Note: the original edition had "ge" instead of "zai", following the Ji Gu Ge edition.

乾。日在北陸，陰蔽陽目。萬物空虛，不見長育。此用《大過》象。乾為日、為寒，故曰日在北陸。大過本末陰，故曰陰蔽陽目。伏坤為萬物、為空虛，坤死故不長。

The hexagram Great Excess (Da Guo) transforms into the hexagram Heaven (Qian). Lin's commentary says: The sun reaches the northern land's star sequence, which is precisely the height of winter, when the yin energy covers the sun's eyes; all things are empty and unable to see growth and nourishment. Shang Binghe explains: This line uses the image of the hexagram Great Excess (Da Guo). Heaven represents the sun and cold, so it is said 'the sun is in the northern land.' The first line and the top line of Great Excess are both yin, so the beginning and end are enclosed by yin, hence 'yin covers yang's eyes.' The hidden image of Earth (Kun) represents all things and emptiness; Earth governs death, hence it is said that growth cannot occur.

坤。鬼泣哭社，悲商無後。甲子昧爽，殷人絕祀。坤為鬼、為社，《大過》兌為哭泣，坤為傷、為悲。伏震為子，位東故曰甲子。震為晨，兌為昧，故曰昧爽。震為子，殷，子姓。坤殺故曰絕祀。○商，從宋元本，汲古作"鬼傷哭社"。按《墨子非攻篇》："至商王紂，婦妖宵出，有鬼宵吟"，又《論衡》云"紂之時，夜郊鬼哭"，又云"紂郊鬼哭"，惟《虞初志》亡，不能得其詳耳。

The hexagram "Great Excess" changing to "Earth" (Kun). Lin Ci said: Ghosts are crying in front of the earth god altar, grieving for the extinction of the Shang dynasty's descendants; on the Jiazi day, the Heavenly General breaks the dawn, and the ancestral rites of the Yin people are thus cut off—"Jiazi Mieshuang" is directly taken from the "Book of Documents · Mu Shi" regarding King Wu's campaign against Zhou and his gathering of troops at Muye. Shang Binghe explained: Kun represents ghosts and earth god altars; when encountering the hexagram "Great Excess," the trigram Dui (Lake) represents crying, and Kun represents sorrow and grief. The hidden image of Zhen (Thunder) represents the son, and since Zhen is located in the east and the east belongs to Jia, it is said "Jiazi." Zhen represents the morning, and Dui represents dimness, so it is said "Mieshuang," meaning the time just before dawn. Zhen represents the son, and the Yin royal family was of the Son clan. Kun governs the cutting off, so it is said "cutting off the ancestral rites." Note: The character "Shang" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "ghosts grieving the earth god altar." According to the "Mozi · Fei Gong," it says: "At the time of King Zhou of Shang, a female demon emerged at night, and there were ghosts singing at night." The "Lunheng" also says "at the time of Zhou, ghosts cried at night," and also says "Zhou's night ghost cries." Unfortunately, the "Yu Chi Zhi" has been lost and we cannot know the details.

屯。涉塗履危，不利有為。安坐垂裳，乃無災殃。門戶自開，君憂不昌。震為塗、為涉、為履，坎為危，故涉塗履危，險在前，故不利有為，艮止故宜安坐。坤為裳、為災殃。安坐垂裳，高拱無為，故無災殃。坤為門戶，震為君，坎為憂。○裳，汲古作堂，依宋元本。

The hexagram Great Excess changes to the hexagram屯. Lin Ci says: crossing muddy ground, stepping on dangerous terrain, it is not advisable to take action; sitting still and doing nothing, with arms folded, will prevent calamity. The door is open by itself, the ruler is anxious but the cause is not flourishing. Shang Binghe explains: Zhen represents muddy ground, crossing, and movement; Kan represents danger. Therefore, it is said 'crossing muddy ground and treading on danger'. The dangerous situation lies ahead, so it is not advisable to take action. The virtue of Gen is to stop, so it is appropriate to remain still. Kun represents clothing and calamity. 'Sitting still and wearing robes' means to rule without action, thus there is no calamity. Kun represents the door, Zhen represents the ruler, and Kan represents worry. Note: In the Ji Gu Ge edition, the character '裳' is written as '堂', following the Song and Yuan editions.

蒙。陽失其紀，枯木復起。秋華冬實，君不得息。上陽在上，二陽陷陰中皆不當位，故曰失紀。震為木、為起，坤虛故曰枯木。震為華，艮為實，伏兌為秋，坎為冬，故曰秋華冬實。震為君。○秋華冬實，宋元本作秋葉冬華，依汲古。息，汲古作失，依宋元本。

The hexagram Great Excess is interpreted as the hexagram Concealed. Lin's commentary says: The yang energy has lost its proper order, with dead trees rising again; flowers bloom in autumn and fruits form in winter, completely reversing the seasons, and the ruler cannot rest. Shang Binghe explains: The yang in the top line is isolated at the top, and the yang in the second line is submerged among the yin lines, both not in their proper positions, hence the term "losing the order." Zhen represents wood and rising, while Kun is empty, hence "dry wood." Zhen represents flowers, Gen represents fruits, and the hidden image of Dui represents autumn, while Kan represents winter, hence "flowers in autumn and fruits in winter." Zhen represents the ruler. Notes: The phrase "flowers in autumn and fruits in winter" is recorded as "autumn leaves and winter flowers" in the Song and Yuan editions, following the Jigugē edition. The character "rest" in the Jigugē edition is "loss," following the Song and Yuan editions.

需。大樹之子，百條共母。當夏六月，枝葉盛茂。鸞鳳以庇，召伯避暑。翩翩偃仰，各得其所。此用《大過》象。巽為大樹，伏震為子，故曰大樹之子。巽為條、為母，乾為百，故曰百條共母。兌為月，乾數六，故曰六月。伏坤為文、為鸞鳳，巽為枝葉，乾為盛茂，鸞鳳居枝葉之中，故曰鸞鳳以庇。伏震為召伯，坤為暑，一陽潛坤下，故曰避暑。正反震故曰翩翩偃仰。用遇卦象兼及遇卦伏象，《易林》象學之難窺如此。○鳳，宋元本作鳥，翩作偏，各作甚，均依汲古。

The hexagram "Great Excess" transforms into "Necessity." Lin Ci explains: A large tree has many branches, all sharing one trunk; in the sixth month of summer, the branches and leaves are extremely flourishing; the鸾 bird and the phoenix find shelter here, and Zhao Bo also takes shelter under the tree to escape the heat; birds fly gracefully, moving up and down freely, each finding its proper place. Shang Binghe explains: This line uses the image of the hexagram "Great Excess." The trigram Xun represents a large tree, and the hidden trigram Zhen represents the son, so it is said "the son of the large tree." Xun represents branches and mother, and the number of Qian is one hundred, so it is said "a hundred branches share one mother." Dui represents the moon, and the number of Qian is six, so it is said "sixth month." The hidden trigram Kun represents literary elegance and the鸾 bird and phoenix, Xun represents branches and leaves, and Qian represents flourishing; the鸾 bird and phoenix rest among the branches and leaves, so it is said "the鸾 bird and phoenix find shelter." The hidden trigram Zhen represents Zhao Bo, using the story from the "Book of Songs·Zhao Nan·Gan Tang" where Zhao Bo heard cases under the Gan Tang tree; Kun represents the heat, and one yang is hidden beneath Kun, so it is said "taking shelter from the heat." The hexagram includes both the upright Zhen and the inverted Zhen, so it is said "gracefully flying up and down." This line uses both the image of the hexagram and the hidden image, showing how difficult it is to fully understand the imagery in the "Yi Lin." Notes: In the Song and Yuan editions, the character "凤" was written as "鸟," "翩" as "偏," and "各" as "甚," all following the Jigugeshan edition.

訟。秉鉞執殳，挑戰先驅。不從元帥，敗破為憂。《詩》："伯也執殳，為王前驅"，《左傳》：邲之戰，晉軍不用命，遂敗，言先榖不從元師荀林父命而挑戰也。離為戈兵，故曰鉞殳。伏震為戰、為驅，坎為破敗、為憂。○從，汲古訛役，依宋元本。

The hexagram Great Excess is interpreted as the hexagram Strife. Lin Ci said: holding a great axe and a long spear, initiating conflict and leading the charge; not obeying the commander's orders, ultimately suffering a great defeat and causing worry. Shang Binghe explained: the "Book of Songs · Wei Wind · Bo Xi" says: "Bo holds the spear, leading the king ahead." The "Zuo Zhuan" records the Battle of Bai: the Jin army did not heed the orders, thus suffering a great defeat—this refers to Xian Fu's disobedience to the commander Xun Lin Fu's orders and his unauthorized challenge. Li represents weapons and military, hence "yu shu." The hidden image of Zhen indicates war and driving forward, while Kan signifies defeat and worry. Notes: the character "from" in the Jiguge edition is mistakenly written as "yi," following the Song and Yuan editions.

師。啟室開關，巡狩釋冤。夏臺羑里，湯文悅喜。坎為室，震為啟、為開，坤為關，故曰啟戶開關。震為巡狩、為釋，坎為冤，坤為臺、為里，夏離故曰夏臺，震大塗故曰羑里。羑，亦道路也。震為王，坤為文，故曰湯文。震為喜。○巡狩，宋元本作逃得，非。羑作牖，均依汲古。

The hexagram Great Excess corresponds to the hexagram Army. Lin Ci said: opening doors and unlocking gates, the Son of Heaven tours the land to clear the innocent; imprisoned in the Xia Tai of King Tang and in the YouLi of King Wen, the two sage kings eventually escaped their troubles and were joyful. Shang Binghe explained: Kan represents a room, Zhen represents opening and starting, and Kun represents a gate, hence the phrase "opening the door and unlocking the gate." Zhen represents touring and releasing, Kan represents injustice, and Kun represents a platform and a place, hence "Xia Tai." Li represents summer, hence "Xia Tai"; Zhen represents a great path, hence "YouLi" — "You" also means a path. Zhen represents a king, and Kun represents culture, hence "Tang Wen." Zhen represents joy. Notes: The characters "touring and releasing" in the Song and Yuan editions were mistakenly written as "escape," which is incorrect; the character "You" in the Song and Yuan editions was written as "Yao," but both are followed according to the Ji Gu Ge edition.

比。衰來無成，淵溺在傾。狗吠夜驚，家乃不寧。坤死故衰滅，坤為淵，坎陷故曰溺傾。艮為狗，伏兌為吠，坤為夜，故曰狗吠夜驚。艮為家，坎險故不寧。○成，汲古作幾，傾作頃，狗吠作吠狗，均依宋元本。

The hexagram "Great Excess" is compared to "Comparison." Lin Ci said: A period of decline has arrived, and nothing can be accomplished; falling into a deep abyss, one is about to be overwhelmed and overturned; at night, the dog barks and people are startled, causing the whole family to be restless and uneasy. Shang Binghe explained: The trigram坤 (Kun) represents death, so it signifies decline and decay;坤 (Kun) is the abyss, and坎 (Kan) is the pit, so it indicates being submerged and overturned.艮 (Gen) represents the dog, and the hidden image of兑 (Dui) indicates barking, while坤 (Kun) represents night, hence "the dog barks at night and people are startled."艮 (Gen) represents the family, and坎 (Kan) represents danger, hence the family is not at peace. Notes: In the Ji Gu Ge edition, the character "成" is written as "几," "倾" as "顷," and "狗吠" as "吠狗," all following the Song and Yuan editions.

小畜。西鄰少女，未有所許。志如委衣，不出房戶。心無所得，傅母何咎。兌為西、為少女，伏坎為志，坤為衣裳，坤柔故曰委衣。未有所許，謂未字人也。志如委衣，言柔順也。艮為戶房，艮止故不出。坎為心，坤為母。全用伏象。

The hexagram Great Excess transforms into the hexagram Small Accumulation. Lin Ci explains: The young girl from the western neighbor has not yet been betrothed; her nature is gentle and compliant, like a hanging garment, and she does not leave her chamber. She has no other desires, and her nurse has no fault. Shang Binghe explains: The trigram Dui represents the west and a young girl; the hidden trigram Kan represents the mind, and the trigram Kun represents a garment. Since Kun is characterized by gentleness and compliance, it is said 'hanging garment.' 'Not having been promised in marriage' refers to her not yet being betrothed; 'her mind is like a hanging garment' describes her gentleness. The trigram Gen represents the door and chamber, and the virtue of Gen is to stop, hence she does not go out. Kan represents the mind, and Kun represents the mother. This entire explanation uses the hidden trigrams.

履。狗吠夜驚，履鬼頭頸。危者弗傾，患者不成。伏《謙》。艮為狗，震為吠、為驚，坎為夜、為鬼，震在坎上，故曰履鬼頭頸。坎為大首，故曰頭也。坎為危患，震解，故危患皆免也。○患者，宋元本作患滅，依汲古。

The hexagram "Great Excess" (Da Guo) transforms into "Observance" (Lv). Lin Ci explains: At night, a dog barks and startles one, and in a dream, one steps on the neck of a ghost; dangerous situations do not lead to collapse, and calamities do not materialize. Shang Binghe explains: The hidden image of "Observance" (Lv) is "Humility" (Qian). The trigram艮 (Gen) represents a dog, 震 (Zhen) represents barking and disturbance, and 坎 (Kan) represents night and ghosts. Since Zhen is above Kan, it is said "stepping on the neck of a ghost." Kan represents a large head, hence "head." Kan also represents danger and calamity, while Zhen signifies dispersion, so both danger and calamity are averted. Note: The characters "患者" in Song and Yuan editions read "患灭," following the Jigugē edition.

泰。當年少寡，獨與孤處。雞鳴犬吠，無敢難者。我生不辰，獨嬰寒苦。通《否》。乾為年，巽為寡，艮少故曰少寡。坤亦為寡，故曰獨與孤處。巽為雞，艮為犬，震為鳴吠、為辰、為生，坤喪，故曰不辰。乾為寒，坤為獨。

The hexagram Great Excess changes to the hexagram Great Moderation. Lin Ci says: In the prime of life, one becomes a widow, living alone with an orphan; the sounds of roosters and dogs never cease, yet no one dares to harass; I was born in an inauspicious time, suffering alone from hardship—this is the phrase "I was born in an inauspicious time" from the Book of Songs, Da Ya, Sangrou. Shang Binghe explains: The hexagram Great Moderation and the hexagram Great Opposition are complementary. Heaven represents years, Wind represents a widow, Mountain represents youth, so it is said "young and widowed." Earth also symbolizes a widow, so it is said "living alone with an orphan." Wind represents roosters, Mountain represents dogs, Thunder represents crying and barking, as well as time and birth; Earth represents loss, so it is said "inauspicious time." Heaven represents cold, Earth represents solitude.

否。無道之君，鬼哭其門。命與下國，絕不得食。乾為君，坤惡，故曰無道。坤為鬼、為門，艮為哭。巽為命，坤為國。兌口為食，兌覆故不得食。《論衡》："紂之時鬼泣哭社"。

The hexagram of Great Excess transforms into the hexagram of Non-communication. Lin Ci explains: an unjust ruler, ghosts weep at his gate; imperial edicts reach the vassal states, but the ancestral sacrifices are cut off, and even the blood offerings are not obtained. Shang Binghe explains: Qian represents the ruler, Kun represents evil, hence 'unjust'. Kun represents ghosts and gates, Gen represents weeping. Xun represents orders, Kun represents the state.兑 represents mouth, hence food; but兑 here indicates an inverted image, hence no food is obtained. The Lunheng says: 'At the time of Zhou, ghosts wept at the ancestral temples.'

同人。乘龍南遊，夜過糟邱，脫厄無憂。伏《師》。震為龍、為南遊、為糟、為陵，故為邱。坤為夜，坎為厄，震出故脫厄。

The hexagram of Great Excess transforms into the hexagram of Fellowship. Lin Ci says: riding a dragon to tour south, passing through a small hill made of fermented rice residue at night, escaping calamity without worry. Shang Binghe explains: the hidden image of Fellowship is the army. Zhen represents a dragon, southern tour, fermented rice residue, and hill, so it can take the image of 'hill'. Kun represents night, Kan represents calamity; Zhen is the main element, so it signifies escaping calamity.

大有。馬躓車傷，長舌破家。東關二五，晉君出走。事詳《頤》之《臨》。

The hexagram Great Excess transforms into Great Possession. Lin Ci says: A horse loses its front hooves, the carriage is damaged, and a woman with a long tongue destroys someone else's reputation; Liang Wu and Dongguan Biwu spread false rumors, and the Duke of Jin had to flee. Shang Binghe explains: This matter is already detailed in the entry on "Yi" transforming into "Lin," which can be referred to for further understanding. "Long tongue" uses the idiom from the "Book of Songs · Da Ya · Zhanying" "A woman with a long tongue, a source of calamity."

謙。瓜葩瓠實，百女同室。酰苦不熟，未有妃合。艮為果蓏，故曰瓜、曰瓠。震為葩，艮為實、為室，坤為百、為女，故曰百女同室。坎為酰、為合。妃，匹也。酰苦不熟，言或酸或苦，尚未成熟，故未有所遇，猶室女之未有妃合也。○妃，汲古作配，依宋元本。

The hexagram "Great Excess" is interpreted as "Modesty." Lin Ci said: When the melon is just in bloom and the gourd has already borne fruit, a hundred women live together in one room; the fruit is sour and bitter and not yet ripe, so they have not yet found suitable partners. Shang Binghe explained: "Geng" represents melons and fruits, so it refers to "melon" and "gourd." "Zhen" represents flowers, "Geng" represents fruits and houses, and "Kun" represents a hundred and women, so it refers to "a hundred women living together in one room." "Kan" represents vinegar and union. "Fei" means spouse. "Sour and bitter, not yet ripe" means either sour or bitter and not yet mature, thus not having met the right partner, just like a maiden waiting in her chamber without a husband. Notes: The "fei" character in the Jigushan edition reads "pei," following the Song and Yuan editions.

豫。晨風文翰，大舉就溫。昧過我邑，羿無所得。震為晨，坤為風晨。風，隼也。艮為隼，震為翰，坤文，曰文翰。《逸周書王會篇》："蜀人以文翰，文翰若皋雞"，而《說文》翰下引《逸周書》曰"大翰若翬雉，一名風，然則晨風、文翰為一物，不有《說文》焉知《易林》以晨風與文翰連文之故哉。坎為昧，坤為邑、為惡，故曰羿。坤喪故無得。《詩秦風》："鴥彼晨風，鬱彼北林"，鬱，《齊詩》蓋作溫，詳《小畜》之《革》。○昧，汲古作時，依宋元本。按：《說文》作大翰，大為文之訛。

The hexagram Great Excess transforms into the hexagram Joyful Expectation. Lin Ci explains: Morning wind birds and the bird with literary feathers fly high and swiftly towards a warm land; they pass over my city at dusk, and even the skilled archer Hou Yi fails to shoot them. Shang Binghe explains: The trigram Zhen represents morning, and the trigram Kun represents 'wind in the morning'—'wind' refers to the bird Zhan, a type of predatory bird; Gen represents the bird Fun, Zhen represents feathers, and Kun has literary beauty, so it is called 'literary feathers'. The "Wai Zhou Shu · Wang Hui" states: "The people of Shu present literary feathers, which resemble the bird Gao Ji." The "Shuo Wen Jie Zi" cites the "Wai Zhou Shu" under the character 'Han' saying, "Great Han resembles the bird Hui Zhì, also known as Feng." Thus, the morning wind and literary feathers are actually the same bird; without the "Shuo Wen," how could we understand the "Yi Lin" using 'morning wind' and 'literary feathers' together? Kan represents dusk and confusion, and Kun represents the city and evil, so it is said 'Hou Yi'; Kun represents loss, so it is said that Hou Yi failed to shoot them. The "Book of Songs · Qin Feng · Morning Wind" says: "The morning wind flies swiftly, resting in the northern forest." The character 'Yu' in the "Qi Shi" is probably read as 'Wen,' as detailed in the entry on "Xiao Xu" transforming into "Ge." Notes: The character 'Mai' in the Jigong edition is read as 'Shi,' following the Song and Yuan editions. Shang's commentary: The "Shuo Wen" says 'Great Han,' where 'Great' is a mistake for 'Wen.'

隨。瀺瀺浞浞，塗泥至轂。馬濘不進，虎齧我足。兌澤，互大坎故曰瀺浞。瀺，水聲。浞，濡也。坎為轂、為泥濘，震為馬，艮止故不進。艮為虎，兌口為囓，震為足。○浞，依元本，汲古作促。

The hexagram "Great Excess" follows "Following." Lin Ci said: muddy water flows continuously, the ground is everywhere slippery, the mud is deep enough to reach the wheels of a cart; the horse is stuck in the mud and cannot move, and a tiger comes to bite my foot. Shang Binghe explained: Dui represents a marsh, and in the hexagram there is an intermediate hexagram of "Great Gorge," so it is said "xian zhuo" — "xian" refers to the sound of water, and "zhuo" means wet and damp. Kan represents the wheel of a cart and muddy ground, Zhen represents the horse, and Gen's hexagram virtue is stillness, so it is said that movement is not possible. Gen represents the tiger, and Dui represents the mouth, so it refers to biting. Zhen represents the foot. Note: The character "zhuo" is based on the original edition, while the Ji Gu Ge edition reads "cu."

蠱。膠車駕東，與雨相逢。五楘解墮，頓輈獨坐，憂為身禍。震為車、為東，兌為雨，故曰膠車、故曰與雨相逢，言膠車遇水即解，故五楘解墮也。《詩秦風》："五楘梁輈"，《毛傳》："五，五束也，楘，厯錄也，言以皮五處束輈上，其文厯錄章美也。"巽數五，故曰五楘。巽隕落故曰解墮，艮止故曰頓、曰坐。○五楘解墮，宋元本作故革懈惰，汲古作放革懈惰。頓輈，宋元本作頓輪，汲古作頓禹為身，各本皆作不為，均依《遯》之《益》校改。

The hexagram of Great Excess transforms into the hexagram of Pestilence. Lin Ci says: A glue-bound cart is traveling east, but on the way it meets rain; five leather straps on the yoke become loose and fall off, the yoke wood breaks, and one can only sit alone, with sorrow turning into a personal calamity. Shang Binghe explains: Zhen represents a cart and the east, Dui represents rain, so it is said 'glue-bound cart' and 'meeting rain'. When a glue-bound cart meets water, the glue dissolves, so the five straps also become loose and fall off. The Book of Songs, Qin Wind, Xiao Rong says 'five straps on the yoke', and the Mao Transmission explains: 'Five refers to five straps; 楘 refers to a patterned and beautiful appearance.' This means using leather to bind the yoke in five places, with clear and beautiful patterns. Xun's number is five, so it is said 'five straps'. Xun's image is falling, so it is said 'falling off'; Gen's virtue is stillness, so it is said 'stopping' and 'sitting'. Notes: 'Five straps falling off' was originally 'thus changing, slackening, and becoming lazy' in Song and Yuan editions, and 'releasing, slackening, and becoming lazy' in the Ji Gu Ge edition; 'stopping the yoke' was originally 'stopping the wheel' in Song and Yuan editions, and 'stopping the yu as oneself' in the Ji Gu Ge edition, and all editions also say 'not being', which have been corrected according to the entry on Duan transforming into Yi.

臨。六家作權，公室剖分。陰制其陽，唐叔失明。晉六卿擅權剖分公室，唐叔，晉始封之君。伏乾數六，艮為家、為室，震為公，兌折故剖分。臨陰多陽少，陽又在下，故為陰制。艮為叔、為明，艮伏故失明，言失其明祀也。

The hexagram "Great Excess" changing to "Approaching." Lin Ci said: Six families of officials held power, the royal house was divided; yin overpowered yang, thus the clear sacrifices of Tang Shi were cut off. Shang Binghe explained: This refers to the six ministers of the state of Jin holding exclusive power, dividing the royal authority; Tang Shi was the first prince enfeoffed by the state of Jin. The number of the Qian hexagram is six, and Gen represents the family and the house, Zhen represents the public, and Dui signifies breaking, so it is said "division." The hexagram "Approaching" has more yin lines and fewer yang lines, with yang in the lower position, so it is said to be controlled by yin. Gen represents a younger brother and clarity, and here Gen is the hidden image, so it is said "loss of clarity," meaning the loss of his clear sacrifices.

觀。去室離家，來奔大都。火息復明，姬伯以昌，商人失功。艮為室家，風散故曰去。離坤為大都，伏震故曰來奔大都。艮為火、為明，伏震為姬、為伯、為昌、為商人。

The hexagram Great Excess is observed in the hexagram View. Lin Ci said: abandoning houses and leaving the homeland, fleeing to a great city; the fire goes out and then reappears, thus the Ji clan's great lord becomes prosperous, while the Shang people lose their achievements. Shang Binghe explained: Gen represents family and houses; Xun represents wind, which can scatter, hence 'to go away'. Li and Kun together represent a great city, and the hidden trigram Zhen indicates movement, hence 'fleeing to the great city'. Gen represents fire and brightness, and the hidden trigram Zhen represents Ji, great lord, prosperity, and the Shang people.

噬嗑。牧羊稻園，聞虎喧讙。危懼喘息，終無禍患。詳《否》之《節》。

The hexagram Great Excess corresponds to the hexagram噬嗑. Lin's commentary says: In a rice field or garden, sheep are being grazed, and one hears a tiger's roar; one becomes frightened and breathless, but ultimately does not suffer any calamity. Shang Binghe explains: The imagery used here has already been discussed in the entry for the hexagram否 corresponding to节, and may be referred to for further understanding.

賁。嬰兒求乳，母歸其子，黃麑悅喜。詳《無妄》之《節》。○汲古多"乃得甘飽"四字，依宋元本刪。兒，宋元本作孩，依汲古。

The hexagram Great Excess transforms into the hexagram Ornate. Lin Ci said: A baby cries for milk, and the mother returns to the child; just as a young deer finds its mother, it is filled with joy. Shang Binghe explained: The imagery used here has been discussed in detail in the entry on the hexagram Without Misfortune transforming into the hexagram Restraint, and can be referred to for comparison. Notes: The edition from Jigushuge adds the four characters 'nai de gan bao' (then it can eat sweetly), which are deleted according to the Song and Yuan editions; the character 'er' (child) in the Song and Yuan editions is written as 'hai' (child), following the Jigushuge edition.

剝。廓落失業，跨禍度福，利無所得。坤虛故曰廓落，坤喪故失業。

The hexagram Great Excess follows the hexagram Reduction. Lin Ci said: family affairs are in ruins, livelihood is uncertain, crossing over misfortune also surpasses fortune, neither end is reached, seeking profit yields nothing. Shang Binghe explained: the earth element is empty, hence 'empty and desolate'; the earth element signifies loss, hence the loss of property.

復。出入無時，憂患為災。行人失牛，利去不來。老馬遺駒，勿與久居。冬至震出，夏至巽入，震巽相往來，故曰出入無時。坤為災、為憂患、為牛、為失，震為行人，故曰行人失牛。巽為利，巽伏，故曰利去不來。坤為馬、為老，震子為騎，坤上震不，故曰遺駒。震出故不居。○無，元本作不，從宋本、汲古。患，宋元本作禍，遺作少，均依汲古。老，汲古訛若，依宋元本。

The hexagram Great Excess changes to the hexagram Return. Lin Ci said: Going in and out without fixed time, worries turn into calamities; a traveler loses his ox, wealth departs and does not return; an old horse abandons its foal, and it cannot be lived with long. Shang Binghe explained: On the winter solstice, one yang is born and the trigram Zhen (Thunder) emerges; on the summer solstice, one yin is born and the trigram Xun (Wind) enters. Zhen and Xun alternate, so it is said 'going in and out without fixed time'. The trigram Kun (Earth) represents calamity, worry, an ox, and loss; Zhen represents a traveler, so it is said 'the traveler loses his ox'. The trigram Xun represents wealth and profit, and in this case, Xun is a hidden image, so it is said 'profit departs and does not return'. The trigram Kun represents a horse and old age, while Zhen represents a son, hence the foal; since Kun is above and Zhen is below, it is said 'the foal is left behind' (note: the character '骑' in the text '震子为骑' should be '驹', and the character '不' in '坤上震不' should be '下'). Zhen governs movement, so it is said that one cannot dwell long. Notes: The character '无' in the original edition was '不', following the Song and Jigugong editions; the character '患' in the Song and Yuan editions was '祸', and '遗' was '少', all following the Jigugong edition; the character '老' in the Jigugong edition was mistakenly written as '若', following the Song and Yuan editions.

無妄。風怒漂木，女惑生疾。陽失其服，陰孽為賊。巽風，震巽皆為木，故曰漂木。巽為女、為進退、為疾病，故曰女惑生疾。《左傳昭元年》："女，陽物而晦時，淫則生內熱惑蠱之疾"。乾為陽，卦二至上遯陰銷陽，故曰陽失其服。服，職也。巽為賊。○木，宋元本作水，依汲古。惑，汲古作感，服作時，依宋元本。

The hexagram Great Excess transforms into the hexagram No Delusion. Lin's commentary says: fierce winds howl, uprooting trees and causing them to drift; being obsessed with beauty leads to illness; the yang loses its duty, and the sinister forces within yin become a calamity. Shang Binghe explains: Xun represents wind, and Zhen and Xun both symbolize wood, so it is said 'drifting wood'. Xun represents women, indecision, and illness, so it is said 'women's obsession leads to illness'. The physician Yi He said in the Zuo Zhuan, Year One of Zhao Gong, 'Women are yang and obscure in time; indulgence leads to internal heat and illness of confusion and蛊'. Qian represents yang; the hexagram from the second line to the top line is the form of the hexagram Retreat, with yin gradually diminishing yang, so it is said 'yang loses its duty'—'duty' refers to its role. Xun represents a thief. Notes: The character 'wood' was written as 'water' in the Song and Yuan editions, following the Jigugē edition; the character 'obsession' was written as 'sensation' in the Jigugē edition, and 'duty' as 'time', following the Song and Yuan editions.

大畜。車馬病傷，不利越鄉。幽人元亨，去晦就明。震為車馬，兌毀故傷。艮為鄉，艮止故不利。艮為幽人，兌鄉晦，艮在上故曰元亨、故曰去晦就明。○病，汲古作疾，元亨作無貪，均依宋元本。

The hexagram Great Excess transforms into the hexagram Great Accumulation. Lin's commentary says: vehicles and horses are all sick and injured, not suitable for long journeys across borders; those who live in seclusion and maintain quietness achieve great success, moving away from darkness towards brightness. Shang Binghe explains: Zhen represents vehicles and horses, Dui signifies destruction, hence the injury. Gen represents one's hometown, and Gen's hexagram virtue is stillness, hence the unfavorable situation. Gen represents the reclusive person, Dui signifies the evening and darkness; Gen is in the upper position, hence 'great success' and 'moving away from darkness to brightness'. Notes: The character 'disease' in the Jigusha edition is 'illness', and 'great success' is 'no greed', both follow the Song and Yuan editions.

頤。三奇六耦，各有所主。周南召南，聖人所在。德義流行，民悅以喜。震數三，伏乾數六，乾奇坤耦，震為主，言陰陽各有所主也。震為周、為召、為南，故曰周南召南。伏乾為聖人，坤為民，震悅喜。

The hexagram of Great Excess transforms into the hexagram of Nourishment. Lin Ci explains: odd numbers are three, even numbers are six; yin and yang each have their own masters; the two groups of poems in "Zhou Nan" and "Zhao Nan" are precisely where the sages enact their teachings; virtue and righteousness spread and are practiced, bringing joy to the people. Shang Binghe explains: the number of the hexagram Zhen is three, and the hidden image of Qian is six; Qian represents the odd, Kun the even, and Zhen is the main one, indicating that yin and yang each have their own masters. Zhen represents Zhou, Zhao, and the south, hence the phrase "Zhou Nan Zhao Nan." The hidden image of Qian represents the sage, and Kun represents the people; Zhen signifies joy and happiness.

坎。坐爭立訟，紛紛訩訩。卒成禍亂，災及家公。中爻正反艮震故曰爭訟。艮坐震立，艮家震公，坎為禍災。○訩訩，宋元本作忽忽，非，依汲古。

The hexagram Great Excess is associated with the hexagram Water. Lin Ci says: Whether sitting or standing, there is contention and litigation, causing a commotion; eventually leading to calamity and disaster spreading to the head of the family. Shang Binghe explains: The middle lines combine both the correct mountain over mountain and the correct thunder over thunder, hence it is said 'contention'. Mountain represents sitting, thunder represents standing, mountain represents the family, thunder represents the public, and water represents calamity. Notes: The term 'xiang xiang' in the Song and Yuan editions is mistakenly written as 'hu hu', which is incorrect; it should follow the edition from Jigugē.

離。凶憂為殘，使我不安。從之南國，以除心疾。兌折故曰心殘、曰不安。離為南，伏艮為國，震為從、為之，言從往南國也。坎為心、為疾，坎伏故曰除。

The hexagram Great Excess (Da Guo) and the trigram Fire (Li). Lin Ci said: danger, anxiety, and physical and mental injuries have caused me distress and unrest; I follow others to the southern country to eliminate the root of my inner troubles. Shang Binghe explained: Dui represents breaking and loss, hence the heart is injured and there is no peace. Li represents the south, and the hidden trigram Gen represents the country. Zhen signifies following and going forward, meaning to follow others to the southern country. Kan represents the heart and illness; Kan here is a hidden trigram, hence it is said 'to eliminate'.

咸。愛我嬰女，牽衣不與。冀幸高貴，反得賤下。詳《屯》之《未濟》。○第二句各本皆作牽引不得，第四句宋元本作反得不興，汲古作反目下賤，均依《屯》之《未濟》校。

The hexagram Great Excess is transformed into the hexagram Sincerity. Lin Ci says: Loving my little daughter, she pulls at my sleeve and won't let go; I expected to associate with a noble family, but ended up in lowly status. Shang Binghe explains: The imagery of this line has already been discussed in detail in the line "Not yet completed" of the hexagram Zhun, and can be referred to for comparison. Notes: The second line of the text in all versions reads "Unable to be led," and the fourth line in the Song and Yuan versions reads "Instead, it does not flourish," while the Jigugong version reads "Instead, it becomes lowly." All these have been corrected according to the line "Not yet completed" in the hexagram Zhun.

恆。宜行賈市，所聚必倍。載喜抱子，與利為友。巽為賈市、為近市利三倍。上震為喜、為子、為車，故曰載喜，伏艮手故曰抱子。巽為利，震巽同聲，又互兌故曰友。○聚，汲古作取，依宋元本。友，宋元本作市，依汲古。

The hexagram Great Excess transforms into the hexagram Constancy. Lin Ci says: It is suitable for business and market trading, gathering wealth which will certainly double; carrying joy and returning with a son, wealth becomes a friend. Shang Binghe explains: The trigram Xun represents commerce and trade. The "Commentary on the Changes" says that Xun "is near the market and profits threefold." The upper trigram Zhen represents joy, a son, and a vehicle, so it is said "carrying joy." The hidden image of Gen represents the hand, so it is said "returning with a son." Xun represents wealth; Zhen and Xun resonate with each other in sound and energy, and the hexagram also contains the trigram Dui, so it is said "friend." Notes: The character "gather" in the Jigusha edition is "take," following the Song and Yuan editions; the character "friend" in the Song and Yuan editions is "market," following the Jigusha edition.

遯。坐席未溫，憂來扣門。踰牆北走，兵交我後，脫於虎口。艮為坐、為火，風散故未溫。巽為憂，乾為門，艮手故曰扣門。艮為牆、為兵戈、為虎，伏震為踰、為走、為脫、為後，兌為口。

The hexagram Great Excess changes to the hexagram Retreat. Lin's commentary says: The seat has not yet warmed, and trouble comes knocking at the door; climbing over the wall to the north, the pursuers fight behind, finally escaping the tiger's mouth. Shang Binghe explains: The hexagram Gen represents sitting and fire; Xun represents wind, which can scatter, hence 'the seat has not yet warmed.' Xun represents worry, Qian represents the door, and Gen represents the hand, hence 'knocking at the door.' Gen represents a wall, weapons, and a tiger; the hidden hexagram Zhen represents climbing over, running, escaping, and being behind, while Dui represents the mouth.

大壯。赤帝懸車，廢職不朝。叔帶之災，居於泛廬。乾為赤、為帝，震為車，伏巽為繫，車在上故曰懸車。伏艮為叔，巽為帶，艮為廬。泛，水名，《左傳僖三[當作二]十四年》："天王出居於鄭，來告難，曰：不榖得罪於母之寵子帶，鄙在鄭地泛。"首二句義未詳。

The hexagram Great Excess transforms into the hexagram Great Strength. Lin Ci says: The Red Emperor raised his chariot high and abandoned his duties, not attending court; because Prince Baidai caused chaos, King Xiang of the Zhou dynasty had to take refuge in the thatched hut of Fan in the state of Zheng. Shang Binghe explains: Qian represents red and emperor, Zhen represents a chariot, and the hidden trigram Xun represents tying up; the chariot is suspended above, so it is said 'suspended chariot'. The hidden trigram Gen represents uncle, Xun represents belt, and Gen represents a dwelling. 'Fan' is the name of a river. The 'Zuo Zhuan' records in the 34th year of Duke Xian (the bracketed note indicates that 'three' should be 'two', i.e., the 24th year of Duke Xian): King of Zhou fled to the state of Zheng and resided there, sending a messenger to report the crisis, saying: 'I have offended my mother's favored son Baidai, and I am now in the area of Fan in Zheng.' The meaning of the first two lines of Lin Ci's explanation is still unclear.

晉。子畏於匡，厄困陳蔡。明德不危，竟自免害。詳《師》之《鼎》。○免，宋元本作克，依汲古。

The hexagram Great Excess changes to the hexagram Progress. Lin Ci said: Confucius was besieged in the place of Kuang, and later faced a shortage of food between Chen and Ci. A person of moral virtue and brightness would not reach a state of peril, and ultimately escaped from calamity. Shang Binghe explained: The symbolic meaning of this passage has been detailed in the entry for the hexagram Army changing to the hexagram Cauldron, and it can be referred to. Notes: The character '免' in the Song and Yuan editions was written as '克', following the Ji Gu Ge edition.

明夷。逐雁南飛，馬牛疾罷。不見漁池，失利憂危。牢戶之冤，脫免無患。震為雁、為南、為飛，故曰逐雁南飛。震為馬，坤為牛，震健坤柔，故馬疾牛罷。坎為池，坤為漁，坎隱故不見。坤為戶，坎為獄，故曰牢戶。坎為憂患，震出故脫免無患。

The hexagram "Great Excess" transforms into "Bright Darkness." Lin's interpretation says: chasing southward flying geese, the horse runs fast and the ox is exhausted; unable to find a pond for fishing, losing profit and facing both worry and danger; suffering wrongful imprisonment, but finally escaping without calamity. Shang Binghe explains: Zhen represents geese, south, and flying, so it is said "chasing geese flying south." Zhen represents the horse, and Kun represents the ox; Zhen is strong and vigorous, while Kun is gentle and weak, so the horse runs fast and the ox is tired. Kan represents a pond, and Kun represents fishing; Kan signifies concealment, so it is said that the pond is not visible. Kun represents the gate, and Kan represents imprisonment, so it is said "imprisoned in the gate." Kan signifies worry and danger, while Zhen signifies movement and escape, so it is said escaping without calamity.

家人。推輦上山，高仰重難。終日至暮，不見阜顛。此用《大過》伏象。坤為輦，艮為推、為山、為高、為終、為日、為阜顛，坤為暮也。

The hexagram Great Excess follows the hexagram Family. Lin Ci said: Pushing a cart up a mountain, the slope is steep and one has to look up; the cart is heavy and difficult to move forward; from morning until night, one still cannot see the mountain top. Shang Binghe explained: This uses the hidden image of the hexagram Great Excess. The earth element represents a cart, the mountain element represents pushing, a mountain, height, completion, the sun, and the top of a mountain. The earth element also represents dusk.

睽。憂不為患，福在堂門，使吾偃安。坎為憂患，兌悅故不患。伏艮為門堂、為安、為吾。

The hexagram Great Excess transforms into the hexagram Parting. Lin's interpretation says: although there is worry, it does not lead to calamity; good fortune is at the gate of the hall, allowing me to rest safely and lie comfortably. Shang Binghe explains: Kan represents worry and trouble, while Dui signifies joy, hence it does not result in disaster. The hidden image of Gen represents the gate, the hall, safety, and myself.

蹇。春桃生華，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram Great Excess is transformed into the hexagram Obstruction. Lin's commentary says: In spring, the peach tree blossoms, and a young woman marries, bringing prosperity to her family; enjoying happiness for many years, the son she bears becomes a king of a country. Shang Binghe explains: The imagery used here has already been discussed in the commentary on the hexagram Army transformed into the hexagram Earth, and can be referred to. "Peach blossoms" and "suitable family" refer to the meaning in the Book of Songs, Zhou Nan, Tao Yao: "The peach tree is flourishing, its blossoms bright and radiant; this young woman marries, suitable for her family."

解。高山之顛，去地億千。雖有兵寇，足以自守。地，元本作俗，依汲古。此仍用《大過》對象頤。頤上艮為高山、為顛，坤為地、為億千、為師旅，故為兵寇。艮為守。

The interpretation of the hexagram Great Excess. Lin Ci said: The top of a high mountain is thousands of zhang above the ground; even if there are soldiers and bandits attacking, it is sufficient to defend itself. Notes: The original edition reads "custom" instead of "earth," here following the Ji Gu Ge edition. Shang Binghe explained: This still uses the image of the hexagram Great Excess, taking the hexagram颐 as its object. The upper trigram of颐 is Gen, representing a high mountain and its peak; Kun represents earth, myriad thousands, and military forces, thus symbolizing soldiers and bandits; Gen also represents defense.

損。過時厯月，役夫顦顇。處子嘆室，思我伯叔。艮時兌月，故日過時厯月。震夫坤役兌折，故役夫顦顇。兌為處子、為口，故為嘆息。《東山》詩，婦嘆於室是也。艮為室、為叔，震為伯，坤為我、為思，故曰思我伯叔。

The hexagram Great Excess transforms into the hexagram Loss. Lin Ci explains: After a month has passed, the seasonal changes occur, and the laborers named Ding appear weary and exhausted; the unmarried women in the house sigh, missing their uncles. Shang Binghe explains: The trigram Ken represents the season, and Dui represents the month, so it is said 'passing the season and the month'. Zhen represents the husband, Kun represents labor, and Dui signifies loss, so the laborers appear weary. Dui represents the unmarried woman and the mouth, hence the sighing—this is exactly what the poem 'Eastern Mountain' from the Book of Songs describes as 'the wife sighs in the room'. Ken represents the room and the uncle, Zhen represents the elder brother, Kun represents me and longing, so it is said 'missing my elder brother and uncle'.

益。太微復明，說升傅巖，乃稱高宗。艮為星、為明，故曰太微復明。艮為巖，震為說，又為主，故曰高宗。《史記》："殷武丁求得傅說於傳險中，殷道復興"，《晉書天文志》："太微，天子庭也，五帝之坐也"，喻殷道復興。○元本下有"疾在頭頸，和不能生，滅其令名"三句，與上文義戾，宋本無，汲古作一作云云，以三句為另一林辭尚可，均依宋本刪。

The hexagram Great Excess transforms into the hexagram Benefit. Lin's commentary says: The star Taiwei reappears to shine brightly, and Fu Yue was lifted up from Fu Rock, so King Wu Ding was able to be called "Gaozong." Shang Binghe explains: The trigram Gen represents stars and brightness, so it is said "Taiwei reappears to shine brightly." Gen represents a rock, and Zhen represents Fu Yue's "say," while Zhen also represents the ruler, so it is said "Gaozong." The Records of the Grand Historian state: King Wu Ding of the Yin dynasty found Fu Yue in Fu Xian (i.e., Fu Rock), and thus the state of Yin was revived. The Book of the Jin Dynasty's Records of Astronomy says: "Taiwei is the court of the Son of Heaven, the seats of the Five Emperors." Here it is used to symbolize the revival of the Yin dynasty. Notes: The original edition has below this entry the three sentences "illness in the head and neck, harmony cannot be born, extinguishing its good name," which contradict the previous meaning; the Song edition does not include these three sentences, and the Jigugeshi edition records them with the phrase "one version says." If these three sentences are considered as another entry of Lin's, they make sense, so they are omitted here following the Song edition.

夬。旁多小星，三五在東。早夜晨興，勞苦無功。通《剝》。艮為星，艮少故曰小星。《詩召南》、《毛傳》云："三心星，五噣星"，噣即柳也。以下用《大過》象，大過伏震為早、為晨，坤為夜、為勞苦。

The hexagram "Great Excess" transforms into "Decisive Victory." Lin's commentary says: There are many small stars scattered at the sky's edge, grouped in threes and fives hanging in the east; one rises early in the morning to work hard, but after great effort, there is no result. Shang Binghe explains: "Decisive Victory" is in mutual relationship with "Decrease." The trigram艮 (Gen) represents stars and also signifies smallness, hence the term "small stars." The "Transmission of Mao" from the "Book of Songs · Zhuan Nan · Xiao Xing" says: "Three refers to the heart star; five refers to the beak star." "Beak" refers to the constellation Liuxu. Then, the image of "Great Excess" is used: The hidden trigram Zhen (Thunder) in "Great Excess" represents early times and morning, while Kun (Earth) represents night and labor.

姤。東鄉煩煩，相與笑言。子般鞭犖，圉人作患。通《復》。震為東、為笑言。巽為鞭，坤牛故曰鞭犖。犖，駁牛也。坤為圉，震為人，故曰圉人。《周禮夏官》："圉人掌牧馬芻秣之事"。坤為患，《左傳莊三十二年》："雩講於梁氏女，公子觀之圉人犖自牆外與之戲，子般怒，使鞭之，後圉人犖賊子般於黨氏"。○犖，汲古訛革，依宋元本。

The hexagram Great Excess transforms into the hexagram Meeting. Lin's commentary says: On the eastern side, the village is lively and bustling, with people chatting and laughing. In Lu, Zi Ban whipped Yu Ren Luo, and Yu Ren Luo eventually caused a major disaster. Shang Binghe explains: The hexagram Meeting is opposite to the hexagram Returning. Zhen represents the east and laughter. Xun represents a whip, and Kun represents cattle, so it is said 'whipping Luo' — 'Luo' originally refers to a colored cow. Kun represents the stableman who tends horses, and Zhen represents people, so it is said 'stableman'. The 'Rites of Zhou', Summer Officials section, says: 'The stableman is responsible for grazing horses and feeding them.' Kun represents a calamity. The 'Zuo Zhuan' records that in the thirty-second year of Duke Zhuang's reign, at a ritual performance of the Yu sacrifice at the Liang family, Duke Zi Ban came to watch. Yu Ren Luo, the stableman, made advances to the daughter of the Liang family from outside the wall, and Duke Zi Ban became very angry and ordered him to be whipped. Later, Yu Ren Luo killed Duke Zi Ban in the Dang family. Notes: The character 'Luo' was mistakenly written as 'Ge' in the Ji Gu Ge edition, and it should be corrected according to the Song and Yuan editions.

萃。鼻移在頭，枯葦復生。下朽上榮，家乃不寧，其舍不成。艮為鼻，又為頭，在一處故曰鼻移在頭。伏震為葦、為生，巽下斷故曰下朽。兌為華，在上故曰上榮。艮為家舍，巽隕故不寧、不成。

The hexagram Great Excess transforms into the hexagram Accumulation. Lin Ci explains: the nose has moved to the top of the head, with withered reeds regrowing; below is decayed and above is flourishing, causing unrest in the household and making it impossible to build a house. Shang Binghe explains: Guan represents both the nose and the head, both being present in the same place, hence "the nose moves to the head." The hidden image of Zhèn represents reeds and growth; Xun's lower trigram breaks into yin, hence "below is decayed." Dui represents flowers, located in the upper position, hence "above is flourishing." Guan represents the house, and Xun's image is falling, hence the household is not at peace and the house cannot be built.

升。蝦蟆群聚，從天請雨。雲雷集聚，應時輒與，得其願所。巽為蝦蟆，坤為群聚。伏乾為天，兌為雨，坤為雲，震為雷。元本注云：《續漢書禮儀志》："春旱求雨，取蝦蟆置社中"。○與，宋元本作下，依汲古。願所，汲古作所願，依宋元本。

The hexagram Great Excess transforms into the hexagram Ascending. Lin Ci said: Frogs gather in groups, appealing to heaven for rain; clouds and thunder follow and gather, and rain falls at the right time, fulfilling their wishes. Shang Binghe explained: Xun represents frogs, and Kun represents gathering. The hidden image shows Qian as heaven, Dui as rain, Kun as clouds, and Zhen as thunder. The note in the original edition says: The "Continued Book of Han · Rituals and Ceremonies" records: "In spring droughts, frogs are taken and placed in the shrine to pray for rain." The collation note says: The character "与" in the Song and Yuan editions is "下," following the Jigugē edition; "愿所" in the Jigugē edition is "所愿," following the Song and Yuan editions.

困。大步上車，南到喜家。送我貂裘，與福載來。伏震故曰步、曰車、曰南、曰喜。艮為家、為貂，震為裘、為福。全用伏象。

The hexagram Great Excess transforms into the hexagram Obstruction. Lin Ci says: Take a big step and get on the carriage, go south to the house of a happy family; the host gives me a sable coat, and carries back both the coat and good fortune together. Shang Binghe explains: The hidden image of Zhen represents step, carriage, south, and joy. Gen represents home and sable, while Zhen represents coat and good fortune. This entire statement uses the method of hidden images.

井。賊仁傷德，天怒不福。斬刈宗社，失其土宇。通《噬嗑》。坎為賊、震為仁、為怒、為福，坎破故不福。艮為天、為宗社、為土宇。艮為刀兵，故曰斬刈。○上宇，宋元本作宇守，依汲古。

The hexagram "Great Excess" corresponds to "Well." Lin Ci explains: harming the benevolent, damaging virtue, heaven is enraged and does not bestow blessings; ancestral temples and state altars are destroyed, and the land and territory are lost. Shang Binghe explains: "Well" is in mutual communication with "Crushing the Bones."坎 represents harm, 震 represents benevolence, anger, and blessings; since 坎 indicates destruction, it is said that blessings are not bestowed. 艮 represents heaven, ancestral temples and state altars, and land and buildings. 艮 represents weapons, so it is said "to cut down." Notes: The characters "upper roof" in the Song and Yuan editions were "roof and defense," following the Jiguge edition (Lin Ci correctly wrote "land and territory," and the note's "upper" is a mistake for "land").

革。從蝟見虎，雖危不殆，終已無咎。《史記龜策傳》注："蝟能伏虎"，故不危殆。乾為虎，伏坎為蝟、為危殆。○無咎，汲古作不處，從宋元本。殆，音以。

The hexagram Great Excess changes to the hexagram Revolution. Lin's commentary says: Going to see a tiger with a hedgehog, although the situation is dangerous, one does not reach a state of failure, and ultimately there will be no mistake. Shang Binghe explains: The annotation in the "Records of the Grand Historian: The Transmission of Divination" says "the hedgehog can subdue the tiger," so there is no danger. The trigram Qian represents the tiger, and the trigram Kan represents the hedgehog and danger. Notes: The characters "wu jiu" in the Jigusha edition read "bu chu," but here we follow the Song and Yuan editions. The character "dai" is pronounced like "yi."

鼎。履素行德，卒蒙佑福。與堯佑食，君子有息。通《屯》。震為履、為白，故曰履素。震為福佑、為帝，故曰堯。兌為口，故曰食。艮為君子。○素行，汲古作行素，依宋元本。

The hexagram Digu (Great Excess) transforms into Ding (Tripod). Lin Ci says: Being content with simplicity, practicing virtue and righteousness, one finally receives the blessings and protection of the divine; sharing the same prosperity as Emperor Yao, the gentleman thus continues to thrive. Shang Binghe explains: Ding (Tripod) is in mutual relationship with Zun (Obstruction). Zhen represents action and white color, hence 'fulfilling simplicity'. Zhen also signifies blessing and emperor, hence 'Yao'. Dui represents mouth, hence 'food'. Gen represents the gentleman. Notes: The term 'suxing' in the Jigusha edition is 'xing su', following the Song and Yuan editions.

震。利在北陸，寒苦難得。憂危之患，福為道門。商叔生存。坎為北陸、為寒，震生於子，故曰利在北陸。坎為危，震為福，艮為道、為門、為叔。震為商、為生，故曰商叔生存。

The hexagram Great Excess (Da Guo) transforms into the hexagram Thunder (Zhen). Lin Ci explains: wealth and benefits are located in the northern region, where it is cold and frozen, making it difficult to obtain; although there is worry and danger, good fortune has already arrived at the door; Shang叔 is able to preserve his life. Shang Binghe explains: Kan represents the northern land and coldness; Zhen is born at the position of Zi, which is located in the north, hence 'benefits are in the northern land'. Kan represents danger, Zhen represents good fortune, Gen represents the path, the door, and the uncle. Zhen represents commerce and life, hence 'Shang叔 survives'.

艮。四蹇六盲，足痛難行。終日至暮，不離其鄉。坎為蹇，震卦數四，故曰四蹇。互大離為盲，坎數六，故曰六盲。震為足、為行，坎痛故難行。艮為終日、為鄉，坎為暮，坎陷艮止，故不離其鄉。○鄉，與行韻，依宋元本，汲古作鄰。按：震為鄰，三至上正反震，故曰不離其鄰。鄰、行，古亦協。

The hexagram Great Excess (Da Guo) transforms into the hexagram Mountain (Gen). Lin's commentary says: four lame people, six blind people, with foot pain making it hard to walk; they walked from morning until dusk but could not leave their hometown. Shang Binghe explains: Kan represents lameness, and the number of Zhen is four, so it is called 'four lame'. The interhexagram produces a large Li, and Li represents the eyes, which are hollow in the center, hence blindness; the number of Kan is six, so it is called 'six blind'. Zhen represents feet and walking, while Kan signifies pain, hence difficulty in walking. Gen represents all day and hometown, and Kan represents dusk; Kan signifies sinking, Gen signifies stopping, so they cannot leave their hometown. Notes: The character 'xiang' (hometown) rhymes with 'xing' (walking), and here it follows the Song and Yuan editions; the Ji Gu Ge edition reads 'lin' (neighborhood). Shang's commentary says: Zhen represents neighbor, and the third line to the top line includes both the upright Zhen and the inverted Zhen, so it is also reasonable to say 'not leaving their neighbor'; 'lin' and 'xing' also rhyme in ancient pronunciation.

漸。臺駘昧子，明知地理。障澤宣流，對居河涘。艮為臺，坎為昧，《左傳昭元年》："昔金天氏有子曰昧，為玄冥，是生臺駘，能業其官，宣汾洮，障大澤，帝用嘉之，封諸汾水"，臺駘昧子，言昧子臺駘能治水障澤。宣，流也。坎為澤，艮止為障，坎為流、為河也。○流，汲古訛德，依宋元。居、涘，宋元本作君、作水，依汲古。

The hexagram "Da Guo" transforms into "Jian." Lin Ci says: Tai Dai was the son of Mèi, and he was deeply knowledgeable about geography; he blocked large marshes and dredged waterways, and because of his achievements, his family lived generations in the area by the Fen River. Shang Binghe explains: Gen represents Tai, and Kan represents Mèi. The "Zuo Zhuan" records that in the first year of Zhao Gongyuan, the son of Jin Tian Shi, named Mèi, served as the official of Xuan Ming, and gave birth to Tai Dai; Tai Dai was able to inherit his father's position, dredging the Fen River and Tao River, blocking large marshes, and the Emperor therefore praised him and granted him the area by the Fen River. The phrase "Tai Dai, son of Mèi" refers to Tai Dai, the son of Mèi, who was able to manage water and block marshes. "Xuan" means to guide and flow. Kan represents marshes, and Gen represents stopping, so it is "blockage"; Kan represents flowing water and rivers. Notes: The character "liu" in the Ji Gu Ge edition is mistakenly written as "de," following the Song and Yuan editions; the characters "ju" and "si" in the Song and Yuan editions are written as "jun" and "shui," following the Ji Gu Ge edition.

歸妹。蓄水待時，以備火災。柱車絆馬，郊行出旅，可以無咎。通《漸》。坎水艮止，故曰蓄。艮為時、為待，故蓄水待時。互離為火，艮亦為火，故曰火災。震為車馬，坎陷故曰柱、曰絆。○待，宋元本作得，非，依汲古。

The hexagram Great Excess (Da Guo) transforms into the hexagram Returning Wife (Gui Mei). Lin Ci says: Store water and wait for the right time, to guard against fire; secure the carriage and fasten the horse, then go out in company to the suburbs, thus avoiding mistakes. Shang Binghe explains: The hexagram Returning Wife (Gui Mei) is opposite to the hexagram Gradual (Zhen). Kan represents water and Gen signifies stopping, so it is said 'store'. Gen represents time and waiting, so it is said 'store water and wait for the time'. The intercalary hexagram produces Li, which represents fire, and Gen also represents fire, so it is said 'fire'. Zhen represents carriages and horses, and Kan represents pits, so it is said 'support' and 'tie up'. Notes: The character 'wait' in the Song and Yuan editions is written as 'get', which is incorrect; follow the edition from Jigugē.

豐。歲暮花落，君衰於德。榮寵隕墜，陰奪其室。互兌為秋，故曰歲暮。兌為華，巽隕落故曰花落。震為君、為榮寵，巽為隕墜。○第三句宋本作勞寵損墜，元本作勞寵損墮，今依汲古。奪，汲古作棄。茲依宋元本。

The hexagram "Great Excess" transforms into "Abundance." Lin Ci said: When the year ends and flowers wither and fall, the ruler's virtue also declines; the glory and favor of the ruler suddenly fall, and the petty and阴柔 persons seize his family. Shang Binghe explained: The inter卦 in the hexagram is Dui, which represents autumn, hence "the end of the year." Dui represents flowers, and Xun's image is falling, hence "flowers falling." Zhen represents the ruler and glory, while Xun represents falling. Notes: The third sentence in the Song edition reads "labor and favor decrease and fall," while the Yuan edition reads "labor and favor decrease and fall," here following the Jigugē edition. The character "take" in the Jigugē edition is "abandon," here following the Song and Yuan editions.

旅。夏敗蔡悲，千里為市。黃落潱鬱，利得無有。未詳。敗、落，宋元本作販、作葉。

The hexagram Great Excess transforms into the hexagram Travel. Lin Ci says: Summer land is ruined, the people of Tsai grieve, and within a thousand li it has become a market; grass and trees turn yellow and fall, yin energy gathers and stagnates, yet seeking profit yields nothing. Shang Binghe explains: The imagery of this line is unclear. Notes: The characters 'fail' and 'fall' in the Song and Yuan editions were originally 'sell' and 'leaf'.

巽。仲春巡狩，東見群后。昭德允明，不失其所。震為春、為巡狩，坎為仲，故曰仲春巡狩。震為東、為後，重震故曰群后。震為昭明。全用伏象。《虞書》："歲二月，東巡狩，至於貸宗，肆覲東後"。

The hexagram Great Excess (Da Guo) with the trigram Wind (Xun). Lin Ci said: In the second month of spring, the Son of Heaven goes on a tour, meeting the feudal lords in the east; virtue is clearly evident, sincerity is manifest, and everyone is in their proper place without losing their position. Shang Binghe explained: Zhen represents spring and the royal inspection tour, Kan represents 'zhong' (second), so it is said 'zhong spring inspection tour'. Zhen represents east and the 'later' of the feudal lords, and since Zhen appears twice in the hexagram, it is said 'all the feudal lords'. Zhen represents brightness and clarity. This entire explanation uses hidden imagery. The Book of Documents, Yu Shu, Shun Dian says: 'In the second month of the year, the Son of Heaven goes east for inspection, reaching Tai Zong... to pay homage to the eastern lord.' (The original text says 'Dai Zong', but here it is written as 'Dai Zong'.)

兌。挒絜堁堁，締結難解。嫫母衒嫁，媒不得坐，自為身禍。詳《坤》之《晉》、《比》之《大有》。

The hexagram Great Excess corresponds to the trigram Lake. Lin Ci explains: ropes are knotted and entangled, dust is flying around, and the knots are difficult to untie; an ugly woman named Momo boasts everywhere in search of a husband, and the matchmaker is troubled and restless, eventually bringing himself misfortune. Shang Binghe explains: the imagery used here has already been discussed in the entries for the hexagram Progress under the trigram Earth and the hexagram Great Possession under the trigram Abundance, and can be referred to for further understanding.

渙。鳥鳴庭中，以戒凶災。重門擊柝，備憂暴客。艮為鳥，震為鳴，艮為庭，故曰鳥鳴庭中。坎為災，《左傳襄三十年》："或叫於宋太廟曰嘻嘻出出，未幾果災"。艮為門，正反艮故曰重門。震為鳴、為柝，艮手為擊。震為客，震躁而武故曰暴客。坎為憂。○鳴，汲古作嚕，庭作夜，茲依宋元本。

The hexagram "Great Excess" transforms into "Dispersal." Lin's commentary says: A bird is calling in the courtyard, warning of impending misfortune; many doors are set up and drums are beaten at night to guard against violent guests—"heavy doors and drumming to await violent guests"—is an idiom from the "Great Treatise" of the "Zhou Changes." Shang Binghe explains: "Geng" represents a bird, "Zhen" represents a call, and "Geng" also represents a courtyard, hence "a bird calling in the courtyard." "Kan" represents disaster. The "Zuo Zhuan" records that in the thirty-first year of Duke Xiang of the State of Song, someone shouted "xi xi chu chu" in the temple of the State of Song, and soon after, a fire broke out in the State of Song. "Geng" represents a door, and the hexagram contains both the upright and inverted "Geng," hence "heavy doors." "Zhen" represents a call and a wooden drum, "Geng" represents a hand, hence the action of striking. "Zhen" represents a guest, and since "Zhen" is characterized by restlessness and strength, it is said "violent guests." "Kan" represents worry. Notes: The character "ming" in the Jiguge edition is "lu," and "ting" is "ye," but here we follow the Song and Yuan editions.

節。朝霽暮露，瀐我衣襦，道無行牛。震為朝，坎為暮、為露，震為衣襦，瀐，濡也。艮為道、為牛，坎伏故無。○露，宋元本作霞，依汲古。瀐，汲古作纎，襦作濡，依宋元本。第三句依汲古，宋元本作退無得牛。

The hexagram of Great Excess is interpreted as the hexagram of Moderation. Lin Ci said: In the morning, the rain stopped and the sky cleared, but in the evening, dew fell again, wetting my short robe; on the road, I could not even see a single ox moving forward. Shang Binghe explained: Zhen represents morning, Kan represents evening and dew, and Zhen also represents a robe. "Ling" means to be wet. Gen represents roads and oxen; Kan here represents a hidden image, hence "no." Notes: The character "lu" (dew) in the Song and Yuan editions was written as "xia" (mist), following the Jigugē edition. The character "ling" in the Jigugē edition was written as "xian" (fine), and "ru" (short robe) as "ru" (wet), following the Song and Yuan editions. The third sentence follows the Jigugē edition, while the Song and Yuan editions read "retreating without obtaining an ox."

中孚。抱璞懷玉，與桀相觸。詘坐不申，道無良人。震為玉，上艮為懷抱，兌剛滷，故曰桀，正反兌故曰相觸。艮為坐，巽伏故曰詘坐、曰不申。詘，屈也，折也。申，舒也。震為道、為人，艮為良，巽伏故曰無良人。○申，宋元本訛中，從汲古。

The hexagram Great Excess transforms into the hexagram Sincerity in the Center. Lin Ci said: Holding a precious jade stone in one's arms, yet encountering a tyrant like King Jie of Xia; bending down to sit, unable to stretch out, and failing to meet a kind person on the way. Shang Binghe explained: Zhen represents jade, and the upper trigram Gen signifies embracing; Dui is characterized by being fierce and crude, hence referred to as "Jie." The hexagram includes both the upright Dui and the inverted Dui, hence "colliding." Gen represents sitting, and Xun here signifies concealment, hence "bending down to sit" and "unable to stretch out" — "qu" means bending or being constrained, while "shen" means extension. Zhen represents the way and people, and Gen represents goodness; Xun being concealed and not visible, hence "no good person." Notes: The character "shen" was mistakenly written as "zhong" in the Song and Yuan editions; this version follows the Jigugē edition.

小過。兩心相悅，共其茅藘。夙夜在公，不離房中，得君子意。巽為心，正反巽故曰兩心。兌為悅，正反兌故曰相悅。互巽為茅茹，故曰茅藘。艮手為共，故曰共其茅藘。按：《鄭風》："東門之壇，茹藘在阪"，《傳》："茹藘，茅搜也，疏，蒨也，可染赤色"，又云"出其東門，縞衣茹藘，聊可與娛"，箋：茹藘，茅搜染巾也。聊可與娛者，且可留與我為樂，茲云兩心相悅，正《詩》所謂聊可與娛也，雲共其茅藘，正箋所謂留與我為樂也。茹與茅義通，然林讀為茅藘，是齊詩與毛異讀也。夙，早也。震為旦，坎為夜，艮為房、為君子。○茅藘，宋本作柔筋，汲古作茀，依元本，藘與下意韻，又與首句意合，此明用東門詩意。劉毓崧以柔筋茀不合，雲宜作薇蕨，豈知薇蕨與相悅何涉，且與下意韻不協，而丁宴等仍採之。古書之難校若是。

The Great Excess transforms into the Small Excess. Lin Ci says: Two hearts find mutual joy, with a piece of red cloth dyed with the red dye of the茜草 plant; they serve in the official hall day and night, yet never leave the inner chamber, thus winning the heart of the gentleman. Shang Binghe explains: Xun represents the heart, and the hexagram contains both the upright Xun and the inverted Xun, hence the phrase 'two hearts'; Dui represents joy, and the hexagram contains both the upright Dui and the inverted Dui, hence the phrase 'mutual joy'. The interacting trigrams produce Xun, which represents the茅茹 plant, hence the phrase '茅藘'. Gen represents the hand, thus indicating holding together, hence the phrase 'sharing the茅藘'. Shang's commentary: The Book of Songs, Zheng Wind, says 'At the eastern gate's terrace, the茅茹 grows on the slope' (the current version of the Mao Shi reads 'At the eastern gate's flat ground'). The Mao Transmission explains: 'Mao茹 is a type of茅搜; '疏' means '蒨', which can be used to dye a red color.' The Zheng Wind, 'Leaving the Eastern Gate', also says 'Leaving the eastern gate... wearing a white robe and holding the茅茹, briefly can be a source of joy.' Zheng Xuan's commentary says: 'Mao茹 is a piece of cloth dyed with茅搜.' The phrase 'briefly can be a source of joy' means that it can be left to share in my joy. Here, the phrase 'two hearts find mutual joy' corresponds precisely to the 'briefly can be a source of joy' in the Book of Songs; the phrase 'sharing the茅茹' corresponds precisely to Zheng Xuan's commentary that it is left to share in my joy. 'Rú' and 'máo' have similar meanings, yet the Yi Lin reads it as '茅藘', showing that the Qi Shi and Mao Shi have different readings. 'Sù' means early. Zhen represents morning, Kan represents night, Gen represents the room and the gentleman. Notes on the text: The original text reads '柔筋' in the Song edition, '茀' in the Ji Gu Ge edition, but here we follow the Yuan edition - '藘' rhymes with the following 'yi' and also fits the meaning of the first line, indicating that the text clearly uses the poetic meaning from 'Eastern Gate'. Liu Yu Sōng, because '柔筋' and '茀' do not make sense, suggested it should be 'Wei Fu'; yet he does not see how 'Wei Fu' relates to 'mutual joy', and it also does not rhyme with the following 'yi'. Ding Yan (the source says 'Ding Yan') and others still follow his view. The difficulty of textual criticism in ancient texts has reached such a level.

既濟。載饋如田，破鉏失餐。苗穢不闢，獨飢於年。○餐，依汲古，宋元本作食。穢，依宋元本，汲古作稼。

The hexagram Great Excess transforms into the hexagram Already Achieved. Lin's commentary says: carrying food to the fields, but the hoe breaks, so the meal is not eaten; weeds in the rice fields are not completely removed, and thus one starves during that year. This passage has no note from Shangshi. Notes on the text: the character 'meal' follows the Jigugong edition, while the Song and Yuan editions have 'food'; the character 'weed' follows the Song and Yuan editions, while the Jigugong edition has 'rice'.

未濟。甘露醴泉，太平機關。仁德咸應，歲樂民安。○咸，汲古作感，依宋元本。

The Great Excess followed by The Not Yet Completed. Lin's commentary says: Sweet dew falls from heaven, and sweet spring water arises from the earth; this is the key to the era of peace and prosperity. When benevolence and virtue spread, all things respond accordingly, the harvest is abundant, and the people are happy and at peace. This passage has no note from Shangshi. Notes: The character 'Xian' in the Jiguge edition is 'Gan', following the Song and Yuan editions.

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe, a native of Xingtang (now Xingtang County, Hebei Province), whose given name was Jiezi.

受業蒲城仵道益、豐潤董維城堃校刊

Edited and published by his disciples Wu Daoyi from Pucheng (now Pucheng County, Shaanxi Province) and Dong Weicheng (whose name was Kun) from Fengrun (now Fengrun County, Hebei Province).

坎。有鳥黃足，歸呼季玉。從我睢陽，可避刀兵。與福俱行，有命久長。互艮為鳥，震為足、為黃，故曰黃足。震為歸、為呼、為玉，艮為季，故曰季玉。震為從，艮為我，納丙，又為視，故曰雎陽。艮為刀兵，坎隱，故可避刀兵。○鳥黃，宋元本作黃鳥，從汲古，此似有故事。

The hexagram Kan (Water) is the primary hexagram, indicating a situation where the hexagram meets itself. The oracle says: There is a bird with yellow legs that flies back to call out to Ji Yu; follow me to Suoyang, and you can avoid disaster from weapons; fortune will accompany you, and your life will be long. Shang Binghe explains: The intercalary hexagram is Gen (Mountain), which represents a bird. Zhen (Thunder) represents legs and the color yellow, so it is said 'yellow legs'. Zhen represents returning, calling out, and jade, while Gen represents the youngest brother 'Ji'. Therefore, it is said 'Ji Yu'. Zhen represents following, and Gen represents 'I'. Gen receives Bing, which belongs to the south and is yang, and Gen also represents looking, so it is said 'Suoyang'. Gen represents weapons, and Kan governs concealment, so it is said that one can avoid disaster from weapons. Note: The characters 'bird yellow' in the Song and Yuan editions are 'yellow bird', but here we follow the Jigugong edition. This entry seems to have a separate historical background.

乾。太王為父，季厯孝友。文武聖明，仁德興起。孔張四國，載福綏厚。乾為王、為父、為始，故曰太王。下兼用遇卦坎象。互艮為季、為時、為友，故曰季厯孝友。季厯，文王父也。伏離為文，震為武，坎為聖，艮為明，故曰文武聖明。震為仁德、為興起、為孔、為張，艮為國，震卦數四，故曰四國。震為福、為車，故曰載福也。○孔，宋元本作弘，依汲古。

The hexagram Kan follows the hexagram Qian. Lin Ci said: Tai Wang was of the generation before his grandfather, Ji Li was filial and friendly; King Wen and King Wu were wise rulers who succeeded each other, and benevolence thus arose; education and moral influence greatly spread throughout the four states, carrying blessings and providing deep comfort. Shang Binghe explained: Qian represents the king, the father, and the beginning, so it refers to "Tai Wang." The following part uses the image of the hexagram Kan. Within the hexagram, the mutual hexagram is Gen, which represents the younger brother, the season, and friendship, so it refers to "Ji Li's filial piety and friendship" — Ji Li was the father of King Wen of Zhou. The hidden image of Li represents culture, Zhen represents martial strength, Kan represents sainthood, and Gen represents clarity, so it refers to "the wisdom of King Wen and King Wu." Zhen represents benevolence, rising, greatness, and spreading, Gen represents the state, and the number of Zhen is four, so it refers to "the four states." Zhen represents blessings and chariots, so it refers to "carrying blessings." Note: In the Song and Yuan editions, the character "Kong" was written as "Hong," following the Ji Gu Ge edition.

坤。猿墮高木，不踒手足。保我金玉，還歸其室。詳《否》之《臨》。惟此全用坎象。艮猿震木，艮手震足，艮金震玉，艮室震歸。○金玉，汲古訛金生，依宋元本。

The trigram Kan (Water) is combined with the trigram Kun (Earth). Lin Ci explains: A monkey falls from a high tree, but its hands and feet are not twisted; it preserves its gold and jade treasures and safely returns to its house. Shang Binghe explains: The imagery used here has already been discussed in the entry for the trigram Pu (Obstruction) combined with Lin (Approach), but here all the imagery is drawn from the trigram Kan: Gen (Mountain) represents the monkey, Zhen (Thunder) represents wood, Gen represents the hand, Zhen represents the foot, Gen represents gold, Zhen represents jade, Gen represents the house, and Zhen represents returning. Note: The characters 'gold and jade' in the Ji Gu Ge edition are mistakenly written as 'gold and birth'; this should follow the Song and Yuan editions.

屯。重耳恭敏，遇讒出處。北奔戎狄，經涉齊楚。以秦伐懷，誅殺子園，身為伯主。坎為耳，坤為重，故曰重耳。初至五正覆震，故曰讒。震為出奔，坤為北、為戎狄，故曰北奔戎狄。伏巽為齊，震為楚、為伐、為伯主，坤為誅殺、為圉、為身。○伐，汲古作伐，從宋元本。

The hexagram Kan transforms into Zun. Lin's commentary says: Jin公子 Chong'er was respectful, cautious, and intelligent. He was slandered by others and had to flee abroad. At first he went north to the Rong and Di tribes, then moved through Qi and Chu. Later he used the strength of Qin to attack Jin Huigong, killed Zi Yu, and became the hegemon of the feudal lords. Shang Binghe explains: Kan represents ear, and Kun represents heavy, so it is called 'Chong'er'. The first to fifth lines together contain both the correct Zhen and the inverted Zhen, so it is called 'slander'. Zhen represents fleeing, Kun represents north and Rong and Di, so it is called 'fleeing north to Rong and Di'. The hidden image of Xun represents Qi, Zhen represents Chu, attack, hegemon; Kun represents killing, Yu, and the body. Notes: The character '伐' in the Ji Gu Ge edition is the same as in the Song and Yuan editions, so we follow the Song and Yuan versions (the characters are the same, so one must be a variant or a printing error).

蒙。倚鋒據戟，傷我胸臆，耗折不息。艮為鋒戟，坤為胸臆、為傷、為耗，震為息，坤死故不息。○耗，宋元本作拜，依汲古。

The hexagram Kan comes into the hexagram Meng. Lin Ci says: The body leans against the edge of a blade, the hand presses against a long spear, injuring my chest; there is loss and breaking, without end. Shang Binghe explains: Gen represents the edge of a blade and a long spear, Kun represents the chest, injury, and loss, and Zhen signifies cessation; since Kun governs death, it is said there is no cessation. Notes: The character 'hao' in the Song and Yuan editions was written as 'bai', following the Jigugē edition.

需。狗冠雞步，君失其所。出門抵山，行者憂難。水灌我園，高陸為泉。伏《晉》。艮為狗、為冠，雞步，猶雞禍，凡烖害之神皆曰步。乾為君，坎為失，坤為門，坤上艮故曰出門抵山。震為行，震覆故難。艮為園，坎水坤水，故曰水灌我園。高陸為泉，高陸艮也。○狗冠，《五行志》："昌邑王見大白狗冠方山冠而無尾，未幾，廢"，《周禮夏官校人》"冬祭馬步"注：馬步，謂神為馬災害者。又《地官》注：凡人物災害之神皆曰步。雞步，即五行志所謂雞禍。宋元本訛雛，依汲古。兌為雞。

The hexagram Kan transforms into the hexagram Xu. Lin's commentary says: A dog is wearing a hat, and a chicken causes strange occurrences, leading the ruler to lose his position; when leaving the door, one meets a great mountain, and the traveler is full of worries; a great flood enters my garden, and even the high ground sprouts springs. Shang Binghe explains: The hidden image of Xu is Jin.艮 represents a dog and a hat; "chicken steps" is like saying "chicken calamity"—any deity that brings disaster is called "step."乾 represents the ruler, Kan represents loss, and坤 represents the gate; since坤 is above and艮 is in between, it is said "leaving the door meets a mountain." Zhen represents movement, and Zhen here indicates an overturned situation, hence difficulty.艮 represents the garden, Kan represents water, and坤 also represents water, hence "water floods my garden." "High land" in "high land sprouts springs" refers to艮. Notes: Regarding "dog wearing a hat," the "Book of Han, Five Elements Chapter" records that the Prince of Changyi saw a large white dog wearing a square mountain hat without a tail, and soon he was deposed. The "Rites of Zhou, Summer Official, Master of the Stable" mentions "winter sacrifice for horse steps," and Zheng Xuan's commentary says: "horse steps" refers to the deity that harms horses. Another commentary on "Earth Official" says: any deity that harms people and things is called "step." "Chicken steps" is what the "Five Elements Chapter" calls "chicken calamity." The character "chicken" was mistakenly written as "chick" in the Song and Yuan editions, and the correct form is based on the Jigugé edition.兑 represents the chicken.

訟。眾鳥所翔，中有大怪。丈身長頭，為我驚憂。坎眾離鳥，故曰眾鳥。坎為中、為怪，乾為大，伏坤為身，坎為憂。○丈身，宋元本作爪牙，依汲古。頭，汲古作頸，依宋元本。乾首互巽為長，故曰長頭。

The hexagram Kan (Water) is used to interpret the hexagram Song (Contention). Lin Ci said: There are many birds circling and flying in the middle of a great monster; the monster is one zhang tall with a long head, causing me both fear and worry. Shang Binghe explained: Kan represents many, and Li represents birds, so it is said 'many birds'. Kan represents the middle and the strange, Qian represents the great, and the hidden image of Kun represents the body. Kan represents worry. Notes: The words '丈身' in the Song and Yuan editions are 'zhuayá' (claws and teeth), following the Jigugē edition. 'Head' in the Jigugē edition is 'neck', following the Song and Yuan editions. Qian represents the head, and the intercalated trigram is Xun, which represents length, so it is said 'long head'.

師。雷行相逐，未有休息。戰於平陸，為夷所覆。詳《坤》之《泰》。雷，依宋元本，汲古作虎。

The hexagram Kan is transformed into the hexagram Zhen. Lin Ci explains: Thunder rumbles continuously, one after another, without ceasing; fighting on flat land, defeated completely by the barbarians. Shang Binghe explains: The imagery of this line has been detailed in the line of Tai under Kun, which can be referred to. Note: The character 'Thunder' is based on the Song and Yuan editions; the Ji Gu Ge edition reads 'Tiger'.

比。禹鑿龍門，通利水泉。同注滄海，民得安土。艮為門、為鑿，伏乾為王，故曰禹，為龍，故曰龍門。坎水坤水，故曰通利水泉。坤為海、為民、為安、為土。○土，汲古作然，依宋元本。

The hexagram Kan (Water) in the context of the hexagram Bi (Union). Lin Ci said: Great Yu opened the龙门 (Dragon Gate), unblocked the water sources and springs; all the streams flowed together into the sea, allowing the people to live in peace in their homeland. Shang Binghe explained: Gen (Mountain) represents a gate and excavation, with the hidden image of Qian (Heaven) representing the king, thus indicating 'Yu'; Qian also represents a dragon, thus indicating 'Dragon Gate'. Kan represents water, and Kun also represents water, thus indicating 'unblocking the water springs'. Kun represents the sea, the people, peace, and the earth. Notes: The character 'earth' in the Ji Gu Ge edition is 'ran', following the Song and Yuan editions.

小畜。堯舜仁德，養賢致福。眾英積聚，國無寇賊。乾為帝，故曰堯舜。乾為仁、為賢、為福，兌為食，故曰養賢。伏坤為積聚、為國，坎為賊，坎伏故無。○元本下多"商人失利，來爭寶貨"二句，與上文不協，依宋本、汲古刪。

The hexagram Kan is transformed into the hexagram Xiao Xu. Lin Ci said: Tang Yao and Yu Shun practiced benevolence, supported virtuous talents and attracted blessings; many outstanding talents gathered in the court, and there were no bandits or thieves in the country. Shang Binghe explained: Qian represents the emperor, so it refers to "Yao and Shun." Qian represents benevolence, virtue, and blessings; Dui represents food and drink, so it refers to "nourishing virtuous talents." The hidden image of Kun represents accumulation and the country, while Kan represents thieves; since Kan is hidden and not visible here, it refers to "none." Notes: The original edition includes two additional lines below this section, "the Shang dynasty suffered losses and fought over treasures," which do not fit with the preceding text. These lines have been deleted according to the Song edition and the Ji Gu Ge edition.

履。陸居少泉，山高無雲。車行千里，塗不汙輪，渴為我怨。伏震為陸、為居、為山，坤為雲，坎為泉，坤坎皆伏，故曰少泉、曰無雲。震為車、為行，坤為千里，坎為泥塗、為輪、為汙，坎下震上，故輪不汙。坎為怨，艮火故渴。全用伏象。

The hexagram Kan is used to interpret the hexagram Lu. Lin Ci said: living on high land where spring water is scarce; although the mountain is high, it does not produce clouds; a carriage travels a thousand miles, yet the wheels are not stained with mud; thirst for water becomes a grievance of mine. Shang Binghe explained: the hidden image of Zhen represents land, residence, and mountains; Kun represents clouds, and Kan represents spring water. Both Kun and Kan are hidden images, hence the scarcity of spring water and the absence of clouds. Zhen represents a carriage and movement, Kun represents a thousand miles, and Kan represents mud, wheels, and dirt. Since Kan is below and Zhen is above, the wheels are not stained. Kan represents a grievance, and Gen represents fire, hence thirst. This entire passage uses hidden images.

泰。朝視不明，夜不見光。暝抵空床，季女奔亡，愴然心傷。震為朝，坤黑故不明。坤為夜、為暝，故不見光。伏艮為床，兌為季女，震往故曰奔，坤為亡、為心、為憂。○首二句汲古作"朝不見光，暮不見明"，茲依宋元本。暝，宋作本作皆，元本作沓，茲依汲古。

The hexagram Kan transforms into Tai. Lin Ci explains: In the morning, things are not clearly seen, and at night there is no light at all; moving about in the dark, one collides with an empty bed, and the young daughter has already fled away, causing deep sorrow in the heart. Shang Binghe explains: Zhen represents morning, and Kun signifies darkness, hence the lack of clarity. Kun represents night and darkness, hence the absence of light. The hidden image of Gen represents the bed, and Dui represents the young daughter; Zhen indicates movement forward, hence 'running away'; Kun represents loss, the heart, and sorrow. Notes: The first two lines in the Ji Gu Ge edition read 'in the morning there is no light, in the evening there is no brightness,' but here we follow the Song and Yuan editions. The character 'ming' in the Song edition is 'jie,' and in the Yuan edition it is 'ta,' but here we follow the Ji Gu Ge edition.

否。齊魯永國，仁聖輔德。進禮雅言，定公以安。巽齊，伏兌為魯，坤為國，乾為永，故曰齊魯永國。乾為仁聖，坤為禮，乾為言，艮為定、為安，乾為公，故曰定公以安。○永，宋元本作求，依汲古。進，汲古作造，依宋元本。《左傳定十年》："會齊侯於夾谷，孔子相，齊人鼓譟以進，孔子厯階數之，齊人服罪"。

The hexagram Kan is transformed into the hexagram Po. Lin Ci explains: Qi and Lu states were able to maintain their stability for a long time, because virtuous and wise men assisted the king's virtue; they presented rituals and spoke righteous words, so Duke Ding of Lu was able to remain secure. Shang Binghe explains: Xun represents Qi, the hidden image of Dui represents Lu, Kun represents the state, and Qian represents longevity, so it is said 'Qi and Lu will have enduring states.' Qian represents benevolence and sainthood, Kun represents ritual, Qian represents speech, Gen represents stability, and Qian again represents the Duke, so it is said 'Duke Ding was secure.' Notes: The character 'yong' was written as 'qiu' in the Song and Yuan editions, following the Jigugē edition; the character 'jin' in the Jigugē edition is written as 'zao,' following the Song and Yuan editions. The Zuo Zhuan records that in the tenth year of Duke Ding's reign, Duke Ding of Lu met with the Duke of Qi at Jiaju to conclude a treaty, with Confucius serving as the chief ritual officer. When the Qi people shouted and pressed forward, Confucius climbed the steps and listed their offenses, and the Qi people had to admit guilt.

同人。朿帛玄圭，君以佈德。伊呂百里，應聘輔國。互巽為帛，乾為玉、為圭、為玄，故曰朿帛玄圭。乾為君，伏震為音，故曰伊吾。

The hexagram Kan transforms into Tong Ren. Lin Ci explains: a bundle of silk and a single black jade tablet, the ruler uses them as gifts to spread his virtue; men like Yi Yin, Lü Shang, and Bai Li Xi, these virtuous ministers, respond to the call and serve the state. Shang Binghe explains: in the hexagram, the mutual trigrams produce Xun, which represents silk; Qian represents jade, the jade tablet, and the black color, so it is said '束帛玄圭'. Qian represents the ruler, and the hidden trigram Zhen represents sound, so it is said '伊吾'. (The original text of this section ends here; this note is followed by the next section.)

伊，讀書聲也，為樂故曰呂。伏坤為百里、為國，言湯、文、秦穆以璧帛聘伊尹、呂望、百里奚為輔也。

The character "Yi" refers to the sound of reading books, and Zhen represents the image of speech, so Lin Ci used the character "Yi." Zhen also governs music, and among the twelve tones, the yin tones are called "Lv," so Lin Ci also used the character "Lv." Together, these two characters refer to Yi Yin and Lü Wan, two virtuous ministers who assisted their countries. The hidden image of this hexagram, Kun, represents a hundred miles and the state.the so-called "hidden image" refers to flipping all the yin and yang lines of the six lines in a hexagram to obtain the image of the flipped hexagram. Shang Binghe believed that although the image of the hidden hexagram is not clearly visible in the line symbols, it can still be used. The whole sentence refers to King Tang of Shang hiring Yi Yin, King Wen of Zhou hiring Lü Wan, and Duke Mu of Qin redeeming Bi Li Xi with jade and silk as a great honor to invite virtuous ministers to serve as his advisors. (The first half of this annotation belongs to the previous section, and this part is only the latter half.)

大有。棘鉤我襦，為絆所拘。靈巫拜祝，禍不成災。東山之邑，中有土服，可以饒飽。伏《比》。坎為棘，坤為襦，艮止故曰絆、曰拘。本卦兌為口，故曰巫祝。坤為禍災，艮為山、為邑，離位東故曰東山。艮為果蓏、為土服，服菔同，《詩小雅》："象弭魚服"，《周禮素服》箋與注皆作菔是其證。土服，即蘆菔，《爾雅釋草》"葖蘆萉"注："萉，宜為菔，蘆菔，蕪菁屬，今俗所謂蔓菁可食。"故下雲可以饒飽，坎為飽。○祝，宋本、元本作禱，依汲古。土服，汲古作肥土，依宋元本。

The hexagram Kan transforms into the hexagram Dàyǒu. Thorns caught my short jacket, like being tripped by a rope, and I could not get free. I bowed and prayed to a spiritual seer, and the misfortune did not turn into a major calamity. In the city below the eastern mountain, there is a harvest of radishes, which can provide enough food. Shang Binghe explains: Dàyǒu is "bàngtōng" to the hexagram Bi. "Bàngtōng" refers to two hexagrams with completely opposite yin and yang lines, which are considered as mutual internal and external aspects, and their images can be used interchangeably. Therefore, the image of Bi is used here. The upper trigram of Bi is Kan, representing thorns, and the lower trigram is Kun, representing the short jacket. The third to fifth lines of Bi, which form the "hùtǐ" (intermediate trigram), are Gen, which represents stillness, so it is said "to be tripped" and "to be restrained." The original hexagram, Dàyǒu, has its third to fifth lines forming the trigram Dui, which represents mouth and speech, so it is said that the priest and seer prayed. Kun represents calamity and misfortune, Gen represents mountain and city, and the upper trigram of Dàyǒu, Li, is located in the east, so it is said "eastern mountain." Gen represents fruits and vegetables, which is "tǔfú" (soil produce); "fú" and "fú" are the same character. In the "Shijing · Xiaoya" "xiàngmǐ yúfú," the character "fú" is used, and in the "Zhouli," the note and commentary by Zheng Xuan both use "fú." Therefore, "tǔfú" refers to "lúfú," which is radish. "Lúfú" belongs to the category of "wūjīng," which is the mustard plant, and is commonly known today as the edible "wánjīng." Therefore, the next line of the text says that one can eat enough. Kan also has the image of sufficiency. Collation: The character "zhù" in the Song and Yuan editions is written as "dǎo," so we follow the Jigugē edition here. The characters "tǔfú" in the Jigugē edition are written as "féitǔ," so we follow the Song and Yuan editions here.

謙。門燒屋燔，為下所殘。西行出戶，順其道里。虎臥不起，牛羊歡喜。艮為門屋、為火，故燔燒。坤為下、為殘、為戶，震為行，坎西故曰西行。艮為道里、為虎，艮止故不起。坤為牛，伏兌為羊，震為喜。○裡，汲古作理，依宋元本。

The Kan hexagram transforms into the Qian hexagram. The main gate was burned and the house caught fire, caused by people below; going west along the road. The tiger lies still without moving, and the cattle and sheep are therefore happy. Shang Binghe explains: the lower trigram of Qian is Gen, representing the gate and the house, and Gen also has the image of fire, hence the burning. The upper trigram is Kun, which is in the lower position, and Kun has the image of brokenness, as well as that of a gate. The trigrams three to five of Qian form Zhen, representing movement; trigrams two to four form Kan, which is located to the west, hence 'going west'. Gen represents the road and distance, as well as the tiger. Gen is static, so the tiger lies still. Kun represents the cattle, and the lower trigram of the hidden hexagram Fu, which is兑, represents the sheep. The trigram Zhen represents joy. Collation: the character 'li' in the Jigusha edition is 'li', here following the Song and Yuan editions.

豫。牆高蔽目，崑崙翳日。遠行無明，不見歡叔。艮為牆、為山，離為目、為日，離伏故曰翳蔽、故曰無明。震為行、為歡，艮為叔。○目，宋元本作日，日作月，今依汲古。

The Kan hexagram transforms into the Yu hexagram. The wall is too high, blocking the eyes; the Kunlun mountain blocks the sun. When traveling far away, everything is dark and unclear, and one cannot see the kind uncle. Shang Binghe explains: In the Yu hexagram, the second to fourth lines form an interacting Gen hexagram, which represents walls and mountains. Li represents eyes and the sun, but the Yu hexagram itself does not contain Li; Li is only hidden in the concealed Xiao Xu hexagram. Therefore, it is said that there is obstruction and no light. The upper trigram Zhen represents movement and joy, and the interacting Gen represents the uncle. Collation: In the original text, the character '目' (eye) was written as '日' (sun) in the Song and Yuan editions, and the '日' in the next sentence was written as '月' (moon) in the Song and Yuan editions. The present translation follows the Jigugē edition.

隨。天地際會，不見內外。祖辭遣送，與世長訣。艮陽在上為天，震陽在下為地，艮震相對，故曰際會、曰內外。震為祖，道祭也。兌毀折、巽隕落，故曰與世長訣。

The Kan hexagram transforms into the Suo hexagram. Heaven and Earth meet and unite here, and the distinction between inside and outside can no longer be discerned. Relatives and friends set up a "Zu Dao" ritual to bid farewell to the deceased, thus forever parting from the world of the living. Shang Binghe explains: In the Suo hexagram, the third to fifth lines interact to form Gen. The yang line of Gen is at the top, representing the heavenly phenomenon; the yang line of Zhen at the bottom represents the earthly phenomenon. Gen and Zhen are opposite each other, so it is said "meeting" and "inside and outside." Zhen represents ancestors, and this "ancestors" refers to the Zu Dao ritual of worshiping the road god before departure. The upper trigram Dui signifies destruction, and the hidden Gu hexagram beneath Suo, with Xun at its lower trigram, signifies falling. Therefore, it is said that the deceased will forever part from the world of the living.

蠱。深水難涉，泥塗至轂。牛罷不進，濘陷為疾。互大坎故曰深水、曰泥塗。坎為轂，艮為牛，艮止故不進，坎陷坎疾。○泥塗，宋元本作塗難，為作我，今依汲古。

The hexagram Kan transforms into the hexagram Gu. The water is too deep to cross on foot, the mud has reached the hub of the cart; the ox is exhausted and unable to move, stuck in the mud and suffering from illness. Shang Binghe explains: When looking at all six lines of the hexagram Gu together, the central yang line is sandwiched between the upper and lower yin lines, forming a larger Kan. This is called "Great Kan" — by considering adjacent lines as one, the entire hexagram takes the shape of a single trigram — Kan represents water and danger, so it is said "deep water" and "mud." Kan represents the hub of a cart, the upper trigram Gen represents the ox, and Gen has the nature of stillness, so the ox does not wish to move forward; Kan also represents sinking and illness. Collation: The words "mud" and "difficult" in the Song and Yuan editions read "difficult" and "tough," and the word "as" reads "I," but we follow the edition from Jigugong.

臨。羊警虎狼，聳耳群聚。無益於僵，為齒所傷。兌為羊，震為警，伏艮為虎狼。兌為耳，坤為群、為聚，兌為齒、為傷。○虎狼，宋元本作狼虎，茲依汲古。第二句各本作獮猴群走，依《既濟》之《巽》校。

The Kan hexagram transforms into the Qin hexagram. The flock of sheep becomes alert at the approach of tigers and wolves, raising their ears and gathering together; but this has no use in avoiding death, and they are ultimately bitten by the teeth of the tigers and wolves. Shang Binghe explains: the Qin hexagram has the lower trigram Dui representing sheep, and the second to fourth lines interacting as Zhen indicating alarm; the hidden Duan hexagram beneath Qin has the lower trigram Gen representing tigers and wolves. Dui represents ears, the upper trigram Kun represents a group and gathering, and Dui also represents teeth and injury. Collation: "tigers and wolves" in the Song and Yuan editions read "wolves and tigers," here following the Jigugē edition; the second sentence in all editions reads "the monkey herd runs away," here corrected to "raising their ears and gathering together" following the text from "Ji Ji" under "Xun."

觀。履蛇躡虺，與鬼相視。警恐失氣，如騎虎尾。巽為蛇虺，伏震在上，故曰履蛇躡虺。坤為鬼，艮為視。震為警恐，巽為臭，故曰氣，巽隕故失氣。震為騎，艮為虎、為尾。○恐，宋元本作哭，依汲古。

The Kan hexagram transforms into the Guan hexagram. One is stepping on a snake and treading on a venomous snake, facing the eyes of ghosts and spirits; frightened to the point of being unable to catch his breath, like riding on the tail of a tiger. Shang Binghe explains: The upper trigram of Guan is Xun, representing snakes and venomous snakes; the concealed Dazhuang hexagram above it has the upper trigram Zhen, which represents feet and stepping. The concealed Zhen trigram is precisely in the upper position, hence the phrase "stepping on snakes and venomous snakes." The lower trigram of Guan is Kun, representing ghosts. The third to fifth lines form the mutual trigram Gen, representing observation. Zhen represents fear and alarm, while Xun governs smell, hence the mention of "breath." Xun also signifies falling, hence "losing breath." Zhen represents riding, while Gen represents a tiger and its tail. Collation note: The character "fear" was written as "cry" in the Song and Yuan editions, but here we follow the Jigugong edition.

噬嗑。車警人墮，兩輪脫去。行者不至，主人憂懼。締結復解，夜明為喜。震為車、為警、為人，在下故曰人墮。坎為輪，伏兌數二，故曰兩輪，坎破故脫去。震為行，坎隱伏故不至。震為主人，坎為憂、為夜，離為明，故曰夜明。《禮記》："夜明，祭月也"，《左傳》："恆星不見夜明也"，又《拾遺記》："炎帝時有石磷之玉，號曰夜明，以闇投水浮而不滅"。○墮，汲古作傾，至作止，主人作人生，均依宋元本。

The Kan hexagram changes to the Sheke hexagram. A vehicle encountered a dangerous situation, and a person fell off the vehicle, with both wheels flying off. The person going out could not reach the destination, and the household owner felt anxious and fearful. Previously tangled things became untangled, and the event turned into a happy one on a moonlit night. Shang Binghe explains: The Sheke hexagram has the Zhen trigram at the lower part, representing a vehicle, alarm, and people. People are in the lower position, so it is said "a person fell." The third to fifth lines interact to form Kan, representing the wheels of the vehicle. The hidden hexagram within Sheke is Jing, and the Jing hexagram has the Dui trigram, which has the number two, so it is said "two wheels." Kan represents damage, so the wheels fell off. Zhen represents movement, and Kan represents concealment, so the traveler could not reach the destination. Zhen represents the owner, Kan represents worry and darkness, and the upper trigram Li represents brightness. Together, they indicate "night turning into brightness." The "Li Ji" says "night brightness" is the name of the moon worship ceremony. The "Zuo Zhuan" says "the fixed stars are not visible because the night is bright." The "Shi Yi Ji" also says "in the time of the Yan Di, there was a kind of stone phosphorus jade called 'night brightness,' which, when thrown into water in the dark, would float up and not go out." Notes: The character "duduo" in the Ji Gu Ge edition is "qing," "zhi" is "zhi," and "zhu ren" is "ren sheng," all following the Song and Yuan editions.

賁。南販北賈，與怨為市，利得百倍。震為商賈、為南，坎為北，故曰南販北賈。坎為怨，《論語》："放於利而行多怨"，伏巽為市、為利，震為百，巽為倍。○怨，汲古作喜，依宋元本。百倍，宋元本作自治，依汲古。

The Kan hexagram transforms into the Ben hexagram. Going south for trade and going north for commerce, dealing with people who have had disputes, can result in profits a hundredfold. Shang Binghe explains: The Ben hexagram has the Zhen trigram in its third to fifth lines, Zhen representing merchants and also located in the south; the second to fourth lines have the Kan trigram, Kan being located in the north, hence it is said 'southward trade, northward commerce'. Kan represents resentment, and the Analects say 'acting solely according to private gain brings much resentment'. The hidden hexagram of Ben is Kun, and its mutual trigrams include Xun, which represents markets and wealth; Zhen's number is a hundred, and Xun represents doubling, hence the profit is a hundredfold. Collation: The character 'resentment' in the Jigusha edition is 'joy', here following the Song and Yuan editions; the words 'a hundredfold' in the Song and Yuan editions are 'self-governance', here following the Jigusha edition.

剝。延陵適魯，觀樂太史。車轔白顛，知秦興起。卒兼其國，一統為主。詳《大畜》之《離》。轔，汲古訛鄰，依宋元本。

The trigram Kan transforms into the trigram Bao. When the State of Wu's Yanling Jizi visited the State of Lu, he asked the historian to perform the musical pieces of the various states. Upon hearing the lines "There are chariots rolling, horses with white markings on their foreheads" from the "Qin Feng" section, he predicted that the State of Qin would become powerful, eventually conquer the other states and unify the world as the master of the world. This story is from the "Zuo Zhuan · Xianggong Twenty-Ninth Year" where Jizi observed music. Shang Binghe said: The symbolic meaning of this passage has already been explained in detail in the section on "Da Xu" and "Li," so it will not be repeated here. Collation: The character "lin" in the Jigusha edition is mistakenly written as "lin," and here we follow the Song and Yuan editions.

復。出門逢患，與福為怨。更相擊刺，傷我手端。此用遇卦《坎》象。互艮為門，震為出，坎為患，故曰出門逢患。震為福，坎為怨，艮為擊刺，正反艮，故更相擊刺，相擊故手受傷。○患，汲古作惡，怨、更作患、反，均依宋元本。福，宋元本作禍，依汲古。

The trigram Kan changes to Fu. As soon as one goes out, a misfortune is encountered; what should have brought good fortune instead becomes a source of resentment. They strike at each other, injuring my finger. Shang Binghe explains: This passage uses the image of the trigram Kan as the 'encountered trigram'—the trigram obtained at the time of divination, which here refers to the trigram Kan in this chapter. The trigram that arises from it is called the 'resulting trigram,' which here is Fu. The third to fifth lines of Kan form Gen, representing a gate. The lower part of Fu is Zhen, representing going out. Kan represents misfortune, so it is said 'meeting misfortune upon going out.' Zhen represents good fortune, Kan represents resentment, and Gen represents striking. The upright Gen and the inverted Gen (the 'inverted image,' meaning the image obtained by turning the trigram upside down) face each other, so it is said 'mutual striking.' Mutual striking causes injury to the hand. Notes: The character 'huan' in the Ji Gu Ge edition is 'e,' and the characters 'yuan' and 'geng' are 'huan' and 'fan' respectively, all following the Song and Yuan editions. The character 'fu' follows the Ji Gu Ge edition, as the Song and Yuan editions have 'huo.'

無妄。獐鹿群走，自然燕喜。公子好遊，他人多有。艮為獐鹿，伏坤為群，震為走、為喜、為公、為子。○群，宋元本作同，然作燕，燕作嘉，均依汲古。

The Kan hexagram transforms into the Wuwang hexagram. Sika deer and sika deer run in groups, naturally enjoying peace and happiness; the young lord likes to travel, and others consequently gain much. Shang Binghe explains: in Wuwang, the second to fourth lines form a Geng hexagram, which represents sika deer and sika deer; the hidden Sheng hexagram above has the坤 trigram, representing groups; the lower trigram Zhen represents movement, joy, the public, and the young lord. "Yanxi" means peaceful joy. Collation: the character "qun" in the Song and Yuan editions was "tong", "ran" was "yan", and "yan" was "jia", all following the Jigugeshan edition.

大畜。恭寬信敏，履福不殆。從其邦域，與喜相得。乾為福，上震故曰履福、曰喜。艮為邦。

The Kan hexagram transforms into the Da Xu hexagram. The person is respectful, generous, sincere, and diligent. Standing on good fortune will not bring danger. Acting in accordance with one's own territory will bring joy naturally. "Respectful, generous, sincere, and diligent" comes from the Analects. It is four of the five virtues Confucius mentioned when answering Zizhang's question about benevolence. Shang Binghe explains: The lower trigram of Da Xu is Qian, representing good fortune. The third to fifth lines form a mutual Zhen trigram above it. Zhen represents feet and walking, as well as joy. Therefore, it is said "standing on good fortune" and "joy." The upper trigram is Gen, representing states and territories.

頤。欲飛無翼，鼎重折足。失其福利，苞羞為賊。震為飛、為翼，坤亡故無翼。震為鼎、為足，坤為重、為敗，故折足。乾為福，巽為利，乾巽皆伏，故曰失其福利。坤為羞，在中故曰苞羞。○福，宋元本作喜，依汲古。苞，汲古作庖，依宋元本。

The Kan hexagram transforms into the Yi hexagram. One wishes to fly but lacks wings; the tripod is overloaded and breaks its legs. One loses the fortune and wealth that should have been obtained, and is full of disgrace and suffers from theft. Shang Binghe explains: The lower trigram of Yi is Zhen, which represents flying and wings. The fourth line is combined with the middle trigrams to form Kun, which signifies loss and misfortune, hence the lack of wings. Zhen represents the tripod and its legs, while Kun signifies heaviness and destruction, thus the legs of the tripod break. Qian represents fortune, and Xun represents profit. However, in the Yi hexagram, both Qian and Xun are hidden within the concealed hexagram Da Guo and not visible, hence the loss of fortune and profit. Kun represents disgrace, and disgrace is contained within the middle of the hexagram, hence 'encompassed disgrace.' 'Bao' is the same as 'bao,' meaning 'encompassed disgrace' as in the phrase 'bao xiu' from the Zhou Changes (I Ching) 'Pu' hexagram. Collation: The character 'fu' (fortune) is written as 'xi' (joy) in the Song and Yuan editions, here following the Jigugē edition. The character 'bao' (encompassed) in the Jigugē edition is written as 'pao,' here following the Song and Yuan editions.

大過。府藏之富，王以賑貨。捕魚河海，罟網多得。伏《頤》。坤為府藏、為富，震為王、為賑，言王以其富賑民也。坤為魚、為河海，艮手為捕，互大離故曰罟網，坤為多。

The Kan hexagram transforms into the Da Guo hexagram. The treasury is full and abundant, and the king uses it to relieve the people; fishing in rivers and seas, the nets bring abundant catches. Shang Binghe explains: Da Guo is connected with Yi hexagram, so the image of Yi is taken. The middle four lines of Yi are all坤, which represents the treasury and granary, and signifies abundance; the lower trigram of Yi is Zhen, which represents the king and relief, meaning the king uses his stored resources to help the people.坤 represents fish and rivers and seas, and the upper trigram of Yi is Gen, which represents the hand, so it refers to fishing. The first and top lines of Yi are yang, while the middle four lines are all yin, and when all six lines are considered together, it forms a large Li, called "Da Li." Li has a hollow center, which resembles a fish net, so it is called "gu network";坤 also represents multitude.

離。陰生麏鹿，鼠舞鬼哭。靈龜陸處，釜甑塵土。仁智盤桓，國亂無緒。通《坎》。震為鹿，艮為鼠，坎為鬼，震為哭、為釜甑、為仁，艮為龜、為鹿、為塵土、為盤桓、為國。○麏，汲古作麓，土作生，均依宋元本。處，宋元本作蒙，塵作草，均依汲古。緒，汲古作歡，茲依宋元本。

The trigram Kan transforms into the trigram Li. Yin energy proliferates, with deer and sika deer appearing, and mice running around wildly, while ghosts and spirits weep at night. The sacred turtle leaves the water and is trapped on land, and the cooking vessels are covered with dust. The virtuous and wise people hesitate and do not move forward, and the country experiences chaos, with no clear direction. "Mun" refers to the deer. Shang Binghe explains: since Li is connected with Kan, the image of Kan is taken. The second to fourth lines of Kan form Zhen, representing the deer; the third to fifth lines form Gen, representing the mice; and Kan itself represents ghosts. Zhen represents crying, cooking vessels, and virtue; Gen represents the turtle, the deer, dust, hesitation, and the state. Collation: In the Jigusha edition, "Mun" is written as "Lu", and "Tu" as "Sheng", both following the Song and Yuan editions; "Chu" in the Song and Yuan editions is written as "Meng", and "Chen" as "Cao", both following the Jigusha edition; "Xu" in the Jigusha edition is written as "Huan", here following the Song and Yuan editions.

咸。風塵暝迷，不見南北。行人失路，復反其室。伏《損》。坤為風、為迷，艮為塵，震南坤北，兌昧故不見。震為行人、為道路，坤迷故失路。艮為室，震為反。○瞑迷，汲古作坎坷，行人失路作行迷失利，茲依宋元本。

The Kan hexagram transforms into the Xian hexagram. There is wind, sand, dust, and darkness, making it difficult to distinguish which way is south and which is north. Travelers lose their way and can only return to their houses. Shang Binghe explains: Xian is connected to Shen through mutual transformation, so the image of Shen is taken. In the Shen hexagram, the third to fifth lines are all坤, which represents wind and confusion; the upper trigram is Gen, representing dust. In the mutual trigram of Shen, Zhen is in the south, and坤 is in the north. However, the upper trigram of Xian is Dui, which is obscure and unclear, hence the inability to see south and north. Zhen represents travelers and roads, while坤 indicates confusion, so the traveler loses his way. Gen represents houses, and Zhen represents returning. Note: The text "míng mí" in the Jigusha edition is "kǎn kě," and "xíng rén shī lù" is "xíng mí shī lì," but here we follow the Song and Yuan editions.

恆。金革白黃，宜利戎市。嫁娶有息，商人悅喜。通《益》。艮為金、為革，巽白震黃，故曰金革白黃。坤為戎狄，巽為利市，故曰宜利戎市。震為嫁、為商人、為喜。○戎，元本訛戒。

The Kan hexagram transforms into the Heng hexagram. Metal weapons and leather armor, with one part white and one part yellow, are suitable for trading with the Rong and Di tribes to gain profit; marriage and childbearing have resulted in offspring, and merchants are also greatly pleased. Shang Binghe explains: Heng is connected with Yi, so the image of Yi is taken. The Yi hexagram has the third to fifth lines forming Gen, which represents metal and leather. The upper trigram is Xun, which is white, and the lower trigram is Zhen, which is yellow, hence it is said 'metal and leather, white and yellow'. The second to fourth lines of Yi form Kun, representing the Rong and Di tribes, and Xun represents trade, hence it is said 'suitable for profit from trading with the Rong'. Zhen represents marriage, merchants, and joy. Collation note: The character 'Rong' was mistakenly written as 'Jie' in the original edition.

遯。匏瓜之德，宜繫不食。君子失輿，官政懷憂。艮為匏瓜，巽為繫，兌口為食，兌覆故不食。《論語》："吾豈匏瓜也哉，焉能繫而不食"。艮為君子，震為輿，震覆故失輿。艮為官。○輿，元本訛與，依汲古。政，汲古作正，依宋元本。

The Kan hexagram transforms into the Duan hexagram. It is like the nature of a gourd, which is only suitable to be hung high and not to be eaten. A gentleman loses his carriage and the person in charge of government is filled with sorrow. Shang Binghe explains: The lower trigram of Duan is Gen, representing the gourd. The second to fourth lines form an interactive Xun trigram, indicating something being hung up. The hidden hexagram of Duan is Lin, whose lower trigram is Dui, representing the mouth and the act of eating. However, when Dui is viewed in reverse, it becomes Xun, hence the saying "not eating." The Analects records Confucius saying: "Am I not like a gourd? How can I only hang there without being eaten?" Gen represents the gentleman. The interactive trigram of Lin is Zhen, representing the carriage. When Zhen is viewed in reverse, it becomes Gen, hence the saying "losing the carriage." Gen also represents officials. Collation: The character "舆" in the original edition was mistakenly written as "与," here we follow the Jigugeshan edition. The character "政" in the Jigugeshan edition was written as "正," here we follow the Song and Yuan editions.

大壯。乘船渡濟，載水逢火。賴得免患，我有所恃。震為船，乾為江河，故曰渡濟。伏坤為水，艮為火，故曰載水逢火。坤為患、為我。○我有，宋元本作蒙我，依汲古。

The Kan hexagram transforms into the Da Zhuang hexagram. Traveling by boat across a river, the boat carries water but encounters fire; fortunately, I managed to avoid disaster and feel a sense of security. Shang Binghe explains: Da Zhuang has Zhen above representing the boat and Qian below representing the river and stream, so it is said "crossing the river." The hidden Guan hexagram within Da Zhuang has Kun above representing water, and the mutual hexagram Guan has Gen representing fire, so it is said "carrying water and meeting fire." Kun represents disaster and also me. Collation note: The words "I have" in the Song and Yuan editions read "I am covered by," but here we follow the Ji Gu Ge edition.

晉。道險多石，傷車折軸。與市為仇，不利客宿。艮為道、為石，坎險，故曰道險多石。坎為車、為軸、為多眚，故傷車折軸。艮為宿，震為客，震覆故不利。○險，宋本作途，元本作塗，依汲古。

The trigram Kan changes to the trigram Jin. The road is dangerous with many rocks, the vehicle is damaged and the axle breaks; there is enmity formed with people at the market, and it is not advisable to stay overnight outside. Shang Binghe explains: The second to fourth lines interact to form Gen, representing roads and mountains, while the third to fifth lines interact to form Kan, indicating danger. Therefore, it is said "the road is dangerous with many stones." Kan represents a vehicle, its axle, and many calamities, so it is said "the vehicle is injured and the axle breaks." Gen signifies stopping overnight, and Zhen represents travelers, but here the Zhen image is inverted, hence "it is not favorable." Collation: The character "dangerous" in the Song edition is "road," and in the Yuan edition is "path," but here we follow the Jigugē edition.

明夷。托寄之徒，不利請求。結衿無言，乃有悔患。艮為請求，艮覆故不利。震為襟，坤閉故曰結衿。震為言，坤括囊故無言。坎為患。結衿，乃罪人就刑時結朿之狀。坤為死，坎為刑，故有此象。

The Kan hexagram changes to the Mingyi hexagram. A person relying on others for support should not ask for help again; his clothes are tied up and he cannot speak a word, thus bringing regret and misfortune. Shang Binghe explains: Gen represents a request, but here the Gen image is inverted, hence it is said to be "unfavorable." The third to fifth lines of Mingyi interact to form Zhen, representing the upper part of the body, and the upper trigram Kun indicates closure, hence it is said "to tie the collar." Zhen represents speech, and Kun has the image of the sixth line of the Kun hexagram, "Kuangan" (to tie up a bag), hence it is said "to remain silent." The second to fourth lines interact to form Kan, representing misfortune. "To tie the collar" is the appearance of a criminal being bound by ropes, with Kun representing death and Kan representing punishment, hence this image is derived.

家人。三羊爭雌，相逐犇馳。終日不食，精氣竭罷。詳《乾》之《大畜》。○首句汲古作三年爭妻，茲依宋元本，然卦無羊象，《易大壯上六》有羊象，上六體震，疑《易》以震為羊，茲曰三羊，似亦以伏震為羊。

The Kan hexagram transforms into the Family hexagram. Three male sheep are competing for one female sheep, chasing each other and running around all day; they have no time to eat, and their strength and energy are completely exhausted. Shang Binghe said: This analogy has already been discussed in detail in the "Great Accumulation" line of the Qian hexagram. Notes: The first sentence in the Ji Gu Ge edition reads "three years competing for a wife," but here we follow the Song and Yuan editions which read "three sheep competing for a female." However, the Family hexagram itself does not have the image of sheep. In the "Great Strength" hexagram, the sixth line has the image of sheep. The sixth line belongs to the Zhen structure, so it can be inferred that the Zhou Changes regard Zhen as representing sheep. Here, referring to "three sheep," it seems to be using the hidden Zhen to take the sheep image.

睽。退惡防患，見在心苗。日中之恩，解釋倒懸。第二句汲古無，依宋元本增。日中之恩，汲古作日之中息，依宋元本。苗應為田，與下懸韻，梁簡文帝大法頌：澤雨無偏，心田受潤。

The trigram Kan transforms into the trigram Kui. Repelling evil and preventing calamities are all placed at the forefront of the heart; like the grace of the sun at its zenith, it resolves thepredicament of being hung upside down. Shang Binghe said: The second line is missing in the Jigusha edition, and it is added according to the Song and Yuan editions. "En of the middle of the day" in the Jigusha edition is "rest of the day," which is also corrected according to the Song and Yuan editions. The character "seed" should be "field" to rhyme with the character "suspended" in the next line. Liang Jianwen Emperor's "Great Law Hymn" has the line "Rain and dew are impartial, the heart field receives nourishment," showing that "heart field" was a common phrase at that time.

蹇。兩足四翼，飛入嘉國。寧我伯姊，與母相得。詳《賁》之《同人》。

The trigram Kan transforms into the trigram Jian. There is an entity with two legs and four wings, flying into a prosperous country; it settles my elder sister properly and gets along well with the mother. Shang Binghe says: The imagery of this passage has already been explained clearly in the section on "Beren" under "Tongren," so it will not be repeated here.

解。寒露所凌，漸至堅冰。草木瘡傷，華落葉亡。坎為寒、為露、為冰，又為堅，故漸至堅冰。震為草木，坎為破，故為瘡。震為花葉，伏巽為落，故葉落花亡。○所凌，宋元本作所降，漸作凌，茲依汲古。冰，宋本訛水。

The trigram Kan transforms into the trigram Xie. Cold dew comes layer by layer, gradually freezing into hard ice; the grass and trees suffer injuries, flowers wither and leaves wither. Shang Binghe explains: The lower trigram of Xie is Kan, which represents cold, dew, and ice, and Kan also signifies hardness, so it says that ice gradually forms. The upper trigram of Xie is Zhen, which represents grass and trees, and Kan signifies damage, so it says that there are wounds. Zhen represents flowers and leaves, and the hidden trigram of Xie, Jiaoren, has its upper trigram Xun, which signifies falling, so it says that leaves fall and flowers die. The phrase 'gradually forming hard ice' is taken from the first line of the first trigram of the trigram Kun, 'Walking on frost, hard ice comes.' Notes: The characters 'sovereign' and 'overwhelm' in the Song and Yuan editions are 'sovereign' and 'fall', and the character 'gradually' is 'overwhelm'; here we follow the edition of Ji Gu Ge. The character 'ice' in the Song edition is mistakenly written as 'water'.

損。后稷農功，富利我國。南畝治理，一室百子。震為稷，坤為富利、為國、為畝，震為南，故曰南畝。艮為治理、為室，震為子，坤為百，故曰百子。室，實也，言農家治理菓蓏，一實之中有百子也。

The Kan hexagram transforms into the Sun hexagram. Hou Ji taught the people to till the land and established agricultural achievements, making my country wealthy and profitable; cultivating carefully on sunny fields, one room can produce hundreds of sons. Shang Binghe explains: the lines two to four, which form the Zhen trigram, represent Hou Ji, the founder of the Zhou people; the lines three to five, which form the Kun trigram, signify wealth and profit, states and fields; Zhen is located in the south, so it is called "nan mu" (sunny fields). The upper trigram Gen represents governance and houses, Zhen represents sons, and the number of Kun is hundred, so it is said "bai zi" (hundreds of sons). Here, the character "shi" (room) should be read as "shi" (fruit), referring to farmers cultivating fruits, where one fruit contains hundreds of seeds.

益。設網張羅，捕魚園池。網罟自決，雖得復失。危訴之患，受其忻歡。上巽為繩，坤中虛，艮手，故曰設網張羅。巽為魚，坤為園池，艮擊，故捕魚園池。巽為敝漏，故網決。決，絕也，網決故得而復失。坤為失、為患。末二句有訛字，義未詳。○忻，元本作低，依汲古。訴，汲古作許，依宋元本。

The trigram Kan transforms into the trigram Yi. Setting up a net to catch fish in a garden pond; the net holes tear open by themselves, and the fish although caught are lost again. In a dangerous situation involving a complaint or accusation, one ends up in joy instead. Shang Binghe explains: The upper trigram of Yi is Xun, representing a rope, the middle trigram is Kun, which is empty, and the interacting trigram is Gen, representing hands, so it is said 'setting up a net and a snare'. Xun represents fish, Kun represents garden and pond, and Gen signifies capturing, so it refers to catching fish in the garden pond. Xun has the image of broken, leaking and leaking, so the net holes tear open; 'deciding' means cutting off, the net is broken, so the fish caught are lost again. Kun represents loss and calamity. The last two sentences have incorrect characters and the meaning is unclear. Collation: The character 'Xin' in the original edition is 'Di', here following the Jigugeshi edition; the character 'Su' in the Jigugeshi edition is 'Xu', here following the Song and Yuan editions.

夬。路輿縣休，侯伯恣驕。上失其威，周室衰微。威，宋元本作盛，依汲古。衰，汲古作相，依宋元本。輿多訛為與，路輿，大車也，見《左傳桓二年》疏。又《周禮春官》："王之五路。"路車乃天子之乘，縣休不用，其衰可知。天子之所以衰，以侯伯嬌恣，不奉王命也。夬伏剝，坤為大輿，故曰路輿；艮一陽止於上，故曰縣休。震為諸侯、為威、為周，震反於上故曰驕恣，震覆故失其威，故周室衰微。坤為失，艮為室也。

The trigram Kan transforms into the trigram Guai. The royal carriage of the Son of Heaven is hung up and not used, while the feudal lords and ministers act arrogantly and recklessly. Those in power have lost their authority, leading to the decline of the Zhou royal house. Shang Binghe first notes that in the Song and Yuan editions, the character "wei" (authority) was written as "sheng," following the Jigugē edition; and the character "shuai" (decline) in the Jigugē edition was written as "xiang," following the Song and Yuan editions. The character "yu" (carriage) is often mistakenly written as "yu" (with). "Lu yu" refers to a large chariot, as mentioned in the commentary by Kong Yingda on the "Zuo Zhuan · Huangong Ernián"; the "Rites of Zhou · Chun Guan" also states that the Son of Heaven had five types of road chariots, and the road chariot was the one used by the Son of Heaven. Now, it is hung up and not used, which clearly indicates the decline of the royal house. The Son of Heaven's decline is due to the arrogance and recklessness of the feudal lords and ministers, who do not obey the royal commands. Now discussing the imagery: Guai is hidden within the trigram Bao. In Bao, the trigram Kun represents the large chariot, hence "lu yu." In Bao, the upper trigram Gen has only one yang line at the top, which stops, hence "xuan xiu," meaning hung up and resting. The trigram Zhen represents the feudal lords, authority, and the Zhou dynasty; Zhen is reversed to the top, hence the arrogance and recklessness. The reversal of the Zhen image leads to the loss of authority, causing the Zhou dynasty to decline. The trigram Kun represents loss, and Gen represents the house.

姤。逐走追亡，相及扶桑。復見其鄉，使我悔喪。伏《復》。震為逐、為走，震為桑，又為東，故及於扶桑。坤為鄉、為我、為悔、為喪。《山海經》"日浴扶桑"。

The trigram Kan changes to the trigram Guo. Pursuing a person who has fled, I follow him all the way to the Fushang tree at the eastern sunrise; when I finally see my hometown again, I feel both regret and despondency. Shang Binghe explains: Guo is related to Fu through mutual transformation, so the image of Fu is taken. The lower trigram of Fu is Zhen, which represents pursuit and running, and Zhen also refers to the mulberry tree and is located in the east, hence the pursuit reaches Fushang. The upper trigram of Fu is Kun, which represents hometown, self, regret, and loss. The Classic of Mountains and Seas says, "The sun bathes on the Fushang tree." Fushang is a mythical divine tree at the place where the sun rises.

萃。履祿綏厚，載福受祉。衰微復起，繼世久長。疾病獻麥，晉人赴告。通《大畜》。震為履，乾為祿、為厚、為福、為祖，巽隕落，故曰衰微。震為起，故曰衰微復起。坤為世，巽為長，坤為疾病，震為麥、為晉、為人、為告，《左傳成十年》："晉侯欲麥，使甸人獻麥，將食而卒。"赴告者，赴君喪於各國也。○祿，元本作福，依宋本、汲古。福受，汲古作受福，依宋元本。獻麥，汲古作無危，宋元本作獻凌，宋本雲當作麥，從之。

The trigram Kan transforms into the trigram Cui. Standing on top of blessings and enjoying great favor, bearing the fortune and receiving blessings; after decline, revival occurs, continuing through generations without decline. The king is ill and wants to eat new wheat, but the wheat is presented yet cannot be eaten. The people of Jin announce the death of the king to other states. Shang Binghe explains: Cui is related to Da Xu through mutual transformation, so the image of Da Xu is taken. Da Xu has the trigram Zhen in the mutual trigrams, representing foot and stepping; the lower trigram Qian representsofficial stipend (grants), abundance, blessings, and ancestors. Xun represents decline, so it is said to be in decline; Zhen represents movement, so it is said to revive after decline. Kun represents generations, Xun represents longevity, Kun represents illness; Zhen represents wheat, Jin, people, and announcements. The "Zuo Zhuan · Chenggong Shí Nián" records: King Jing of Jin wanted to eat new wheat, ordered the person in charge of the fields to present new wheat, but just as he was about to eat, he died. "Fu gao" means to inform other states of the king's death. Collation: The original edition had "lu" (grants) instead of "fu" (blessings); following the Song edition and Jigugē edition. The words "fu shou" in the Jigugē edition are "shou fu," following the Song and Yuan editions. The phrase "xian mai" in the Jigugē edition is "wu wei," while the Song and Yuan editions have "xian ling," and the Song edition notes that it should be "mai," so we follow the Song edition.

升。鰥寡孤獨，祿命苦薄。入宮無妻，武子哀悲。坤巽皆為寡，故曰孤獨。震為祿，巽為命，巽寡故苦薄。伏艮為宮，巽為妻、為入，坤喪故曰無妻。震為武、為子，坤為哀悲。武子，崔杼，杼將娶棠姜，筮得《困》三爻曰"入其宮，不見其妻"，後果得禍。

The hexagram Kan transforms into the hexagram Sheng. The person is old without a wife, old without a husband, young without a father, old without a son; his fortune and destiny are all meager and suffering. When entering the inner chamber, he cannot see his wife, and Wu Zi feels sorrow and grief over this. Shang Binghe explains: both Kūn and Xun have the image of being alone and destitute, so it is said "guan gua gudu" (widow, widower, orphan, and the lonely). In the third to fifth lines of Sheng, the mutual trigram Zhen represents fortune, and the lower trigram Xun represents destiny. Xun governs being alone and destitute, so fortune and destiny are meager and suffering. The hidden hexagram Wu Wang within Sheng has the mutual trigram Gen representing the house, Xun representing wife and entering, and Kūn representing loss and death, so it is said that one cannot see his wife. Zhen represents Wu and son, and Kūn represents sorrow and grief. Here, Wu Zi refers to Cui Zhu of the State of Qi. Cui Zhu was about to marry Tang Jiang, and he consulted the Yi Jing and received the hexagram Guan, with the third line stating "entering his chamber, not seeing his wife." Later, this indeed led to calamity.

困。山沒邱浮，陸為水魚。燕雀無巢，民無室廬。詳《觀》之《大有》。

The trigram Kan transforms into the trigram Kun. High mountains sink and disappear, hills turn upside down and float, and land becomes a waterland where fish swim. Swallows and sparrows lose their nests, and people have no houses to live in. Shang Binghe says: The symbolic meaning of this transformation has already been explained in detail in the section on "Observing" (Guan) and "Great Possession" (Dai You), so it will not be repeated here.

井。冠帶南遊，與福喜期。徼於嘉國，拜位逢時。伏《噬嗑》。艮為冠，巽為帶，離為南，故冠帶南遊。伏震為福喜，艮為國、為位、為時。○徼於，汲古作遨遊，依宋元本。位，宋元本作為，非，依汲古。

The trigram Kan transforms into the trigram Well. One wears a crown and ties a sash, traveling south to meet with good fortune and joy as scheduled; seeking a prosperous state, one receives an official position at an auspicious time. Shang Binghe explains: The Well trigram is connected to the trigram噬嗑, so it takes the image of噬嗑. The second to fourth lines of噬嗑 form the trigram Gen, representing a crown and robe; the lower trigram of Well is Xun, representing a sash. The upper trigram of噬嗑 is Li, which resides in the south, so it is said that one wears a crown and ties a sash and travels south. The hidden trigram Zhen represents fortune and joy, while Gen represents a state, rank, and timing. Collation: The characters 「徼于」 in the Jigusha edition are 「遨游」, so here we follow the Song and Yuan editions; the character 「位」 in the Song and Yuan editions is 「为」, which is inappropriate, so here we follow the Jigusha edition.

革。東行亡羊，失其羝牂。少女無夫，獨坐空廬。通《蒙》。震為東，兌為羊，坤喪故亡羊。兌為少女，震為夫，坤喪故無夫。艮為坐、為廬，坤虛故曰空廬。

The Kan hexagram changes to the Ge hexagram. Going east, a sheep is lost; neither a male nor a female sheep is seen. A young woman has no husband and sits alone in an empty house. Shang Binghe explains: Ge is connected with Meng through its changing lines, so the Meng image is taken. In Meng, the second to fourth lines form Zhen, which represents the east. In Ge, the upper trigram is Dui, which represents sheep. In Meng, the third to fifth lines form Kun, which signifies loss, hence the loss of the sheep. Dui represents a young woman, Zhen represents a husband, and Kun signifies loss, hence the absence of a husband. The upper trigram of Meng is Gen, which represents sitting and a house, and Kun is empty, hence 'empty house.' 'Di' refers to a male sheep, and 'Zang' refers to a female sheep.

鼎。探雀捕魚，耕田捕。費日無功，右手空虛。通《屯》。艮為雀，艮手故曰探、曰捕。坤為魚、為田，震為耕夫，探雀得魚，耕田得，二者皆必無之事，故曰無功。艮為日，兌右坤虛。○空虛，汲古作虛空，依宋元本。

The trigram Kan transforms into the trigram Ding. Trying to catch birds but hoping to catch fish, plowing fields but hoping to catch things from the water; wasting time and achieving nothing, the right hand remains empty and fails to grasp anything tangible. Shang Binghe explains: The trigram Ding is connected to the trigram Tun, so the image of Tun is taken. The mutual trigram of Tun is Gen, representing a bird, and Gen also represents the hand, so it is said 'to probe' and 'to catch'. Within Tun, Kun represents fish and fields, and the lower trigram Zhen represents the farmer plowing fields. Catching a bird's nest but hoping to get fish, plowing fields but hoping to catch things from the water, these two things are entirely impossible, so it is said 'no achievement'. Gen represents the sun,兑 is located on the right side, and Kun represents emptiness. The text and annotations contain two obscure characters, which are preserved in the original form using a private character symbol, as their shape cannot be determined. Here they are retained as they are without any changes. The text reads 'empty and void' in the Jigusha edition, but here it follows the Song and Yuan editions.

震。東行飲酒，與喜相抱。福為吾家，利來從父。水澤之徒，望邑而處。震為東，坎為酒，震口故曰飲酒。震為喜，艮手為抱，正反艮故曰相抱。艮為家，震為父，伏巽為利。坎為水，艮為望、為邑。○父，汲古作母，從宋元本。

The hexagram Kan transforms into Zhen. Zhen is a pure hexagram, meaning that it is formed by stacking two instances of the same trigram. Going east to drink wine, accompanied by joy; good fortune comes to my house, benefits come from the father's side; those who live by water and marshes look upon the city and settle there. Shang Binghe explains: Zhen is located in the east, the third to fifth lines interact with Kan, which represents wine, and Zhen represents the mouth, so it is said to drink wine. Zhen represents joy, the second to fourth lines interact with Gen, which represents the hand and embracing, with upright Gen facing inverted Gen, so it is said 'to embrace'. Gen represents the house, Zhen represents the father, and the hidden trigram Xun represents benefit. Kan represents water, Gen represents looking and observing, and also represents the city. Collation note: The character 'father' in the Jigusha edition is 'mother', but here we follow the Song and Yuan editions.

艮。妄怒失精，自令畏悔。忪忪之懼，君子無咎。震為怒，坎為畏懼，艮為君子。○第三句汲古作怡怡之歡，依宋元本。

The trigram Kan transforms into Gen. Gen is also a pure trigram with the same upper and lower parts. Sudden anger consumes one's spirit, leading to fear and regret; one is anxious and fearful, but the gentleman does not commit mistakes. Shang Binghe explains: the third to fifth lines of Gen form Zhen, representing anger, while the second to fourth lines form Kan, representing fear, and Gen represents the gentleman. "Song song" describes a state of mental instability. Collation note: the third sentence in the Jigusha edition reads "yi yi zhi huan," but here we follow the Song and Yuan editions.

漸。白雲如帶，往往來處。飛風送迎，大雹將下。擊我禾稼，僵死不起。巽為白、為帶，坎為雲，巽進退故曰往來、曰送迎。艮為雹、為擊，巽為禾稼，坎陷故曰僵。○來，宋元本作旗，依汲古。

The trigram Kan transforms into the trigram Jie. White clouds resemble a ribbon, coming and going and stopping in midair; strong winds welcome and send off, and large hailstones are about to fall, damaging my crops, with the grain bending over and dying, unable to stand upright again. Shang Binghe explains: The upper trigram of Jie is Xun, which represents white and a ribbon; Kan represents clouds, and the image of Kan appears in the interrelated trigram Gui Mei, which is associated with Jie. Xun governs indecision and movement, hence it is said 'coming and going' and 'welcoming and sending off'. The lower trigram is Gen, representing hail and striking, Xun represents crops, and Kan signifies sinking, hence it is said 'falling down and dying'. Collation: The character 'come' in the Song and Yuan editions was written as 'flag', but here we follow the Ji Gu Ge edition.

歸妹。南至之日，陽消不息。北風烈寒，萬物藏伏。離為南、為日，曰南至、冬至，純陰極寒，故曰陽消不息。伏巽互坎，故曰北風。坎為寒。為伏，震為萬物，故曰萬物藏伏。

The hexagram Kan transforms into the hexagram Gui Mei. On the day when the sun reaches its southernmost point, the yang energy declines and no longer grows; the northern wind is severe and cold, and all things retreat and hide. Shang Binghe explains: in the hexagram Gui Mei, the second, third, and fourth lines interact to form Li, which represents the south and the sun, so it is called "south solstice," which is the winter solstice. At this time, it is purely yin energy, and the cold reaches its peak, so the yang energy declines and does not arise. The hexagram Gui Mei is hidden within the hexagram Jie, whose upper trigram is Xun, which represents wind. The primary hexagram's third to fifth lines interact to form Kan, which is located in the north, so it is called "northern wind." Kan represents cold and also signifies concealment; Zhen represents all things, so it is said that all things retreat and hide.

豐。火中仲夏，鴻雁解舍。體重難移，未能高舉。君子顯名，不失其譽。《月令》："季夏之月，昬火中"，火，心星也。仲當為季，火謂鶉火，屬南方。離為星、為火、為夏，伏艮為季，故曰季夏。震為鴻雁，中互大坎故曰難移，故不能高舉。伏艮為君子、為名譽。解舍，言天暑而棄其巢也。○舉，宋元本作舞，解作來，均依汲古。季夏，各本皆作仲夏，與《月令》不合，定為訛字。

The Kan hexagram transforms into the Feng hexagram. At dusk, the great red star is directly overhead in the southern sky, and the season has reached the end of summer. The wild geese abandon their nests; the body feels heavy and difficult to move, and they cannot fly high. The gentleman's reputation is prominent and does not lose the proper honor. Shang Binghe explains: The "Book of Rites · Monthly Ordinances" says, "In the month of the end of summer, at dusk, the great red star is directly overhead in the south." Here, the "fire" refers to the great red star of the Heart Mansion. The character "zhong" in Lin Ci's text should be read as "ji." The fire can also refer to the constellation Chunhuo, which belongs to the south. The lower part of Feng hexagram is Li, representing stars, fire, and summer. The hidden hexagram Hun, with its mutual hexagram Gen, represents the season of "ji xia," meaning the end of summer. The upper part of the hexagram is Zhen, representing wild geese. The hexagram combines to form an enlarged Kan, hence the difficulty in movement and inability to fly high. The hidden Gen represents the gentleman and reputation. "Jie she" refers to the intense heat, causing the wild geese to abandon their nests. Collation: The character "ju" in the Song and Yuan editions is "wu," and "jie" is "lai," both following the Ji Gu Ge edition. All editions read "zhong xia" instead of "ji xia," which conflicts with the "Monthly Ordinances," so it is determined to be an error.

旅。北行出門，履蹈躓顛。踒足據塗，汙我襦袴。伏《節》。坎北震行，艮門，故曰北行出門。震為履蹈，坎為蹇，故曰躓顛、曰踒足。躓踒，皆跌也。坎為汙，震為襦袴。

The trigram Kan transforms into the trigram Liu. Going north to leave the place, I walked unsteadily and stumbled; I sprained my foot and sat down in the mud, soiling my short trousers and long pants. Shang Binghe explains: Liu is connected with Jie, so the image of Jie is taken. On Jie, the body trigram is Kan, which is in the north, and the mutual trigram of Jie is Zhen, which indicates movement. The lower trigram of Liu is Gen, which represents a gate, so it is said 'going north to leave the place'. Zhen indicates walking and treading, while Kan signifies difficulty, so it is said 'stumbling' and 'spraining the foot'; 'zhi' and 'yu' both mean falling. Kan represents filth, and Zhen represents short trousers and long pants.

巽。輕車醊祖，疾風暴起。促亂祭器，飛陽鼓舞。明神降佑，道無害寇。兼用《震》象，詳《豫》之《大畜》。○疾，宋元本作焱，依汲古。佑，元本作佑。鼓舞，宋元本作錯華，均依汲古。

The trigram Kan transforms into the trigram Xun. Xun is also a pure trigram with the same upper and lower parts. Before setting out on a journey, one pours wine to worship the road god. Suddenly a strong wind arises, blowing the ritual vessels askew and causing dust and sand to fly up as if in celebration. The divine spirits descend to offer protection, and there are no thieves or bandits along the way. "Chu Zu" refers to the ritual of pouring wine on the ground to worship the road god, a ceremony for bidding farewell to ancestors. Shang Binghe says: This passage also uses the imagery of the trigram Zhen. The details have already been explained in the section on "Yu" and "Da Xu." Notes: The character "ji" in the Song and Yuan editions was written as "yan," following the Ji Gu Ge edition. The character "you" in the Yuan edition was written in a different form, but the current standard form has no distinction. The words "gǔwǔ" in the Song and Yuan editions were written as "cuo hua," and both are followed according to the Ji Gu Ge edition.

兌。酒為歡伯，除憂來樂。福喜入門，與君相索，使我有得。伏《艮》。互坎為酒，震為歡、為伯，《酒譜》："昔人謂酒為歡伯"。坎為憂，艮為門，震為福喜、為君，艮為求，正反艮故曰相索。艮為我。○得，宋元本作德，依汲古。

The trigram Kan transforms into the trigram Dui. Dui is also a pure trigram with the same upper and lower parts. Wine is a joyful companion that dispels worries and brings happiness; good fortune and celebration enter the house, and with the gentleman, I gain something. Shang Binghe explains: Dui is connected to Gen through mutual transformation, so the image of Gen is taken. The mutual trigram of Kan is wine, and the mutual trigram of Zhen is joy and the elder brother. The "Wine Spectrum" says, "Ancient people called wine the joyful companion." Kan represents worry, Gen represents the door, Zhen represents fortune, joy, and the gentleman. Gen represents seeking, and the upright Gen and inverted Gen are opposite, so it is said "seeking each other." Gen also represents me. Collation: The character "de" in the Song and Yuan editions was written as "de," but here we follow the Jigugē edition.

渙。三足孤烏，靈明督郵。司過罰惡，自賊其家，毀敗為憂。《五行志》："日中有三足烏"，震為足，數三，故曰三足。為黔啄，故曰烏。艮為龜，故曰督郵。詳《小畜》之《未濟》。震為郵。○靈明，汲古作虛鳴，依宋元本。督郵，為郡督察官，自西漢至魏晉皆有之，陶淵明不肯為督郵折腰者是也。

The trigram Kan transforms into the trigram Huan. A solitary bird with three feet, which is a spiritually discerning and vigilant supervisor; it is responsible for investigating faults and punishing wickedness, but ends up harming itself and causing disaster and worry. Shang Binghe explains: The "Book of Han · Five Phases Chapter" says, "The sun has a three-footed bird." The second to fourth lines of Huan trigram interact to form Zhen, which represents feet, and Zhen's number is three, hence "three feet." Zhen is also a black-beaked bird, hence "bird." Gen represents a turtle, hence "supervisor," as detailed in the entry "Xiao Xu" and "Wei Ji." Zhen represents postal communication. Note: The "spiritually discerning" in the Jiguge edition is "vainly calling," here following the Song and Yuan editions. The supervisor is a local inspector, established from the Western Han to the Wei and Jin dynasties. Tao Yuanming refused to bow to this official, referring to this position.

節。三河俱合，水怒湧躍。壞我王屋，民飢於食。詳《蠱》之《頤》。節中互頤，故詞同。○湧，宋本、汲古作踴，茲依元本。

The trigram Kan transforms into the trigram Jie. Three great rivers converge together, the water force raging violently, surging and leaping; it destroys my royal palace and houses, causing the people to lose their food supply. Shang Binghe says: This is discussed in detail in the entry under "Gu" and "Yi"; the trigram Yi appears in the middle of Jie, so the wording of Lin's commentary is the same as that entry. Collation note: The character "yong" in the Song edition and the Jigugong edition is "yong," but here we follow the Yuan edition.

中孚。南行棗園，惡虎畏班。執火銷金，使我無患。震為南，艮為果、為園、為虎、為班。班，亦虎也，楚人謂虎為班。惡，憎也。艮為火、為手，故曰執火。艮為金、為我，虎為金精，以火銷金，故無虎患。○金，汲古作鋒，艮為刀鋒亦合，今依宋元本。

The trigram Kan transforms into Zhongfu. Going south into a mulberry garden, one must be most cautious of encountering a spotted tiger; holding a torch to melt down metal, it will remove the tiger's threat. Shang Binghe explains: Zhongfu's interacting trigram Zhen is located to the south, and the interacting trigram Gen represents fruits, gardens, tigers, and spots; 'ban' refers to the tiger, as people from Chu called tigers 'ban'. The word 'wu' here means to hate or fear. Gen represents fire and hands, so it is said 'to hold a torch'. Gen also represents metal and 'I'; tigers are the essence of metal, and using fire to melt metal will eliminate the tiger's threat. Collation: The character 'jin' in the Jiguge edition is 'feng', which makes sense as Gen represents a blade's edge; however, we follow the Song and Yuan editions.

小過。求鹿過山，與利為怨。闇龍不言，誰知其歡歡。艮為求、為山，震為鹿，鹿在山外，故曰過山。巽為利，兌為耳、為昧，故闇聾。震言艮止故不言。○聾，汲古訛襲，依汲古。

The trigram Kan transforms into the trigram Xiao Guo. Going over the mountain to hunt a deer, seeking profit only leads to resentment; a deaf person remains silent, but who knows the joy he feels inside. Shang Binghe explains: the lower trigram of Xiao Guo is Gen, meaning seeking and mountain, and the upper trigram is Zhen, meaning deer; the deer is outside the mountain, hence it is called "passing over the mountain." The concealed trigram Zhong Fu has the upper trigram Xun meaning benefit, and the lower trigram Dui meaning ear and darkness, hence it is called deaf — note that the term "an long" in Lin's text should be read as "long." Zhen governs speech while Gen governs stillness, hence he cannot speak. Collation: the character "long" in the Ji Gu Ge edition is mistakenly written as "xi," and the original note still writes "according to Ji Gu," but it is suspected that it should be "according to the Song and Yuan editions."

既濟。行旅困蹴，失明守宿。囹圄之憂，啟蟄出遊。此用《坎》象。震為行旅，艮止坎陷故曰困。坎為宿、為隱伏，故曰失明守宿。坎為囹圄、為憂、為蟄，震出故曰啟蟄出遊。○蟄，宋元本作執，依汲古。

The trigram Kan transforms into the trigram Ji Ji. A traveler is in distress and hardship, losing his light and only able to stay at his lodging; there is worry about imprisonment, and he can only resume travel after the start of the Awakening of Insects. Shang Binghe explains: this passage uses the image of Kan. The trigram Ji Ji contains Zhen, which represents travel, while Gen signifies stillness and Kan indicates falling into difficulty, hence the saying 'distress'. Kan represents lodging and concealment, hence 'losing light and staying at the lodging'. Kan also represents imprisonment, worry, and hibernation, while Zhen signifies movement, hence 'Awakening of Insects and resuming travel'. Note: the character 'zhé' in the Song and Yuan editions was written as 'zhí', but here we follow the Jiguge edition.

未濟。據棘履杞，跌刺為憂。夫婦不和，亂我良家。此仍用《坎》象。坎為棘、為杞、為刺、為夫，離為婦，婦前夫後故曰不和。○杞，宋元本作危，今依汲古。

The trigram Kan transforms into the trigram Wei Ji. Supporting oneself with thorns and treading on wolfberries causes injury from the prickles, leading to worries and troubles. Husband and wife are not in harmony, disturbing this good household. Shang Binghe explains: This still uses the image of Kan. Kan represents thorns, wolfberries, brambles, and husband; Li represents wife. The wife is in front and the husband is behind, with reversed positions, hence the lack of harmony. Collation note: The character 'Qǐ' (杞) in Song and Yuan editions was written as 'Wēi' (危), but here we follow the Ji Gu Ge edition.

離。時乘六龍，為帝使東。達命宣旨，無所不通。通《坎》。互艮為時，震為龍，坎數六，故曰六龍。震為帝、為東，本卦巽為命，風散故達命宣旨，無所不通。

The hexagram Li remains unchanged, with heaven and earth in perfect harmony, forming a pure hexagram. At the right time, it rides upon six dragons, carrying out the emperor's mission to the east; conveying imperial orders and announcing decrees, there is no place that cannot be reached. Shang Binghe explains: Li is connected to Kan, so it takes the image of Kan. The third to fifth lines of Kan form the hexagram Gen, representing time. The second to fourth lines form the hexagram Zhen, representing dragons. Since the number of Kan is six, it is said 'six dragons'. Zhen represents the emperor and the east. The second to fourth lines of the primary hexagram Li form the hexagram Xun, representing orders. Xun is wind, which can spread to all directions, hence the decree can be transmitted without obstruction. 'Time riding six dragons' is a phrase taken from the Commentary on the Judgment of the Hexagram Qian.

乾。執轡四驪，王以為師。陰陽之明，載受東齊。遇卦離為東，互巽為齊。

The Li hexagram changes to the Qian hexagram. He holds the reins and drives four black horses, and the king appoints him as his teacher. He understands the principles of yin and yang and is capable of discerning matters, so he is entrusted with duties in the eastern state of Qi. Shang Binghe explains: When the Li hexagram occurs, since Li is located in the east, the lines two to four interact to form Xun, representing Qi. "Li" refers to black horses, and "four Li" means a carriage drawn by four horses.

坤。春秋禱祝，解禍除憂，君子無咎。此與上皆兼用《離》象。離互兌為秋，兌口故禱祀。離伏震故曰春秋，坎故曰禍憂。伏艮為君子。○祝，依宋元本，汲古作祀。禍，依汲古，宋元本作過。

The trigram Li changes to the trigram Kun. In spring and autumn, prayers and worship are performed to resolve calamities and remove worries, and the gentleman will not commit any mistakes. Shang Binghe explains: this passage, together with the previous one, both use the trigram Li. The trigram Li, with its third to fifth lines, forms the trigram Dui, representing autumn, and Dui represents mouth, hence the mention of prayers and worship. The trigram Li contains the trigram Kan, which in turn contains Zhen, representing spring. When combined with Dui representing autumn, it is said 'spring and autumn'. Kan governs calamities and worries. The trigram Gen, hidden within, represents the gentleman. Collation: the character 'Zhu' is taken from the Song and Yuan editions, while the Ji Gu Ge edition has 'Si'; the character 'Hu' is taken from the Ji Gu Ge edition, while the Song and Yuan editions have 'Guo'.

屯。坐朝乘軒，據國子民。虞叔受命，六合和親。坤為朝、為軒車，艮為坐，震為乘，故曰坐朝乘軒。艮為據、為國，震為子，坤為民，故據國子民。艮為叔，震為歡。虞伏巽為命，故曰虞叔受命。坎為和、為合，數六，故曰六合。○坐朝，宋元本作坐車，依汲古。六合和親，宋本、汲古作和合六親，茲依元本。

The trigram Li changes to Zun. Sitting in the court, riding in a carriage of a high official, possessing a state and nurturing the people; Yu Shu received the king's command, and harmony and affection prevailed in all directions. Shang Binghe explains: The lines two to four of Zun interact to form Kun, representing the court and the carriage, while lines three to five interact to form Gen, representing sitting. The lower trigram Zhen represents riding, so it is said 'sitting in court and riding in a carriage'. Gen represents possessing and a state, Zhen represents children (used as a verb, treating the people as children), and Kun represents the people, so it is said 'possessing the state and nurturing the people'. Gen represents a younger brother, Zhen represents joy; the trigram Xun hidden in Yu's territory represents a command, so it is said 'Yu Shu received the command'. The upper trigram Kan represents harmony and union, and the number of Kan is six, so it is said 'Six Harmony'. Collation: The words 'sitting in court' in the Song and Yuan editions read 'sitting in a carriage', following the Jigugē edition; 'Six Harmony and affection' in the Song edition and Jigugē edition read 'harmony and union with the Six Relations', here following the Yuan edition.

蒙。開戶下堂，與福相迎。祿於公室，曾祖以昌。坤為門戶，艮為堂，震為門，坤為下，故曰開戶下堂。震為福祿，正反震，故曰與福相迎。震為公，坎為室，艮為祖。

The Li hexagram changes to the Meng hexagram. Open the door and descend into the hall, welcoming good fortune to enter; receive salary from the official house, and the family has prospered since the ancestors. Shang Binghe explains: Meng's third to fifth lines interact to form the坤 (Earth) trigram, representing the door and hall. The upper trigram is Gen (Mountain), representing the hall. The second to fourth lines interact to form the Zhen (Thunder) trigram, representing the door. The坤 trigram is at the lower position, so it is said 'open the door and descend into the hall'. Zhen represents good fortune and salary. The upright Zhen and inverted Zhen are opposite, so it is said 'welcome good fortune'. Zhen represents the official, the lower trigram Kan represents the official house, and Gen represents the ancestors.

需。高木腐巢，漏溼難居。不去甘棠，使我無憂。坎為木，離為巢，在上故曰高木，坎水故曰腐巢，故曰漏溼。下二句言巢雖漏溼，只不伐甘棠即無傾覆之憂也。

The hexagram Li (Fire) changes to Xu (Need). The nest in the high tree has rotted, leaking and damp, making it hard to dwell in; as long as that sweet osier tree is not cut down, I will have no worries. Shang Binghe explains: The upper trigram of Xu is Kan (Water), representing wood, and the interacting trigram is Li (Fire), representing the nest. The nest is in the upper position, hence 'high tree'; Kan represents water, hence the nest is rotten and leaking and damp. The last two lines mean: although the nest is leaking and damp, as long as the sweet osier tree is not cut down, there will be no fear of collapse. The reference to the sweet osier tree comes from the Book of Songs, Zhao Nan, Gan Tang, where the Duke Zhao Bo once listened to cases and decided matters under the sweet osier tree, and the people cherished him and did not want to cut down that tree.

訟。三女為奸，俱遊高園。背室夜行，與伯笑言。不忍主母，為失醴酒，冤尤誰告。通《明夷》。坤為女，震數三，故曰三女。坎為奸，巽為高，坤為園，故俱遊高園。艮為背，坎為室、為夜，艮覆故曰背室夜行。震為伯、為笑言、為主，坤為母，故曰主母。坎為酒、為冤尤。《列女傳》："周大夫主父妻淫於鄰人，恐主父覺，置毒酒使婢進之，婢知之，佯僵覆酒，受笞"。○忍，汲古訛認。末二句各本皆作"為設歡酒，冤尤誰禱"，依汲古《履》之《既濟》校。告，音垢，林意謂女行不端，婢不忍從主母毒主父，佯失酒，反遭笞也。

The trigram Li transforms into the trigram Song. Three women committed a wrongdoing, and together they enjoyed a garden in a high place; they went out at night, away from their homes, and talked and laughed with the man. The servant girl could not bear to obey her mistress and poison the man, so she deliberately overturned the sweet wine. Where could she complain her innocence? Shang Binghe explains: Song is connected with Mingyi, so the image of Mingyi is taken. The upper trigram of Mingyi is Kun, representing women. The mutual trigram Zhen indicates the number three, so it is said 'three women'. Kan represents deceit, Xun represents high, and Kun represents a garden, so it is said they went together to a high garden. Gen represents the back, Kan represents a house and night, and the image of Gen is inverted, so it is said 'going out at night from the house'. Zhen represents a master, laughter, and leadership, and Kun represents a mother, so it is said 'master and mother'. Kan represents wine and injustice. The "Bi女传" records: A wife of a Zhou official, Master Fu, had an affair with a neighbor. Fearing that Master Fu would find out, she prepared poisoned wine and had a servant girl bring it in. The servant girl knew the truth and pretended to fall, spilling the wine, and thus was beaten. The text notes: The character '忍' in the Jigusha edition is mistakenly written as '认'; the last two lines in all editions read 'to prepare a joyful wine, whose injustice can be prayed to whom', but here it is corrected according to the Jigusha edition's entry on 'Lǚ' transforming into 'Jìjí'. The character '告' is read as '垢' in pronunciation. The story describes: the mistress was improper, the servant girl could not bear to obey her mistress and poison Master Fu, so she pretended to spill the wine, and was beaten instead.

師。漏巵盛酒，無以養老。春貸黍稷，年歲實有。履道坦坦，平安無咎。坎為酒，震為巵，伏巽，故曰漏巵。坤為老，坤喪，故不能養老。震為黍稷、為春，坤為年歲。震為履、為大塗，故曰履道坦坦。○無，宋元本作何，依汲古。

The hexagram Li transforms into the hexagram Shi. Using a leaky vessel to hold wine, it is impossible to support the elderly; borrowing millet and millet seeds in spring, there is indeed a harvest when the crops mature; walking on a broad and level path, there is safety and no misfortune. Shang Binghe explains: The lower trigram of Shi is Kan, representing wine. The lines two to four interact to form Zhen, representing a vessel. The hexagram Shi is connected to Tongren, whose interacting trigrams include Xun, which indicates leakage, hence the phrase 'leaky vessel'. The upper trigram of Shi is Kun, representing the elderly, and Kun signifies loss, hence the inability to support the elderly. Zhen represents millet and millet, as well as spring, while Kun represents years. Zhen also represents walking and a broad path, hence the phrase 'walking on a broad and level path'—these four characters are originally from the line statement of line two of the hexagram Li. Collation: The character 'wu' in Song and Yuan editions is 'he', here following the Ji Gu Ge edition.

比。松柏枝葉，常茂不落。君子惟體，日富安樂。艮為木、為堅，故曰松柏、曰不落。艮為君子、為安，坤為身，故曰體。○惟體，汲古作歡寧，安作求，均依宋元本。

The trigram Li transforms into Bi. The branches of pine and cypress remain evergreen through all four seasons, never withering; the gentleman seeks only to preserve himself, gradually becoming rich and content. Shang Binghe explains: the interaction of lines three to five in Bi forms Gen, representing wood and hardness, hence the reference to pine and cypress and their evergreen nature. Gen also represents the gentleman and tranquility, with the lower trigram Kun representing the body, hence the term 'body'. Collation: the text 'only body' in the Jiguge edition reads 'joy and tranquility', and 'tranquility' is written as 'seek', both following the Song and Yuan editions.

小畜。夫婦不諧，為燕攻齊。良弓不張，騎刼憂亡。互《離》。下震上巽，震夫巽婦，而正反兩兌口相對故曰不諧。兌為燕，巽為齊，坎為弓，坎伏，故曰不張。騎刼，燕將，代樂毅戰死，故曰亡。○第四句宋元本作騎駟憂凶，茲依汲古。

The Li hexagram changes to the Xiaoxu hexagram. The husband and wife do not get along, and the state of Yan goes to attack Qi; a good bow cannot be drawn, and the general Qi Jie is anxious and eventually dies. Shang Binghe explains: In the Xiaoxu hexagram, the mutual hexagram shows the image of Li. Considering the trigrams above and below, Zhen represents the husband and Xun represents the wife. The two Dui trigrams, one upright and one inverted, are facing each other, so it is said 'not harmonious'. Dui represents Yan, Xun represents Qi, and Kan represents the bow. The Kan trigram is hidden, so it is said the bow cannot be drawn. Qi Jie was the general of Yan, taking over from Yue Yi to lead the army against Qi, and was defeated by the Qi general Tian Dan and died in battle, so it is said 'death'. Note: The fourth sentence in the Song and Yuan editions reads 'Qi Si you xiong', but here we follow the Jigugē edition.

履。出令不勝，反為大災。強不克弱，君受其憂。巽為令、兌為反巽、為毀折，故曰不勝，曰反為大災，卦以一陰為主，故強不克弱，言五陽不能勝此一陽也。乾為君。君受其憂者，言上乾恐被陰消也。

The Li hexagram changes to the Li hexagram. The issued orders cannot be carried out, instead causing great calamity; the strong cannot overcome the weak, and the ruler will suffer from this trouble. Shang Binghe explains: Xun represents orders, and the lower trigram of Li, which is Dui, is the inverted form of Xun. Dui also signifies destruction, hence the orders cannot be implemented and instead lead to great disaster. The Li hexagram takes the single yin line as its main line, so it is said 'the strong cannot overcome the weak,' meaning the five yang lines cannot overcome it (the original note writes 'one yang,' referring to the hexagram structure, which here refers to the yin line at the third position). The upper trigram is Qian, representing the ruler. The phrase 'the ruler suffers from this trouble' means the upper Qian trigram is likely to be eroded by the yin energy.

泰。犇牛相錯，敗亂緒業，民不得作。坤為牛，震為奔，坤為敗亂，伏巽為緒，坤為民，坤僵故不作。○犇牛，汲古作奔走，緒業作諸緒，依宋元本。

The trigram Li changes to Tai. Wild cattle run wildly and collide with each other, trampling and ruining the silk threads and family businesses, making the people unable to engage in farming. "Bēn" is the same as "bēn." Shang Binghe explains: Tai's upper trigram is Kun, representing cattle, and the interacting trigram Zhen represents running. Kun indicates disorder and failure. The hidden trigram Po within Tai has Xun representing silk threads. Kun represents the people, and since Kun indicates being overwhelmed and unable to move, it is said that they cannot work. Collation: The Jiguge edition reads "bēn zǒu" instead of "bēn niú," and "xù yè" instead of "zhū xù," but here we follow the Song and Yuan editions.

否。載璧秉圭，請命於河。周公克敏，沖人瘳愈。乾為玉，坤為車，故曰載璧。艮為手，故曰秉圭。巽為命，乾為河，伏震為周、為公、為沖人，艮堅故曰瘳。沖人者，成王，言成王有疾，周公以圭璧禱於河，使王疾愈也。事見《史記魯世家》。

The Li hexagram changes to the Po hexagram. A carriage is carrying a jade璧 and a person is holding a jade圭, making an offering to the river god. The Duke of Zhou was diligent and respectful, and the young King Cheng recovered from his illness. Shang Binghe explains: the upper trigram of Po is Qian, representing jade, and the lower trigram is Kun, representing a carriage, so it is said 'carrying a jade璧'; the second to fourth lines interact to form Gen, representing hands, so it is said 'holding a jade圭'. The third to fifth lines interact to form Xun, representing a prayer, and Qian represents the river; the hidden Tai hexagram contains Zhen, representing Zhou, the Duke, and a young person; Gen signifies firmness, so the illness is cured. 'Chong Ren' refers to King Cheng. This means that King Cheng was ill, and the Duke of Zhou offered jade璧 and jade圭 to the river god, causing King Cheng's illness to recover. This event is recorded in the "Records of the Grand Historian: The Family of Duke Zhou of Lu."

同人。素車偽馬，不任重負。王侯出征，憂危為咎。通《師》。震為車、為白，故曰素車。震為馬，坤虛故曰偽馬，蓋芻靈之屬。坤柔故不任重負。震為王、為諸侯、為出征，坎為憂危。○偽，汲古作為，依宋元本。

The Li hexagram transforms into the Tongren hexagram. A plain white carriage and a fake horse cannot carry heavy burdens; kings and princes go to war, and anxiety and danger become misfortunes. Shang Binghe explains: since Tongren is connected with the Shi hexagram, the image of Shi is taken. The mutual trigram of Shi is Zhen, which represents a carriage and also the color white, hence it is said 'a plain white carriage'; Zhen represents a horse, and the middle line of Kun is empty, hence it is said 'a fake horse', referring to straw figures used in funerals. The nature of Kun is weak, so it cannot carry heavy objects. Zhen represents a king, a prince, and military campaigns, while the lower trigram of Shi is Kan, representing anxiety and danger. Collation: the character 'wei' in the Jigusha edition is 'wei', but here we follow the Song and Yuan editions.

大有。大樹之子，同條共母。比至火中，枝葉盛茂。通《比》。艮坎皆為木，坤為母，本卦離為火。《左傳昭三年》："火中，寒暑乃退。"注：心星，以季夏昏中而暑退。季夏之時，草木長成，故曰枝葉盛茂。○同，汲古作百，至作之，均依宋元本。

The hexagram Li (Fire) changes to Da You (Great Possession). The fruits on a big tree all come from the same branch and the same mother plant; when the great red star appears in the southern sky, the branches and leaves are growing vigorously. Shang Binghe explains: Da You is connected with the hexagram Bi (Comparison), so it takes the image of Bi. In Bi, the mountain (Gen) and the water (Kan) both have the image of wood, and the earth (Kun) represents the mother. The upper trigram of the original hexagram Da You is Li (Fire). The Zuo Zhuan · Zhao Gong San says, "When the great red star appears in the southern sky, the cold and heat seasons are eliminated." The annotation explains: fire is the star of the Heart Mansion, which appears in the southern sky at dusk during the sixth month of the year, and then the heat of summer is eliminated. In the sixth month, the grass and trees have already grown mature, so it is said that the branches and leaves are flourishing. Collation: the character "same" in the Jigushan edition is "hundred," and the character "to" is "to," both following the Song and Yuan editions.

謙。壅遏堤防，水不得行。火盛陽光，陰蜺伏藏，走歸其鄉。詳《比》之《大畜》。○末句宋元本作走婦其歸，依汲古。

The trigram Li (Fire) changes to the trigram Qian (Heaven). Building dams to block the water and setting up defenses layer by layer, the water cannot flow out; the fire is strong and the sunlight is intense, causing the secondary rainbow to disappear and each to return to its original place. "Ní" refers to the outer, darker secondary rainbow. Shang Binghe said: This symbolic meaning has already been discussed in detail in the entry on "Bi" changing to "Da Xu." Notes: The last sentence in the Song and Yuan editions reads "zou fu qi gui," but here we follow the Ji Gu Ge edition.

豫。五嶽四瀆，潤洽為德。行不失理，民賴恩福。○潤洽，依《頤》之《大畜》校，宋元本作合潤，汲古作含潤。

The trigram Li transforms into Yu. The five mountains and four rivers nourish and benefit all under heaven, which is their meritorious contribution. People rely on their benevolence and blessings, and their actions conform to the principles of nature. The four rivers refer to the Yangtze River, the Yellow River, the Huai River, and the Ji River, which are the four major rivers that flow directly into the sea. Correction: The words 'run' and 'moisture' are based on the 'Yi' trigram's 'Da Xu' section. The Song and Yuan editions read 'combine and moisten,' while the Ji Gu Ge edition reads 'contain and moisten.'

隨。駕駿南遊，虎驚我牛。陰不奉陽，其光顯揚。言之謙謙，奉義解患。震為馬、為南，艮為虎、為牛，震為驚，上下卦陰皆居上，故曰陰不奉陽，即不承陽也。艮為光，初至四正反震，故曰言之謙謙。震為解也。○牛，宋元本作羊，雖合兌象，然與遊不協，依汲古。艮牛象，雖見於《易》，久失傳，《易林》屢見，汲古不誤。

The Li hexagram changes to the Suo hexagram. Riding a swift horse to travel south, a tiger startled my ox; the yin does not serve the yang, and the yang's radiance becomes more prominent; words are humble and courteous, upholding righteousness to resolve calamity. Shang Binghe explains: In the Suo hexagram, the lower trigram Zhen represents a horse and the south, while the third to fifth lines form the mutual Gen trigram, representing a tiger and an ox. Zhen also signifies disturbance; in the Suo hexagram, the yin lines of both trigrams are above the yang lines, hence 'yin does not serve yang,' meaning yin does not follow yang. Gen represents light, and between the first and fourth lines, the upright Zhen and inverted Zhen are opposite, hence 'words are humble and courteous.' Zhen signifies dispersion. Collation: The character 'ox' in the Song and Yuan editions was written as 'sheep,' which conforms to the imagery of Dui, but does not rhyme with the preceding 'travel' character. Here, the Ji Gu Ge edition is followed. Gen has the image of an ox, although traces of this can still be found in the Zhou Changes, it has long been lost. Such images not recorded in the Shuo Gua but recovered by Shang Binghe from the Yi Lin are called 'yi xiang' (lost images). The Yi Lin frequently uses them, indicating that the Ji Gu Ge edition is correct.

蠱。早霜晚雪，傷害禾麥。損功棄力，飢無所食。震為禾麥，兌毀故曰傷害，巽隕落，故損功棄力。兌為食，震為虛，故曰飢無所食。震虛象。《歸妹上六》"承虛筐也"即以震為虛。

The Li hexagram changes to the Gu hexagram. Frost comes early and snow falls late, damaging the crops and wheat; the whole year's hard work is wasted, leading to a famine with nothing to eat. Shang Binghe explains: the third to fifth lines of Gu hexagram interact to form Zhen, representing crops and wheat. The second to fourth lines interact to form Dui, indicating destruction and damage. Therefore, there is harm. The lower trigram Xun represents falling, hence the effort and strength are wasted. Dui represents food, while Zhen has an image of emptiness, hence hunger and lack of food. The emptiness of Zhen can be verified by the line "bearing an empty basket" from the Gui Mei hexagram's upper sixth line, which precisely uses Zhen to represent emptiness.

臨。岐周海隅，有樂無憂。可以避難，全身保財。震為周，坤為海、為憂，震樂故無憂。坤為財。○有，汲古作獨，依宋元本。按：《孟子》："伯夷避紂，居北海之濱，太公避紂，居東海之濱，聞西伯善養老而歸於周"，林似述其事。

The trigram Li changes to Lin. At Zhouyuan below Qishan and in a corner by the sea, there is joy without sorrow; one can take refuge there to avoid calamity, preserve life and keep wealth. Shang Binghe explains: The second to fourth lines of Lin form Zhen, representing Zhou. The upper trigram is Kun, representing the sea and sorrow. Zhen signifies joy and music, so there is no sorrow. Kun represents wealth. Collation: The character '有' in the Jigusha edition is '独', but here we follow the Song and Yuan editions. According to the Mencius, Boyi avoided the Shang Zhou and lived by the northern sea; Jiang Taigong avoided the Shang Zhou and lived by the eastern sea. Hearing that King Wei was good at honoring the elderly, both of them joined Zhou. The words of Lin seem to refer to this event.

觀。陰蔽其陽，日暗不明。君憂其國，求騂得黃。駒犢從行。卦陰盛陽衰，故曰陰蔽其陽。艮為日，坤黑故不明。坤為國、為憂，伏震為君，坤為馬，故曰騂黃。騂，赤色，黃，黃色馬也。乾為赤，坤為黃，乾伏，故不得騂而得黃。艮為求、為少，故曰駒，坤牛故曰犢，坤母故駒犢從行。○日，宋本、汲古皆作目，惟元本作日，艮為日亦失傳象也。

The trigram Li changes to Guan. Yin energy obscures Yang energy, the sun is dim and there is no brightness; the king worries about his country and wants to seek a red horse but only gets a yellow horse, with only young horses and ox calves following. Shang Binghe explains: Guan trigram has excessive Yin and declining Yang, thus it is said 'Yin obscures Yang'. The third to fifth lines interact to form Gen, which represents the sun, and Kun represents black color, hence the lack of brightness. Kun represents the state and worry, and the hidden Dazhuang trigram contains Zhen representing the king; Kun represents a horse, thus it is said 'Xing Huang'—Xing is red, Huang is yellow. Qian represents red, Kun represents yellow, and in Guan trigram Qian is hidden and not visible, hence the red horse cannot be obtained but only a yellow horse. Gen represents seeking and youth, thus 'ju'; Kun represents ox, thus 'du'; Kun also represents mother, hence the young horses and ox calves follow. Collation: the character 'sun' in the Song edition and Jigugong edition is 'eye', only the Yuan edition has 'sun'; Gen representing the sun is also an ancient and lost image.

噬嗑。金城鐵郭，上下同力。政平民歡，寇不敢賊。艮為城郭、為金鐵，正反震，故曰上下同力。坎為平、為民、為寇賊。○鐵，元本作佳，依宋本、汲古。

The Li hexagram changes to the Shehe hexagram. The city walls are as firm as gold, the outer walls as solid as iron; all above and below unite in effort; government affairs are fair, the people are joyful, and bandits dare not come to harass. Shang Binghe explains: the second to fourth lines interact to form Gen, representing city walls and metal and iron. The upright Zhen and inverted Zhen are opposite each other above and below, so it is said 'all above and below unite in effort'. The third to fifth lines interact to form Kan, representing fairness, the people, and bandits. Collation: the character 'iron' in the original edition is 'jia', here following the Song edition and Jigugong edition.

賁。平公有疾，迎醫秦國。和不能愈，晉人赴告。坎為平、為疾，震為公，艮為國，伏兌，故曰秦國。坎為和，震為晉。按：《左傳成十年》："晉景公有疾，秦伯使醫緩為之，醫言病入膏盲[當作肓]，不能為，公果卒"。赴告者，言赴告列國公喪也。○愈，宋元本作知，汲古作治，皆非，依《需》之《巽》校。赴告，宋元本作赴國，汲古作疑惑，皆不合，依《坎》之《萃》校。告，音谷，與國協。

The trigram Li transforms into the trigram Bi. The king of Jin fell ill and sent for a famous doctor from Qin; even the famous doctor could not cure him, so the people of Jin had to inform the other states of the king's death. Shang Binghe explained: The lines two to four of Bi trigram interact to form Kan, which represents levelness and illness, while the lines three to five interact to form Zhen, which represents a public figure. The upper trigram Gen represents the state, and the hidden trigram Kun contains Dui in the west, so it is said 'Qin'. Kan represents 'harmony', referring to a famous doctor from Qin, such as Yi He. Zhen represents Jin. According to the "Zuo Zhuan · Chenggong Shí Nián", King Jing of Jin was ill, and King of Qin sent the doctor Huan to treat him. The doctor said the illness had reached the 'gao meng' (a term for a fatal condition), and could not be cured, and King Jing indeed died. The text here has a bracketed note indicating that 'gao meng' should be used instead of 'gao meng', but it is retained as is. The term 'fu gao' refers to informing the other states of the king's death. Notes on textual criticism: The character 'yu' in Song and Yuan editions was 'zhi', and in Jigugong edition was 'zhi', neither is correct, and it is corrected according to the entry on 'Xu' and 'Xun'. The character 'gao' is read as 'gu', which rhymes with 'guo'.

剝。戴堯扶禹，松喬彭祖。西遇王母，道路夷易，無敢難者。乾為王，一陽在上，群陰戴之，故曰戴堯扶禹。艮為壽，故曰松喬彭祖。赤松子、王子喬、彭籛，皆仙人而享大年者。伏兌為西，坤為母，伏乾，故曰王母。坤為道路。○戴作載，非，依宋元本。松，宋元本作從，依汲古。

The Li hexagram changes to the Bo hexagram. Above, it is adorned by the Tang Yao, below, it supports the Xia Yu. It shares the longevity of the legendary figures Chì Sōng Zǐ, Wáng Zǐ Qiáo, and Pén Zǔ. Going west, one meets the Xī Wáng Mǔ, the road is smooth and easy to walk on, and no one dares to hinder. Shang Binghe explains: The Qian trigram represents the king, and the Bo hexagram has only one yang line at the top, with many yin lines below supporting it, hence the phrase "adorned by Yao and supporting Yu." The Gen trigram represents longevity, hence the mention of Chì Sōng Zǐ, Wáng Zǐ Qiáo, and Pén Zǔ, who are legendary figures known for their long lives. The Bo hexagram contains the Guai hexagram hidden within it; the Dui trigram is located in the west, and the Kun trigram represents the mother. The Dui trigram is below the Qian trigram, hence the reference to "Wangmu." The Kun trigram represents the road. Notes: The character "戴" is sometimes written as "载," which is incorrect; following the Song and Yuan editions, it should be "戴." The character "松" in the Song and Yuan editions is written as "从," but following the Ji Gu Ge edition, it should be "松."

復。羔羊皮革，君子朝服。輔政扶德，以合萬國。詳《謙》之《離》。

The trigram Li changes to Fu. The fur made from the skin of a young lamb is the ceremonial robe worn by the gentleman when going to court; assisting in state affairs and promoting moral education leads to the hearts of all the states being won over. In ancient times, the officials of the rank of marquess and minister wore the羔裘 as their court dress. The poems "Gao Yang" from the "Zhao Nan" section and "Gao Qiu" from the "Zheng Feng" section both describe this. Shang Binghe said: the symbolic meaning of this is already explained in detail in the section on "Qian" changing to "Li."

無妄。振鐘鼓樂，將軍受福。安帖之家，虎狼為憂。履危不殆，師行何咎。震為鍾、為樂。鼓樂，言奏樂也。震為武人，故曰將軍。艮為安、為家、為虎狼，震為履，伏坤為師。○振、樂，宋元本作據鐘鼓翼，為作與，殆作強，均依汲古。

The trigram Li changes to the trigram Wuwang. A great bell is rung and music is played, the general receives rewards; the family is at peace, but tigers and wolves still cause concern; although one is on dangerous ground, there is no danger of death, and going to war or marching will not bring calamity. Shang Binghe explains: Wuwang's lower trigram Zhen represents bells and music, 'playing music' refers to playing instruments. Zhen represents warriors, so it refers to the general. The lines two to four interact to form Gen, representing peace, home, and tigers and wolves; Zhen represents stepping on dangerous ground. The trigram Wuwang contains the trigram Sheng, and within Sheng, Kun represents the army. Collation: The characters 'zhen' and 'le' in the Song and Yuan editions are 'ju zhong gu yi', the character 'wei' is 'yu', and the character 'dai' is 'qiang', all following the Ji Gushan edition.

大畜。嫡庶不明，孽亂生殃，陳失其邦。震為長子，嫡也，乃三至上正反震，故曰嫡庶不明。震為陳，四至上震覆，故陳失其邦。艮為邦。

The Li hexagram changes to the Da Xu hexagram. The distinction between the legitimate son and the illegitimate son is unclear, and the illegitimate sons contend for the position, causing calamity. The state of Chen thus lost its territory. Shang Binghe explains: Zhen represents the eldest son, which is the legitimate son; Da Xu from the third line to the top line, with the upright Zhen and inverted Zhen overlapping, thus indicating 'the distinction between legitimate and illegitimate sons is unclear.' Zhen also represents the state of Chen, and the Zhen from the fourth line to the top line is inverted, thus indicating the loss of the state of Chen. The upper trigram Gen represents the state. During the Spring and Autumn period, the state of Chen frequently experienced internal turmoil due to disputes over the succession between legitimate and illegitimate sons, and eventually was annexed by the state of Chu.

頤。鳥驚狐鳴，國亂不寧。上弱下強，為陰所刑。震為鳥、為驚、為鳴，艮為狐，坤為國、為亂，艮孤陽在上，故曰上弱。震為健，故曰下強。坤為刑，中四爻重坤，故曰為陰所刑。○狐鳴，宋本、汲古作孤鴻，茲依元本。

The trigram Li changes to Yi. Flying birds are startled, foxes cry at night, and the country is in turmoil and unrest. The ruler is weak, while the lower ranks are strong and rebellious, being controlled by the influence of yin. Shang Binghe explains: The lower part of Yi is Zhen, which represents birds, alarm, and cries; the upper part is Gen, which represents foxes. The middle part is Kun, representing the state and turmoil. Gen has only one isolated yang line at the top, so it is said 'the superior is weak'; Zhen represents strength and vigor, so it is said 'the inferior is strong'. Kun represents punishment, and the fourth line is repeated twice as Kun in the middle, so it is said 'being punished by yin'. Note: The original text in Song edition and Jigugong edition reads 'fox cry', but here we follow the Yuan edition which reads 'solitary wild goose'.

大過。被繡夜行，不見文章。安坐於堂，乃無咎殃。長子帥師，得其正常。卦通《頤》。坤為夜，震為行，坤為繡、為文章，坤黑故不見。艮為坐、為堂，震為長子。坤為師。三四句言艮止義，五六句言震動義也。○於，宋元本作玉，茲依汲古。宋本作《坎》林。

The Li hexagram changes to the Da Guo hexagram. Traveling at night wearing embroidered robes, no one can see the patterns on the clothes; sitting calmly in the hall, there will be no calamity or misfortune. The eldest son leads the army, acting in accordance with the proper way. Shang Binghe explains: Da Guo is connected with Yi, so the image of Yi is used. In Yi, Kun represents night, and the lower trigram Zhen represents movement; Kun represents embroidery and ornamentation, and since Kun is black, the patterns cannot be seen. The upper trigram Gen represents stillness and the hall, while Zhen represents the eldest son, and Kun represents military forces. The third and fourth sentences explain the stillness of Gen, while the fifth and sixth explain the movement of Zhen. The phrase "the eldest son leads the army" originally comes from the line statement of line six in the Shi hexagram. Collation: The character "yu" in Song and Yuan editions is "yu," but here we follow the Jigugē edition; the Song edition placed this line under the Lin statement of the Kan hexagram.

坎。六月采芑，征伐無道。張仲方叔，克勝飲酒。六月采芑，《小雅》篇名，頌周宣王也。張仲、方叔，皆宣王臣，《詩》："張仲孝友，方叔召虎"是也。坎為月，數六，故曰六月。互震為芑，艮手為採，震為征伐。坎為仲，艮為叔，坎為酒。○克，元本作克，從宋本、汲古，宋本作《大過》林。

The trigram Li changes to Kan. In June, the army went out, and the poem "Cai Qi" was used to comfort the soldiers, to attack the unrighteous states. Zhang Zhong and Fang Shu returned victorious, and they celebrated their success with wine. Shang Binghe explains: "Liyue" and "Cai Qi" are both titles from the "Book of Songs, Xiao Ya," used to praise King Xuan of Zhou. Zhang Zhong and Fang Shu were both ministers of King Xuan. The "Book of Songs" mentions "Zhang Zhong is filial and kind" and "Fang Shu and Zhao Hu," referring to them. Kan represents the moon, and the number of Kan is six, so it is called "June." The interacting trigram Zhen represents the herb "Qi," and the interacting trigram Gen represents the hand, which is the one picking. Zhen represents military campaigns. Kan represents Zhong, Gen represents Shu, and Kan represents wine. Collation: The character "Ke" was originally written in a different form in the original edition (the current standard form has been merged), here we follow the Song edition and the Ji Gugē edition. The Song edition attached this commentary to the "Daguo" trigram's Lin phrase.

咸。昧暮乘車，東至伯家。踰梁越河，濟脫無他。伏《損》。坤為黑、為夜，故曰昧暮。震為車、為乘、為東、為伯，艮為家，故東至伯家。艮為梁，坤為河，震往，故曰踰越、曰濟脫。

The trigram Li changes to Xian. When the sky is dark and one travels by carriage eastward to his uncle's house, crossing a bridge and crossing a river, he escapes safely without any other incident. Shang Binghe explains: Xian is connected to Sun through mutual transformation, so the image of Sun is taken. In Sun, the earth element is black and also represents night, so it is said 'dark evening'; in Sun, the mutual trigram Zhen represents a carriage, traveling, east, and uncle, and the upper trigram Gen represents a house, so it is said to travel east to the uncle's house. Gen represents a bridge, the earth element represents the river, and Zhen indicates movement forward, so it is said to cross and to cross safely.

恆。東風解凍，和氣兆升，年歲豐登。震東巽風，乾為寒、為凍，震為解，故曰東風解凍。巽為氣，兌悅，故曰和氣。坤為年歲。○末句元本作年豐歲登，依宋本、汲古。

The hexagram Li changes to Heng. When the east wind arises, the ice and snow melt, and warm air begins to rise, leading to a bountiful harvest for the year. "East wind thaws the ice" is a description of the seasonal phenomena in the first lunar month as recorded in the Book of Rites, Monthly Orders. Shang Binghe explains: Heng has the lower trigram Zhen (Thunder) in the lower position, located in the east, and the upper trigram Xun (Wind) in the upper position; Qian represents cold and frost, while Zhen signifies dispersion, hence "East wind thaws the ice." Xun represents air, and Dui signifies joy, hence "harmonious air." Kun represents the year. Collation: the original edition at the end reads "abundant years and harvests," but here it follows the Song edition and the Jiguge edition.

遯。三狸捕鼠，遮遏前後。死於圜城，不得脫走。古貓未為家畜，故以狸捕鼠，狸，狐屬。艮為狸，數三，故曰三狸。艮為鼠，艮止，故曰遮遏前後。伏坤為死，乾為圜，艮為城，艮止故難脫。○死於圜城，宋本作無於圜城，元本作無於遠域，茲依汲古。圜城者，獄城也，《周禮司圜》：鄭司農云："圜，土獄城也"。

The trigram Li changes to Duan. Three wild cats catch a mouse, blocking it completely in front and behind; the mouse dies in the walled city of Huan Cheng and cannot escape. Shang Binghe explains: In ancient times, cats were not domesticated animals, so wild cats were used to catch mice; wild cats belong to the category of foxes. The lower trigram of Duan is Gen, representing wild cats, and Gen has the number three, hence 'three wild cats'; Gen also represents a mouse, and Gen signifies stillness, hence the front and back blocking. The hidden trigram Lin contains坤 representing death, and the upper trigram Qian representing a circle, Gen representing a city, and Gen signifying stillness, so it is difficult to escape. Note: The Song edition reads 'died in Huan Cheng', the Yuan edition reads 'not in distant lands', here we follow the Jigugong edition. 'Huan Cheng' refers to the city of a prison. According to Zheng Sian's commentary in the Zhou Li (Rites of Zhou), 'Huan means a walled city made of earth.'

大壯。綏德孔明，履祿久長。貴且有光，疾病憂傷。震為履，乾為祿、為久長、為貴、為光，伏坤為疾病憂傷。

The Li hexagram transforms into the Da Zhuang hexagram. There is the promotion of education and moral cultivation, with virtue clearly evident, and the position of honor andofficial stipend lasting for a long time. It is both noble and illustrious, but there is a little sorrow caused by illness. Shang Binghe explains: The upper trigram of Da Zhuang is Zhen, representing feet and stepping, while the lower trigram is Qian, representingofficial stipend, longevity, nobility, and brilliance. The hidden hexagram within Da Zhuang is Guan, where Kun represents illness and sorrow.

晉。三虎搏狼，力不相當。如摧腐枯，一擊破亡。艮為虎，數三，故曰三虎。艮為狼、為手，故搏狼。離中虛，故曰枯腐。艮為擊，坎為破，坤為亡。○腐枯，宋元本作壅祜，茲依汲古。

The Li hexagram changes to the Jin hexagram. Three tigers surround and attack a wolf, with forces completely unbalanced; it is like breaking a rotten piece of wood or a withered branch, where one strike is enough to destroy it. Shang Binghe explains: the second to fourth lines of Jin form the Gen trigram, which represents tigers, and Gen has the number three, hence 'three tigers'; Gen also represents a wolf and a hand, hence the action of attacking the wolf. The upper trigram Li is in the middle empty, hence 'decaying and rotten'. Gen represents striking, and the third to fifth lines form the Kan trigram, representing breaking, while the lower trigram Kun represents death. Collation note: the characters '腐枯' in the Song and Yuan editions read '壅祜', but here we follow the Jiguge edition.

明夷。使伯采桑，狠不肯行。與叔爭訟，更相毀傷。震為伯、為桑，坎為狠，坎陷故不肯行。坎上下兌口相背，故曰爭訟。坎破故曰毀傷。○采桑，宋元本作東乘，狠作恨，茲依汲古。

The Li hexagram changes to the Mingyi hexagram. A man named Bo was sent to collect mulberry leaves, but he stubbornly refused to go. He quarreled with his uncle and ended up in a lawsuit, both of them getting injured. Shang Binghe explains: The third to fifth lines of Mingyi hexagram interact to form the Zhen trigram, which represents Bo and mulberry leaves. The second to fourth lines interact to form the Kan trigram, which signifies harshness and resentment. Kan represents a fall, hence his refusal to move forward. The upper and lower parts of Kan have two Dui trigrams facing each other, hence the meaning of 'quarrel'. Kan also signifies damage, hence mutual injury. Note: The characters 'collect mulberry leaves' were written as 'eastward journey' in Song and Yuan editions, and 'hate' was written as 'resentment' in those editions; here we follow the Jigugē edition.

家人。抱空握虛，鴞驚我雛，利去不來。此用遇卦象。離中爻伏艮，故曰抱、曰握。離為空虛。艮為鴞，震子故曰雛。震為驚，巽為利，風散故不來。○抱，元本作把，依宋本、汲古。

The hexagram Li transforms into the hexagram Family. What is held is empty, what is grasped is void. The owl startled my young bird, and the benefit has gone and will not return. Shang Binghe explains: This uses the image of the hexagram Li. The middle line of Li contains Gen, which represents the hand, hence 'holding' and 'grasping'. The middle of Li is empty, hence emptiness. Gen represents the owl, and Zhen represents the young bird, hence the young bird. Zhen represents disturbance, and Xun represents benefit, Xun is wind, and wind disperses, hence the benefit has gone and will not return. Collation: The original edition had 'hold' instead of 'hold', here following the Song edition and the Jigugong edition.

睽。李華再實，鴻卵降集。仁哲以興，蔭國受福。詳《小畜》之《離》。第四句宋元本作隆國無賊，汲古作不賊，茲依《比》之《訟》等林校改。

The trigram Li (Fire) changes to the trigram Kui (Disparity). After the pear tree blooms, it bears fruit again, and the eggs laid by wild geese fall into the courtyard; thus, a person of benevolence and wisdom arises, sheltering the state and receiving blessings. Shang Binghe says: This symbolic meaning has already been discussed in detail in the section on Li in the book Xiao Xu. Notes: The fourth line in the Song and Yuan editions reads 'the state is prosperous without thieves,' while the Jigugong edition reads 'without thieves,' here it is corrected according to the wording in the section on Bi and Song.

蹇。東山皋洛，勇悍不服。金玦玩好，衣為身賊。《左傳閔二年》："晉侯使太子申生伐東山皋洛氏，佩之金玦，後太子果敗"。離東艮山，離為赤，東山皋洛，赤狄別種，故用以為象。艮為金，伏兌為玦。坎為賊。○洛，依宋元本，汲古作落，雖與今《左傳》同，然《易林》用經往往字與今經異，疑宋本是、汲古非也。第二句元本作一朝隕落，宋元悍作捍，茲依汲古。又汲古多絲麻不作句，宋元本均無，依之。

The trigram Li transforms into the trigram Jian. The Eastern Mountain Gao Luo clan was brave and fierce, refusing to submit; the king gave a golden jade pendant to the crown prince as a toy, but this gift instead became a thing that harmed him. Shang Binghe explains: The "Zuo Zhuan·Min Gong Er Nian" records that Duke Xin of Jin sent his son Sheng to attack the Eastern Mountain Gao Luo clan, ordering him to wear a golden jade pendant. Later, the crown prince indeed perished. The third to fifth lines of Jian correspond to the trigram Li in the east, with the lower trigram Gen representing a mountain. The color of Li is red; the Eastern Mountain Gao Luo is a branch of the Red Diks, so it is used as a symbolic reference. Gen represents metal, and the hidden trigram Kui has the lower trigram Dui representing a jade pendant. The upper trigram Kan represents harm. Collation: The character "Lu" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "Luo," which is the same as the modern "Zuo Zhuan," but the "Yi Lin" often uses different characters from the modern version when citing the classics, so it is likely the Song edition is correct and the Ji Gu Ge edition is wrong. The second sentence in the Yuan edition reads "one day fell," while the Song and Yuan editions have the character "Han" instead of "Han," so we follow the Ji Gu Ge edition. Additionally, the Ji Gu Ge edition includes the words "silk and hemp" which do not form a complete sentence, while the Song and Yuan editions do not, so we follow the Song and Yuan editions.

解。飛蚊汙身，為邪所牽。青蠅分白，貞孝放逐。伏巽為蚊，震為飛，坎水故曰汙。震為青，伏巽為蠅、為白。○蚊，宋元本作文，依汲古。牽，汲古作率，貞作真，均依宋元本。青蠅，《詩》篇名，傷讒而作。貞孝放逐，言伯奇、申生為後母所讒而被放也。

The hexagram Li (Fire) transforms into the hexagram Jie (Release). Flying mosquitoes bite and soil the body, causing trouble from evil deeds; green flies confuse black and white, and the loyal and filial are wrongly exiled. Shang Binghe explains: Jie contains the hidden hexagram Jiaoren (Family), where Xun (Wind) represents mosquitoes, Jie's upper trigram Zhen (Thunder) represents flying, and its lower trigram Kan (Water) represents filth. Thus it is said to be dirty. Zhen is of the color green, and the hidden Xun represents flies and white. Collation: The character 'mosquito' was written as 'wen' in the Song and Yuan editions, following the Jigugewang edition; the character 'tied' was written as 'lü' in the Jigugewang edition, and 'loyal' as 'zhen', following the Song and Yuan editions. "The Green Fly" is the title of a poem from the Book of Songs, the Xiao Ya, which laments slanderous words. The phrase "loyal and filial people are exiled" refers to the case of Yin Boqi and the Prince Shen Sheng of Jin, who were exiled by their stepmothers due to slanderous accusations.

損。南山黃竹，三身六目。出入制命，東里宣政。主尊君安，鄭國無患。震為南、為竹，艮山，數三，坤身，故曰三身六目。未詳。伏巽為命令，坤為里，震東故曰東里，指子產也。震為主，坤為安、為居，坤為國、為鄭。《說文》："鄭，地町町然平也"，象坤形。○黃竹，各本皆作大木。三身六目，宋元本作文身其目，汲古作丈身六目。第三四五句，宋元本作"制命出命，東里田畝。尊主安居"，汲古作"制命出文，東里宣敷。尊主安居"，茲依《蠱》之《旅》校改，韻皆協矣。按：此皆指子產治鄭事。

The hexagram Li (Fire) changes to the hexagram Sun (Loss). Yellow bamboo grows on the southern mountain with three bodies and six eyes; overseeing the entry and exit of people and establishing regulations, the virtuous minister of Dongli announces the teachings and policies. The sovereign is honored and the king is secure, and Zheng has no calamity. Shang Binghe explains: the change from the second to the fourth lines forms a mutual Zhen (Thunder), which represents the south and bamboo. The upper trigram is Gen (Mountain), whose number is three. The middle trigram is Kun (Earth), representing the body, so it is said 'three bodies and six eyes.' The exact origin of this phrase is unclear. The hidden hexagram Xian (Sincerity) contains Xun (Wind) representing commands, and Kun representing the streets and lanes. Zhen is located in the east, so it is said 'Dongli'—referring to the famous minister of Zheng, Zǐchǎn. Zhen represents the ruler, Kun represents security and residence, and Kun also represents the state and Zheng. The Shuowen Jiezi says 'Zheng means a flat and open land,' which matches the image of Kun. Collation: 'Yellow bamboo' is all versions 'big tree'; 'three bodies and six eyes' in the Song and Yuan editions is 'decorated body with eyes,' and in the Jigugē edition is 'tall body and six eyes'; the third, fourth, and fifth lines in the Song and Yuan editions are 'establishing commands and issuing orders, Dongli fields and acres,' while in the Jigugē edition it is 'establishing commands and issuing documents, Dongli spreading out. Honoring the sovereign and secure residence.' Here, following the correction from the 'Gǔ' hexagram's 'Lǚ' hexagram, the rhyme is now consistent. Note: these lines all refer to Zǐchǎn governing Zheng.

益。泉起崑崙，東出玉門。流為九河，無有憂患。艮山坤水故曰泉起崑崙。艮為門，震為東、為玉，故東出玉門。坤為河，震數九，故曰九河。坤為憂患，震解故無。言河出崑崙山，過玉門關，播為九河也。

The Hexagram Li changes to the Hexagram Yi. Spring water originates from Kunlun Mountain and flows eastward through the Jade Gate Pass; it branches into nine channels without any worries or calamities. Shang Binghe explains: The third to fifth lines of Yi Hexagram form the Hexagram Gen, which represents a mountain, hence 'spring rises from Kunlun'. Gen represents a gate, and the lower trigram Zhen is located in the east and also signifies jade, thus 'flowing eastward through the Jade Gate'. The trigram Kun represents rivers, and the number of Zhen is nine, hence 'nine rivers'. The trigram Kun signifies worries and calamities, while Zhen indicates dispersion, hence 'no worries or calamities'. This describes the Yellow River originating from Kunlun Mountain, passing through the Jade Gate Pass, and branching into nine tributaries.

夬。命短不長，中年夭傷。思及哭堂，哀其子亡。巽為命、為長，巽覆兌折，故曰命短不長。乾為年，兌少，伏坤為死，故曰中年夭傷。坤為思，伏艮為堂，兌口為哭。震為子，伏艮，震覆故子亡。○思及，宋元本作鬼泣，依汲古。

The Li hexagram changes to the Guai hexagram. Life is short and cannot be long, and death occurs in middle age; thinking of mourning in the hall for the death of a son, one feels sorrow. Shang Binghe explains: Xun represents life and longevity, but the upper trigram of Guai, Dui, is the inverted image of Xun. Dui also signifies destruction, so it is said that life is short. The lower trigram Qian represents years, and Dui represents youth, while the hidden Bo hexagram contains Kun, which signifies death, so it is said that death occurs in middle age. Kun represents thinking, the hidden Gen represents the hall, and Dui represents the mouth, so it is said that one mourns. Zhen represents a son, and Zhen is hidden beneath Gen, with its image inverted, so it is said that the son has died. Collation: The characters 'think of' are in the Song and Yuan editions as 'ghost weeps,' but here we follow the Jigugeshi edition.

姤。君臣不和，上下失宜，宗子哀歌。通《復》。坤為臣，震為君，臣上君下故曰不和、曰失宜。震為宗、為子、為歌，坤憂故曰哀歌。○末句宋本作宗子哭歌，元本作宋子哭歌，依汲古。

The trigram Li changes to Guo. The ruler and the minister are not in harmony, the superior and inferior positions are reversed and improper, and the descendants of the clan sing songs of mourning. Shang Binghe explains: Guo is related to Fu through mutual transformation, so the image of Fu is taken. The upper part of Fu is坤, representing the minister, and the lower part is Zhen, representing the ruler; the minister is above and the ruler is below, hence the lack of harmony and the improper position. Zhen represents the clan, the son, and singing, while坤 indicates sorrow, hence the mourning songs. Note: The last sentence in the Song edition reads 'Zongzi kuge', in the Yuan edition 'Songzi kuge', here following the Jigugong edition.

萃。苛政日作，螟食華葉。割下啖上，民被其賊。秋無所得。坤為政，艮為日。巽為螟，兌為食、為華，故曰暝食華葉。坤為下，艮為刀，故曰割下，兌口在上故曰啖上。坤為民，互巽為賊，故曰被其民賊。兌為秋，巽隕落故無得。

The Li hexagram changes to the Cui hexagram. Harsh government orders are issued daily, and the locusts eat the flowers and leaves of the crops. The people are taken from below to be consumed by those above, suffering greatly, and there is nothing to harvest in autumn. Shang Binghe explains: The lower trigram of Cui is坤, representing government orders. The lines three to five form a mutual trigram of Gen, representing the sun. Xun represents locusts, and the upper trigram Dui represents eating and flowers, so locusts eat the flowers and leaves.坤 is at the lower position, Gen represents a knife, so it is said 'cutting from below'; Dui's mouth is at the upper position, so it is said 'eating from above'.坤 represents the people, and the Xun trigram, which appears in the mutual trigrams, represents harm, so the people suffer. Dui represents autumn, and Xun indicates falling, so there is nothing to harvest in autumn.

升。南行載鎧，登履九魁。車傷牛罷，日暮嗟諮。震為南，伏艮為鎧。《說文》："鎧，甲也"。坤為車、為牛、為暮，伏艮為日，坤憂震語故嗟諮。第二句義未詳。○載，宋元本作戴，從汲古。履，宋元作場，從汲古。罷，音疲。魁當為疑。

The trigram Li (Fire) changes to the trigram Sheng (Ascending). Going south to march, the chariot is loaded with armor, proceeding upward through difficult terrain; the chariot breaks down, the oxen are exhausted, and as dusk falls, only sighs remain. Shang Binghe explains: The third to fifth lines interact to form Zhen (Thunder), indicating the south; the hidden Wuwang trigram contains Gen (Mountain), representing armor. The "Shuo Wen Jie Zi" says "armor is the same as armor." The upper trigram Kun (Earth) represents the chariot, the oxen, and the setting sun; the hidden Gen (Mountain) represents the sun. Kun indicates sorrow, while Zhen indicates speech, hence the sighing and lamenting. The meaning of the second sentence is unclear. Collation: The character "zai" (carry) in the Song and Yuan editions is "dai," but we follow the Jigugeshan edition; the character "li" (step) in the Song and Yuan editions is "chang," but we follow the Jigugeshan edition. "Ba" is read as "pi" (exhausted). The character "kuai" remains uncertain as to its correct form.

困。春東夏南，隨陽有功，與利相逢。伏《賁》。互震為春、為東，離為夏、為南，故曰春東夏南。離為陽，震為隨，本卦巽為利。

The hexagram Li (Fire) changes to the hexagram Kun (Earth). In spring, the direction is east, and in summer, the direction is south. Following the movement of yang energy brings success, which coincides with the meeting of wealth and profit. Shang Binghe explains: since the hexagram Kun is connected to the hexagram Ben (Brightness), the image of Ben is taken. The third to fifth lines of the original hexagram Kun form the trigram Xun (Wind), representing spring and the east; the lower trigram Li represents summer and the south. Therefore, it is said 'spring in the east and summer in the south'. The trigram Li represents yang, and the trigram Zhen (Thunder) represents following and yielding. The third to fifth lines of the original hexagram Kun form the trigram Xun (Wind), representing wealth and profit.

井。頭尾顛倒，不知緒處，君失其國。伏《噬嗑》。艮為首、為尾，初至四正反艮，故曰顛倒。巽為緒，震為君，艮為國，互坎故曰失國。

The Li hexagram changes into the Jing hexagram. The beginning and the end are completely reversed, making it impossible to determine where the beginning and end lie, and the king loses his country. Shang Binghe explains: The well is connected with the Shihe hexagram, so the image of Shihe is taken. Gen represents the head and the tail. From the first line to the fourth line, the upright Gen and the inverted Gen are opposite each other, hence the saying 'reversed'. The lower trigram of Jing is Xun, representing the beginning and end, while the lower trigram of Shihe is Zhen, representing the king. Gen represents the state, and the mutual trigram Kan in the hexagram indicates a fall, hence the loss of the country.

革。言無要約，不成契券。殷叔季姬，公孫爭之。強入委禽，不悅於心。詳《頤》之《革》。○於心，各本皆作子南，依《頤》之《革》校。禽，汲古訛命。

The trigram Li changes to the trigram Ge. Verbally speaking, without establishing a formal agreement, a contract cannot be concluded; the marriage between the uncle of the Yin dynasty and the younger sister Ji was contested by Gongsun. Forcing the gift of a goose into the marriage, the other party was not willing. "Wei Qin" refers to the ancient custom of presenting a goose as a gift during the betrothal ceremony. Shang Binghe said: this analogy has already been discussed in detail in the section "Yi" changing to "Ge." Notes: the characters "yu xin" in all versions are actually "zi nan," here corrected according to the section "Yi" changing to "Ge"; the character "qin" in the Ji Gu Ge edition is mistakenly written as "ming."

鼎。缺破不成，胎卵不生，不見其形。互兌為缺破，震為胎、為卵，震伏巽隕故不生。○破，汲古作陷，茲依宋元本。

The Li hexagram changes to the Ding hexagram. The vessel is broken and incomplete, unable to take shape; the embryo and the egg cannot hatch, and nothing can be seen taking form. Shang Binghe explains: In the hexagram, the mutual hexagram produces Dui, which signifies brokenness and damage, and Zhen, which signifies embryo and egg. The image of Zhen is hidden and concealed, while Xun signifies falling away, hence nothing can be born. Note: The character 'break' in the Jigushan edition is 'sink', but here we follow the Song and Yuan editions.

震。見蛇交司，惜蚖畏惡，心乃無悔。伏巽為蛇、為蚖，互坎為心。義未詳。○悟，汲古作臥，蚖作蜓，依宋元本。

The Li hexagram changes to the Zhen hexagram. One sees a long snake coiling around itself, feeling compassion for the dragonfly but also disliking it, with the mind ultimately without regret. Shang Binghe explains: The hidden Xun in Zhen represents the snake and the dragonfly, while the lines three to five in the hexagram interact to form Kan, representing the heart. The meaning of this is not clear. Collation: The character 'wu' in the Jigusha edition is 'wo', and the character 'yuan' is 'ting'; here we follow the Song and Yuan editions (the character 'wu' in the collation note differs slightly from the existing Lin Ci text).

艮。河水孔穴，壞敗我室。水深無涯，魚鱉傾倒。坎為河水，震為孔，艮為穴，故曰河水孔穴。艮為室、為鱉，伏巽為魚。○倒，元本作側，依宋本、汲古。

The Li hexagram changes to the Gen hexagram. Water flows from a hole and floods into my house, damaging it. The water is so deep that its edge cannot be seen, and fish and turtles are overturned and upturned. Shang Binghe explains: The second to fourth lines of Gen form Kan, representing the river water. The third to fifth lines form Zhen, representing the hole. Gen itself represents a cave or hole, so it is said 'river water from a hole'. Gen represents houses and turtles, and the hidden Dui hexagram within Gen has Xun representing fish. Collation note: The original edition had 'side' instead of 'upside down', here we follow the Song edition and the Jigugong edition.

漸。五獄四瀆，地得以安。高而不危，敬慎避患。艮山，坎數五，故曰五獄。坎為瀆，巽數四，故曰四瀆。巽為高，艮安，故不危。坎為患，巽順故曰敬慎。○敬慎，汲古作驚懼，茲依宋元本。

The hexagram Li (Fire) changes to the hexagram Jie (Gradual Progress). The Five Mountains and Four Rivers each occupy their proper positions, thus the great earth remains stable. Being in a high position without danger is achieved by being respectful and cautious, thereby avoiding calamities. Shang Binghe explains: The lower trigram of Jie is Gen (Mountain), which represents the mountain. Within the hexagram, the mutual trigram is Kan (Water), whose number is five, hence it is called 'Five Mountains,' referring to the Five Mountains. Kan represents rivers and streams, while the upper trigram is Qian (Heaven), whose number is four, hence it is called 'Four Rivers.' Xun (Wind) represents height, and Gen (Mountain) signifies stability and rest, so being in a high position does not lead to danger. Kan represents calamities, while Xun signifies flexibility and gentleness, hence being respectful and cautious avoids calamities. Collation note: The version from Jigusha Hall reads 'fear and alarm' instead of 'respectful and cautious,' but here we follow the versions from the Song and Yuan dynasties.

歸妹。南至之日，陽消不息。北風冽寒，萬物藏伏。離日震南，故曰南至之日，上下卦陰在陽上故曰陽消不息。坎為北、為寒，伏巽，故曰北風。震為萬物，坎為藏伏。○冽，宋元本作烈，藏伏作伏藏，茲依汲古，然伏仍不協，疑為匿字。

The Li hexagram transforms into the Gui Mei hexagram. On the day when the sun reaches its southernmost point, the yang energy declines and no longer grows; the northern wind is severe and cold, and all things hide and retreat. Shang Binghe explains: the second, third, and fourth lines of Gui Mei hexagram interact to form Li, which represents the sun. The upper trigram Zhen is located in the south, so it is said "on the day of the southern solstice." The yin lines of both trigrams are above the yang lines, so it is said that the yang energy declines and does not grow. The third, fourth, and fifth lines interact to form Kan, which is located in the north and represents cold. The hidden Zhan hexagram has the upper trigram Xun, which represents wind, so it is said "northern wind." Zhen represents all things, and Kan governs concealment and retreat. Collation: the character "liè" in the Song and Yuan editions was written as "liè," and "conceal and retreat" was written as "fu cang." Here we follow the Jigugē edition; however, the character "fu" still does not rhyme properly, so there is suspicion that the original character might have been "ni."

豐。五利四福，俱田高邑。黍稷盛茂，多獲高稻。巽為利，卦數五故曰五利。震為福，卦數四，故曰四福。艮為邑，巽為高，震為耕，故曰俱田高邑。震為黍稷、為盛茂、為稻。○田，宋元本作佃，高作居，稻作積，均依汲古。

The Li hexagram changes to the Feng hexagram. There are fivefold profits and fourfold blessings in the high city and fields. Millet and millet grow luxuriantly, and the rice in the high fields has a good harvest. Shang Binghe explains: Xun represents profit, and the number of the hexagram is five, so it is called 'five profits'; Zhen represents blessings, and the number of the hexagram is four, so it is called 'four blessings'. Gen represents city and town, Xun represents high, and Zhen represents farming, so it is called 'high city and fields'. Zhen represents millet and millet, luxuriant growth, and rice. Collation: the character 'field' in the Song and Yuan editions is 'tenant', the character 'high' is 'reside', and the character 'rice' is 'accumulated', all following the Ji Gu Ge edition.

旅。公孫駕車，載遊東齊。延陵說產，遺季紵衣。詳《乾》之《益》，各本下多疾病悲哀四字，與上文不類，斷為衍文，依《乾》之《益》校刪。

The trigram Li changes to the trigram Lu. Gongsun was driving a carriage, carrying people to travel eastward to the state of Qi; Yanling Jizi was pleased with Zichan's character and gave him a piece of hemp cloth. The story of Jizha and Zichan exchanging white silk ribbons and hemp clothes is recorded in the "Zuo Zhuan · Xianggong Twenty-Ninth Year." Shang Binghe said: this example has already been explained in detail in the section on the trigram Qian changing to Yi. All versions of this section have an extra phrase "disease and sorrow" below, which does not fit with the previous text, so it is determined to be a later addition, and has been deleted following the textual criticism from the section on Qian changing to Yi.

巽。蛟虯當道，民困愁苦。望羊置群，長子在門。巽為蛇，故曰蛟虯，伏震為道，故曰蛟虯當道。坎為民、為愁苦，坎陷，故曰民困愁苦。互兌為羊，艮為門，震為長子。

The Li hexagram changes to the Xun hexagram. A qiao long, qiu chi, and other serpents block the way, causing the people to be in hardship and distress; looking afar, there are sheep being pastured, and the eldest son is at the gate. Shang Binghe explains: Xun represents a snake, hence the mention of qiao long and qiu chi; the concealed Zhen represents the path, hence the serpents blocking the way. Within the hexagram, the mutual Kan represents the people and sorrow, and Kan signifies being trapped, hence the people's hardship. The second to fourth lines form mutual Dui representing sheep, and mutual Gen representing the gate, while Zhen represents the eldest son.

兌。金玉滿堂，忠直乘危。三老凍餓，鬼奪其室。求魚河海，網舉必得。伏艮為金、為堂，震為玉，故曰金玉滿堂。坎為忠直、為危、為凍，震數三，艮壽，故曰三老。三老，鄉官也。坎為鬼、為河海，艮為求，互巽為魚，離為網。○堂，宋元本作室，非，茲依汲古。其，汲古作我，茲依宋元本。按：林詞義吉凶不協，疑中二句為衍文。

The trigram Li changes to Dui. Gold and jade fill the hall, but the upright and honest people find themselves in danger; the three elders suffer from cold and hunger, and ghosts take away their dwellings; seeking fish in rivers and seas, a single net will surely bring a catch. Shang Binghe explains: the hidden Gen trigram represents gold and the hall, while Zhen represents jade, hence the saying 'gold and jade fill the hall'. Kan represents loyalty and righteousness, danger, and cold, while Zhen's number is three, and Gen signifies longevity, hence 'three elders'; the three elders are officials responsible for moral guidance in the village. Kan represents ghosts and rivers and seas, Gen represents seeking, the mutual Xun trigram represents fish, and Li represents the net. Collation: the character 'hall' in the Song and Yuan editions is 'room', which is inconsistent, so we follow the Jigugē edition here; the character 'its' in the Jigugē edition is 'my', so we follow the Song and Yuan editions here. Note: the fortune of this line is inconsistent between the beginning and the end, suggesting that the middle two lines may be later additions.

渙。日入明匿，陽晶隱伏。小人勞心，求事不得。離伏，故曰日入明匿。晶精通。坎為隱伏、為心、為勞，震為人，艮為小，故曰小人勞心。艮為求，風散故不得。○明匿，宋元本作幽慝，晶作明，均依汲古。

The hexagram Li (Fire) changes to Huan (Dispersal). The sun sets and its light disappears, the essence of yang retreats into concealment; small people exert themselves and make efforts, yet they fail to achieve results. Shang Binghe explains: the image of Li (Fire) is concealed, hence the sun sets and its light vanishes; the character 'jing' (essence) is synonymous with 'ming' (light). The lower trigram Kan represents concealment, the heart, and toil; the mutual trigram Zhen represents people, and the mutual trigram Gen represents smallness, hence 'small people exert themselves'. Gen represents seeking, the upper trigram Xun represents wind, and wind disperses upon a breeze, hence the failure to achieve results. Collation: the words 'ming ni' (light disappears) in the Song and Yuan editions read 'you te' (darkness and evil), and the character 'jing' is written as 'ming', all following the Ji Gu Ge edition.

節。頻逢社飲，失利後福。不如子息，舊居故處。申請必得，乃無大悔。艮為社，兌口為飲。古社日最重春秋兩社，皆祭後鄉飲，故曰頻逢社飲。巽為利，巽伏故失利。震為後、為福，故曰後福。震為子息、為申請，艮為居處。○社，依宋元本，汲古作招，非。必得，宋元本作必與，依汲古。

The Li hexagram changes to the Jie hexagram. Frequently attending the wine feasts on the day of the community festival, losing benefits now will bring future blessings; it is better to raise children and remain in the old house; repeated applications will surely be granted, thus avoiding great regret. Shang Binghe explains: In the Jie hexagram, the mutual hexagram Gen represents the community festival, and the lower trigram Dui represents the mouth and drinking, hence the reference to drinking. In ancient times, the spring and autumn community festivals were the most important, and after the worship ceremonies, the village wine drinking ceremony was held, hence the phrase 'frequently encountering the community festival wine feasts'. Xun represents benefit, and Xun's image is hidden, hence the loss of benefit. Zhen represents later generations and blessings, hence the phrase 'future blessings'. Zhen represents children and applications, while Gen represents dwelling. Collation: The character 'community festival' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'invitation', which is incorrect; the words 'surely obtain' in the Song and Yuan editions read 'surely receive', and here we follow the Ji Gu Ge edition.

中孚。南有嘉魚，駕黃取。魴鱮詡詡，利來無憂。震為南，巽為魚，震福故曰嘉魚。震為黃，黃馬也。正反巽故曰、曰魴鱮。巽為利。○，汲古、宋本皆作遊，茲依元本，嘉魚，《小雅》詩篇名。

The trigram Li changes to Zhongfu. In the south there are fat fish, and a yellow horse is used to catch them; the fish such as鲂 and鲢 gather in groups and leap joyfully, with benefits coming and no worries. Shang Binghe explains: Zhongfu's mutual trigram Zhen is located in the south, and the upper trigram Xun represents fish. Zhen signifies blessings, so it is said 'Fine Fish'. Zhen represents yellow, referring to the yellow horse. The upright Xun and the inverted Xun are opposite, hence the names of the fish,鲂 and鲢. Xun represents benefit. Collation: This character is recorded as 'you' in both the Ji Gu Ge edition and the Song edition, but here we follow the Yuan edition. 'South Has Fine Fish' is the title of a poem from the Book of Songs, Xiao Ya. Note: Originally, there were some characters in the text and commentary, but they have been lost in the source, so we have simply included the actual text without making up anything.

小過。黃裳建元，文德在身。祿佑洋溢，封為齊君。震為衣、為黃，《坤六五》："黃裳元吉"，故曰建元。艮為身，坤為文，卦上下皆坤爻，故曰文德在身。震為福佑、為君，巽為齊。○宋元本下多"賈市無門，股肱多根"二句，根當為恨，豈有上文如是之吉、下忽凶乎，其為衍文無疑，故從汲古不錄。

The Li hexagram changes to the Xiao Guo hexagram. Wearing yellow lower garments, initiating great achievements, virtue and literary merit are accumulated within oneself; blessings and honors abound, and one is enfeoffed as the ruler of the state of Qi. Shang Binghe explains: Zhen represents clothing and the color yellow; the line statement of the sixth line of the Kun hexagram says 'yellow lower garment brings great good fortune,' hence 'establishing the beginning.' Gen represents the body, Kun represents literary virtue; the upper and lower trigrams of Xiao Guo are both Kun lines, hence 'virtue and literary merit are within the body.' Zhen represents blessings and support, and also a ruler; Xun represents Qi. Collation: The Song and Yuan editions have an additional two lines below this passage: 'There is no gate in the market, and limbs have many roots,' where 'roots' should be 'regret'; the good fortune has reached such a level, how could it suddenly turn to misfortune below? It must be a later addition, so we follow the Ji Gu Ge edition and do not include it.

既濟。口不從心，欲東反西。與意乖戾，動舉失便。離東坎西。○舉，元本作步，依宋本、汲古。便，依汲古，宋元本皆作使。

The trigram Li (Fire) changes to the trigram Ji Ji (Completion). Words spoken do not match thoughts; intending to go east yet moving west; everything goes against the original intention; every action is not smooth. Shang Binghe explains: In the trigram Ji Ji, the lower trigram Li is located in the east, and the upper trigram Kan is located in the west. Notes: The character 'jiu' (step) in the original edition is taken from the Song edition and Jiguge edition; the character 'bian' is taken from Jiguge edition, while Song and Yuan editions have 'shi'.

未濟。虎狼之鄉，日爭凶訟。叨爾為長，不能定從。卦有三艮形，故曰虎狼之鄉。離正覆兌相背，故曰爭訟。不能定從，言不能定從約。虎狼之鄉，謂秦也。○從，汲古訛證，依宋元本。

The trigram Li changes to the trigram Wei Ji. One is in a place where tigers and wolves are rampant, with daily dangers of disputes; one holds the position of the leader of the alliance, yet cannot establish a united agreement. Shang Binghe explains: the trigram Wei Ji contains three shapes of Gen, hence it is called 'the land of tigers and wolves'. The original image and the reversed image of Li both consist of two Dui mouths facing opposite directions, hence it is called 'dispute'. The phrase 'cannot establish an agreement' refers to the inability to form a united alliance. 'The land of tigers and wolves' refers to the state of Qin. Note: The character 'from' in the Jigu Pavilion edition is mistakenly written as 'proof', and here we follow the editions from the Song and Yuan dynasties.

咸。雌單獨居，歸其本巢。毛羽憔悴，志如死灰。巽為雌、為寡，故曰單獨。艮為巢，巽寡髮，故曰毛羽憔悴。伏坤為志、為死。

The hexagram Xian remains unchanged, with the upper and lower parts still in mutualsympathetic response, thus it is the original hexagram. A female bird is alone, resting in its original nest; its feathers are withered and憔悴, its spirit like burnt ash. Shang Binghe explains: The second to fourth lines of Xian interact to form Xun, which represents a female and solitude, hence the term 'alone'; the lower trigram is Gen, representing a nest. Xun symbolizes sparse hair, hence the withered feathers. The hidden hexagram Sun contains Kun, which represents the mind and death.

乾。小窗多明，道里利通。仁賢君子，國安不僵。○小，宋元本作十，依汲古。裡，汲古作理，依宋元本。○此用《咸》象。咸伏損，艮為小、為窗、為明，坤為道里。震為利通、為仁賢，艮為君子、為國、為安。

The hexagram Xian changes to Qian. A small window allows in much light, the path is smooth and unobstructed; there is a virtuous and wise gentleman in power, the state is stable and will not fall. Collation: The character 'small' in the Song and Yuan editions is 'ten', following the Jigugē edition; the character 'li' in the Jigugē edition is 'reason', following the Song and Yuan editions. Shang Binghe explains: This line uses the hexagram Xian. Xian contains the hidden hexagram Shen. Gen represents small, window, and brightness; Kun represents roads and distances. Zhen represents smooth passage and benevolence, Gen represents gentleman, state, and peace.

坤。心惡來怪，沖沖何懼。顏淵子騫，尼父聖誨。淵，宋本作伯，誨作毋，依汲古。咸艮為顏，兌為淵，故曰顏淵。艮手為騫，故曰子騫。乾為父、為聖，艮山故曰尼父，兌言故曰聖誨。

The hexagram Xian changes to Kun. One may feel repelled by strange occurrences approaching, and be anxious and troubled, but in reality there is nothing to fear. There are virtuous disciples such as Yan Yuan and Min Ziqian, and the sage Confucius provides wise teachings. Notes on the text: In the Song edition, the character 'Yuan' is written as 'Bo', and 'Hui' as 'Mu'. Here we follow the Jigugē edition. Shang Binghe explains: The lower trigram of Xian is Gen, representing the face, hence 'Yan Yuan'; Gen also represents the hand, raising the hand signifies 'Qian', hence 'Zi Qian'. The trigram Qian represents father and sage, and Gen represents mountain, hence 'Ni Fu'—Confucius was born on Ni Qiu mountain, and later was respectfully called Ni Fu. The trigram Dui governs speech, hence 'sage's teachings'.

屯。鳥鳴呼子，哺以酒脯。高棲水處，來歸其母。艮為鳥，震為鳴、為子，故曰鳥鳴呼子。震為口，故曰哺。坎為酒、為脯。脯，肉也。艮高，故曰高樓，坤水坎水，故曰水處。坤為母，震為歸，言鳥聞呼，或高棲或水處皆至也。○棲，宋元本訛樓，依汲古。

The hexagram Xian changes to Zhun. Birds call out to their young, bringing food and drink to feed them; some perch high in trees, others rest by the water, and all return to their mothers. Shang Binghe explains: In Zhun, the third to fifth lines form the trigram Gen (Mountain), representing birds. The lower trigram Zhen (Thunder) signifies calling and children, hence "birds calling their young." Zhen represents the mouth, hence feeding. The upper trigram Kan (Water) signifies wine and dried meat; "dried meat" refers to meat preserved by drying. Gen represents high places, hence perching high. Kun (Earth) represents water, and Kan also represents water, hence "resting by the water." Kun represents the mother, and Zhen represents returning, meaning the birds hear the call, whether perched high or resting by the water, they all come back. Collation: The character "栖" was mistakenly written as "楼" in the Song and Yuan editions; here we follow the Ji Gu Ge edition.

蒙。國馬生角，陰孽萌作。變易常服，君失於宅。坤為國、為馬，艮為角，互震故曰生角。坤為陰、為服、為失，艮為宅，震為萌、為君。《漢書五行志》："文帝十二年，有馬生角於吳，劉向以為吳舉兵向上之萌"，又《史記》："燕太子丹為質於秦，求歸，秦王曰：待馬生角，既而馬果生角，乃放歸"，此皆反常之事，故曰變易常服。

The hexagram Xian changes to Meng. In the country, horses have grown horns, and sinister evils begin to sprout; one after another, abnormal events occur, and the king loses his dwelling. Shang Binghe explains: the third to fifth lines interact to form the trigram Kun, representing the state and horses; the upper trigram Gen represents horns. The second to fourth lines interact to form the trigram Zhen, indicating movement and action, hence "growing horns." Kun represents yin, clothing, and loss; Gen represents a dwelling; Zhen represents sprouting and the king. The "Book of Han · Five Elements Chapter" records that in the twelfth year of Emperor Wen of Han, a horse in Wu grew horns, and Liu Xiang considered this a sign that Wu would soon rebel. The "Records of the Grand Historian" also records that Yan Prince Dan was held hostage in Qin, requesting to return to his country. The king said, "Wait until the horse grows horns," and soon the horse indeed grew horns, and he was then released. These are all events that defy normality, hence "changing the usual attire."

需。入宇多悔，耕石不富。衡門屢空，使士失意。○宇，汲古作年，從宋元本。似多用伏象。

The hexagram Xian changes to Xu. Entering a house brings many regrets, cultivating on stone does not lead to wealth; living in a poor dwelling with a door made of a horizontal beam often results in hunger, making it impossible for scholars to be content. "Balanced door" refers to a simple dwelling with a door made of a horizontal beam, "often empty" comes from the Analects, describing Yan Hui who often suffered from poverty and lack of food. Collation: The character "year" is found in the Ji Gu Ge edition, but here we follow the Song and Yuan editions. Shang Binghe says: This passage seems to mainly rely on the hidden image.

訟。諸孺行賈，遠涉山阻。與旅為市，不危不殆，利得十倍。伏《震》為孺、為商賈，坤眾故曰諸孺。乾為陵，故曰山阻。伏巽為市、為利、為三倍。○諸孺，宋本作情懦，茲依汲古。

The hexagram Xian changes to Song. A group of young people travel on business, journeying far and enduring difficult mountain paths. They trade with fellow merchants who are not in danger and have no hardship, making ten times the profit. Shang Binghe explains: The hidden trigram Zhen represents the young and merchants, while Kun indicates many people, hence 'many youths'. The upper trigram Qian represents hills and mountains, hence 'mountain obstruction'. The hidden trigram Xun represents markets, wealth, and multiples. Note: The text 'zhur' in the Song edition is 'qingnuo', but here we follow the Jiguguo edition.

師。梁破橋壞，水深多畏。陳鄭之間，絕不得前。艮為橋樑，艮覆故曰破壞，坎為破也。坤水坎水故曰水深。坎為畏，震為陳，坎為平、為鄭，坎陷故不前。

The hexagram Xian changes to Shi. The bridge is broken and the water is deep, causing fear; being trapped between Chen and Zheng, there is no way forward. Shang Binghe explains: The third to fifth lines interact to form Gen, representing a bridge. Gen's image is inverted, hence destruction; Kan also signifies damage. Kun represents water, and Kan also represents water, hence the deep water. Kan signifies fear, and the second to fourth lines interact to form Zhen, representing Chen. Kan signifies flatness and Zheng, and Kan signifies sinking, hence the inability to advance.

比。雙鳧俱飛，欲歸稻池。經涉萑澤，為矢所射，傷我胸臆。此兼《咸》象。艮為鳧，兌數二，故曰雙鳧。兌為池，巽為稻、為萑，坎為矢，坤為胸。○射傷，汲古作傷損，依宋元本。

The hexagram Xian changes to Bi. A pair of wild geese fly together, intending to return to a pond with tall rice plants; on the way they pass through a marshy area with reeds, and are shot with arrows, wounding my chest. Shang Binghe explains: This takes the image of the hexagram Xian. The mountain trigram represents wild geese, the trigram Dui has the number two, so it is said 'double wild geese'. The trigram Dui represents a pond, the trigram Xun represents rice and reeds, the trigram Kan represents arrows, and the trigram Kun represents the chest. Note: The words 'shot and wounded' in the Jigushan edition are 'injured', here following the Song and Yuan editions.

小畜。謾誕不成，倍梁滅文。許人賣牛，三夫爭之。失利後時，公孫懷憂。未詳。○倍、賣。汲古作佶、作買。依宋元本。夫，宋元本作失，依汲古。按：伏《豫》正反震故曰謾誕、曰爭、曰三夫。艮為牛、為時。

The hexagram Xian changes to Xiao Xu. Empty talk and exaggerated words cannot accomplish things; the beam of a beam breaks and the patterns fade; three men come to fight over a cow that was promised for sale; losing benefits and missing the opportunity, Gongsun is full of sorrow. Shang Binghe said: the meaning of this line is hard to explain. Notes: In the Jigong Pavilion edition, the characters "bei" and "mai" are written as "ji" and "mai", here we follow the Song and Yuan editions; the character "fu" in the Song and Yuan editions is written as "shi", here we follow the Jigong Pavilion edition. According to the notes: In the hidden hexagram of Xiao Xu, the upright Zhen and inverted Zhen are opposite, so it is said "empty talk", said "struggle", said "three men". Gen represents cattle and opportunity.

履。南國飢凶，民失糟糠。少子困捕，利無所得。乾為南，伏坤為國，離為飢，巽為糟糠，兌為食。○飢凶，宋元本作凶飢，依汲古。

The hexagram Xian changes to the hexagram Lu. The southern states suffer from famine, and the people cannot even obtain coarse food. The youngest son is in a difficult situation, seeking help everywhere but getting nothing in return. Shang Binghe explains: The upper trigram of Lu is Qian (Heaven), which resides in the south. The hidden hexagram Qian contains Kun (Earth) representing the states. Within the hexagram, the mutual trigram Li (Fire) signifies famine, Xun (Wind) represents coarse food, and the lower trigram Dui (Lake) indicates food and drink. Note: The words 'ji xiong' (famine and misfortune) in the Song and Yuan editions are written as 'xiong ji' (misfortune and famine), but here we follow the Ji Gu Ge edition.

泰。狗吠非主，狼虎日擾。驚我東西，不為家咎。震為鳴吠、為主，伏艮為狗、為虎狼，震為驚、為東，兌為西，艮為家。狗吠非主，言非其主人而必吠也。

The hexagram Xian changes to Tai. A dog barks at someone who is not its master, and tigers and wolves come to disturb every day; disturbances come from both east and west, yet ultimately no disaster occurs within the family. Shang Binghe explains: In the Tai hexagram, the mutual trigram Zhen represents the barking and the master. The hidden hexagram Po contains Gen representing the dog and the tigers and wolves. Zhen represents disturbance and the east, Dui represents the west, and Gen represents the family. The saying "a dog barks at someone who is not its master" means that if the person coming is not the master, the dog will certainly bark.

否。望龍無目，不見手足。入水求玉，失其所欲。乾為龍，艮為目，巽伏故無。震為足，震伏故不見。艮為手，巽伏故亦不見。乾為玉，坤為水，巽入艮求，故曰入水求玉。坤為失，故所欲不得也。

The hexagram Xian changes to the hexagram Po. One sees a dragon but cannot see its eyes, nor can one see its feet or hands; going down into the water to search for jade, one ends up losing the thing one wanted. Shang Binghe explains: The upper trigram of Po is Qian, representing a dragon. The second to fourth lines interact to form Gen, representing the eyes. The trigram Xun is hidden, so it is said that the eyes are not visible. Zhen represents the feet, and the Zhen trigram is hidden, so the feet are not visible; Gen represents the hands, and the Xun trigram is hidden, so the hands are not visible. Qian represents jade, and the lower trigram Kun represents water. Xun governs entering, and Gen governs seeking, so it is said 'entering the water to seek jade'. Kun governs loss, so the desired thing is not obtained.

同人。以鹿為馬，欺誤其主。聞言不信，三日為咎。黃龍三子，中樂不殆。伏《師》。震為鹿，坤為馬，故曰以鹿為馬。震為主，離上下兌口相背，故曰欺誤、曰聞言不信。與《明夷初九》之"有言"義同也。離數三，故曰三日。震為黃龍、為子，為樂，《史記秦本紀》："趙高獻鹿於二世，曰馬也"。

The hexagram Xian changes into Tongren. Pointing a deer as a horse, deceiving and misleading the sovereign; not believing what others say, leading to calamity within three days; a yellow dragon has three sons, residing in the center with harmony and no danger. Shang Binghe explains: Tongren is connected with the hexagram Shi, so it takes the image of Shi. The trigram Zhen (Thunder) in Shi represents the deer, and the upper trigram Kun (Earth) represents the horse, hence the saying "taking a deer for a horse." Zhen is the main trigram, and the lower trigram Li (Fire) and the two Dui (Lake) trigrams in Tongren face each other, hence the meaning of deception and misleading, and not believing what others say, which is similar to the line statement of Mingyi initial line nine, "there is a word." The number of Li is three, hence "three days." Zhen represents a yellow dragon, a son, and joy. The Records of the Grand Historian, Qin Benji records that Zhao Gao presented a deer to Qin Ershi, insisting it was a horse.

大有。養幼新婚，未能出門。登宋望齊，不見太師。此用《咸》象。少男少女故曰養幼，六爻皆交，故曰新婚。乾為門，巽伏，故曰未能出門。架木為屋曰宋，艮為宋、為望，巽為齊，乾為太師，巽伏故不見。

The hexagram Xian changes to the hexagram Dàyǒu. Raising young children and arranging a new marriage are both still unable to leave the house; ascending to a high place in the State of Song to look towards the State of Qi, one cannot see the Grand Tutor. Shang Binghe explains: this uses the hexagram Xian. Xian represents a young man paired with a young woman, hence "raising the young"; the six lines of Xian interact in pairs, hence "new marriage." Dàyǒu has the trigram Qian below, representing the door, and the trigram Xun is hidden, hence the inability to leave the house. Building a house with timber is called "Song," the trigram Gen represents Song and looking afar, Xun represents Qi, Qian represents the Grand Tutor, and Xun is hidden, hence the inability to see.

謙。王也季子，相與為友。明允篤誠，升擢薦舉。艮為王孫、為季子。艮為友，正反艮，故曰相與為友。艮為明、為升擢。○季，汲古作貴，依宋元本。

The hexagram Xian changes to Qian. The son of a noble family and the younger son become friends; because they are clear-sighted, honest, and sincere, they are promoted. Shang Binghe explains: the lower trigram Qian represents the noble son and the younger son; Qian also represents friends. The upright Qian and the inverted Qian are opposite, so it is said 'they become friends'. Qian represents clarity and promotion. Note: the character 'ji' in the Jigusha edition is 'gui', here following the Song and Yuan editions.

豫。山水暴怒，壞梁折柱。稽難行旅，留連愁苦。艮為山，坤水坎水，上震，故曰山水暴怒。艮為樑柱，坎折，故曰壞梁折柱。坎陷艮止，故曰稽難、曰留連，震為行旅，坎為愁苦。

The hexagram Xian changes to Yu. A mountain flood bursts forth with fierce roaring, rushing violently and breaking bridges and snapping house pillars; it blocks travelers halfway, causing them to be stuck for a long time, full of sorrow and distress. Shang Binghe explains: In Yu, the second to fourth lines form an interacting Gen (mountain), the lower trigram is Kun (earth), representing water, and the interacting Kan (water) also represents water, while the upper trigram is Zhen (thunder), indicating movement. Therefore, it is said "mountain and water surge in anger." Gen represents bridges and pillars, and Kan signifies breaking, hence the destruction of bridges and pillars. Kan signifies sinking while Gen signifies stillness, thus it is said "being delayed" and "being detained." Zhen represents travelers, and Kan signifies sorrow.

隨。鸇鳩徙巢，西至平州。遭逢雷電，碎我葦蘆。室家飢寒，思吾故初。艮為鸇鳩、為巢，下震故曰徙巢。兌為西，震為雷、為葦蘆，艮為室家。○碎，宋元本作破，依汲古，兌毀折故碎。

The hexagram Xian changes to the hexagram Sui. The鹯 bird and the sparrow leave their old nest and fly westward to Pingzhou. On the way they meet thunder and lightning, which destroy all my reed fields. The whole family suffers from hunger and cold, missing the days of old. Shang Binghe explains: In the hexagram Sui, the third to fifth lines form the trigram Gen, which represents the鹯 bird and the nest. Gen is below Zhen, which indicates movement, so it is said 'to move the nest'. The upper trigram Dui is in the west, the lower trigram Zhen represents thunder and reeds, and Gen represents the family dwelling. Collation: The character 'shui' (to break) in the Song and Yuan editions is 'po' (to destroy), here we follow the Ji Gugē edition; Dui governs destruction, so it is said 'to break'.

蠱。登高傷軸，上阪棄粟。販鹽不利，賈牛折角。互震為軸、為登，兌為折，故傷軸。艮為阪，巽為粟，在下故曰棄粟。震為商販，兌為鹽滷。艮為牛、為角，兌為折。○買牛折角，元本買作賣，汲古作市賈折閱，非，茲依宋本。

The hexagram Xian changes to Gu. While ascending a high place, the axle of the cart was crushed, and when climbing a steep slope, the millet had to be thrown down; trading salt did not bring profit, and buying a cow resulted in getting one with a broken horn. Shang Binghe explains: The third to fifth lines interact to form Zhen, representing the cart axle and climbing, while the second to fourth lines interact to form Dui, indicating a break, hence the injury to the axle. The upper trigram Gen represents the steep slope, and the lower trigram Xun represents millet, which is in the lower position, hence the phrase 'discarding millet'. Zhen represents merchants, Dui represents salt. Gen represents cattle and horns, and Dui indicates breaking. Collation: The original edition reads 'sell' instead of 'buy', and the Jigugong edition reads 'selling goods at a loss', both are incorrect. Here we follow the Song edition.

臨。祝鮀王孫，能事鬼神。節用綏民，衛國以存。饗我旨酒，眉壽多年。《論語》："祝鮀治宗廟，故曰能事鬼神"，注：祝鮀，衛大夫子魚也。疏：《左傳》：子行敬子謂靈公曰："會同難，其使祝鮀從。"將盟，果長衛侯，故曰衛國以存。坤為鮀，震言故曰祝鮀。震為王、為神，坤為鬼、為民、為國。○鮀，元本作施，依宋本、汲古。第五句依宋元本，汲古無。

The hexagram Xian changes to Lin. Zhu Tu and Wang Sun Jia were good at serving ghosts and spirits; they practiced frugality in expenditure and comforted the people, thus enabling the state of Wei to remain intact; they invited me to drink fine wine and wished for long life. Shang Binghe explains: The Analects says that Zhu Tu was in charge of ancestral temple affairs, so he was good at serving ghosts and spirits; the commentary says Zhu Tu was the minister Zi Yu of the state of Wei. The commentary cites the Zuo Zhuan: Zi Xing Jing Zi replied to the Duke of Wei Linggong, saying, "The scene of a meeting of feudal lords is difficult to deal with, so let Zhu Tu go along." When they arrived at the meeting, they indeed secured the position of the Duke of Wei to be first, so it is said, "the state of Wei was preserved." The upper trigram is Kun, representing Zhu Tu; the interacting trigram Zhen indicates speech, so it is said, "Zhu Tu." Zhen represents the king and spirits, while Kun represents ghosts, people, and the state. Collation: The character "Tu" in the original edition was written as "Shi," here following the Song edition and Jigugong edition; the fifth sentence follows the Song and Yuan editions, while the Jigugong edition does not include this sentence.

觀。九里十山，道卻峻難。牛馬不前，復返來遠。坤數十，互艮故曰十山。朱震云，坤亦數九，故曰九里。艮為道，卻，退也。巽為進退，故曰道卻。坤為牛、為馬，艮止坤下，故不前。

The hexagram Xian changes to Guan. A journey of nine li, ten mountains, the path is obstructed and difficult to travel; oxen and horses are unwilling to move forward, and can only return from a distance. Shang Binghe explains: The number of Kun is ten, and the third to fifth lines of Guan form the trigram Gen (mountain), so it is said 'ten mountains'. Zhu Zhen says the number of Kun can also be taken as nine, so it is said 'nine li'. Gen represents the path; 'yet' means to retreat. The upper trigram Xun indicates indecisiveness in movement, so it is said 'the path retreats'. Kun represents oxen and horses, and the stillness of Gen added to Kun prevents forward movement.

噬嗑。枯樹不花，空淵無魚。舊鳥飛翔，利棄我去。震為樹，離火故枯。坎為淵，巽為魚，巽伏故無魚。艮為鳥、為飛。○舊，宋元本作蕉，茲依汲古。亦未安。疑為鷙字。

The hexagram Xian changes to Shihe. The withered tree does not bloom again, there are no fish in the empty pond; the old birds have flown away, and the benefits have left me. Shang Binghe explains: Shihe has the lower trigram Zhen (Thunder) as its base, representing the tree, and the upper trigram Li (Fire) as its top, hence the withered trunk. The lines three to five form the mutual trigram Kan (Water), representing a deep abyss, while Xun (Wind) represents fish, and Xun's image is hidden, hence there are no fish. The lines two to four form the mutual trigram Gen (Mountain), representing birds and flying. Collation: The character 'old' in the Song and Yuan editions was 'jiao', but here we follow the Jigugē edition; however, this also seems unsatisfactory, and there is suspicion that the original character was 'zhi'.

賁。雄狐綏綏，登上崔嵬。昭告顯功，大福允興。艮為狐，陽卦，故曰雄狐。震為登，艮山，故曰崔嵬。震言故曰告。○綏綏，宋元本作唯唯，汲古作綏遺，依局本。上，汲古作山，依宋元本。崔，宋元本作山，依汲古。《詩齊風》："南山崔崔，雄狐綏綏"，序謂刺襄公禽獸之行，林義似異。

The hexagram Xian changes to Bi. A male fox moves slowly alone, ascending the lofty mountain peak; he reports his outstanding achievements, and great blessings thus arise. Shang Binghe explains: Bi has the upper trigram Gen (Mountain) representing the fox, and Gen is a yang trigram, so it is called "a strong fox." The trigrams from three to five lines form Zhen (Thunder), representing ascending, and Gen represents mountain, so it is called "lofty and steep." Zhen governs speech, so it is called "reporting." Collation: The characters "Sui Sui" in the Song and Yuan editions are "Wei Wei," and in the Jigugeshi edition they are "Sui Yi," here following the book bureau edition; the character "Shang" in the Jigugeshi edition is "Shan," here following the Song and Yuan editions; the character "Cui" in the Song and Yuan editions is "Shan," here following the Jigugeshi edition. The Book of Songs, Qi Wind, Nan Shan, has the line "Nan Shan Cui Cui, Xiong Hu Sui Sui," and the Book of Songs' preface says this is a satire on the beastly behavior of King Xiang of Qi. The meaning in the Yi Lin here seems to differ from that in the Book of Songs.

剝。啞啞笑喜，相與飲酒。長樂行觴，千秋起舞，拜受大福。此用《咸》卦伏象。○笑喜相與，汲古作笑言與歡，依宋元本。

The hexagram Xian changes to the hexagram Bo. They laugh and rejoice together, all drinking wine; in the long joy they pass cups and encourage each other to drink, singing and dancing gracefully for thousands of years, bowing and thanking for great blessings. Shang Binghe said: This line uses the hidden image of the hexagram Xian. Annotation: The text "laughing and joyful together" in the Jigusha edition reads "laughing and joyful," here following the Song and Yuan editions.

復。大椎破轂，長舌亂國。床第之言，三世不安。兌為舌，震形較兌多一陰，故曰長舌。坤為國、為亂，伏巽為床，震為言，數三，坤為世，故曰三世。椎轂疑皆為震象。○椎，汲古訛推，宋元本。

The hexagram Xian changes to Fu. A big wooden mallet breaks the wheel hub, and a person with a long tongue disrupts the country; private talk in the bedroom causes turmoil for three generations. Shang Binghe explains: Dui represents the tongue, and the shape of Zhen has one more yin line than Dui, hence 'long tongue'. The upper trigram Kun represents the state and turmoil, and the hidden Guo hexagram contains Xun which represents the bed, while the lower trigram Zhen represents speech. Zhen's number is three, and Kun represents generations, hence 'three generations'. The wooden mallet and the wheel hub probably both refer to the image of Zhen. Collation: The character 'chui' in the Ji Gu Ge edition is mistakenly written as 'tui', here we follow the Song and Yuan editions.

無妄。男女合室，二姓同食。婚姻孔云，宜我孝孫。艮為室，震男巽女俱在艮體中，故曰合室。震為口，為食，正反震相對，故曰同食。艮為孫，巽順，故曰孝孫。○二，汲古作三，從宋元本。

The hexagram Xian changes into Wuwang. A man and woman live together in the same room, and two families eat together; the matter of marriage is praised by all, which is especially suitable for my filial grandchildren. Shang Binghe explains: In Wuwang, the second and fourth lines form the trigram Gen (Mountain), representing the room, while the third to fifth lines form the trigram Xun (Wind), representing the woman. Both are within the structure of Gen, so it is said "living together in the same room." The trigram Zhen (Thunder) represents mouth and food, and the upright Zhen facing the inverted Zhen indicates "eating together." Gen represents grandchildren, and Xun signifies gentleness, so it is said "filial grandchildren." Note: The character "second" in the Jigu Pavilion edition is "third," but here we follow the Song and Yuan editions.

大畜。千仞之牆，禍不入門。金籠鐵疏，利以闢兵。欲南上阪，軸方不轉，遠車復反。艮為牆，在上故曰千仞。乾為門，坤為禍，坤伏故禍不入門。乾為金，艮亦為金，故曰金籠鐵疏。疏梳同。艮為刀兵，艮止故闢兵。震為南，艮為阪，伏坤為軸、為方，艮止故不轉。震為車、為反也。○禍不，汲古作不得，闢作避，南上作上南，均依宋元本。軸方，宋元本作轉萬，今依汲古。

The hexagram Xian changes to Da Xu. A wall thousands of feet high protects, preventing misfortune from entering the door; a golden cage with iron bars surrounds, which is favorable for avoiding military disaster; wanting to go uphill to the south, the cart axle is square and cannot turn, so the traveling cart has to turn back. Shang Binghe explains: The upper trigram of Da Xu is Gen, representing a wall, and the wall is at the upper position, so it is said "thousands of feet high." The lower trigram is Qian, representing the door, and Kun represents misfortune, with Kun's hidden nature, so misfortune does not enter the door. Qian represents metal, and Gen also represents metal, so it is said "golden cage with iron bars"; "shu" and "shu" are the same, referring to the grid. Gen represents weapons and military, and Gen governs stillness, so it can avoid military disaster. The trigrams from the third to fifth lines form Zhen, representing the south, and Gen represents a steep slope. The hidden hexagram Cui contains Kun as the axle and as square, and Gen governs stillness, so the cart axle cannot turn. Zhen represents a cart and returning. Collation: The words "hui bu" in the Jigusha edition are "bu de," and "bi" is "bi," and "nan shang" is "shang nan," all following the Song and Yuan editions; the words "zhou fang" in the Song and Yuan editions are "zhuan wan," and now follow the Jigusha edition.

頤。華言風語，自相詿誤。終無凶事，安寧如故。震為旉，故曰華言，伏巽，故曰風語，正反震故詿誤。坤為凶、為事，艮為終，故終無凶事，艮止故安寧如故。

The hexagram Xian changes to Yi. Empty words and empty talk lead to mutual deception and mistakes, but in the end there is no danger and things remain peaceful as before. Shang Binghe explains: The shaking (Zhen) is the main element, and the opening (Kai) is spread out, so it is called "empty words." The hidden Da Guo hexagram contains Xun (Wind), so it is called "wind talk." The upright Zhen and the inverted Zhen face each other, so they cause mutual confusion. In the middle, Kun represents danger and affairs, and the upper trigram Gen represents completion, so there is ultimately no danger. Gen represents stillness, so things remain peaceful as before.

大過。泛泛柏舟，流行不休。耿耿寤寐，心懷大憂。仁不遇時，退隱窮居。詳《屯》之《乾》。心，依校各本皆作公。

The hexagram Xian changes to Da Guo. A small boat made of cypress wood floats on the water, drifting continuously with the current; eyes are open but sleep does not come, with deep sorrow in the heart; the virtuous person meets with an inauspicious time and can only retreat into seclusion. "Floating on a cypress boat" and "restless and unable to sleep" are both from the Book of Songs, Bei Feng, Bai Zhou. Shang Binghe says: this line's symbolic meaning has already been discussed in detail in the section on the hexagram Zun under the trigram Qian. According to the collation, all versions of the text read "gong" instead of "xin."

坎。大尾小頭，重不可搖。上弱下強，陰制其雄。艮為尾，坎為頭，陽陷陰中故曰陰制其雄。

The Xian hexagram changes to the Kan hexagram. The tail is large and the head is small, heavy and unable to move. The upper part is weak while the lower part is strong, with the yin softness controlling the yang strength. Shang Binghe explains: The middle and interacting hexagram of Kan is Gen, representing the tail, and Kan itself represents the head. A yang line is trapped between two yin lines, hence it is said 'yin controls the strong.'

離。一身三口，語無所主。東西南北，迷惑失道。兌為口，離數三，故曰三口。伏坎，數一，伏艮為身，故曰一身。正反兌故曰語無所主。兌為西，伏震為更，離為南，伏坎為北，伏艮為道，正反艮故迷惑失道。

The hexagram Xian changes to Li. A single body has three mouths, speaking without purpose; wandering in all directions, confused and unable to find the way. Shang Binghe explains: Li contains Dui, which represents the mouth, and the number of Li is three, hence 'three mouths'; the hidden Kan has the number one, and the hidden Gen represents the body, hence 'a single body'. The upright Dui and the inverted Dui face each other, hence speaking without purpose. Dui is located in the west, with Zhen hidden representing change, Li is located in the south, with Kan hidden in the north, and Gen hidden representing the path. The upright Gen and the inverted Gen face each other, hence confusion and losing the way.

恆。南行求福，與喜相得。封受上賞，鼎足輔國。震為南、為行、為喜、為鼎、為足，乾為福，伏坤為國。

The hexagram Xian changes to Heng. Going south to seek blessings, one meets with joy and celebration; receiving a noble grant and becoming a minister who supports the state. Shang Binghe explains: The upper trigram of Heng is Zhen, representing south, movement, joy, a tripod, and feet; the trigram Qian in the hexagram signifies blessings, and the hidden Yi hexagram contains Kun, representing the state and country.

遯。過時不歸，雌雄苦悲。徘徊外國，與母分離。艮為時，震為歸，二至四震伏故曰不歸。互巽為雌，震為雄，震伏不見，故曰苦悲。艮為國，艮止故徘徊。坤為母，坤伏不見，故曰與母分離。○第二句宋本作苦悲雄惟，元本作苦悲雄雌，茲依汲古。

The hexagram Xian changes to Dun. After the agreed time, someone does not return; the male and female birds mourn bitterly together. They wander uncertainly in a foreign country, separated from their mother. Shang Binghe explains: The lower trigram of Dun is Gen, representing time, and Zhen representing return; the hidden image of Zhen between the second and fourth lines indicates that one does not return. The mutual trigram between the second and fourth lines is Xun, representing the female, and Zhen representing the male; the hidden image of Zhen is not visible, hence the bitter mourning. Gen represents a state or country, and Gen signifies stillness, hence the wandering. Kun represents the mother, and the hidden image of Kun is not visible, hence the separation from the mother. Collation: The second line in the Song edition reads 'kubei xiong wei', and in the Yuan edition 'kubei xiong ci'; here we follow the Jigugong edition.

大壯。堯舜在國，陰陽和得。涿聚衣裳，晉人無殃。震為帝，故曰堯舜。《左傳哀二十三年》："晉伐齊，智瑤禽顏涿聚。"故曰晉人無殃，然語意與上二句不屬。衣裳，宋元本作衣常，仍難解。

The hexagram Xian changes to Da Zhuang. It is like a sage ruler such as Yao or Shun on the throne, with yin and yang in proper harmony; the clothes of Yan Zhuoju remain, yet the people of Jin are not harmed. Shang Binghe explains: Zhen represents the emperor, hence referring to Yao and Shun. The Zuo Zhuan · Ai Gong Twenty-third Year records that Jin attacked Qi, and Zhizao captured Yan Zhuoju. Therefore, it is said 'the people of Jin are not harmed,' but the meaning of this sentence does not connect smoothly with the previous two. Collation: The characters 'clothes' in the Song and Yuan editions were originally 'clothes' and still remain difficult to explain.

晉。周成之降，越裳夷通。疾病多祟，鬼哭其公。狼子野心，宿客不同。此用《咸》象。伏震為周，艮為咸，故曰周成。坤為裳，震為南，故曰越裳。坤為夷、為疾病、為鬼，艮為哭，震為公，震覆坤死，故曰鬼哭其公。艮為狼，坤為野、為心。巽為旅客，坤為夜，故曰宿客。○首句宋本作周成之降，汲古成作公，茲依《遯》之《坤》，然義皆與下四句不協，闕疑待考。又狼子，宋本作鳥子，尤非。

The hexagram Xian changes to Jin. King Cheng of Zhou received the mandate and descended, even the distant Yueshang clan came to be friendly; most diseases are caused by ghosts, and the ghosts were crying for that gentleman; wolf cubs are born with ambition, and the guests staying overnight each had different intentions. Shang Binghe explains: this uses the image of the hexagram Xian. The hidden trigram Zhen represents Zhou, and Gen represents Xian, so it is said "Zhou Cheng." The trigram Kun represents clothing, and Zhen represents the south, so it is said "Yueshang." The trigram Kun represents夷狄, disease, and ghosts, Gen represents crying, and Zhen represents the gentleman; Zhen is inverted and Kun represents death, so it is said "ghosts cry for the gentleman." The trigram Gen represents wolf, Kun represents wilderness and heart. The trigram Xun represents travelers, and Kun represents night, so it is said "overnight guests." Collation: the first sentence in the Song edition reads "Zhou Cheng's descent," while the Jigugewang edition has "gong" instead of "cheng," here it is taken from the case of "Dun" changing to "Kun," making it "cheng"; however, this sentence does not match well with the following four sentences, so it remains doubtful. Also, the Song edition reads "niaozi" instead of "langzi," which is even more incorrect.

明夷。申酉脫服，牛馬休息。君子以安，勞者得歡。坤居申方，坎先天居酉方，坤為牛，震為馬，坎隱故曰脫服。服，轅外馬脫服即休息也。坎為勞，震為歡，言申酉日暮牛馬與人皆安息也。

The Xian卦 changes to Mingyi卦. At the time of Shen and You, the harness is removed from the oxen and horses, which rest; thus the gentleman finds peace and the weary find joy. Shang Binghe explains: The Earth element is located at the Shen direction, and the Water element is in the Earlier Heaven position at You direction; the upper trigram is坤 representing oxen, the interacting trigram is Zhen representing horses, and the Water element is hidden, so it is said 'remove the harness.' 'Harness' refers to the horse on the outer side of the carriage, and removing the harness means rest. The Water element represents labor, and Zhen represents joy, meaning that at the time of Shen and You, as the sky grows dark, the oxen, horses, and people all rest.

家人。凱風無母，何恃何怙。幼孤弱子，為人所苦。巽為風、為母，巽隕落，故無母。坎為孤、為苦。凱風，《邶風》篇名，毛謂母不安其室，茲謂無母，義與毛異。○第二句宋元本作何怙何恃，依汲古。

The hexagram Xian changes to the hexagram Jiaoren. A warm southern wind is blowing, yet the child has no mother; who can he rely on, who can he depend on? A young boy who has lost his father is being bullied and tormented. Shang Binghe explains: the upper trigram of Jiaoren is Xun, representing wind and motherhood; Xun signifies falling, hence there is no mother. The interacting trigram Kan represents loneliness and bitterness. "Kai Feng" is the title of a poem from the Book of Songs, Bei Feng, and the Mao commentary says it refers to a mother who is restless at home. Here, however, it is said there is no mother, and the meaning differs from the Mao commentary. Collation: The second line in the Song and Yuan editions reads "He hu he shi," but here we follow the Jigugē edition.

睽。出門上堂，從容牖房，不失其常。天牢地戶，勞者憂苦。伏《艮》為門室牖房。坎為牢，艮為天，故曰天牢。坎為北、為勞憂，《晉書天文志》："天牢六星在北斗下，貴人之牢也"，《河圖括地象》："西北為天門，東南為地戶"，兌居東南，伏艮為戶也。

The hexagram Xian changes to Hui. Going out and entering the hall, one remains at ease in a room with windows, maintaining proper conduct in daily life; above corresponds to the Heavenly Prison star, below corresponds to the Earthly Gate position, and the weary person is full of sorrow. Shang Binghe explains: The hidden hexagram Jian within Hui has Gen representing door, room, and windowed house. Kan represents prison, and Gen represents heaven, hence it is called "Heavenly Prison." Kan is located in the north and also represents labor and worry. The "Book of Jin · Records of Astronomy" states, "The Heavenly Prison consists of six stars below the Big Dipper, which is the prison for noblemen." The "Yellow River Chart Outline of the Earth's Form" says, "The northwest is the Heaven Gate, and the southeast is the Earth Gate." The lower trigram Dui in Hui is located in the southeast, and the hidden Gen represents the gate.

蹇。天厭周德，命與南國。以禮靜民，兵革休息。艮為天，震為周、為德，故曰天厭周德。艮為國，離南，故曰南國。離為兵革，艮止故休息。厭，足也，滿也，言周德盛天，與以南國也。

The hexagram Xian changes to Jian. Heaven is pleased with the virtue of the Zhou dynasty and grants it the southern territory; using rites to pacify the people, weapons and armor are put away. Shang Binghe explains: The lower trigram of Jian is Gen (Mountain), representing heaven, and the interacting trigram Zhen (Thunder) represents Zhou and virtue, so it is said "Heaven is satisfied with the virtue of Zhou." Gen represents a state, and the lines three to five interact with Li (Fire) which is located in the south, so it is said "southern country." Li represents military force, and Gen signifies stillness, so it is said that the weapons are put away. "Yan" means satisfaction and fullness, indicating that the virtue of Zhou is great and conforms to the will of heaven, so heaven grants the southern territory to Zhou.

解。堂桑折衝，佐鬬者傷。暴臣失國，良臣被殃。未詳。堂桑，宋元本作常葉，姑依汲古，皆未安。沖，汲古作衡，姑依宋元本。失，汲古作反，亦姑依宋元本。

The hexagram Xian changes to the hexagram Jie. The mulberry tree in front of the hall broke the crossbar of the carriage, and those who helped others fight got injured themselves; the cruel minister lost his territory, and the virtuous minister also suffered along with him. Shang Binghe said: The meaning of this line is unclear. Collation: The characters 'tang sang' in the Song and Yuan editions are 'chang ye', so we follow the Jigugē edition, but both interpretations are unsatisfactory; the character 'chong' in the Jigugē edition is 'heng', so we follow the Song and Yuan editions; the character 'shi' in the Jigugē edition is 'fan', so we also follow the Song and Yuan editions.

損。合歡之國，嘉喜我福。東嶽西山，朝齊成恩。震為歡，坤為國，正反震相對，故曰合歡之國。震為喜、為福，艮為山嶽，震東兌西，故曰東嶽西山。震為朝、為齊，齊，同隮，《詩墉風》："朝隮於西，崇朝其雨"，《傳》："隮，升也"，按：《樂記》"地氣上齊"注：齊，躋也。而躋與隮皆訓升，是齊詩本作齊字，與毛異，而義同也，言云升雨降故曰成思。

The hexagram Xian changes to the hexagram Shen. A country filled with joy, a beautiful celebration brings me blessings; between the eastern mountain and western mountain, morning clouds rise, forming an act of grace. Shang Binghe explains: the lines two to four are interrelated as Zhen (Thunder), indicating joy, and the lines three to five are interrelated as Kun (Earth), indicating the country. The upright Zhen and inverted Zhen face each other, thus it is called "the country of joy." Zhen represents joy and blessing. The upper trigram Gen (Mountain) represents the mountain range. Zhen is located in the east, and Dui is located in the west, thus it is called "eastern mountain and western mountain." Zhen represents morning and uniformity; "uniformity" is the same as "xi" (rising). The Book of Songs, Yong Feng says, "morning clouds rise in the west, and heavy rain falls in the morning." The Mao commentary says, "xi means rising." According to the annotation under the sentence "the earth's energy rises" in the Book of Rites, Le Ji, "xi" is read as "ji." Both "ji" and "xi" mean rising, showing that the Qi poetry originally used the character "xi," differing from the Mao poetry but with the same meaning. This refers to rising clouds and falling rain, thus it is called "forming grace."

益。耕石不生，棄禮無名。縫衣失針，襦袴不成。震為耕，艮為石，坤死，故曰不生。坤為禮、為失，震為衣、為襦袴，巽敝，故不成針，為坎象，四五半坎，故失針。

The hexagram Xian changes to Yi. Cultivating on stone does not produce crops, abandoning rituals and propriety leads to no good reputation; sewing clothes loses the needle, and neither short nor long garments can be made. Shang Binghe explains: The lower trigram Zhen represents farming, and the third to fifth lines interact to form Gen, symbolizing stone, hence the failure to grow. The second to fourth lines interact to form Kun, representing death, thus the crops do not sprout. Kun represents rituals and loss, Zhen represents clothing and short or long garments. The upper trigram Xun shows signs of damage, hence the failure to make the clothes. The needle is associated with Kan. The fourth and fifth lines form a 'half-trigram'—using two lines to represent half of a trigram, a method commonly used in the Yi Lin according to Shang Binghe. The fourth and fifth lines together form only half of Kan, making the Kan trigram incomplete, hence the loss of the needle.

夬。聾瞢闇盲，跛倚不行。坐尸爭骸，身被火災，困其多憂。《履六三》云："眇能視，跛能履"，謂兌為半離半震也，故茲亦曰盲、曰跛。推之夬亦半坎也，故曰聾。伏艮為坐，坤為尸，兌為骸，坤為身，艮為火，故曰身被火災。艮為困，坤為憂，故曰困其多憂。爭，《廣韻》云諫諍也，止也。坐尸爭骸，言不能行之人有類於坐尸止骸而不能動，故遇火而困，伏坤為災憂。○盲，宋元本作瞢，依汲古。第三句宋本、汲古作坐戶孚骸，依元本。火，汲古作大，依宋元本。困，宋元本作因，依汲古。

The hexagram Xian changes to Guai. The person suffers from deafness and blurred vision, losing sight completely, with a limp and unable to move without support; they are like a seated corpse with stiff limbs, and their body is also caught in a fire, resulting in great difficulty and deep worry. Shang Binghe explains: The line statement of Line Six in the hexagram Li says, "A person with one eye can勉强 see, and a lame person can勉强 walk," which refers precisely to the trigram Dui combining half of Li and half of Zhen, hence the description of blindness and lameness here. Following this logic, Guai also contains half of Kan, hence the deafness. The hidden hexagram Bao has Gen representing sitting, Kun representing a corpse, Dui representing bones, Kun representing the body, and Gen representing fire, hence the description of the body suffering fire. Gen represents being trapped, and Kun represents worry, hence the phrase "trapped in many worries." The character "争" is explained in the Guangyun as meaning to advise or to stop. "Sitting corpse struggling with bones" refers to a person who cannot move being like a seated corpse and stiff bones, unable to move, thus encountering fire and being trapped; the hidden hexagram Kun represents disaster and worry. Notes: The character "blind" in the Song and Yuan editions was written as "meng," following the Jigugē edition; the third sentence in the Song edition and Jigugē edition reads "sitting door faith bones," following the Yuan edition; the character "fire" in the Jigugē edition was written as "da," following the Song and Yuan editions; the character "trapped" in the Song and Yuan editions was written as "yin," following the Jigugē edition.

姤。生長太平，仁政流行。四方歸德，社稷康榮。生長，宋元本作長生，此用《復》象。震為生，震樂故曰太平。坤為政，震為仁，故曰仁政流行。坤為四方、為社稷，震為德、為康榮。

The hexagram Xian changes to Guo. Growth and nourishment lead to abundant proliferation and universal peace, with benevolent governance spreading throughout the world. All people from the four directions submit to his moral influence, and the state and ancestral temples enjoy security and prosperity. Collation note: The characters 'growth' in the original text were written as 'longsheng' in the Song and Yuan editions. Shang Binghe explains: This passage uses the image of the hexagram Fu. Guo and Fu are complementary. Zhen represents growth and vitality, and Zhen also signifies joy, hence the state of peace. Kun represents government orders, and Zhen represents benevolence, hence 'benevolent governance spreads throughout'. Kun represents the four directions and the state and ancestral temples, while Zhen represents virtue and prosperity.

萃。桀蹠並處，民人愁苦。擁兵荷糧，戰於齊魯。合巹同牢，姬姜並居。坤惡故曰桀，巽為盜，故曰蹠。坤巽連體，故曰並處。坤為人民、為愁苦。艮為兵、為荷，巽為糧、為齊，兌為魯。五六句與上意不屬，定為衍文。○同牢，汲古作得牢，非，依宋元本。《昬禮》："同牢而食"。民人，宋元本作民之，從汲古。

The hexagram Xian changes to Cui. The tyrants like Xia Jie and Dao Zhi gather together, causing the people great distress; they carry weapons and provisions and fight in the area of Qi and Lu. They perform the ceremony of sharing a sacrificial animal, with the姬 and Jiang families living together. Shang Binghe explains: Kun represents evil, hence Jie; Xun represents bandits, hence Zhi; since Kun and Xun are connected in the hexagram structure, it is said they are "in the same place." Kun represents the people and sorrow. Gen represents weapons and burdens, Xun represents grain and Qi, and Dui represents Lu. The fifth and sixth sentences do not connect well with the previous text, so they are considered added words. Collation: The characters "same牢" in the Ji Gu Ge edition are "get牢," which is incorrect; following the Song and Yuan editions. The Book of Rites, the ceremony of marriage, mentions "sharing a sacrificial animal and eating together," referring to the newlyweds sharing a single animal. The characters "people" in the Song and Yuan editions are "people's," following the Ji Gu Ge edition.

升。南與凶居，破車失襦。西行無袴，亡其寶賂。震為南，坤為凶、為車，兌毀故破車。震為襦，坤亡故失襦。兌為西，巽為袴，震為玉，坤亡故曰無袴、曰亡其實[當作寶]賂。

The hexagram Xian changes to Sheng. Going south leads to living with wicked people, the carriage is damaged, and the short garment is lost. Going west results in having no pants, and all the treasures are lost. Shang Binghe explains: The third to fifth lines of Sheng form a mutual trigram Zhen, which represents the south. The upper trigram Kun represents wickedness and carriages. The mutual trigram Dui indicates destruction, so the carriage is broken. Zhen represents the short garment, and Kun signifies loss, so the short garment is lost. Dui is located in the west, the lower trigram Xun represents pants, Zhen represents jade, and Kun signifies loss, so there are no pants and the treasures are lost (the original text has a square bracket note below the character 'shi' indicating it should be 'bao', but it is retained as in the original).

困。空槽注器，豚彘不至。張弓祝雞，雄父飛去。伏震為槽、為器。注，擊也。伏艮為擊，巽為豕，故曰豚彘，坎陷故不至。凡飼豕擊槽即至，今槽空無食，故雖擊不至。巽為雞，坎為弓，兌口故曰祝雞。祝，呼也。張弓呼故懼而飛去也。○父，《師》之《旅》、汲古作鳩，《說文》："父，家長率教者"，然則雄父是雞之首領。父同甫。

The hexagram Xian changes to Kun. Even if the empty feeding trough is struck repeatedly, the pigs will not come; while drawing the bow and calling the chicken, the rooster is startled and flies away. Shang Binghe explains: the hidden hexagram Ben has Zhen as the feeding trough and as utensils; "note" means striking, and the hidden Gen indicates striking. Xun is the pig, so it is said "tun zhi"; Kan represents a pit, so it is said they do not come. Whenever feeding pigs, striking the trough once makes them come, but now the trough is empty with no food, so even when struck, they do not come. Xun is the chicken, Kan is the bow, and Dui is the mouth, so it is said "calling the chicken"; "calling" means to summon. Drawing the bow and calling, the chicken naturally gets frightened and flies away. Collation: the character "fu" in the entry on "Shi" changing to "Lv" and in the Jiguge edition is written as "jiu". The Shuowen Jiezi says "fu is the person who leads and teaches in the family," so "xiong fu" refers to the leader of the chicken flock; "fu" is also the same as "fu."

井。望尚阿衡，太宰周公。屏藩湯武，立為王侯。詳《同人》之《師》。

The hexagram Xian changes to Jing. Looking up to ministers like Lü Shang and Yi Yin, and heavyweights like Zhou Gong the Grand Tutor; they served as shields for King Tang of Shang and King Wu of Zhou, and themselves became dukes and marquises. "A Heng" was the official title of Yi Yin in the Shang dynasty. Shang Binghe said: This analogy has already been discussed in detail in the section on the hexagram Tongren and its transformation into Shī.

革。朝鮮之地，箕子所保。宜家宜人，業處子孫。詳《大畜》林。

The hexagram Xian changes to Ge. The area of Chosun was the place where Ji Zi was enfeoffed to preserve the tradition; it is suitable for settling down and raising people, allowing descendants to live and prosper generation after generation. After King Wu of Zhou destroyed the Shang dynasty, he enfeoffed Ji Zi in Chosun, as recorded in the "Records of the Grand Historian: The Family of Song Weizi." Shang Binghe said: This symbolic meaning has already been discussed in detail in the Lin Ci of the Da Xu hexagram.

鼎。息憂解笑，故貧今富。載樂履善，與福俱遇。息，宋元本作昔，依汲古。遇，汲古作憂，依宋元本。貧，宋元本作貪，樂作筞，依汲古。伏坎為憂，震為解、為笑，伏坤為貧，乾為富，故曰故貧今富。伏震為樂、為善、為履、為車，故曰載樂。震為福也。

The hexagram Xian changes to Ding. Worry ceases, sorrow turns into joy, from poverty to wealth; joy is carried on the vehicle, righteousness is walked upon, and fortune meets together. Collation: The character "息" in the Song and Yuan editions was "昔", following the Jigugē edition; the character "遇" in the Jigugē edition was "忧", following the Song and Yuan editions; the character "贫" in the Song and Yuan editions was "贪", and "乐" was "筞", all following the Jigugē edition. Shang Binghe explains: The hexagram Ding contains the hidden hexagram Zun. Within Zun, Kan represents worry, Zhen represents dispersion and laughter, and Kun represents poverty. Within Ding, Qian represents wealth, so it says that from poverty to wealth. Zhen is hidden, representing joy, righteousness, walking, and a vehicle, so it says "carrying joy." Zhen also represents fortune.

震。叔迎伯兄，遇巷在陽。君子季姬，並坐鼓簧。震為伯、為兄，互艮為叔，伏離為巷、為陽，言遇伯兄於巷之陽也。艮為君子、為季，震為姬，故曰季姬，為樂故曰鼓簧。○巷，宋元本作卷，益難解，姑依汲古。《詩秦風》："既見君子，並坐鼓簧"。

The hexagram Xian changes to Zhen. The younger brother goes to meet the elder brother, meeting him on the sunny side of the alley; the gentleman and the younger lady sit together playing the sheng. Shang Binghe explains: Zhen represents the elder brother and the elder brother, with lines two to four forming Gèn, representing the younger brother; the hidden Xun hexagram contains Li, which represents the alley and the sunny place, meaning meeting the elder brother on the sunny side of the alley. Gèn represents the gentleman and the younger lady, and Zhen represents the lady, hence 'the younger lady'; Zhen governs music, hence 'playing the sheng'. Collation: The character 'alley' in the Song and Yuan editions is written as 'juan', which is more difficult to explain, so we follow the edition from Jigugē. The Book of Songs, Qin Wind, 'Che Lin' contains the lines 'When we saw the gentleman, we sat together playing the sheng'.

艮。順風縱火，芝艾俱死。三害集房，十子中傷。詳《剝》之《坤》。○俱死，汲古作俱亡，依宋元本。

The hexagram Xian changes to Gen. Following the wind to set fire, the spiritual mushroom and wild worm are both burned to death; three kinds of calamity gather in one room, and ten sons are all injured. Shang Binghe says: This illustration has already been discussed in detail in the section on "Bo" changing to "Kun." Notes: The characters "ju si" (both die) in the Jigushan edition read "ju wang" (both perish), and here we follow the Song and Yuan editions.

漸。駕車入裡，求鮮魴鯉。非其肆居，自令失市。君子所在，安無危殆。坎為車，艮為里、為求，巽為入、為魚，故曰求鮮魴鯉。所求非地，故曰非其肆居。巽為室，艮為君子、為安。○其，汲古作吾，依宋元本。殆，宋元本作咎，依汲古。

The hexagram Xian changes to Jie. Driving a carriage into the alley, intending to buy fresh鲂 fish and鲤 fish; but that place was not a fish shop, thus missing the opportunity to go shopping. The place where the gentleman is, is safe and free from danger. Shang Binghe explains: The changing line forms Kan, representing a carriage, the lower trigram Gen represents the alley and seeking, the upper trigram Xun represents entering and fish. Therefore, it is said 'seeking fresh鲂 and鲤'. Seeking in the wrong place, thus 'not the proper shop'. Xun represents buildings, Gen represents the gentleman and safety. Collation: The character '其' in the Ji Gu Ge edition is '吾', here following the Song and Yuan editions; the character '殆' in the Song and Yuan editions is '咎', here following the Ji Gu Ge edition.

歸妹。拔劍傷手，見敵不起。良臣無佐，困辱為咎。伏艮為劍、為手，坎破故傷手。坎為隱伏故不起。艮為臣，坎為困辱。○咎，汲古作苦，依宋元本。

The hexagram Xian changes to Gui Mei. When drawing a sword, one ends up injuring one's own hand, and when encountering an enemy, one is unable to stand up; a virtuous minister has no support, and one suffers from humiliation and becomes a misfortune. Shang Binghe explains: The hexagram Gui Mei contains the hidden hexagram Jie, in which Gen represents a sword and a hand, and the mutual hexagram Kan indicates damage, hence the injury to the hand. Kan represents concealment, hence the inability to stand up. Gen represents a minister, and Kan represents humiliation and distress. Collation: The character 'jiu' (misfortune) in the Jiguge edition is 'ku' (suffering), here following the Song and Yuan editions.

豐。亂君之門，佐鬬傷跟。榮私貪祿，身為悔殘。東下泰山，見我所歡。離為亂，震為君，伏艮為門，故曰亂君之門。伏震為跟，正反震相對故曰鬬，兌折故曰傷。艮為身、為山，震東故曰東下泰山。

The hexagram Xian changes to Feng. One is cast into the court of a confused and disorderly ruler, assisting in a fight and injuring the heel; greedy for private honor and fond of official position, one's own body becomes broken and regrettable; going eastward to Mount Tai, one finally meets the person one likes. Shang Binghe explains: The lower trigram of Feng is Li, indicating disorder, and the upper trigram is Zhen, indicating the ruler. The hidden hexagram Huan contains Gen, indicating the gate, hence 'the gate of the disorderly ruler'. The hidden Zhen indicates the heel; the upright Zhen and the inverted Zhen facing each other indicate contention; Dui governs breaking and injury, hence the injury. Gen indicates the body and mountain, and Zhen is located in the east, hence 'going eastward to Mount Tai'.

旅。慈母望子，遙思不已。久客外野，使我心苦。巽為母，巽順故曰慈母。離為望，巽為旅客，艮為外野，伏坎為心。

The hexagram Xian changes into the hexagram Lu. A kind mother longs for her son who has traveled far, constantly missing him from a distance; the son has been staying in a desolate foreign land for a long time, causing me great sorrow. Shang Binghe explains: In the hidden hexagram Jie, which is contained within Lu, Xun represents the mother, and Xun signifies flexibility and gentleness, hence it is said 'kind mother'. The upper trigram Li represents looking afar, Xun represents a traveler, and the lower trigram Gen represents the outskirts, while the hidden Kan represents the heart.

巽。魴生淮卻，一轉為百。周流四海，無有患惡。詳《蠱》林。淮卻，元本作江淮，依宋本、汲古。卻，隙同。

The hexagram Xian changes to Xun. A crucian carp is born in the branch stream of the Huai River, and in an instant multiplies into hundreds. It roams the four seas without encountering any calamity or misfortune. Shang Binghe says: This symbolic meaning has already been explained in detail in the Lin Ci of the hexagram Gu. Collation: The original edition reads "Huai Que" but here we follow the Song edition and the Ji Gu Ge edition, which read "Huang Jia." "Que" is homophonous with "Xi," meaning the narrow water channel or branch stream.

兌。甘露醴泉，太平機關。仁德感應，歲樂民巡。詳《屯》之《謙》。

The hexagram Xian changes to Dui. Sweet dew descends and sweet spring water gushes forth, which is the key to universal peace; benevolence and virtue attract the heavens and receive a response, resulting in abundant harvests and the sovereign touring among the people. Shang Binghe said: This symbolic representation has already been thoroughly explained in the section on the hexagram Zun under the hexagram Qian.

渙。采薇出車，魚麗思初。上下役急，君子免憂。采薇、出車、魚麗，皆《小雅》詩。《詩序》采薇，遣將率戍役也；出車，勞遠率也；魚麗，美萬物盛多面備禮也。又云文武以天保。以上治內，采薇以下治外，故林曰思初，言思文武周初之盛美也。震為薇，艮為採，震為出、為車，巽為魚，艮為君子，坎憂震解，故免憂。○採，元本作採，依宋本、汲古。役，宋元本作從，依汲古。

The hexagram Xian changes to Hun. The poems "Cai Wei," "Chu Che," and "Yu Li" evoke memories of the flourishing era of the early Zhou dynasty. Despite the intense labor and burdens faced by people above and below, the gentleman is able to avoid worries. Shang Binghe explains: "Cai Wei," "Chu Che," and "Yu Li" are all titles from the "Book of Songs, Xiao Ya." The "Poetry Preface" states that "Cai Wei" was composed to send generals on military service; "Chu Che" was written to comfort generals on distant campaigns; and "Yu Li" praises the abundance of all things and the completeness of rituals. It also says that "Tian Bao" discusses internal governance, while "Cai Wei" and following poems discuss external governance. Therefore, the phrase "si chu" (thinking of the beginning) refers to recalling the flourishing era of King Wen and King Wu at the beginning of the Zhou dynasty. Zhen represents the vegetable "wei," Gen represents gathering, Zhen represents going out and a chariot, Xun represents fish, and Gen represents the gentleman. Kan represents worry while Zhen represents dispersion, so he is able to avoid worries. Notes: The character "cai" in the original manuscript was written in a different form in the Yuan edition, following the Song and Jiguge editions. The character "ye" in the Song and Yuan editions was written as "cong," following the Jiguge edition.

節。豕生魚魴，鼠舞庭堂。雄佞施毒，上下昏荒，君失其邦。詳《蒙》之《比》。此以坤為魚，坎入坤，故曰豕生魚魴。

The hexagram Xian changes to Jie. A pig gives birth to a kind of fish called Fángyú, and mice dance around in the hall; villains and sycophants spread poison, causing confusion and disorder throughout the country, and the king loses his state. Shang Binghe says: This symbolic meaning has already been explained in detail in the section on the hexagram Meng changing to Bi. Here, the Earth (Kun) is taken as the fish, and the Water (Kan) is trapped within the Earth, hence the saying 'a pig gives birth to fish'.

中孚。三頭六目，道畏難宿。寒苦之國，利不可得。丁云：《山海經》："一身三頭"，《淮南子地形訓》有三頭氏。艮為頭，數三，故曰三頭。

The hexagram Xian changes to Zhongfu. There are three heads and six eyes, causing fear on the road and making it difficult to stay overnight. When arriving at a cold and suffering country, no benefits can be obtained. Shang Binghe cites Ding's view: The "Classic of Mountains and Seas" records an account of a creature with one body and three heads, and the "Terrain Classic" in the "Huainanzi" mentions the country of the Three-Headed People. Gen represents the head, and Gen's number is three, hence it is said "three heads."

小過。燕雀銜茅，以生孚乳。昆弟六人，姣好孝悌。各同心願，和悅相樂。詳《小畜》之《兌》。兌為燕。○燕，宋元本作驚，依汲古。姣，依宋元本，汲古作歡。孝悌，宋元本作悌孝，依汲古。

The hexagram Xian changes to Xiao Guo. Swallows and sparrows carry grass to build nests, laying eggs which hatch into a brood of young birds; six brothers, all handsome and friendly, loving and respectful to their parents; each person's wish is the same, living in harmony and joy. Shang Binghe said: This symbolic meaning has already been explained in detail in the section on Xiao Xu under the trigram Dui. Dui represents swallows. Collation note: The character 'Yan' (swallow) was written as 'Jing' (startle) in the Song and Yuan editions, following the Jigugē edition; the character 'Jiao' (handsome) follows the Song and Yuan editions, while the Jigugē edition has 'Huan' (joy); the characters 'Xiati' (filial piety and fraternal duty) are written as 'Tixi' in the Song and Yuan editions, following the Jigugē edition.

既濟。文君之德，仁義致福。年無胎夭，國富民實。君子在室，曾累益息。此用《咸》象。伏坤為文，乾為君、為仁、為年，伏震為胎，震生故不夭。艮為國、為君子、為室，乾為富實，伏坤為層累。○之德，汲古作德義，仁義作仁聖，君子在室作臥者在室，均依宋元本，惟元本室作堂。息，宋元本作恩，茲依汲古。曾累益息者，言生息層累而益勝也，古曾層同。

The hexagram Xian changes to Ji Ji. Wen Jun's virtue, by means of benevolence and righteousness, brings good fortune; there is no miscarriage or early death year after year, the state is prosperous and the people are well-provided for; the gentleman resides in peace, his descendants multiply generation after generation, becoming ever more flourishing. Shang Binghe explains: this passage uses the hexagram Xian as the encountered hexagram. The hidden hexagram Kun represents Wen, the hidden hexagram Qian represents the king, benevolence, and years, and the hidden hexagram Zhen represents the fetus; since Zhen governs birth, there is no early death. The hidden hexagram Gen represents the state, the gentleman, and the house, while Qian represents prosperity and sufficiency. The hidden hexagram Kun represents successive accumulation. Collation: the words "de" and "de yi" in the Jigusha edition are "de yi", "ren yi" is "ren sheng", and "junzi zai shi" is "wu zhe zai shi", all following the Song and Yuan editions, except that the Yuan edition's "shi" is "tang"; the character "xi" in the Song and Yuan editions is "en", here following the Jigusha edition. The phrase "zeng lei yi xi" means that the increase and proliferation of descendants accumulate layer by layer, becoming ever more abundant; in ancient times, "zeng" and "ceng" were the same character.

未濟。愁梁未成，無以至陳。水深難涉，使我不前。此似用《咸》象。兌秋艮梁，兌毀故不成，互大坎故曰水深，艮止故不前。

The hexagram Xian changes to the hexagram Wei Ji. The bridge has not yet been built, so I cannot go to the state of Chen; the water is too deep to cross, so I cannot move forward. Shang Binghe explains: This seems to also use the hexagram Xian. The trigram Dui represents autumn (the text uses the autumn image of Dui to explain the word "chou" in the first line), and Gen represents a bridge. Dui also signifies destruction, so it is said that the bridge cannot be built. The hexagram forms a large Kan trigram, so it is said that the water is deep. Gen signifies stillness, so it is said that one cannot move forward.

恆。黃帝所生，伏羲之宇。兵刃不至，利以居止。震為帝、為玄黃，故曰黃帝。坤為牛，坤伏，故曰伏羲。羲，犧同，牛牲也。艮為兵刃，艮覆故曰至。巽為利。○宇，宋本訛宗，依元本、汲古。刃，宋元本作刀，依汲古。

The hexagram of Constancy remains the same when it transforms into itself, which is the primary hexagram. This is the place where the Yellow Emperor was born and the territory where Fuxi lived. Weapons cannot reach the body, making it suitable for settling and resting. Shang Binghe explains: The upper trigram of the hexagram of Constancy is Zhen, representing the Emperor and the color of yellow and black, so it is said 'Yellow Emperor'. The lower trigram is Kun, representing an ox, and the image of Kun is hidden, so it is said 'Fuxi' — 'xi' is the same character as 'xi', referring to an ox used as a sacrifice. The interacting trigram Gen represents weapons, and the image of Gen is inverted, so it is said weapons do not reach. The lower trigram Xun represents benefit. Collation: The character 'yu' was mistakenly written as 'zong' in the Song edition, here following the Yuan edition and the Jigugong edition; the character 'ren' was written as 'dao' in the Song and Yuan editions, here following the Jigugong edition.

乾。登墀踒足，南行折角。長夜之室，不逢忠直。此用《恆》象。震為足，兌折故踒足。震為南，艮為角，艮覆故折角，伏坤故曰夜、曰室。

The hexagram Heng changes to Qian. While climbing steps, the foot is twisted, and when going south, the horn is broken; living in a house where the night is long and unclear, one meets no upright and honest person. Shang Binghe explains: This uses the image of the hexagram Yu encountered with Heng. Heng has the upper trigram Zhen representing the foot, and Dui indicating a break, so it says the foot is twisted. Zhen represents south, the interacting trigram Gen represents the horn, and Gen's image is inverted, so it says the horn is broken; the hidden hexagram Yi within Heng has Kun representing night and a house.

坤。燕雀衰老，悲鳴入海。憂在不飾，差池其羽。頡頑[當作頏]上下，寡位獨處。此仍用《恆》象。兌為燕雀，坤為老、為海，四五二句《詩邶風燕燕》文，乃莊姜送戴媯大歸於陳之詩，故曰寡位獨處，義與毛合。

The hexagram Heng changes to Kun. Swallows and sparrows gradually grow old, crying sorrowfully as they fly toward the sea; worry arises from lack of care, with uneven wings; flying up and down unpredictably, alone and in isolation. Shang Binghe explains: this still uses the image of the hexagram Heng. In Heng, Dui represents swallows and sparrows, and Kun represents old age and the sea. The fourth and fifth lines are taken from "The Book of Songs · Bei Feng · Yan Yan," which is a poem by Wei Zhuangjiang sending Dai Gui back to the state of Chen. Therefore, it is said "solitary and alone," which aligns with the interpretation of Mao's version of the Book of Songs. (There is a square bracket note in the original text under "Jie Wan," indicating it should be "Hang," but it is retained as it appears originally.)

○鳴，宋元本作鴻，第三句作憂不在鄉，寡作在，均依汲古。

This is the collation note for the previous entry on "The Constant" under "Earth." The word "ming" in "bēi míng rù hǎi" is found as "hong" in both the Song and Yuan editions; the third line reads "yōu bù zài xiāng" in Song and Yuan editions, not "yōu zài bù shì"; the word "guǎ" in "guǎ wèi dú chǔ" is "zai" in Song and Yuan editions. Shang Binghe follows "Ji Gu" in all these instances, that is, the Ming dynasty Mao Jin's Ji Gu Ge edition, retaining the readings "bēi míng rù hǎi," "yōu zài bù shì," and "guǎ wèi dú chǔ." According to the general format of this book, each entry consists of three parts written in sequence: first, the name of the hexagram and the four-character lines of the "Lin Ci," which are the original text of Jiao Yanshou's "Yi Lin" from the Han dynasty; second, Shang Binghe's commentary, explaining sentence by sentence which hexagram image each line of the "Lin Ci" is derived from; finally, the note is introduced by the symbol "○," which records the textual differences between the Ji Gu Ge edition and the Song and Yuan editions.

屯。開閡除憂，伯自外來。忉忉無患，無心得歡。坤為門，震為開、為除，坎為憂，在外故開門除憂。震為伯，伯自外來，言由外來內也。坎為患、為心，震樂故無。○無，汲古作之，依宋元本。心，宋元本作之，依汲古。

The resulting hexagram is 《Zun》. The term "resulting hexagram" refers to the style of 《Yilin》: each primary hexagram is followed by sixty-four lines of interpretation, corresponding to the situation when it transforms into any of the other sixty-four hexagrams. In this case, it is 《Heng》 transforming into 《Zun》. The interpretation says: opening the door, removing worries, the eldest brother returns from outside; although the mind is anxious, there will be no misfortune in the end, and without great effort, joy can be attained. Shang Binghe explains: the second, third, and fourth lines of 《Zun》 form the hexagram 《Kun》 (this is called "mutual hexagram," meaning taking the middle three lines to form another hexagram). 《Kun》 has the image of a door — this is called "逸象," which refers to images not included in 《Shuoguazhang》 but found in ancient texts. Shang Binghe collected these to explain 《Yilin》. Zhen represents opening and removing, Kan represents worry, and since Kan is in the outer trigram, it is said that the door is opened and worries are removed. Zhen also represents the eldest brother, or "Bo," who comes from outside, which corresponds to the transition from the outer trigram to the inner trigram. Kan represents both worry and the mind, while Zhen represents joy, so all worries and anxieties are dispelled. Note: the character "wu" in "wu xin" is taken from the Song and Yuan editions, while the character "xin" is taken from the Jigugeshi edition.

蒙。郊耕釋耜，有所疑止，空虛無子。坤為郊，震為耕、為耜，坎為疑，坤為虛。釋耜，言輟耕也，故因疑而止。坤為虛，震為子，坤亡故無子。○郊，宋元本作効，耜作秬，均依汲古。釋，汲古作擇，依宋本。

The hexagram is "Meng." The line commentary says: working in the fields but putting down the plow and hoe in hand; hesitating with doubts and stopping halfway, the field is empty and barren, with no harvest. Shang Binghe explains: "Kun" represents the fields, "Zhen" represents farming and tools like the plow and hoe used for turning the soil, "Kan" signifies doubt, and "Kun" indicates emptiness. "Shi si" means abandoning the farming tools and stopping work, so it is because of doubt that the work is halted. Since "Kun" signifies emptiness and "Zhen" represents offspring, and "Kun" also indicates loss, it is said there will be no descendants. Notes: The character "jiao" in the Song and Yuan editions was written as "xiao," and "si" was written as "ju," both following the Jigushuge edition; the character "shi" in the Jigushuge edition was written as "ze," but here it follows the Song edition.

需。張牙切齒，齗怒相視。禍起蕭牆，牽引吾子。患不可解，憂驚吾母。互兌為牙齒，兌剛魯故曰齗怒。離為視，故曰齗怒相視。離為禍，伏艮為牆、為牽引，坎為患、為憂，伏坤為母。○齗怒相視，宋元本作斷怒相及，依汲古。齗齗，爭辯貌。

The hexagram is 《Need》. The commentary says: "Opening the teeth to bite, making a grinding sound, angry eyes glaring at each other; calamity arises within one's own inner wall, and also involves my son; the calamity cannot be resolved, anxiety and worry spread to my mother." Shang Binghe explains: The second, third, and fourth lines of the 《Need》 hexagram form the trigram Dui, which represents teeth; Dui is characterized by being strong and rough, hence the phrase "gnashing teeth in anger." Li represents sight, so it refers to glaring eyes. Here, Li, Gen, and Kun are all derived from the "hidden image" — the hexagram obtained by reversing all the yin and yang lines of the original hexagram. When all lines of 《Need》 are reversed, it becomes 《Jin》, whose lower trigram is Kun, upper trigram is Li, and the second, third, and fourth lines form Gen. Li represents calamity, hidden Gen represents a wall and connection, Kan represents worry and calamity, and hidden Kun represents the mother. The phrase "calamity arises within the inner wall" comes from Confucius' 《Analects·Ji Shi》, where "inner wall" refers to the screen inside the gate, symbolizing disorder originating from within. Notes: The original text in Song and Yuan editions reads "disputing anger spreading," but this version follows the Jigugē edition. "Yingying" refers to a state of continuous argument.

訟。履不容足，南山多棘。毋出房闥，乃無病疾。伏《明夷》。震為足、為履、為南，坎為棘、為室，故曰房闥，坎隱伏，故曰毋出。坎為病疾，震解故無。○闥，汲古作閨，依宋元本。

The hexagram is 《Zhong》 (Strife). The line statement says: The place to rest is so narrow that even one foot cannot fit; the southern mountain is covered with brambles; as long as one does not step out of the inner room door, illness will not occur. Shang Binghe explains: The hidden hexagram of 《Zhong》 is 《Mingyi》 (Darkness in the Sun), and when all six lines change yin and yang, this hexagram is obtained. The imagery in this line all comes from 《Mingyi》. Zhen represents foot, stepping, and the south; Kan represents brambles and buildings, so it is called "fang ta", where "ta" refers to the small door of the inner room; Kan also represents concealment, hence the advice not to go out. Kan represents illness, while Zhen signifies dispersion, so illness is resolved. Note: The character "ta" in the Jigusha edition is "gui", but here we follow the Song and Yuan editions.

師。牛騂無子，鳴於大野。申後陰微，還歸其母。騂，《玉篇》云:馬赤黃也。坤為牛、為黃，故曰騂牛。震為子，坤殺，故曰子。坤為野，震為鳴，故曰鳴於大野。坤為后、為母，震為歸，周幽王后，申國女，幽王寵褒姒，廢申後，故曰遠歸其母。○三四句宋元本作"申後陰微，罡歸其母"，茲依汲古。

The hexagram is "Military Campaign." The commentary says: A red-yellow colored heifer without calves is alone crying on a vast plain; the Shang queen's virtue has declined and her status is low, so she has to return to her mother's house. Shang Binghe explains: "Xing" refers to a red-yellow color, as explained in the "Yu Pian" as the color of a horse. The hexagram Kun represents cattle and yellow, so it is called Xing cattle; Zhen represents offspring, while Kun represents the destructive power, so there are no offspring—note here the character "wu" (no) is missing. Kun represents the plain, and Zhen represents crying, so it is said to cry on the vast plain. Kun represents the queen and the mother, while Zhen represents returning. The queen of King You of Zhou was from the Shen state. King You favored Bao Si and dismissed Shen queen, so the commentary says she returned to her mother's house. Notes: The third and fourth lines in the Song and Yuan editions read "Shen queen's virtue is weak, returning to her mother," but here we follow the Ji Gu Ge edition.

比。龍生於淵，因風昇天。章虎炳文，為禽敗軒。發輗溫谷，暮宿崑崙。終身無患，光精照耀，不被禍難。首二句兼用《恆》象。震為龍、為生，兌為淵，故曰龍生於淵。巽為風，乾為天，龍在天上，故曰因風昇天。比坤為文，艮為虎，震為車，震覆故曰敗軒。禽者，田獵也。輗，轅端持衡者。坤為車，一陽在坤上若轅端衡木，蓋艮象也。《水經注》渭水右有溫谷，然此溫谷即暘谷。《書》宅嵎夷曰暘谷。《淮南子》日出於暘谷，言發輗東海，夕至侖昆[當作崑崙]也。坤為暮，艮為崑崙，坤為身，艮為終、為光明，坎為患難。○升，宋元本作身，禽作凶，光作充，均依汲古。照，元本作照，依宋本及汲古。禍，汲古作患，與上患字復，依宋元本。

The hexagram is 《Bi》. The commentary says: A dragon rises from the deep, riding the wind straight up to the sky; a tiger's splendid skin shines brightly, but the hunting chariot overturns in the hunt; starting from the warm valley in the morning, by evening they have reached the Kunlun Mountains; there is no calamity throughout life, radiance shines, and no disaster occurs. Shang Binghe explains: The first two lines combine the imagery of the hexagram 《Heng》—Zhen represents the dragon and growth, Dui represents the deep, so the dragon is born from the deep; Xun represents the wind, Qian represents heaven, so the dragon has already risen to the sky, thus riding the wind to heaven. The lower trigram of 《Bi》 is Kun, representing splendor; Gen represents the tiger, Zhen represents the chariot, and Zhen inverted becomes the image of overturning, so the chariot overturns. "Qin" here refers to hunting. "Ni" is the part of the chariot辕 that holds the crossbar; Kun represents the chariot, a yang line on top of Kun resembles the crossbar at the front of the辕, which is also the image of Gen. The "Water Classic Commentary" says that to the right of the Wei River there is a warm valley, but the warm valley in Lin's text is actually Yang Valley: The "Book of Documents: Yao's Classic" mentions "residing in Yuyi, called Yang Valley," and the "Huainanzi" says the sun rises from Yang Valley, so "fā ni wēn gǔ" refers to starting the journey from the East Sea in the morning and arriving at Kunlun by evening—the original text was written as "lun kun," which is reversed. Kun represents sunset, Gen represents Kunlun, Kun represents the body, Gen represents the end and brightness, and Kan represents calamity. Notes: The character "sheng" in the Song and Yuan editions was written as "shen," "qin" as "xiu," and "guang" as "chong," all following the Ji Gu Ge edition; the character "zhao" in the Yuan edition was written in another form, following the Song and Ji Gu Ge editions; the character "huo" in the Ji Gu Ge edition was written as "huan," repeating the word "huan" in the previous text, so following the Song and Yuan editions.

小畜。既嫁宜吉，出入無咎。三聖並居，國安無災。通《豫》。震為嫁、為出，巽為入，坎為聖，震數三，故曰三聖。坤為國，震樂故無咎災。○咎，宋元本作憂，依汲古。

The hexagram is 《Xiao Xu》. The line interpretation says: A woman has already married, and her marriage is appropriate and auspicious; when going out or coming in, there will be no mistakes; three sages dwell together, the country is peaceful, and there is no calamity. Shang Binghe explains: 《Xiao Xu》 is "beside" (or "complementary") to 《Yu》, meaning that the two hexagrams have exactly opposite yin and yang in all six lines, and they are called "beside" to each other, so they can be used to interpret each other. Zhen represents a woman's marriage and travel, while Xun represents entering; Kan represents sages, and Zhen in the divination number corresponds to three, hence "three sages." Kun represents the state, and Zhen signifies joy, so mistakes and calamities are eliminated. Note: The character "jiu" (calamity) in the original text was written as "you" (worry) in Song and Yuan editions, but here it follows the Ji Gu Ge edition.

履。北陸陽伏，不知白黑。君子傷讒，正害善人。通《謙》。坎為北，陽陷陰中，故曰陽伏。《左傳》："日行北陸而藏冰"，言天寒也。坎為黑，巽為白，巽坎皆為伏，故不知。艮為君子，正反震故曰傷讒。○白黑，汲古作黑白，依宋本。

The hexagram is 《Lǚ》 (The Treading). The commentary says: The sun moves to the northern land, and the yang energy becomes concealed; the heavens and earth become dark, and it is impossible to distinguish black from white. The gentleman is slandered, and righteousness actually harms the good. Shang Binghe explains: 《Lǚ》 and 《Qian》 are complementary. Kan represents the north, and a single yang line is trapped between two yin lines, so it is said that yang is concealed. The 《Zuo Zhuan》 says, "The sun is in the northern land and ice is stored," referring to the time when it is cold. Kan represents black, Xun represents white, and both Xun and Kan have the image of concealment, hence the inability to distinguish black from white. Gen represents the gentleman; a standing Zhen and an inverted Zhen facing each other is called "opposite Zhen," which is the image of two mouths facing each other in conflict, hence the gentleman is slandered. Note: The text "white black" in the Ji Gu Ge edition is "black white," and this version follows the Song edition.

泰。一身兩頭，近適二家，亂不可治。坤為身，乾數一，故曰一身。乾為頭，坤數二，故曰兩頭。伏艮為家，坤為亂。○近，汲古作延，依宋元本。

The hexagram is 《Tai》 (Progress). The line saying: "A single body with two heads, serving two masters at once, causing confusion that cannot be controlled." Shang Binghe explains: "Kun represents the body, and Qian in the divination count is considered as one, hence 'a single body'; Qian represents the head, and Kun in the divination count is considered as two, hence 'two heads'; the hidden and concealed Gen represents the family—In 《Tai》, the third, fourth, and fifth lines form an interaction of Zhen, and Zhen inverted becomes Gen; Kun represents chaos." Notes: In the Ji Gu Ge edition, the character "near" is written as "extend," but here we follow the Song and Yuan editions.

否。牝馬牡駒，歲字不休。君子衣服，利得有餘。乾坤合體故曰牝牡，故歲字不休，字，息也。乾為歲，互艮為君子，巽為利，乾為衣。○牡駒，宋元作牝駒，依汲古。字，汲古作孳，依宋元本。

The hexagram is 《Pu》. The line statement says: A mare mates with a stallion foal, giving birth year after year without end; a gentleman has clothing and garments, and the benefits he gains are abundant. Shang Binghe explains: 《Pu》 has the trigram Qian above and Kun below, with Qian and Kun combined as one, hence the term "mother and male." Therefore, it gives birth continuously year after year—"zi" means birth and reproduction. Qian represents years; the interacting trigrams of lines two, three, and four form Gen, which represents a gentleman; Xun represents benefit; and Qian represents clothing. Notes: The term "mu ju" in the Song and Yuan editions is "pu ju," here following the Jigugē edition; the character "zi" in the Jigugē edition is "zi," here following the Song and Yuan edition.

同人。南行懷憂，破其金輿。安坐故廬，乃無災患。通《師》。震為南，坤為憂患、為車，乾為金，故曰金輿。坎為破、為室廬。○災，依宋元本，汲古作殃。

The hexagram is "Tong Ren" (Union with the People). The line commentary says: going south on a long journey filled with worry, and along the way damaging the golden chariot; it would be better to sit calmly in the old house, and thus there would be no calamity. Shang Binghe explains: "Tong Ren" is in mutual opposition with "Shi" (The Army). Zhen represents the south; Kun signifies worry and also a vehicle; Qian represents metal, so it is said to be a golden chariot. Kan represents damage and a house. Notes: The character "zai" (calamity) follows the Song and Yuan editions, while the Ji Gu Ge edition reads "yang" (misfortune).

大有。憂人之患，履傷浮願。為身禍殘，篤心自守，與喜相抱。通《比》。坤為憂患，震為履，震覆故曰履傷。坤為身、為禍，坎心，艮為抱。第二句或有訛字，或謂浮願猶不及料也。願，汲古作顏，依宋元本。

The hexagram is 《Da You》. The commentary says: worrying about others' misfortunes, encountering obstacles in actions and failing to achieve one's wishes; oneself also incurs misfortune; only by being sincere and steadfast, and holding fast to oneself, can one embrace auspiciousness. Shang Binghe explains: 《Da You》 is in mutual communication with 《Bi》. The trigram 《Kun》 represents worry and misfortune; 《Zhen》 represents taking steps, but when 《Zhen》 is inverted, it forms the image of overturning, hence the saying of injury from movement; 《Kun》 represents the body and misfortune; 《Kan》 represents the heart; 《Gen》 represents holding on to one's feelings. The second sentence may contain an error; some say "floating wishes" means that things do not turn out as expected. Notes: The character "愿" in the Ji Gu Ge edition is written as "颜", but here we follow the Song and Yuan editions.

謙。咸陽辰巳，長安戌亥。丘陵生心，非魚市。可以避水，終無凶咎。《謙》震、坎、艮三陽俱備，震乾初坎乾中，艮乾上三陽成乾，故曰咸陽。闢卦乾居辰巳，故曰咸陽辰巳。震為長，坤為安，故曰長安。闢卦坤居戌亥，故曰長安戌亥。坎先天位西，坤為都邑。咸陽，長安，西方都邑也。艮為丘陵，坤為魚、為水，言丘陵可避水不可得魚也。○水，宋元本訛不，依汲古。按：《韻補》云亥音喜，引《易林》將戍繫亥，陽藏不起為證，此處亦然，韻補說是也。

The hexagram is "Modesty." The commentary says: Xianyang is located at the position of Chen and Si, while Chang'an is at the position of Xu and Hai; on the hills, there was a thought, but that place is not a market for buying fish; high ground can avoid water disasters, and there is ultimately no danger or mistake. Between "non-fish" and "market," the original text uses a private variant character not recorded in standard texts, and here it is preserved as it is without conjectural alteration. Shang Binghe explains: In the hexagram of "Modesty," the three yang lines Zhen, Kan, and Gen are all present. Zhen is the first line of Qian, Kan is the middle line of Qian, and Gen is the top line of Qian. The three yang lines together form a complete Qian, so it is called "Xianyang," meaning the fullness of yang energy. In the "Bidi" hexagram, Qian is located at the position of Chen and Si, so Xianyang is at Chen and Si. The "Bidi" hexagram is the twelve message hexagrams, matching the twelve months and twelve earthly branches. Zhen represents length, and Kun represents peace, so it is called "Chang'an." In the "Bidi" hexagram, Kun is located at the position of Xu and Hai, so Chang'an is at Xu and Hai. Kan is located at the western position in the earlier heaven hexagram, and Kun represents a city; Xianyang and Chang'an are both western capitals. Gen represents hills, and Kun represents fish and water; this means that climbing the hills can avoid great floods, but fish cannot be bought. Notes: The character "water" was mistakenly written as "not" in the Song and Yuan editions, and here it follows the Ji Gu Ge edition. Also, according to the "Yun Bu," "Hai" is pronounced like "xi," and it cites "Jiang Shu Xi Hai, yang cang bu qi" from the "Yi Lin" as evidence. The rhyme here is also consistent with this, showing that the "Yun Bu" is correct.

豫。不知何孫，夜來扣門。我慎外寢，兵戎且來。艮為孫，坎為夜，坤為門，艮手故曰扣門。外寢，外室也。艮為外、為寢，為刀兵。○寢，汲古訛寇，依宋元本。

The hexagram is 《Yu》. The line says: "I do not know which family's children they are, coming to knock on the door at night; I carefully guard the outer room, and military strife is about to come." Shang Binghe explains: "Gèn represents children, Kǎn represents night, Kūn represents the door. Gèn also represents the hand, so it is said to knock on the door." "Outer room" refers to the outer chamber. Gèn represents the outside, the bedroom, and also weapons. Note: The character "寝" in the Jiguge edition is mistakenly written as "寇," and this version follows the Song and Yuan editions.

隨。昧旦不明，日暗無光。喪滅失常，使我心傷。震為旦，兌為昧，故曰昧旦不明。艮為日、為光，兌嚮晦故無光。○日暗，依汲古，宋元本作暗我，我為夜之形訛字，疑原作暗夜無光，暗夜與昧旦為對文，今姑從汲古。

The hexagram is "Following." The line statement says: When the sky is about to brighten but has not yet brightened, there is a state of confusion and darkness; the day is dark and lacks light; there is loss and destruction, and I feel sorrow in my heart. Shang Binghe explains: Zhen represents the bright sky, Dui represents confusion and darkness, so it is said to be "in the dim and dark morning, not yet clear." Gen represents the sun and light, while Dui signifies the sun setting in the evening, hence there is no light. Notes: "day dark" follows the Jigugē edition; the Song and Yuan editions read "dark me," where "me" is a misinterpretation of "night" due to similar characters. It is suspected that the original text may have read "dark night without light," with "dark night" forming a parallel with "dim morning." For now, we follow the Jigugē edition.

蠱。江陰水側，舟楫破乏。狐不得南，豹無以北。雖欲會盟，河水絕梁。坤為大川，故曰江水。震為舟，兌毀故破乏。艮為狐、為豹，震為南，震反為艮則北矣，艮止故不得南。北艮為梁，兌折故梁絕。○狐，宋元本作孤，依汲古。北，元本訛比，依宋本、汲古。絕梁，汲古作梁絕，依宋元本，梁與盟韻。

The hexagram is "Gǔ" (Guilt). The line statement says: On the south bank of a great river, by the side of the flowing water, the boats and oars are all broken and lacking; the fox cannot go south, the leopard has no way to go north; even if one wishes to meet and form an alliance, the river water blocks the way, and the bridge has been cut off. Shang Binghe explains: The earth (Kun) represents a great river, hence the reference to the river; the thunder (Zhen) represents the boat, and the lake (Dui) signifies destruction, hence the broken and lacking condition; the mountain (Gen) represents the fox and the leopard; the thunder (Zhen) represents the south, but when reversed, it becomes the mountain (Gen), which represents the north. The mountain (Gen) signifies stopping, hence the inability to go south. The northern mountain (Gen) represents the bridge, and the lake (Dui) signifies breaking, hence the bridge being cut off. Notes: The character "fox" in the Song and Yuan editions was written as "solitary," following the Jigugē edition; the character "north" in the Yuan edition was mistakenly written as "compare," following the Song and Jigugē editions; the phrase "cut off the bridge" in the Jigugē edition is written as "bridge cut off," here following the Song and Yuan editions, because "bridge" and "alliance" rhyme properly.

臨。神之在丑，破逆為咎。不利西南，商人休止。震為神，先天居丑方，又臨為丑月卦，故曰神之在丑。兌為破，易至于八月有凶，言至未遯，丑未沖，故曰破逆為咎、曰不利西南。西南，遯未也。震為商人，因逆破故休止。○第四句宋元本作人休止後，依汲古。

The hexagram is 《Lín》 (Approach). The hexagram statement says: The direction where the divine spirit resides is Chǒu (Ox), and when there is mutual conflict and destruction, calamity arises; going to the southwest is unfavorable, so merchants must stop. Shang Binghe explains: Zhen (Thunder) represents the divine spirit. In the Earlier Heaven arrangement, the hexagram is located in the direction of Chǒu. Moreover, 《Lín》 is the hexagram corresponding to the twelfth lunar month, which matches the month of Chǒu, hence it is said that the divine spirit resides in Chǒu. Dui (Lake) represents destruction; the hexagram statement of 《Lín》 says, "By August there will be misfortune," meaning that by the month of Wei (Goat), it transforms into 《Dùn》 (Retreat). Since Chǒu and Wei are directly opposite, it is said that conflict and destruction lead to misfortune, and the southwest is unfavorable—southwest corresponds to the position of Wei in 《Dùn》. Zhen represents merchants, and because of the conflict and destruction, they cannot proceed. Note: The fourth sentence in the Song and Yuan editions reads "people stop," but this version follows the Jigugē edition.

觀。然諾不行，欺天誤人。使我露宿，夜歸溫室。神怒不直，鬼擊其目。欲求福利，適反自賊。震為言，震覆，故曰然諾不行、曰欺天誤人。艮為天、為室，坤為宿、為夜，艮為火，故曰溫室。伏震為神、為怒，坤為鬼，艮為目，艮手故曰鬼擊其目。艮為求，巽為利、為賊。○天，汲古作訟，露作虛，均依宋元本。

The hexagram is "Observation." The commentary says: When one promises something but fails to fulfill it, deceiving heaven and misleading others; causing me to sleep outdoors and returning late at night to a warm house; the gods are angry, blaming him for being dishonest, and ghosts strike his eyes; originally intending to seek blessings and benefits, yet ultimately harming himself. Shang Binghe explains: Zhen represents speech, and when Zhen is inverted, it forms the image of covering, thus indicating promising without fulfilling and deceiving heaven and misleading people. Gen represents heaven and a house, Kun represents stopping and night, and Gen also represents fire, thus indicating a warm room. Hidden Zhen represents gods and anger; Kun represents ghosts; Gen represents eyes, and Gen also represents hands, thus indicating ghosts striking his eyes. Gen represents seeking, Xun represents benefits and harm. Notes: The character "heaven" in the Jigusha edition is "lawsuit," and the character "exposed" is "empty," both following the Song and Yuan editions.

噬嗑。攘臂極肘，怒不可止。狼戾愎佷，無與為市。艮為臂肘。極，放也。《儀禮大射》"贊設決朱極三"注：極，放也，極肘，即放肘也。震為怒，艮為狼，巽為市，巽伏，故曰無與為市。○極，汲古作拯，依宋元本。愎，宋本訛復，依元本、汲古。佷，汲古作狠，依宋元本。

The hexagram is "噬嗑." The commentary says: rolling up sleeves and swinging the elbows, anger cannot be restrained; fierce and stubborn, stubborn and unreasonable, no one is willing to trade with him. Shang Binghe explains: "Gèn" represents the arm and elbow. "Jí" means to release or let go—there is a sentence in "Yi Li · Da She" saying "Zàn Shè Jué Zhū Jí Sān," with a note explaining "Jí means to release," so "Jí Zhǒu" means to release the elbow. "Zhèn" represents anger, "Gèn" represents a wolf, "Xùn" represents a market, and "Xùn" is hidden and not apparent, hence saying that no one is willing to trade with him. Notes: The character "Jí" in the Ji Gu Ge edition is "Zhěng," following the Song and Yuan editions; the character "Bì" in the Song edition is mistakenly written as "Fù," following the Yuan and Ji Gu Ge editions; the character "Hěn" in the Ji Gu Ge edition is written as "Hěn," following the Song and Yuan editions.

賁。販馬買牛，會值空虛。利得尠少，流連為憂。離為牛，震為馬、為商旅，故曰販買。離為空虛，巽為利，巽伏，故利得鮮少。坎為憂，艮止故曰流連。○買，宋元本作賣，依汲古。

The hexagram is 《Bén》. The line says: buying horses and cattle, yet just when the market is empty; the profit gained is little, and one is stuck and unable to return, thus causing worry. Shang Binghe explains: Li represents cattle, Zhen represents horses and commerce, so it refers to buying and selling. Li signifies emptiness; Xun represents profit, but Xun is hidden, hence the small profit. Kan represents worry, Gen signifies stopping, hence being stuck and unable to move. Note: The character 'buy' in the Song and Yuan editions is 'sell', but here we follow the Jigugē edition.

剝。高樓陸處，以避風雨。深室邃宇，君安其所。牝雞之晨，為我利福，請求弗得。此用《恆》象。伏坤為重故為樓，巽為高故曰高樓。坤為陸，故曰陸處。巽為風，兌為水，故亦為雨。巽為伏，故曰以避風雨。艮為堂宇，下乘坤故曰深邃。震為君，艮為安，故曰君安其所。震為晨，巽為雞、為利，艮為請求，坤虛故弗得。○之晨，元本作之息，汲古作司晨，依宋本。福請求，宋元本作弗求得，茲依汲古。

The hexagram is 《Bao》. The line commentary says: A high building is constructed on a high and open land, used to avoid wind and rain; the hall is deep and secluded, and the master resides within it; the hen crows at dawn, saying it brings me benefit and fortune, but when I seek it, I can never obtain it. Shang Binghe explains: This line uses the hexagram 《Heng》. The hidden坤 (Earth) has the meaning of repetition, so it takes the image of a building; Xun (Wind) represents height, so it refers to a high building.坤 represents land, so it refers to being on land. Xun represents wind, and Dui (Lake) represents water, thus also representing rain; Xun has the meaning of concealment, so it refers to using it to avoid wind and rain. Gen (Mountain) represents the hall, with坤 below it, so it refers to depth. Zhen (Thunder) represents the ruler, Gen represents stability, so it refers to the master residing in his place. Zhen represents dawn, Xun represents the hen and benefit, Gen represents seeking, and坤 is empty, so seeking brings nothing. The phrase "the hen crows at dawn" comes from 《Shangshu·Muxi》 "the hen does not crow at dawn," the hen crowing at dawn is an abnormal and ominous omen. Notes: The original text says "之晨" in the Yuan edition, "司晨" in the Jigugeshi edition, and here we follow the Song edition; "福请求" in the Song and Yuan editions reads "弗求得," and here we follow the Jigugeshi edition.

復。阿衡服箱，太乙載行。逃時厯舍，所之吉昌。《天官書》："北斗帝車運乎中央"，《晉書天文志》："北斗杓三星為玉衡"，衡，平也，轅端橫木也。坤為平、為方、為車箱，故曰阿衡服箱。《詩》："睆彼牽牛，不以服箱"，《毛傳》："服，牝服也；箱，大車之箱也"，疏：牝服長八尺謂較也，今俗為平較，兩較之內謂之箱。按：大車牛車兩轅，今車兩邊之牆古謂之較，兩較之中即為箱，以其中虛故名牝服，茲曰阿衡服箱。與太乙並稱，則阿衡指玉衡，服箱指牽牛，言太乙居中御斗牛以行也。震為君，故曰太乙。太乙，即北辰極尊，象君臣復出入無疾，故所之吉昌。○之，汲古作求，非，依宋元本。逃，疑為巡之訛。

The hexagram is 《Fu》. The commentary says: The celestial pole and the constellation Niutou (Taurus) draw the carriage, while Taiyi Star is in the center, riding in the carriage. It tours the heavens, traverses all the star chambers, and wherever it goes, there is prosperity and auspiciousness. Shang Binghe explains: The 《Records of the Grand Historian: Celestial Officials》 says, "The Big Dipper is the celestial chariot, moving in the center." The 《Book of Jin: Records of Astronomy》 says, "The three stars of the Big Dipper's handle are called Yu Heng." "Heng" means level, referring to the horizontal bar at the front of the chariot's yoke. The hexagram Kun represents levelness, squareness, and the carriage body, so it is said that Yu Heng draws the carriage. The 《Poetry: Xiao Ya: Da Dong》 says, "The bright Niutou, not used to draw the carriage." The 《Ma Transmission》 says, "Fu means female drawing, and xiang is the body of the big chariot." Kong Yingda's commentary says that the female drawing is eight feet long, called jiao, and is commonly called ping jiao. The space between the two jiao is called xiang. In large chariots and ox-drawn carts, there are two yokes. The walls on both sides of the chariot today are called jiao, and the space between them is called xiang, because it is hollow in the middle, so it is called female drawing. Here it says "Yu Heng draws the carriage," and it is mentioned together with Taiyi, so Yu Heng refers to the Yu Heng star, and drawing the carriage refers to the Niutou star. This describes Taiyi in the center, driving the two constellations Dou and Niu. The trigram Zhen represents the ruler, so it is called Taiyi—Taiyi is the northern pole star, the supreme star, symbolizing the ruler and ministers going back and forth without illness, thus wherever it goes, there is auspiciousness and prosperity. Notes: The character "之" in the Jiguge edition is "求," which is incorrect; here we follow the Song and Yuan editions. The character "逃" is likely a mistake for "巡."

無妄。飛來之福，入我嘉室，以安吾國。乾為福，震為飛，巽為入，艮為室、為國。○嘉，汲古作居，依宋本。

The hexagram is "Wu Wang," which is the name of the hexagram and should not be analyzed by splitting its components. Lin's interpretation says: blessings descend from heaven and enter my beautiful dwelling, bringing peace to my state. Shang Binghe explains: Qian represents blessings, Zhen represents flying, Xun represents entering, Gen represents a dwelling and also a state. Note: The character "Jia" in the Jiguo edition is "Ju," but here we follow the Song edition.

大畜。不孝之患，子孫為殘。老耄莫養，獨坐室垣。巽為孝，二至四巽覆，故曰不孝。伏坤為患，震為子，艮為孫，皆履乾上，而兌毀折故曰殘。乾為老，坤為養，坤伏故莫養。艮為垣、為坐、為獨。○子孫為殘，宋元本作子為母殘，茲依汲古。

The hexagram is "Great Accumulation." The line says: The calamity caused by filial impiety is that children harm each other; the elderly have no one to support them and must sit alone beneath the wall. Shang Binghe explains: Xun represents filial piety, but the Xun trigram appearing between the second and fourth lines is inverted, hence indicating filial impiety. Hidden Kun represents calamity; Zhen represents children, Gen represents grandchildren, both standing on Qian. Dui signifies destruction and breaking, hence indicating mutual harm. Qian represents the elderly, Kun represents support, but Kun is hidden and not visible, hence no one to support. Gen represents walls, sitting, and solitude. Note: The text "children are harmed" in Song and Yuan editions reads "children are harmed by mothers," but here we follow the Jigugē edition.

頤。南過棘門，鉤裂我冠。斷衣傷襦，使君恨憂。通《大過》。乾為南、為門，互大坎故曰棘門。艮為冠、為鉤，兌毀故冠裂。乾為衣襦，巽下斷，故斷衣傷襦。乾為君，坤為恨憂。○鉤，汲古作駒，依宋本。斷衣，宋元本作鬬之，茲依汲古。

The hexagram is 《Yi》. The line commentary says: Going south through a gate made of thorny bushes, the hook on the gate tore my hat; I also pulled my clothes and cut my short jacket, causing people to feel resentment and sorrow. Shang Binghe explains: 《Yi》 and 《Da Guo》 are complementary, and their imagery both come from 《Da Guo》. Qian represents south and a gate; 《Da Guo》 as a whole has four yang lines in the middle and two yin lines above and below, forming a shape like an enlarged Kan, which is called the "Great Kan" image. Kan represents thorns, so it is called the "thorn gate." Gen represents a hat and a hook, and Dui governs destruction, so the hat was torn. Qian represents clothes and a short jacket, and Xun is at the lower part and governs cutting, so the clothes were torn and the jacket was injured. Qian represents the ruler, and Kun represents resentment and sorrow. Notes: The character "hook" in the Jigusha edition is "ju," following the Song edition; "cutting clothes" in the Song and Yuan editions is "dou zhi," here following the Jigusha edition.

大過。重弋射隼，不知所定。質疑蓍龜，孰可避之。明神答報，告以肌如，宜利止居。以繩繫矢而射曰弋，正反巽故曰重弋。伏艮為隼，震為射，正反震故不能定射的在何所也。震為蓍，艮為龜，坤為疑，震言故曰質疑。震為往，正反震故曰孰可避之。震為神，艮為明，上艮為反震故曰答報。艮為止，巽為肌。肌，蟲名，《爾雅釋蟲》："密肌，繼英，皆蟲名"，注云未詳，茲曰止居或密肌為蟄伏之蟲，正巽象也。○弋，宋元本作或，汲古作卒，之訛六，均依《困》之《蹇》校。肌如，汲古作犧牲，依宋元本。宋元本無末句，依汲古。

The hexagram is "Great Excess." The line commentary says: shooting falcons repeatedly with a stringed arrow, yet not knowing where the arrow should fall; using yarrow stalks and tortoise shells to question doubts, asking how one can escape; the spirits answered with "muscle-like," suggesting it is suitable to stop and dwell. Shang Binghe explains: using a string to shoot an arrow is called "yi"; one yang and one inverted zhen overlapping, so it is called "double yi." Hidden gen represents the falcon, zhen represents shooting; one yang and one inverted zhen facing each other, so the target for shooting cannot be determined. Zhen represents yarrow stalks, gen represents the tortoise, kun represents doubt, and zhen represents speech, so it is about questioning. Zhen represents movement, with two zhen facing each other, so it is about where one can escape. Zhen represents the spirit, gen represents clarity, and the upper gen is the reverse image of zhen, so it is about the answer. Gen represents stopping, and xun represents muscle. "Muscle" is the name of an insect; the "Er Ya · Shi Chong" mentions "mi ji, ji ying, which are names of insects," and the commentary says its meaning is unknown; here, since it says it is suitable to stop and dwell, then "mi ji" may be an insect that hides, which matches the image of xun. Notes: The character "yi" in the Song and Yuan editions was written as "huo," and the Ji Gu Ge edition as "zu," both corrected according to the line "cong kun to jian." The phrase "ji ru" in the Ji Gu Ge edition was written as "xi xiang," following the Song and Yuan editions; the last sentence is missing in the Song and Yuan editions, and here follows the Ji Gu Ge edition.

坎。麟麑鳳雛，安樂無憂。捕魚河海，利踰徙居。伏離為文，故曰麟鳳。艮亦為獸、為鳥，艮少故曰麑曰雛。麑，鹿子也。坎為憂，震樂，故無憂。伏巽為魚、為利，艮為捕，坎為河海，故曰捕魚河海。艮為居，震行故曰徙居。○雛，宋元本作稚，徙作從，均依汲古。

The hexagram is Kan (Water). The line says: The young of the qilin and the young of the phoenix are peaceful and free from worry; going to rivers and seas to fish brings great profit, sufficient for moving to a new dwelling. Shang Binghe explains: The hidden Li (Fire) represents beauty and elegance, hence the qilin and phoenix; the hidden Gen (Earth) also represents animals and birds, and Gen signifies youth, hence the young qilin and the young phoenix—the young qilin is actually a young deer. Kan represents worry, while Zhen (Thunder) represents joy and happiness, hence no worry. The hidden Xun (Wind) represents fish and profit, and Gen represents hands, hence the act of catching fish in rivers and seas. Gen represents dwelling, while Zhen represents movement, hence moving to a new dwelling. Notes: In the Song and Yuan editions, the character 'chú' (young) was written as 'zhì', and 'xǐ' (move) as 'cóng', both following the Jigushan edition.

離。新田宜粟，上農得榖。君子懷德，以千百祿。離為新，伏艮為田，二歲為新田，巽為粟、為榖，中爻正反巽故曰宜粟、曰得榖。伏艮為君子、為求，故曰千。震為百、為祿。○二三句宋元本作"君子惟德，千百以福"，茲依汲古。

The hexagram is Li (Fire). The line says: newly cultivated fields are suitable for planting millet; skilled farmers harvest good grain; the gentleman holds to virtue, thus enjoying a thousandfold reward. Shang Binghe explains: Li represents newness, with hidden Gen (Mountain) representing field, and fields cultivated in the second year called new fields; Xun represents millet and grain, with the middle few lines having two Xun, one upright and one inverted, thus saying suitable for millet and obtaining grain. Hidden Gen represents the gentleman and seeking, thus indicating a thousand. Zhen represents a hundred and reward. Notes: The second and third sentences in Song and Yuan editions read 'the gentleman only holds virtue, a thousandfold blessing,' but here we follow the Jigugeshan edition.

咸。簪短帶長，幽思苦窮。瘠蠡小瘦，以病之癃。詳《復》之《節》。第四句宋元本癃作隆，依汲古。蠡，元本作蟸，非，癃，創也。艮象，言小瘦之故因病癃也。

The hexagram is 《Xian》. The commentary says: The hairpin is short and the sash is long, deeply filled with sorrow and hardship; the appearance is withered and emaciated, like being eaten by insects, because there is a disease called "long." Shang Binghe explains: This explanation is detailed in the entry for 《Fu》 and 《Jie》. Notes: The fourth character "long" was written as "long" in Song and Yuan editions, but here it follows the Ji Gu Ge edition; the character "li" was written as "zha" in Yuan edition, which is incorrect. "Long" refers to a skin disease. These sentences refer to the image of Gen, indicating that the reason for being weak and thin is due to suffering from "long." This note does not start with "○," differing slightly from the general format of the book.

遯。爭訟之門，不可與鄰。出入有為，憂生我心。乾為言，艮亦為言，兌為口，二至四兌反，與乾言相背，故曰爭訟，義本《夬九四》也。艮為門，伏震為出，巽為入，伏坤為憂、為心。○心，汲古作患，依宋元本。

The hexagram is "Dun" (Retreat). The line statement says: This is the gate of a quarrelsome family; one should not live next to them. When entering and exiting, each has their own intentions, and sorrow arises from within me. Shang Binghe explains: Qian (Heaven) represents speech, and Gen (Mountain) also represents speech. Dui (Lake) represents the mouth. The lines two to four form an inverted Dui, which is opposite to Qian's speech, hence the meaning of contention. Gen represents the gate, hidden Zhen (Thunder) represents going out, Xun (Wind) represents entering, hidden Kun (Earth) represents worry and the heart. Note: The character "heart" in the Jiguge edition is "huan" (worry), but here we follow the Song and Yuan editions.

大壯。朽根枯株，不生肌膚。病在心腹，日以焦枯。伏巽為木、為隕落，故曰朽根枯株。艮為肌膚，上卦艮覆，故肌膚不生。伏坤為心腹、為病，巽隕故枯。按：壯者，傷也，故林詞如此而象則用伏。○腹，汲古作腸，焦作燋，均依宋元本。焦枯，宋元本作焦勞，依汲古協。

The hexagram is Great Strength. Lin's interpretation says: the roots are already rotten, the trunk is already withered, and new skin and flesh cannot grow; the illness is in the heart and abdomen, and it is getting more and more scorched and withered day by day. Shang Binghe explains: the hidden Xun trigram represents wood and falling, so it is said that the rotten roots and withered branches. The艮 trigram represents the skin and flesh, but the upper part of the trigram is inverted, so the skin and flesh do not grow. The hidden Kun trigram represents the heart and abdomen and illness, and Xun represents falling, so it is withered. According to the character "壮" which originally means injury, Lin's interpretation takes such a sinister image, and all the hexagrams used are based on hidden images. Note: In the Ji Gu Ge edition, the character "腹" is written as "肠", and "焦" is written as "燋", both follow the Song and Yuan editions; "焦枯" in the Song and Yuan editions is written as "焦劳", following the Ji Gu Ge edition for better rhyme.

晉。雨師娶婦，黃岩季子。成禮既婚，相呼南去。潤澤田裡，年歲大喜。此用恆伏象。兌為雨，坤為師，巽為婦，卦六爻皆有應予，易所謂婚媾也，故曰雨師娶婦。震為黃，艮為巖、為季子，故曰黃岩季子。坤為禮，艮為成，震巽為夫婦，故曰成禮既婚。震為呼、為南，兌為潤澤，坤為田裡、為年歲。震為喜，言田裡得雨澤，年歲豐熟而大喜也。元本舊注：《博物志》太公為灌壇令，武王夢婦人當道夜哭，問之曰：我是東海神女，嫁於西海神童，我行必有風雨云云。按：此注於林詞不甚合，恐別有故實，為今所不能考。○南去、潤澤田裡，依《井》之《坤》宋元本校，各本去作上，潤作膏，田裡作下圭。子，汲古作女，依宋元本。

This hexagram is the "Progress" hexagram. The commentary says: The rain god married a wife, who was the daughter of a family in Huangyan; the wedding ceremony was completed, and they called to each other heading south; the rain moistened the fields and villages, and the harvest of the year was very good. Shang Binghe explains: This line uses the hidden image of the "Permanence" hexagram. Dui represents rain, Kun represents the teacher, and Xun represents the wife; in this hexagram, all six lines correspond in pairs, which is what the "Zhou Changes" calls "marriage and union," hence the rain god marrying a wife. Zhen represents yellow, Gen represents mountain and rock, and also represents young children, so it is called the young son of Huangyan. Kun represents ceremony, Gen represents completion, and Zhen and Xun together represent a husband and wife, so it is said that the ceremony was completed and the marriage was made. Zhen represents calling out and south, Dui represents moistening, Kun represents fields and years, and Zhen represents joy—meaning that the fields were moistened by the rain, the harvest was abundant, and thus there was great joy. The old annotations in the original edition cite the "Bamboo Annals" saying: When Jiang Taigong was the governor of Guantun, King Wu of Zhou dreamed of a woman crying at the road at night. He asked her, and she said, "I am the goddess of the Eastern Sea, married to the son of the Western Sea. Whenever I move, there will certainly be wind and rain." According to this old annotation, it is not very consistent with Lin's commentary, so it is likely another story, and now it is impossible to verify. Notes: The phrases "heading south" and "moistening the fields" are corrected according to the Song and Yuan editions of the "Well" hexagram's "Kun" line. In all editions, "go" is written as "up," "moistening" as "grease," and "fields" as "lower jade." The character "son" in the Jigong edition is written as "daughter," and it is corrected according to the Song and Yuan editions.

明夷。冬采薇蘭，地凍堅難。利走室北，暮無所得。坎為冬，震為薇蘭。坤為地，坎為凍、為險難，為室、為北，震行故曰利走室北。坤為暮，坤虛故無得。○薇，宋元本作微，依汲古。室，宋本、汲古作失，依元本。

The hexagram is Mingyi (Bright Abode). The commentary says: In the depths of winter, gathering wild vegetables and orchids, the ground is frozen hard and difficult to dig; it is only suitable to walk towards the north of the house, but even when it gets dark, nothing is obtained. Shang Binghe explains: Kan represents winter, Zhen represents wild vegetables and orchids; Kun represents the earth, Kan represents ice and cold, as well as difficulties, also representing the house and the north. Zhen indicates movement, so it is said to be suitable to walk towards the north of the house. Kun represents dusk, and the emptiness within Kun leads to nothing being obtained. Notes: The character 'wei' in the Song and Yuan editions is 'wei', following the Jigugē edition; the character 'shi' in the Song edition and Jigugē edition is 'shi', following the Yuan edition.

家人。昧之東域，誤過虎邑。失我熊胔，飢無所食。此用《恆》象。震為東，兌為昧，伏艮為虎、為邑、為熊，伏坤為失、為虛，故為飢。○熊胔，依宋元本，汲古作熟羆，非。熊胔，熊肉也。

The hexagram is 《Family》. The line says: moving eastward in darkness, mistakenly passing through a city with tigers; losing my bear meat and starving with nothing to eat. Shang Binghe explains: this line uses the hexagram 《恒》. Zhen represents east, Dui represents darkness, hidden Gen represents tiger, city, and bear, hidden Kun represents loss and emptiness, hence starvation. Note: "bear meat" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "roasted bear," which is incorrect. Bear meat refers to bear flesh.

睽。日暮閉目，隨陽休息。箕子以之，乃受其福。舉首多言，必為悔殘。離為日、為目，坎為閉、為暮，故曰日暮閉目。離為陽，兌嚮晦宴息，故曰休息。兌為口舌，故曰箕。坎為首，坎上下兌口故曰多言。○首，依宋元本，汲古作事。箕星司口舌。

The hexagram is 《Kui》. The line says: At sunset, close your eyes and rest along with the sun; Ji Zi did just that, thus receiving blessings; if one raises his head and speaks much, he will surely bring regret and harm. Shang Binghe explains: Li represents the sun and the eye, Kan represents closure and sunset, so it is said that at sunset one closes his eyes. Li is the sun, Dui signifies evening rest, so it refers to resting. Dui represents mouth and speech, hence the character 'Ji'—the mansion of Ji Star is in star divination associated with mouth and speech. Note: The character 'shou' (head) follows the Song and Yuan editions; the Ji Gu Ge edition reads 'shi' (matter).

蹇。蓼蕭瀼瀼，君子龍光。鳴鸞雍雍，福祿來同。蓼蕭，《小雅》篇名，天子燕諸侯之詩。龍，寵也。為龍、為光，和鸞雝雝，萬福攸同，皆詩語。遇卦恆下巽為蓼蕭，震為龍、為鳴，鸞為雍雍，乾為福祿。○雍雍，汲古作噰噰，依宋元本，字與毛詩異。

The hexagram is 《Jian》. The line commentary says: On the reeds and rush, the dew is thick and heavy; the gentleman shines with honor and glory; the sound of the bells harmonizes, and blessings and official rank arrive together. Shang Binghe explains: 《Liao Xiao》 is the title of a poem from 《Poetry: Xiao Ya》, which is a poem about the Son of Heaven entertaining the feudal lords. "Dragon" here is read as "favor." "As dragon, as light" and "the bells harmonize" and "ten thousand blessings arrive together" are all original lines from the 《Poetry》. When encountering the hexagram 《Heng》, the lower trigram 《Xun》 represents 《Liao Xiao》, 《Zhen》 represents dragon and sound, the harmonizing of the bells corresponds to the harmonious sound "yong yong," and 《Qian》 represents blessings and official rank. Notes: The text "yong yong" in the Jigusha edition is written as "tong tong," following the Song and Yuan editions, and the character used differs from that in the 《Ma Shi》.

解。鳥飛無翼，兔走折足。雖不會同，未得醫工。震為鳥、為兔、為翼、為足，坎折巽寡髮，故無翼，坎蹇故折足。坎為醫，巽為工，巽伏坎隱故不得，言不得醫折足之患也。○會同，汲古作同會，醫工作利達，均依宋元本。

The hexagram is 《Jie》. The line commentary says: The bird wants to fly but has no wings; the rabbit wants to run but has broken legs; although they have not yet met, they cannot even call a physician. Shang Binghe explains: Zhen represents birds, rabbits, wings, and feet; Kan indicates brokenness, and Xun indicates sparse hair, hence no wings. Kan represents difficulties, so the legs are broken. Kan represents physicians, and Xun represents craftsmen. Xun is hidden and Kan is concealed, so they cannot be obtained. This means the injury of broken legs cannot be treated. Notes: The text "会同" in the Jigong Pavilion edition reads "同会," and "医工" reads "利达," both following the Song and Yuan editions.

損。五勝相賊，火得水息。精光消滅，絕不能續。卦兌金，克震木，震木克坤土，而兌又為水，艮又為火，故火得水而息滅也。元本注五勝者，言五行相勝之義。伏巽為賊，卦數五，故曰五勝相賊。艮為光，坤消兌絕。○能，宋元作長，依汲古。

The hexagram is "Loss." The line commentary says: The Five Phases overcome each other, causing mutual harm; fire meets water and is extinguished; the brilliance dissipates completely, cutting off without continuation. Shang Binghe explains: The primary hexagram's Dui belongs to metal, which overcomes Zhen wood, and Zhen wood overcomes Kun earth. At the same time, Dui also represents water, and Gen also represents fire, so fire meets water and is extinguished. The original edition's note says: "Five overcomings" refers to the principle of mutual overcoming among the Five Phases. Fu Xun represents harm, and the hexagram number is five, so it is called five overcomings causing mutual harm. Gen represents light, Kun signifies decline, and Dui signifies cutoff. Notes: The character "能" in Song and Yuan editions was written as "长," but here we follow the Jigugē edition.

益。東資齊魯，得騂大馬。便辟能言，巧賈善市。八鄰並戶，請火不與。人道閉塞，鬼守其宇。震為東，巽為齊，伏兌為魯。震為馬，伏乾為赤，故曰騂。騂，赤色也。正反震，故曰便辟能言。巽為賈市，坤為戶，卦數八，艮亦為戶，數亦八，故曰八鄰並戶。並屏同，並戶即閉戶也。艮為火，下乘坤水，故不得火。坤為道路、為閉塞，孟子：請火於鄰無弗與者。今八鄰閉戶不與。故曰人道閉塞。坤為鬼，艮為守、為宇，故曰鬼守其宇。巧賈善市，汲古作市人善賈，八鄰作鄰人，守作祟，均依宋元本。

The hexagram is "Benefit." The line commentary says: going east to Qi and Lu to trade and make money, obtaining a red horse; being able to meet people and speak well, indicating a shrewd merchant who is good at business; however, all neighbors around eight directions are closed off, not even giving a little fire; the paths of the world are blocked, leaving only ghosts guarding his house. Shang Binghe explains: Zhen represents the east, Xun represents Qi, and the hidden Dui represents Lu. Zhen represents a horse, and the hidden Qian represents red, so it is called Xing (red). One upright and one inverted Zhen indicate eloquence and persuasion. Xun represents merchants and markets. Kun represents doors, and the number of the hexagram is eight; Gen also represents doors, and its number is also eight, so it is said that there are eight neighbors all closed off. "Bing" and "Ping" are homophones, and "ping hu" means closing the doors. Gen represents fire, and below it is Kun water, so fire cannot be obtained. Kun represents roads and blockage. The "Mencius" says that asking neighbors for fire is never refused, but now all eight directions of neighbors close their doors and do not give fire, so the human path is blocked. Kun represents ghosts, and Gen represents guarding and houses, so ghosts guard his house. Notes: "Qiao jia shan shi" in the Jigusha edition reads "shi ren shan jia," "ba lin" reads "lin ren," and "shou" reads "sui," all following the Song and Yuan editions.

夬。爭雞失羊，亡其金囊。利不得長，陳蔡之患，賴楚以安。遇卦互兌為羊，巽為雞，而兌巽相反覆，故得雞則失羊，得羊必失雞，不可得兼也。坤為囊，坤伏故亡。乾金巽利，震為陳、為蔡、為楚，伏坤為患。《史記孔子世家》：陳蔡聞楚聘孔子，懼，發徒役圍孔子，不得行，絕糧，於是使子貢至楚，楚昭王興師迎孔子，然後得免。

The hexagram is 《Guai》. The line commentary says: fighting over a chicken resulted in losing a sheep, and even the bag containing gold was lost; profit cannot last long; like Confucius being trapped in Chen and Cai, the disaster was finally resolved through the help of Chu. Shang Binghe explains: the hexagram and its interacting trigrams produce the trigram Dui (Lake) representing the sheep, and Xun (Wind) representing the chicken. Dui and Xun are a trigram and its inverted form, so obtaining the chicken means losing the sheep, and obtaining the sheep means losing the chicken; both cannot be obtained at the same time. The trigram Kun (Earth) represents the bag, and Kun is hidden, hence the loss. The trigram Qian (Heaven) represents gold, and Xun represents profit. The trigram Zhen (Thunder) represents Chen, Cai, and Chu. Hidden Kun represents disaster. The "Records of the Grand Historian: The Family of Confucius" states: when Chen and Cai heard that Chu intended to hire Confucius, they became fearful and sent laborers to surround Confucius, preventing him from proceeding, leading to a shortage of food. Confucius then sent Zigan to Chu for help. King Zhao of Chu sent troops to welcome Confucius, thus he was rescued from danger.

姤。九登十陟，馬跌不前。管子佐之，乃能上山。通《復》。震數九，坤數十，震為登、為陟、為馬，坤失，故曰馬跌不前。震為竹，故曰管子。乾為山，言管子佐齊桓乃能霸天下也。○首句元本作十登九涉，依宋本、汲古。

The hexagram is 《Gou》. The line commentary says: having climbed nine layers and then ten layers, the horse loses its footing and cannot proceed further; with Guan Zhong assisting from the side, one is able to reach the mountain peak. Shang Binghe explains: 《Gou》 and 《Fu》 are complementary. The number of Zhen is nine, and the number of Kun is ten; Zhen represents ascending, climbing, and a horse, while Kun signifies loss, hence the horse stumbles and cannot move forward. Zhen is also associated with bamboo, hence Guan Zhong. Qian represents a mountain—this refers to Guan Zhong assisting Duke Huan of Qi, thus achieving dominance over the world. Note: The original version of the first line in the first edition reads 'ten climbs and nine crossings,' but this version follows the Song edition and the Ji Gu Ge edition.

萃。東鄰愁苦，君亂天紀。日貪祿寵，必受其咎。通《大畜》。震為東鄰，坤為愁苦、為亂，乾為君、為天、為祿寵。義多未詳，或指紂。○日，宋元本作甘，依汲古。宋元本下有"意合志同，內外相從，見吾伯公"三句，與上文義相反，斷為衍文，否則只用此三句象甚合，語亦較有味，惟不能並用。

The hexagram is 《Cui》. The line commentary says: The eastern neighboring state is full of sorrow, the king has disturbed the heavenly order; day by day he seeks personal gain and favor, he will surely suffer calamity. Shang Binghe explains: 《Cui》 and 《Da Xu》 are complementary. Zhen represents the eastern neighbor, Kun represents sorrow and disorder, Qian represents the king, heaven, and official favor. The meaning of this line commentary is somewhat obscure, perhaps referring to King Zhou of Shang. Notes: The character 「日」 in Song and Yuan editions was written as 「甘」, here following the Jigugē edition. The Song and Yuan editions also have below this line the three sentences 「Yi he zhi zhi, nei wai xiang cong, jian wu bo gong」, which are opposite in fortune to the previous text, thus judged as added text; if not referring to the previous text, these three sentences fit well with the hexagram and have more meaning, but they cannot be used together with the previous part.

升。三狸捕鼠，遮遏前後。死於環城，不能脫走。詳《離》之《遯》。○環城，宋元本作壞城，汲古作外問，依《明夷》之《頤》校。

The hexagram is "Ascending." The line statement says: three wild cats hunting a mouse, blocking it front and back; the mouse dies beneath the city walls, unable to escape. Shang Binghe explains: the detailed interpretation of this line can be found in the line of "Fire" (Li) in "Retreating" (Dun). Note: "city walls" in the Song and Yuan editions reads "ruined city," and the Jiguge edition reads "external inquiry," but here it is corrected according to the line of "Darkness over the Sun" (Mingyi) in "Nourishing the Mouth" (Yi).

困。虎狼爭強，禮義不行。兼吞其國，齊魯無王。上兌為虎狼，正反兌故曰爭強。兌為吞、為魯，巽齊，震為王，震伏故曰齊魯無王，言秦併合六國，致列國無主也。

The hexagram is "Goon" (困). The line commentary says: tigers and wolves contend for dominance, propriety and righteousness are abandoned; they both swallow other states, and Qi and Lu lose their kings. Shang Binghe explains: the upper trigram is Dui, representing tigers and wolves, with one upright and one inverted Dui, hence the contention. Dui represents swallowing and also Lu, Xun represents Qi, and Zhen represents the king. Zhen is hidden and not apparent, hence Qi and Lu have no king—this refers to the Qin unifying the six states, causing the states to lose their rulers.

井。五嶽四瀆，合潤為德。行不失理，民賴恩福。伏艮為山嶽，巽卦數五，故曰五嶽。坎為江河，巽後天數四，故曰四瀆。坎為合、為潤、為眾，故曰民伏。震為恩福。○恩，宋元本作息，依汲古。

The hexagram is "Well." The commentary says: The five mountains and four rivers converge and moisten, thus achieving their virtue; actions do not violate the norm, and the people all rely on its grace and blessings. Shang Binghe explains: Concealed Gen represents mountains and hills, and the number of Xun is five, so it refers to the five mountains; Kan represents rivers and lakes, and Xun's number in the Later Heaven is four, so it refers to the four rivers. Kan represents convergence, moisture, and multitude, thus referring to the people; concealed Zhen represents grace and blessings—note that the characters "people" and "concealed" are written together, and the character "concealed" should be read as part of the next sentence. Notes: The character "grace" in the Song and Yuan editions was written as "rest," but here we follow the Jigugong edition.

革。六月種黍，歲晚無雨。秋不宿酒，神先其所。先困後通，與福相從。通《蒙》。坎為月，數六，震為黍，故曰六月種黍。坎為雨、為暮，坤為歲，坤虛故無雨。兌為秋，坎為酒。宿，肅也。《儀禮》"宿尸"注：宿與《曲禮》"主人肅客"之肅同。又《禮祭統》"先期旬有一日，宮宰宿夫人"注：宿讀為肅，戎也，茲云秋不宿酒，言無黍不能釀，至秋祭不能先期戒備酒醴也。震為神，坤失，故曰失所。坎為困，震為通、為後、為從。震為福，正反震，故曰相從。○從，宋元本作逢，依汲古。

The hexagram is 《Gé》 (Revolution). The commentary says: In June, millet is sown, but by the end of the year there is no rain; in autumn there is no wine prepared in advance; the deities thus lose their proper positions; first there is hardship, then smoothness, ultimately accompanying good fortune. Shang Binghe explains: 《Gé》 is in mutual opposition with 《Méng》 (Youth). Kan represents the moon, its number is six, and Zhen represents millet, so it is said that millet is sown in June. Kan represents rain and dusk, while Kun represents the year; Kun is empty, hence there is no rain. Dui represents autumn, and Kan represents wine. "Xù" is read as "Sù": The annotation of 《Rites of Zhou》 on "Xù shī" says that "Xù" is the same as "Sù" in 《Rules of Propriety》 "Zhǔ rén sù kè"; also, the annotation of 《Rites of the Grand Master》 on "Xiān qī shí yī rì, gōng zǎi xù fū rén" says that "Xù" is read as "Sù", meaning preparation in advance. Here, the lack of wine in autumn refers to the fact that without millet, wine cannot be made, and thus there is no wine ready in advance for the autumn sacrifice. Zhen represents deities, and Kun represents loss, so it is said that the deities lose their positions — Shang Binghe reads the character "xiān" in the commentary as "shī". Kan represents hardship, Zhen represents smoothness, later, and following; Zhen also represents good fortune. One Zhen is upright, the other inverted, so it is said that they follow each other. Notes: The character "cóng" in the original text was written as "féng" in the Song and Yuan editions, but here we follow the Jigugē edition.

鼎。騋牝龍身，日馭三千。南上蒼梧，與福為婚。道里夷易，身安無患。詳《觀》之《比》。

The hexagram is "The Cauldron." The line says: A mare seven feet high is born with the body of a dragon, able to travel three thousand li in a day; going to the southern wilds of Cangwu, uniting with fortune in marriage; the path is smooth and easy, the body is healthy and free from calamity. Shang Binghe explains: The detailed explanation for this line can be found in the "Observation" section under "Comparison." "Lai Pinni" comes from "The Poem · Yong Feng · Ding Zhi Fang Zhong" with the phrase "Lai Pinni Sanqian," where a horse over seven feet tall is called Lai, and Pinni refers to a mare.

震。出入休居，安止無憂。上室之歡，虎為季殘。震出，伏巽為入，艮止，故曰休居、曰安止。艮為室、為虎、為季。○無，宋元本作相，歡作權，均依汲古。虎，汲古作虐，依宋元本。第三四句費解，疑有訛字。

The hexagram is Zhen. The line says: going out and coming in can all rest in peace, resting safely without worry; in the joy of entering the hall and room, there is a tiger that harms the young child. Shang Binghe explains: Zhen represents going out, Xun hidden represents coming in, Gen represents stopping, so it is said to rest and be safe. Gen represents the room, the tiger, and the young. Notes: The character 'wu' in the original was 'xiang' in Song and Yuan editions, and 'huan' was 'quan', both following the Jigugē edition. The third and fourth lines are difficult to understand, suggesting possible errors in the text.

艮。南山昊天，刺政閔身。疾病無辜，背憎為仇。詳《謙》之《復》。○閔，宋元本作關，依汲古。憎，宋元本作增，非，依元本、汲古。

The hexagram is 《Gen》 (Mountain). The line says: "The southern mountain is high and steep, the vast heavens above; the poet uses these to criticize the government and lament his own plight; the innocent suffer illness, turn against each other, hate one another, and form enmity." "Southern mountain" and "vast heavens" are common opening phrases in the "Small Odes" of the "Book of Songs" used to express complaints and satire. Shang Binghe explains: the detailed explanation of this line can be found in the entry for 《Qian》 (Heaven) and 《Fu》 (Return). Notes: The character "闵" was written as "关" in Song and Yuan editions, but here it follows the Jigugē edition; the character "憎" was written as "增" in Song and Yuan editions, which is incorrect, so it follows the Yuan and Jigugē editions.

漸。蒼耳東從，道頓跂踦。日辰不良，病為祟禍。元本注：蒼耳，馬也。《遯》之《小過》曰騎騅與蒼蓋即蒼耳。坎為耳，伏震為東、為青，故曰蒼耳。艮為道，坎蹇故曰跂踦。離為日，艮為時，故曰日辰，坎破故不良。坎為病。○第二句元本作潼頓東徙，非，依宋本、汲古。

The hexagram is "Gradual." The line statement says: Riding a horse with burrs eastward to follow, but on the way the horse suddenly stopped, limping; the day and the hour are both inauspicious, and illness has become a source of misfortune. Shang Binghe explains: The note in the original edition says that "cang er" is the name of a horse; the entry on "Retreating" to "Excessive Crossing" mentions "riding a zhuī and a cang," where "cang" is probably "cang er." Kan represents the ear, and the hidden Zhen represents east and green, so it is called "cang er." Gen represents the road, and Kan indicates difficulty, so it is said to be "qiyi," meaning one leg is disabled and walking is unsteady. Li represents the day, Gen represents the time, so it refers to the day and hour; Kan indicates destruction, hence the inauspiciousness. Kan represents illness. Notes: The second sentence in the original edition reads "tong dun east movement," which is incorrect; it should follow the Song edition and the Jiguguo edition.

歸妹。兄征東燕，弟伐遼西。大克勝還，封居河間。震為東、為兄，兌為燕，故曰兄征東燕。兌為西，坎為弟，坎水，故曰弟伐遼西。坎為河。○居，宋元本作君，依汲古。

The hexagram is "Return of the Maiden." The divination text says: The elder brother campaigns eastward to Yan, the younger brother campaigns westward to Liaoxi; both achieve great victories and return, receiving a fiefdom in Hejian. Shang Binghe explains: Zhen represents the east and the elder brother, Dui represents Yan, so it is said that the elder brother campaigns eastward to Yan. Dui also represents the west, Kan represents the younger brother, and Kan also belongs to water, so it is said that the younger brother campaigns westward to Liaoxi. Kan represents the river. Note: The character "reside" in the Song and Yuan editions was written as "king," but here we follow the Jigugeshi edition.

豐。播輪折輻，馬不得行。豎牛之讒，賊其父兄。布衣不傷，終身無患。互大坎為輪輻，兌毀，故曰播輪折輻。震為馬，坎陷故馬不行。離為牛，伏艮為豎，正反兌口，故曰豎牛之讒。震為兄、為父，坎為賊。○輪，宋元本訛輸，衣作裘，患作殘，均依汲古。豎牛事在《左傳成十六年》，見前。

The hexagram is 丰 (Fullness). The commentary says: The chariot wheels are scattered, the spokes are broken, and the horses cannot move forward; the servant named Shu Niu spreads false accusations, harming his father and elder brother; the common people in plain clothes are not harmed, and they have no calamity throughout their lives. Shang Binghe explains: In the hexagram, the mutual hexagram produces the Great Kan, which represents the wheel spokes. The Dui trigram signifies destruction, so it is said that the chariot wheels and spokes are broken. The Zhen trigram represents horses, and the Kan trigram signifies danger and entrapment, so the horses cannot move. The Li trigram represents cattle, and the hidden Gen trigram represents the servant, meaning a僮仆 (attendant). The two Dui trigrams facing each other, one upright and one inverted, signify the false accusations of Shu Niu. The Zhen trigram represents elder brother and father, and the Kan trigram signifies harm. Notes: The character 「轮」 was mistakenly written as 「输」 in Song and Yuan editions, 「衣」 as 「裘」, and 「患」 as 「残」, all corrected according to the Ji Gu Ge edition. The note at the end mentions that the story of Shu Niu is recorded in the Zuo Zhuan, Cheng Gong 16th year. The previous text has already cited it. In the later section of this book, the commentary on the hexagram Da Zhuang's Bi is dated to Zhao Gong 5th year.

旅。駕之南海，晨夜不止。君子勞罷，僕伕憔苦。通《節》。震為南，兌為海，震車，故曰駕之南海。震為晨，坎為夜，艮為君子、為僕伕，坎為勞罷、為苦。○夫憔，宋元本作使燋，依汲古。

The hexagram is 旅 (Travel). The line statement says: Driving a carriage toward the southern sea, from morning until night without rest; the gentleman is exhausted, and the accompanying servants are also weary. Shang Binghe explains: 旅 (Travel) is related to 节 (Restraint) through mutual communication. Zhen represents the south, Dui represents the sea, and Zhen also represents a carriage, so it is said to drive toward the southern sea. Zhen represents morning, Kan represents night, Gen represents the gentleman and the servant, and Kan represents exhaustion and hardship. Notes: The text "夫憔" in the Song and Yuan editions reads "使燋," but here we follow the Jigugé edition.

巽。怨蝨燒被，忿怒生禍。褊心作難，意如為亂。巽為蟲，故曰蝨。震為被，離火，震伏不見，故曰燒被。兌為附決、為剛魯，故曰怨、曰忿怒。伏坎為心，坎陷，故曰褊心。意如，季平子名也。《左傳昭二十五年》："公伐季氏"，褊心，謂昭公也，後公卒，為季氏所逐，故曰意如作亂。○首句汲古作怨重被燒，難作事，均依宋元本。

The hexagram is Xun (Wind). The line says: Hating lice, one burns the quilt, and in a moment of anger, one invites misfortune; a narrow-minded heart leads to difficulties, and the mind of Yi Ru causes disorder. Shang Binghe explains: Xun represents insects, hence lice. Zhen represents the quilt, Li represents fire, and Zhen is hidden and not visible, hence burning the quilt. Dui signifies attachment and separation, and its nature is strong and rough, hence anger and resentment. Hidden Kan represents the heart, and Kan signifies danger and entrapment, hence a narrow-minded heart. "Yi Ru" is the name of Ji Pingzi. The "Zuo Zhuan" records in the twenty-fifth year of Duke Zhao's reign that "the Duke attacked the Ji family," here the narrow-minded heart refers to Duke Zhao of Lu. Later, Duke Zhao died in exile, having been driven out by the Ji family, hence Yi Ru caused disorder. Notes: The first sentence in the Jigusha edition reads "resentment and burning of the quilt," and the character "difficulty" is written as "affair," both following the Song and Yuan editions.

兌。張狂妄行，竊食盜糧。狗吠非主，囓傷我足。通《艮》。互震為張狂、為行，坎為盜竊，震為糧，故曰竊食盜糧。艮為狗，兌為吠，震為主，震覆故曰非主。兌為囓，震為足，兌毀故傷足。○盜糧，汲古作稻粱，茲依宋元本。

The hexagram is 《Dui》. The line statement says: reckless and extravagant behavior, stealing food and grain; the dog barks at someone who is not its master, yet ends up biting my foot. Shang Binghe explains: 《Dui》 and 《Gen》 are complementary. The mutual hexagram produces 《Zhen》, which represents recklessness and movement, and 《Kan》, which represents theft. 《Zhen》 also represents grain, so it is said to steal food and grain. 《Gen》 represents the dog, 《Dui》 represents barking, 《Zhen》 represents the master. When 《Zhen》 is inverted, it forms a reversed image, indicating that it is not the master. 《Dui》 represents biting, 《Zhen》 represents the foot, and 《Dui》 signifies destruction, so the foot is bitten. Note: The term 'steal grain' in the Jigusha edition is 'rice and grain', but here we follow the Song and Yuan editions.

渙。警蹕戒道，先驅除咎。王后親桑，以率群功，安我祖宗。首二句皆震象。艮為道、為王，巽為桑，艮為安、為祖。○咎，宋元本作害，依汲古。

The hexagram is "Huan." The line text says: Clearing the path, setting up a guard, prohibiting pedestrians, with vanguard leading the way to remove calamities and misfortunes; the queen mother personally gathers mulberry leaves, using this to lead the artisans, to pacify the spirits of our ancestors. Shang Binghe explains: The first two lines both take the image of Zhen. Gen represents roads and the king, Xun represents mulberry, Gen represents pacification and ancestors. "Jingbi" refers to the ceremonial procedure of clearing the path and prohibiting movement when the emperor travels, while "the queen mother personally gathering mulberry leaves" refers to the queen's ritual of rearing silkworms, which corresponds with the emperor personally tilling the land for the state. Notes: The character "jiu" in the Song and Yuan editions was written as "hai," but here we follow the Ji Gu Ge edition.

節。門戶乏食，困死誰告。對門不通，安所歸急。積藏五穀，一華千葉，市賈有息。艮為門戶，坎為困，互震為虛，故乏食。艮敗言，故困死誰告。二至五正反艮相對，故曰對門，艮止坎陷，故曰不通。不通則緩急難恃，故曰安所歸急。震為歸也。坎為積藏，卦數五，震為谷，故曰積藏五穀。震為旉、為華葉、為商賈，震生故曰息。○死，宋元本作無，安作莫，千作百，無第七句，均非，均依汲古。

The hexagram is "Restraint." The line says: In a single family, the grain supply is cut off; in dire straits, who can one turn to for help? With a door between, there is no communication; in times of emergency, where can one seek refuge? Storing grain, a single flower produces thousands of leaves, and in trade, there is profit. Shang Binghe explains: The trigram Gen represents doors and gates, and Kan representspredicament (difficulty). The interacting trigrams produce Zhen, which indicates emptiness, hence the lack of grain. Gen represents speech, but it is broken, so even when one dies in hardship, there is no one to complain to. The lines from two to five form two opposing Gen trigrams, hence the meaning of "opposite doors." Gen represents stopping, and Kan represents being trapped, hence no communication. Since there is no communication, in times of urgency, there is no place to rely on, hence the meaning of "where can one seek refuge?" Zhen represents returning, hence the meaning of "returning." Kan represents storage, the number of the hexagram is five, and Zhen represents grain, hence storing five grains. Zhen represents the calyx, the petals, and merchants, and Zhen represents growth, hence there is profit. Notes: In the Song and Yuan editions, the character "死" is written as "无," "安" as "莫," and "千" as "百," and there is no seventh line, which is incorrect. All are followed according to the Jigugeshan edition.

中孚。破敝復完，危者得安。鄉善無患，商人有息，利來入門。兌為破敝、為毀折，故為危。艮成終故復完而得安也。震為商人，巽為利入，艮為門。○首句宋元本作被蔽復貌，依汲古。患，汲古作損，依宋元本。鄉同向。

The hexagram is Zhongfou. Lin's commentary says: broken and damaged things are restored to wholeness, danger is transformed into safety; if one's heart is sincere and virtuous, there will be no calamity; merchants will gain profit, and benefits will come to them naturally. Shang Binghe explains: Dui represents brokenness and destruction, thus indicating danger; Gen signifies completion and finality, hence the restoration to wholeness and attainment of safety. Zhen represents merchants, Xun signifies benefit and entry, and Gen signifies a door. Notes: The first sentence in the Song and Yuan editions reads 'bei bi fu mao', but this version follows the Jigugē edition. The character 'xiang' and 'xiang' are the same.

小過。迭迭累累，如岐之室。一息十子，古公治邑。艮為山、為室，震為生、為息、為子，兌數十，故曰一息十子。震為公，艮為邑。按：《詩大雅》云："古公亶父，陶復陶穴，未有家室"，言古公初至岐，未有家室，暫陶覆陶穴而居。迭迭累累，穴居之狀，故曰如岐之室。○首句宋元本作壘壘壘壘，又岐作其，均依汲古。息，汲古作身，依宋元本。

The hexagram is "Xiao Guo" (Minor Overstep). The commentary says: layer upon layer, one upon another, like the dwellings beneath Mount Qi; one birth producing ten children, Gongsun (Ancient Duke) established his capital here. Shang Binghe explains: Gen represents mountain and dwelling, Zhen represents birth, offspring, and children, Dui's number is ten, so it is said one birth produces ten children. Zhen represents the duke, Gen represents the capital. According to the "Shi Jing · Da Ya · Mian" it says, "Gongsun Danfu, Tao Fu Tao Xue, Wei You Jia Shi," which refers to when Gongsun first moved to Mount Qi, he had no houses and temporarily dug caves and dug pits to live. "Die die lei lei" precisely describes the layered appearance of cave dwellings, so it is said like the dwellings of Mount Qi. Notes: The first line in Song-Yuan editions reads "lei lei lei lei," and the character "Qi" is written as "qi," both following the Ji Gu Ge edition; the character "xi" in Ji Gu Ge edition is written as "shen," following the Song-Yuan edition.

既濟。三嫗治民，不勝其任。兩馬爭車，敗壞家室。

The hexagram is "The Completion." The commentary says: Three old women governing the people, unable to bear the burden; two horses fighting over a cart, ruining the household. This passage is only found in the Lin commentary, with Shang Binghe making no annotations or collation notes. In terms of meaning, "three old women governing the people" refers to the use of yin flexibility in a yang strong position, while "two horses fighting over a cart" indicates two masters competing, their strengths not aligned, both representing failure and disorder.

未濟。蔽鏡無光，不見文章。少女不市，棄於相望。離為鏡、為光，坎為蔽，故無光，故不見文章。離為文也。○第四句宋元本作棄其卻王，茲依汲古，未知孰是。

The hexagram is 《Wei Ji》. The line says: The mirror is covered, unable to reflect light, unable to see patterns or colors; the young woman does not go to the market, being left in a place where she can only look across. Shang Binghe explains: Li represents a mirror and light, Kan represents obstruction, so there is no light, hence no ability to see beauty—Li itself is the image of culture. Notes: The fourth line reads 'discarding the opposite king' in Song and Yuan editions, but here we follow the Jigugē edition. It is still uncertain which version is correct.

行唐尚秉和節之注

This is the heading with the author's name: The annotator of this book is Shang Binghe from Xingtang, whose courtesy name is Jiezi. Xingtang is in Zhili (now Hebei Province). Shang Binghe was a renowned expert in the study of the Yijing during the late Qing and early Republican periods, known for compiling "Yixiang" and specializing in interpreting the Yiling through imagery and numerical patterns. This book is his representative work.

受業蒲城仵道益、豐潤董維城堃校刊

This entry records the proofreaders: the disciple Wu Daoyi from Pucheng and Dong Weicheng (whose name is Kun) from Fengrun, who were responsible for proofreading and printing this volume. "Shouye" is the self-designation of a student who has studied under a master. The small character "Kun" following the name is Dong Weicheng's given name.

遯。三塗五嶽，陽城太室。神明所保，獨無兵革。艮為徑，納丙，數三，故曰三塗。艮為山，互巽，卦數五，故曰五嶽。三塗、五嶽、太室，皆山名。陽城，谷名，艮為谷也。乾為神明、為保佑，乾數無，故曰獨無兵革。艮為刀兵、為膚革。○保，汲古作住，依宋元本。

The primary hexagram is "Dun" (Avoidance), and the upper hexagram remains "Dun." According to the general practice of the "Yi Lin" (Commentary on the Changes), the first of the sixty-four lines associated with each primary hexagram is the hexagram itself. The commentary states: "Three Tous, Five Yues, Yangcheng, and Taishi, these famous mountains and valleys, are all protected by divine spirits, but this place alone is free from military calamities." Shang Binghe explains: "Gen (Hexagram 52) represents mountain paths; the stem assignment (Najia) is paired with Bing (Bing), whose number is three, hence 'Three Tous'; Gen represents mountains, and within the hexagram, the intercalated hexagram is Xun (Wind), whose number is five, hence 'Five Yues.' Three Tous, Five Yues, and Taishi are all names of mountains; Yangcheng is the name of a valley, and Gen represents valleys. Qian (Heaven) represents divine spirits and protection; the number of Qian is 'wu' (nothing), hence 'alone without military calamities.' Gen represents weapons and armor, as well as skin and leather." Notes: The character "bao" (protection) in the Jigusha edition is written as "zhu" (stay), but here we follow the Song and Yuan editions.

乾。軟弱無輔，不能自理。意在外野，心懷勞苦，雖憂不殆。此用遇卦《遯》象。遯伏臨，上坤為柔，故曰軟弱。坤為野、為心、為憂苦，震往故曰意在外野。坤為萬物，役故曰勞。○不殆，宋元本作無但，依汲古。

The hexagram is 乾 (Heaven). The line says: weak and without support, unable to manage affairs on one's own; the mind is preoccupied with the outside wilderness, the chest is filled with toil, although there is worry, it does not reach a dangerous state. Shang Binghe explains: this line uses the hexagram 遯 (Retreat). The hidden hexagram of 遯 is 临 (Approach). The upper trigram of 临 is坤 (Earth), which represents softness, hence the weakness.坤 represents the wilderness, the heart, and worry; 震 (Thunder) represents movement, hence the mind being directed outward.坤 represents all things and toil, hence the labor. Note: "not dangerous" is recorded as "without only" in Song and Yuan editions, but here it follows the Ji Gu Ge edition.

坤。周成之隆，刑措無凶。太宰贊佑，君子作仁。此仍用遇卦象。遯伏臨，震為周。坤為刑，震為主，故曰太宰。艮為君子，震為仁。○太宰，汲古作大眾，依宋元本。佑，元本作右，依宋本、汲古。太宰謂周公。

The hexagram is "Kun" (Earth). Lin Ci says: During the time of King Cheng of Zhou, the state was flourishing, punishments were suspended and there were no calamities; the Grand Minister assisted and supported from the side, and the gentleman promoted benevolent governance. Shang Binghe explains: This still uses the image of the hexagram encountered. "Dun" is hidden beneath "Lin," and Zhen represents Zhou. Kun represents punishments, Zhen represents the main subject, so it refers to the Grand Minister. Gen represents the gentleman, and Zhen represents benevolence. The phrase "punishments were set aside" uses the anecdote from the "Records of the Grand Historian" about the period of Cheng and Kang, when punishments were not used for more than forty years. Notes: In the Ji Gu Ge edition, "Grand Minister" is written as "Grand Public," and here we follow the Song and Yuan editions; in the Yuan edition, the character "佑" (support) is written as "右" (right), and we follow the Song and Ji Gu Ge editions. The Grand Minister refers to the Duke of Zhou.

屯。穴有孤烏，坎生蝦蟆。象去萬里，不可得捕。艮為穴、為黔啄、為烏，坎孤故曰穴有孤烏。上坎震為生，伏巽為蝦蟆，艮為象，又為鼻，象鼻最大故取之。坤為萬里，艮手為捕，坤亡故不可得捕。○孤，依宋元本，汲古作狐。去，宋元本作出，依汲古。

The hexagram is Zhun (Obstruction). The line statement says: There is a single crow in a cave, and a toad grows in a pit; the elephant has gone a distance of ten thousand miles, yet it cannot be caught. Shang Binghe explains: Gen represents a cave, a black beak, and a crow; Kan indicates solitude, so it is said that there is a single crow in the cave. The upper trigram Kan contains Zhen, which signifies birth, and the hidden Xun represents a toad. Gen represents an elephant, and also the nose; the elephant's nose is the largest, so Gen is used to represent the elephant. Kun represents ten thousand miles, Gen represents the hand and thus signifies catching, while Kun signifies loss, hence it cannot be caught. Notes: The character 'gu' (single) follows the Song and Yuan editions; the Ji Gu Ge edition reads 'hu' (fox). The character 'qu' (go) in the Song and Yuan editions reads 'chu' (go out), following the Ji Gu Ge edition.

蒙。俱為天門，雲過吾西。伯氏嫉妬，與我無恩。艮坤皆居戌亥，故曰俱為天門。坤為吾，坎為雲，位西，故曰云過吾西。震為伯，坎為嫉妬、為恩澤，坤為我，坤虛故無恩。○門，汲古作民，西作面，伯氏作治民，均依宋元。

The hexagram is 《Meng》. The line says: Both places are at the position of the heavenly gate, clouds pass over my west side; Bo Shi's heart is envious, and he has no kindness towards me. Shang Binghe explains: Gen and Kun are both located at the position of Xu and Hai, which are called the heavenly gate, so they are both heavenly gates. Kun represents me, Kan represents clouds, and Kan is located to the west, so clouds pass over my west. Zhen represents Bo, Kan represents jealousy and also kindness, Kun represents me, and Kun is empty, so there is no kindness. Notes: The character 「门」 in the Jigusha edition is 「民」, 「西」 is 「面」, and 「伯氏」 is 「治民」, all following the Song and Yuan editions.

需。三首六目，政多煩惑。皋陶瘖聾，亂不可從。乾首，離卦數三，故曰三首。離目，坎數六，故曰六目。通《晉》。坤為政、為多，離為煩，坎為惑，故政多煩惑。艮為皋，離火為陶，坎耳坤閉，故曰皋陶瘖聾。離為亂，震為從，震覆故不可從。○首，宋本作手，依元本。

The hexagram is 《Need》. The commentary says: three heads, six eyes, affairs are complicated and confusing; even Yao Tao became mute and deaf, chaos beyond reliance. Shang Binghe explains: Qian represents the head, and the number of Li hexagram is three, so it is called three heads; Li represents eyes, and the number of Kan hexagram is six, so it is called six eyes. 《Need》 and 《Jin》 are complementary. Kun represents government and multitude, Li represents complexity, Kan represents confusion, so it is said that government is full of complexity and confusion. Gen represents Yao, Li represents fire and thus represents Tao, Kan represents ears and Kun indicates blockage, so Yao Tao is mute and deaf. Li represents chaos, Zhen represents following, Zhen inverted indicates inability to rely on. Yao Tao was a virtuous official in the time of Yu Shun who handled criminal justice. Even he became mute and deaf, indicating extreme political chaos with no one to rely on. Note: The character 「首」 in the Song edition is 「手」, but this version follows the Yuan edition.

訟。德積不輕，辭王釣耕。三媒不已，大福來成。通《明夷》。坤為積、為重，故曰不輕。震為言、為王、為耕，故曰辭王釣耕。坎為合、為媒，震數三，故曰三媒。三媒，即三聘。乾為福、為大，故曰大福。用伊呂事。○辭王釣耕，汲古作辭出真心，依宋元本、局本。

The hexagram is "Strife." The commentary says: One has accumulated virtue deeply, yet refuses the royal command and instead fishes and plows the fields; three times messengers are sent to propose marriage, and great fortune is thus achieved. Shang Binghe explains: "Strife" and "Darkness over the Sun" are complementary. The earth (Kun) represents accumulation and weight, so it is said to be not light. The thunder (Zhen) represents speech, the king, and farming, so it is said to refuse the king's command and fish and farm. The water (Kan) represents union and matchmakers, and the number three of Zhen indicates three times, so three matchmakers—three times proposing. The heaven (Qian) represents fortune and greatness, so it is said to be great fortune. Here, the story of Yi Yin and Lü Shang is used: Yi Yin farmed in You Shen, and King Tang sent for him three times before he accepted the position; Lü Shang fished by the Wei River, and met King Wen before being appointed. Notes: The version "refuses the king's command and fishes and farms" in the Jigusha edition reads "refuses the heart of the king," but this version follows the Song and Yuan editions and the official edition.

師。堅固相親，日篤無患。六體不易，執以安全。雨師駕西，濡我轂輪。張伯李季，各坐關門。坎為堅固，坤順故相親，坤厚故曰篤。坎為患，震樂故無患。坤為身體，坎數六，故曰六體。坤為安全。坎為雨師，位西，故曰雨師駕西。又為輪轂、為濡，震為伯、為張、為李。遯艮為季、為坐，坤為門，坤閉故關門。○第二句汲古作日用自完。執以作孰為，坐作噬，均依宋元本。

The hexagram is The Army. The line says: firm and mutually attached, growing more solid day by day without calamity; the six limbs remain unchanged, holding on brings safety; the rain god drives westward, wetting my wheel hub; Zhang Bo and Li Ji each sit within the gate. Shang Binghe explains: Kan represents firmness, Kun signifies softness and thus mutual attachment, and Kun represents thickness, hence solidity. Kan signifies calamity, while Zhen signifies joy, hence no calamity. Kun represents the body, and Kan's number is six, hence the six limbs. Kun signifies safety. Kan represents the rain god, and Kan is located in the west, hence the rain god driving westward; Kan also represents the hub and wetness. Zhen signifies Bo, Zhang, and Li; The Retreat's Gen signifies Ji, sitting, and Kun signifies the gate, with Kun indicating closure, hence the closed gate. Notes: The second line in the Jigusha edition reads 'daily use brings completion', 'holding on' is 'who is it', and 'sitting' is 'biting', all following the Song and Yuan editions.

比。方內不行，輻摧輪傷。馬楚踶甚，受子閔時。坤為方、為內，坎陷艮止故不行。坎為輪輻，坎破故摧傷。震為馬，震倒足向上故踶。坤為受，艮為時，坎為閔。楚，不馴貌。受子應為壽子。《桓十六年》："衛朔構急子，使於齊，將以盜殺諸塗，壽子閔其兄，乃自載其旌以行。"○第三句汲古作馬禁堤與，受作愛，均依宋元本、局本。

The hexagram is 《Bi》. The line commentary says: Within the four directions, movement is difficult, the spokes are broken and the wheels are damaged; the horse is fierce, kicking violently; the person named Shouzi pities his elder brother, grieving for him at that time. Shang Binghe explains: The earth (Kun) represents the four directions and the inner, while the water (Kan) indicates a trap and the mountain (Gen) indicates stillness, so movement is not possible. The wheel spokes are represented by Kan, and Kan also indicates damage, so the spokes are broken and the wheels are damaged. The thunder (Zhen) represents the horse; when Zhen is inverted, the feet point upward, so there is an image of kicking. The earth (Kun) represents receiving, the mountain (Gen) represents time, and Kan represents compassion. "Chu" means untamed; "Shouzi" should be "Shouzi." The 《Zuo Zhuan》 records that in the sixteenth year of Duke Huan's reign, the prince of Wei, Gongshi, falsely accused the crown prince Ji Zi, sending him on a mission to Qi, intending to have bandits kill him on the way. Shouzi pitied his elder brother and took the banner of Ji Zi and went ahead to die. Notes: The third sentence in the Jigusha edition reads "Ma Jin Di Yu," and "Shou" is written as "Ai," both following the Song and Yuan editions and the official edition.

小畜。畜牝無駒，養雞不雛。群羊三歲，不生兩頭。五陽畜一陰故曰畜牝。震為馬，震伏故無駒。兌為雞，兌折故不雛。兌羊，乾為歲，離卦數三，故曰三歲，二至上正覆雨兌，故曰群羊。乾為頭，兌卦數二，故曰兩頭。乾為生，巽隕落故不生。

The hexagram is "Xiao Xu" (Small Accumulation). The line says: keeping a mare but not seeing foals, keeping chickens but not hatching chicks; a flock of sheep raised for three years, yet no two heads have appeared. Shang Binghe explains: five yang lines are nurturing one yin line, hence "xu" (nurturing the female). Zhen represents horses, and Zhen is hidden, hence no foals. Dui represents chickens, and Dui signifies loss, hence no chicks. Dui represents sheep, Qian represents years, and Li's number is three, hence three years; the second line to the top line consists of one upright and one inverted Dui, hence a flock of sheep — the note "rain Dui" should be "two Dui" as a mistake. Qian represents heads, Dui's number is two, hence two heads. Qian signifies birth, Xun signifies falling, hence no birth.

履。老耄罷極，無取中直。懸輿致仕，得歸鄉國。通《謙》。坤老，坎為勞卦，故曰疲極。坎矯輮故無取中直。艮手為取，坤為輿在上，艮為手，故曰懸輿。艮為官、為清高，故曰致仁。坤為鄉國，震為歸。○國，宋元本作裡，依汲古。

The hexagram is 《Lǚ》. The commentary says: aged and weak, exhausted to the extreme, unable to obtain straight and upright timber; suspending the carriage and resigning from office, returning to one's native place. Shang Binghe explains: 《Lǚ》 and 《Qian》 are complementary. The trigram Kūn represents old age, and Kan represents toil, hence the exhaustion. Kan represents bending wood, so straight timber cannot be obtained. Gen represents hands and thus signifies taking; Kūn represents a carriage and is above, Gen represents hands, hence suspending the carriage. Gen represents official position and purity, hence resigning from office—note text reads 'zhì rén', which should be 'zhì shì'. Kūn represents the country and hometown, Zhèn represents returning. 'Suspending the carriage to resign' is a Han dynasty idiom, meaning to resign at the age of seventy, hanging up the carriage one rides. Notes: The character 'guó' in Song and Yuan editions was 'lǐ', but here we follow the Jigugē edition.

泰。縮緒亂絲，手與為災。越畝逐兔，斷其褌襦。巽為繩、為緒、為絲，巽倒故曰亂縮。伏艮為手，坤喪兌折故曰為災。坤為畝，震為兔、為越、為逐，坤震連體故曰越畝逐兔。兌為決斷，伏巽為褌，震為襦，皆裡衣也。○宋本災作哭，褌作禪，均依汲古。

The hexagram is "Tai" (Peace). The line says: drawing silk to untangle it only makes it more confused, and a pair of hands brings about misfortune; crossing a field to chase a hare, tearing one's trousers and short robe. Shang Binghe explains: Xun represents a rope and silk threads, and when Xun is inverted, it is said to mean tangled threads. Hidden Gen represents a hand, and Kun signifies loss, while Dui signifies breaking, hence causing misfortune. Kun represents fields, Zhen signifies a hare, crossing, and chasing, and since Kun and Zhen are connected above and below, it is said to mean crossing the field to chase a hare. Dui signifies decision, hidden Xun represents trousers, and Zhen represents a short robe, both being inner garments. Notes: The Song edition has "cry" instead of "misfortune" and "chán" instead of "trousers," both following the Jigugē edition.

否。海老水乾，魚鱉蕭索。藁落無潤，獨有沙石。坤為海水，乾為老，故曰海老水乾。巽為魚，艮為鱉，坤敝故蕭索。巽為藁，風散，故藁落，艮為沙石，故無潤。○蕭，宋元本作盡，依汲古。藁，汲古作高，潤作澗，均依宋元本。

The hexagram is 《Pu》. The line commentary says: the great sea has aged, the water source has dried up, fish and turtles have perished almost entirely; the grass and reeds have withered and fallen, with no moisture left, only sand and stones remain. Shang Binghe explains:坤 represents the sea water,乾 represents old age, so it is said that the sea has aged and the water has dried up. 巽 represents fish, 艮 represents turtles, and坤 indicates decay, so it is said that there is desolation. 巽 represents withered grass and reeds, which scatter when the wind blows, so it is said that the grass and reeds have fallen. 艮 represents sand and stones, so there is no moisture. Notes: The character 「萧」 in the Song and Yuan editions was written as 「尽」, following the Jigugē edition; the character 「藁」 in the Jigugē edition was written as 「高」, and 「润」 was written as 「涧」, all following the Song and Yuan editions.

同人。入市求鹿，不見頭足。終日至夜，竟無所得。中爻巽為市、為入，故曰入市。旁通《師》。《師》震為鹿，坎為大首，震為足，坎伏故不見頭足。離為日，坎為夜，故曰終日。坤喪坎失故無所得。○頭，汲古訛頓，依宋元本。

The hexagram is "Tong Ren" (Union with the People). The line statement says: Going into the market to look for a deer, neither the head nor the feet were seen; searching from day to night, nothing was found at all. Shang Binghe explains: The middle lines produce the trigram Xun (Wind), which represents the market and entering, so it is said to enter the market. "Tong Ren" and "Shi" (The Army) are complementary: In "Shi," Zhen (Thunder) represents the deer, Kan (Water) represents the big head, and Zhen also represents the feet; Kan signifies concealment, so the head and feet are not visible. Li (Fire) represents day, and Kan represents night, so it is said to search from day to night. Kun (Earth) signifies loss, and Kan signifies losing, so nothing was obtained. Note: The character "head" in the Ji Gu Ge edition is mistakenly written as "dun," but here it follows the Song and Yuan editions.

大有。築門壅戶，虎臥當道。驚我驊騮，不利出處。乾為門戶，乾實故曰築壅。乾為道，兌虎在前故曰當道。乾為馬，故曰驊騮。乾在下，兌毀折故不利出處。

The hexagram is "Great Possession." The line commentary says: The door is blocked, the entrance is obstructed, a fierce tiger lies in the path; my fine horse is startled, neither going out nor staying in is auspicious. Shang Binghe explains: Qian represents the door and gate, and Qian's nature is full and solid, hence the saying of building up and blocking. Qian represents the road, and Dui's tiger is in front, hence the saying of a tiger blocking the way. Qian represents the horse, hence the mention of the fine horse. Qian is at the lower trigram, and Dui governs destruction, hence both going out and staying in are not favorable. The fine horse refers to one of the eight famous horses of King Mu of Zhou, here generally referring to a good horse.

謙。陶朱白圭，善賈息資。公子王孫，富貴不貧。通《履》。乾為朱，離火為陶，故曰陶朱。乾為玉、為圭，巽白，故曰白圭。巽為商賈、為利，故能息資。本卦震為公子、為王，艮為孫、為貴，坤富故不貧。

The hexagram is 《Qian》. Lin's commentary says: Like Tao Zhu Gong and Bai Gui, who were skilled in business and made their wealth grow; like noble lords and princes, who were wealthy and not lacking. Shang Binghe explains: 《Qian》 and 《Lv》 are complementary. Qian represents red, and Li represents fire, hence Tao Zhu; Qian represents jade and gui, and Xun represents white, hence Bai Gui. Xun represents merchants and profit, so they could increase their wealth. The primary hexagram Zhen represents noble lords and kings, Gen represents grandson and nobility, and Kun represents wealth, so they were not poor. Tao Zhu Gong was Fan Li, and Bai Gui was a great merchant of the Warring States period. Both were renowned for their skill in managing production and expertise in commerce.

豫。王良善御，伯樂知馬。周旋步驟，行中規矩。止息有節，延命壽考。震為帝、為王，艮為賢良，故曰王良。震為樂、為伯，故曰伯樂。馬御亦震象也。震為周、為旋、為步驟、為行，坎為規，坤為矩。艮為止息、為節、為壽考。○節，汲古作前，依宋元本。

The hexagram is 《Yu》. The commentary says: Wang Liang is skilled in driving, Bo Le is skilled in appraising horses; turning around and circling, moving slowly and quickly, all actions conform to rules; stopping with moderation, thus prolonging life. Shang Binghe explains: Zhen represents the Emperor, the King, and the Virtuous; hence Wang Liang. Zhen also represents music and Bo, hence Bo Le; horses and driving are also images of Zhen. Zhen represents Zhou, turning, steps, and walking; Kan represents the rule, and Kun represents the measure. Gen represents stopping, moderation, and longevity. Wang Liang was a skilled driver in the Spring and Autumn period of the state of Jin, and Bo Le was a renowned horse appraiser in the time of Duke Mu of Qin. Notes: The character "jie" in the Jigushan edition is "qian," but this version follows the Song and Yuan editions.

隨。堯問尹壽，聖德增益。使民不懼，安無怵惕。震為帝，故曰堯。艮為壽，《新序》："堯學乎尹壽"。震為言故曰問。坎為聖，震為生，故曰聖德增益。坎為民、為怵惕，震樂艮安故不懼。○尹壽，宋元本作伊舜，汲古作大舜，依《歸妹》之《小畜》校。翟云《小畜》作尹爵，爵即壽之訛字。

The hexagram is "Following." The line commentary says: Yao consulted Yinshou, and thus his virtue increased daily; the people were no longer afraid, and they were at ease without any sense of caution. Shang Binghe explains: Zhen represents the emperor, so it refers to Yao. Gen represents longevity, and the "Xin Xu" records that "Yao learned from Yinshou." Zhen governs speech, so it refers to asking a question. Kan represents the sage, and Zhen governs growth, so it refers to the increase of virtue. Kan represents the people and caution, while Zhen governs joy and Gen governs stability, so there is no fear. Notes: "Yinshou" is written as "Yi Shun" in Song and Yuan editions, and as "Da Shun" in the Jigugē edition; this version follows the correction from the "Return to the Minor Hexagram" and the "Small Accumulation" hexagram. Zhai氏 says that in the "Small Accumulation" hexagram it is written as "Yin Jue," and "Jue" is a variant form of "Shou."

蠱。昭公失常，季氏悖狂。遜齊處鄆，喪其寵身。互大離為昭，艮為常，在外故失常，坎為失也，事見前。艮為季，震為狂，巽齊坎陷故曰遜齊、曰處鄆。艮為邑，故曰鄆。艮為身，兌折故喪。○遜，汲古作遊，依宋元本。

The hexagram is "Gǔ" (Guilt). Lin's commentary says: Duke Zhao of Lu lost his proper position, and the Ji family acted rebelliously and recklessly; Duke Zhao fled to the state of Qi and stayed in Yuncheng, losing the honor and respect he once enjoyed. Shang Binghe explains: The large Li trigram in the mutual trigram represents Duke Zhao, and Gen represents constancy. Since it is in the outer trigram, it is said to have lost constancy. Kan represents loss, which is exactly the image of losing—this matter has already been discussed before. Gen represents the Ji family, Zhen represents recklessness, Xun represents Qi, and Kan represents being trapped, so it is said that he fled to Qi and stayed in Yuncheng. Gen represents a city, so it is Yuncheng. Gen represents the body, and Dui represents loss, so it is said that he lost his honor. Notes: The character "xun" in the Ji Guo edition is "you," but here we follow the Song and Yuan editions.

臨。昬莫不行，候旦待明。復住止後，未得相從。坤為昏暮，震為行，坤閉故不行。伏艮止故曰候、曰待。震為旦、為明、為復、為後，艮止故不從。《左傳》云不行之謂臨，林義與左氏同。○復，宋元作從，依汲古。

The hexagram is 《Lín》 (Governing). The commentary says: The sky has already turned dark, making it impossible to proceed, so one can only wait until dawn; then stopping again, one lags behind and cannot keep up with the group. Shang Binghe explains: The hexagram Kūn represents dusk, as "mò" is the original character for "dusk"; Zhen represents movement, while Kūn indicates blockage, hence movement is not possible. The hidden Gen indicates stopping, hence it is said to wait and to stay. Zhen represents dawn, brightness, returning, and following, while Gen indicates stopping, so one cannot follow. The Zuo Zhuan says, "Not moving is called Lín," and the commentary takes the meaning from the Zuo Zhuan. Note: In the Song and Yuan editions, the character "fù" was written as "cóng," but here we follow the Jigugē edition.

觀。安上宜官，一日九遷。升擢超等，牧養常山。艮為官、為安，在上卦，故曰安上宜官。艮為日，伏乾，乾卦數一，又數九，艮官在上，故曰一日九遷。艮手為擢，巽為高，故曰超等。坤為牧養，艮山故曰常山。○上，汲古作止，依宋元本。

The hexagram is "Observing." The commentary says: To reside in a high position, it is suitable to hold an official post; within a single day, one may rise nine levels. Being promoted beyond one's rank, one becomes the governor of Changshan. Shang Binghe explains: Gen represents officials and stability; residing in the upper trigram, it is said to be stable and suitable for officialdom. Gen represents the sun, and within it is concealed Qian, whose number is one and also nine. Since the official position is at the top, it is said that one may rise nine levels in a single day. Gen represents the hand and thus signifies promotion, while Xun represents height, hence the term "superior promotion." Kun represents livestock, and Gen represents mountain, hence "Changshan." Notes: The character "上" in the Jiguge edition is "止," but here we follow the Song and Yuan editions.

噬嗑。去惡就凶，東西多訟，行者無功。離為惡人，坎為凶，震往故去惡就凶。離東坎西，初至四兩震言相對故多訟。震為行，坎失故無功。

The hexagram is 噬嗑. The line says: avoiding evil leads to encountering misfortune, disputes arise everywhere, east and west, and those who go out achieve nothing. Shang Binghe explains: Li represents evil people, Kan represents misfortune, and Zhen indicates movement. Therefore, going towards evil leads to misfortune. Li is in the east, Kan is in the west; the first line to the fourth line are two Zhen, which are opposite to each other, hence many disputes. Zhen represents movement, Kan signifies loss, so there is no success.

賁。老馬垂耳，不見百里。君子弗恃，商人莫取，無與為市。震為馬，坎疾故老。坎為耳，在下故曰垂耳。震為百，艮為里，坎隱故不見。艮為君子，震為商人，艮手為取，坎失故莫取。巽為市，巽伏故無與為市，言馬老不能遠行皆不顧也。

The hexagram is 《Bian》. The line text says: an old horse hangs its ears low and cannot see a hundred miles ahead; a gentleman does not rely on it, a merchant does not buy it, and no one is willing to trade with it. Shang Binghe explains: Zhen represents a horse, Kan indicates illness, hence the term 'old'. Kan represents ears, located in the lower position, hence the hanging ears. Zhen represents 'hundred', Gen represents 'li', and Kan signifies concealment, hence the inability to see. Gen represents a gentleman, Zhen represents a merchant, Gen represents hands and thus taking, while Kan signifies loss, hence not taking. Xun represents the market, and Xun is concealed, hence no one is willing to trade with it — this indicates that an old horse cannot travel far, and everyone ignores it.

剝。蝸螺生子，深目黑丑。似類其母，雖或相就，眾人莫取。艮為蝸螺、為觀、為目，形長故曰深目。坤為黑、為丑、為母、為近，故曰似類其母。坤為眾，艮手為取，以其丑故莫取。○蝸，汲古作蟙，目作自，依宋元本。

The hexagram is "Splitting Apart" (Pei). The line statement says: A snail and a clam give birth to offspring, which have deep-set eyes and a dark, ugly appearance, resembling their mother; even though someone might approach them, no one else would take them. Shang Binghe explains: Gen represents snails and clams, sight, and eyes; their shape is long and slender, so it is said to have deep eyes. Kun represents black, ugliness, mother, and proximity, so it is said to resemble its mother. Kun represents the people, and Gen represents hands, thus indicating taking. Because they are ugly, no one takes them. Notes: The character "蜗" in the Jigusha edition is "蟙," and "目" is "自," but here we follow the Song and Yuan editions.

復。百足俱行，相輔為強。三聖翼事，王室寵光。百足，蟲名。震為足、為百、為行、為強，坤為輔，重坤，故曰相輔。坤伏乾，乾為聖，震數三，故曰三聖。坤為事，震為翼、為王、為寵光。○王室，元本作不見，依宋本、汲古。

The hexagram is 《Fù》 (Recovery). The line statement says: A centipede with many legs moves together, supporting each other and thus becoming strong; three sages assist the state, and the royal house thus gains honor and favor. Shang Binghe explains: "Centipede" is the name of an insect, referring to creatures like millipedes with many legs. Zhen represents legs, the number one hundred, movement, and strength; Kun represents assistance, and since two Kuns are stacked, it indicates mutual assistance. Kun contains Qian hidden within it, and Qian represents sages. Zhen's number is three, so it refers to three sages. Kun represents affairs, Zhen represents wings and support, the king, and honor. Note: The original edition reads "not seen," but this version follows the Song edition and the Jigugong edition.

無妄。容民畜眾，履德有信。大人受福，童蒙憂惑，利無所得。乾伏坤，坤為民、為眾，艮止，故容民畜眾。震為履，乾為德、為信、為大人、為福。艮為童蒙，伏坤為憂惑，巽為利風散，故無得。

The hexagram is "Wu Wang" (Without Deceit). The commentary says: to accommodate the people, to raise and nurture the masses, to practice virtue and uphold sincerity; the great person receives blessings, while the ignorant child is confused and distressed, and benefits are nowhere to be found. Shang Binghe explains: Qian contains Kun, and Kun represents the people and the multitude; Gen signifies stopping and storing, so it is said to accommodate the people and nurture the masses. Zhen signifies carrying out actions, Qian represents virtue, sincerity, the great person, and blessings. Gen represents the ignorant child, with hidden Kun indicating confusion and distress, and Xun signifies benefit, with wind indicating dispersion, hence nothing is obtained. "Accommodating the people and nurturing the masses" is originally a phrase from the symbolic commentary of the "Zhou Changes" (I Ching) on the "Shi" hexagram.

大畜。左跌右僵，前躓觸桑。其指據石，傷其弟兄。老蠶不作，家無織帛。貴貨賤身，留連久客。中爻震為左，兌為右，兌毀折，故左跌右僵。乾為前，兌折故前躓。震為桑，在前故觸桑。艮為指、為石，震為兄，艮為弟，兌折故傷其弟兄。卦通《萃》。萃中爻巽為蠶，坤為老，兌毀故不作蠒。艮為家，坤為帛，巽為織，巽隕坎失故無織。艮為貴，坤為財貨、為身、為賤，故曰貴貨賤身。艮為留連，震為客。○末句宋元本作久流連客，依汲古。

The hexagram is 《Da Xu》. The line interpretation says: falling to the left, falling stiff to the right, bumping forward and colliding with a mulberry tree; fingers digging into a stone, injuring one's own brother; old silkworms no longer spinning silk, there is no finished silk cloth at home; valuing wealth over the body, staying abroad for a long time as a guest. Shang Binghe explains: the middle lines produce Zhen, which represents the left, and Dui, which represents the right. Dui signifies destruction, so falling to the left and stiffening to the right. Qian represents the front, and Dui signifies breaking, so bumping forward and colliding. Zhen represents mulberry, located in front, so colliding with a mulberry tree. Gen represents fingers and stone, Zhen represents a brother, Gen represents a younger brother, and Dui signifies destruction, so injuring one's brothers. The primary hexagram communicates with 《Cui》 through mutual opposition: 《Cui》's middle lines produce Xun, which represents silkworms, and Kun, which represents old age, and Dui signifies destruction, so the silkworms do not spin silk. Gen represents home, Kun represents silk cloth, Xun represents weaving, Xun signifies falling, and Kan signifies loss, so there is no finished silk cloth. Gen represents value, Kun represents wealth and body, and Dui signifies lowliness, so valuing wealth over the body. Gen represents staying, and Zhen represents a guest. Note: the last sentence in the Song and Yuan editions reads 'long staying as a guest,' but this version follows the Jigugong edition.

頤。昏人旦明，賣食老昌。國祚東表，號稱太公。坤為昏，震為人、為旦，艮為明，故曰昏人旦明，言人由貧賤而富貴，如人處昏夜而忽遇旦明也。震為食、為商旅，故曰賣食。坤老震昌，故曰老昌，言姜尚始賣飯朝歌，老而受封也。坤為國，震為東，震言為號、為稱，坤伏乾，乾為父、為太公，譙周雲呂望嘗屠牛於朝歌，賣飯於孟津。○旦，宋元本作宜，依汲古。

The hexagram is 《颐》. The commentary says: A person in darkness suddenly meets daylight; a person who sells food for a living attains prosperity in old age; the state's fortune extends beyond the East Sea, and the title is called Tai Gong. Shang Binghe explains: Kūn represents darkness, Zhèn represents people and daylight, Gen represents brightness, so "a person in darkness meets daylight" — this refers to a person moving from poverty to wealth, like being in darkness and suddenly encountering light. Zhèn represents food and commerce, so "selling food." Kūn represents old age, Zhèn represents prosperity, so "old prosperity" — this refers to Jiang Shang who first sold food in Chao'ge and only received a title in old age. Kūn represents the state, Zhèn represents the East, Zhèn represents speech and thus a title or name; Kūn contains Qian, Qian represents father and Tai Gong. Qiao Zhou says Lü Wang once slaughtered oxen in Chao'ge and sold food in Mengjin. Notes: The character "旦" in Song and Yuan editions was written as "宜," but here we follow the Jigugē edition.

大過。敝笱在梁，魴逸不禁。漁父勞苦，焦喉乾口，虛空無有。通《頤》。坤為敝，震為笱，艮為梁，故曰敝笱在梁。坤為魚，震為逸，故曰魴逸不禁。坤聚為漁，伏乾為父，坤役故勞苦。震為喉、為口，艮火，故焦喉乾口。坤虛故無有。○焦喉，宋元本作藏空，無第五句，均依汲古。敝笱，《齊詩》篇名，齊人以莊公不能防閒文姜而作，故曰魴逸不禁。

The hexagram is Great Excess. The line statement says: A broken fish basket is placed on the fish weir, and the鲂 fish have escaped and cannot be stopped; the old fisherman is exhausted, his throat is dry and his mouth is parched, in the end he has nothing. Shang Binghe explains: Great Excess is opposite to Cultivation. The earth element represents a broken basket, the thunder element represents the fish basket, and the mountain element represents the fish weir, so it is said that the broken basket is on the weir. The earth element represents fish, and the thunder element represents escape, so it is said that the鲂 fish escape without restraint. The earth element governs gathering, thus representing fishing; the hidden heaven element represents the father, and the earth element governs labor, so it is said that he is exhausted. The thunder element represents the throat and the mouth, and the mountain element represents fire, so it is said that the throat is dry and the mouth is parched. The earth element is empty, so there is nothing. Notes: "Throat dry" is written as "hidden emptiness" in Song and Yuan editions, and there is no fifth line, both following the Jigugē edition. "Broken Basket" is the title of a poem from the Book of Songs, Qi Wind, composed by the people of Qi to mock Duke Zhuang of Lu for not restraining Wen Jiang, so it is said that the鲂 fish escape without restraint.

坎。盛中後跌，衰老復掇。盈滿減毀，疾羸肥腯。鄭昭失國，重耳興立。坎中滿故曰盛，中坎陷故跌，震為後，故後跌。坎疾病故衰老。艮手為掇，坎破故盈毀，坎疾故肥腯者羸，坎平故曰鄭。《釋名》云："鄭，町也，地多平町町然也"。艮為昭、為國，坎失故曰鄭昭失國，習坎故曰重耳。鄭昭被弒，在桓十七年，晉文入國在僖二十四年，事不相涉，此但取卦象耳。○老，汲古作者，減作或，羸作嬴，均依宋元本。興，宋元本作與，依汲古。

The hexagram is Kan. The commentary says: at the height of prosperity it then declines, after aging it is again restored; the fullness is reduced and destroyed, the strong becomes ill and weak; Zheng Zhao lost his country, but Cheng Er rose and became king. Shang Binghe explains: Kan in the middle is full, so it is said to be prosperous; the middle Kan indicates a fall, so it is said to decline; Zhen represents the later part, so it is said to decline afterwards. Kan represents disease, so it is said to be old. Gen represents the hand, thus indicating restoration; Kan represents destruction, so it is said that fullness is destroyed; Kan represents illness, so it is said that the strong becomes weak. Kan represents levelness, so the character "Zheng" is taken—according to "Shi Ming" it says "Zheng is the same as 'ting', which is a flat place like 'ting'." Gen represents Zhao and the country, and Kan indicates loss, so it is said that Zheng Zhao lost his country; both upper and lower parts are Kan (that is, repeated Kan), so it is said Cheng Er. Zheng Zhao was killed in the seventeenth year of Lu Huan Gong, and Cheng Er returned to his country in the twenty-fourth year of Xi Gong, the two events are unrelated, but here it is only taking the hexagram image. Notes: the character "old" in the Ji Gu Ge edition is "he", "reduction" is "or", and "weak" is "ying", all following the Song and Yuan editions; the character "rise" in the Song and Yuan editions is "yu", following the Ji Gu Ge edition.

離。折亡破甕，使我貧困。與母生分，別離異門。伏震為甕，中爻兌毀故曰折、曰破。離虛故貧。坎陷故困。坤為母，坤二五之乾成離，乾二五之坤成坎，坎中爻震，震生，故曰與母生分，言坎居坤中，使坤分析，所謂坎折坤也。坎中爻艮，艮為門，正覆兩艮相反故異門，亡疑為缶之訛字。

The hexagram is 《Li》 (Fire). The line says: "Broken, shattered the jar, causing me to fall into poverty; alive and separated from my mother, each entering different doors." Shang Binghe explains: The trigram Zhen (Thunder) is hidden within, representing the jar. The middle lines interact to produce Dui (Lake), which signifies destruction, hence "broken" and "shattered." Li (Fire) is hollow in the middle, hence poverty; Kan (Water) signifies being trapped, hence hardship. Kun (Earth) represents the mother; when the second and fifth lines of Kun are replaced by Qian (Heaven), it becomes Li, and when the second and fifth lines of Qian are replaced by Kun, it becomes Kan. In Kan, the middle lines interact to produce Zhen, which signifies life, hence the separation from the mother. This means Kan is within Kun, causing Kun to split, which is called "Kan breaking Kun." In Kan, the middle lines also interact to produce Gen (Mountain), which represents a door. One upright and one inverted Gen facing each other, hence "different doors." The character "亡" is likely a mistake for "缶."

咸。野有積庾，嗇人駕取。不逢狼虎，暮歸其宇。通《損》。坤為野、為積，艮為庾，震為嗇人、為駕，艮手為取，艮為虎狼，艮在外故不逢。坤為暮，艮為守，伏震為歸。○虎與宇韻，宋元本作虎狼，非，依汲古。

The hexagram is 《Xian》. The line commentary says: In the fields, there are heaps of grain exposed to the sky; a farmer drives a cart to collect them. On the way, there are no encounters with tigers or wolves, and he safely returns to his house at night. Shang Binghe explains: 《Xian》 and 《Sun》 are complementary.坤 represents the field and accumulation, 艮 represents the exposed grain heap, 震 represents the farmer and driving a cart, 艮 represents the hand and thus indicates taking. 艮 represents tigers and wolves, and since 艮 is the outer trigram, there is no encounter. 坤 represents dusk, 艮 represents guarding, and 震 hidden within represents returning. Notes: "Tiger" and "house" rhyme exactly. The Song and Yuan editions read "tigers and wolves," which is incorrect. This passage follows the Jigugē edition reading "wolves and tigers."

恆。襁褓孩呱，冠帶成家。出門如賓，父母何憂。巽為襁褓，兌為孩、為呱，乾為冠，巽為帶，伏艮為家，成家，言由孩提而成立也。乾為門，震出，震為賓客，故曰出門如賓。乾為父，伏坤為母，坎為憂，乾福震樂故不憂。○呱，汲古作孤，依宋元本。

The hexagram is "Constant." The commentary says: A baby crying in its swaddling clothes, growing up to wear a cap and sash, establishing a family and career; when going out to meet people, treating them as honored guests, what could the parents possibly worry about? Shang Binghe explains: Xun represents swaddling clothes, Dui represents a child and the sound of crying, Qian represents the cap, Xun represents the sash, and hidden Gen represents the family; the phrase "establishing a family" refers to growing from childhood to adulthood and becoming self-reliant. Qian represents the door, Zhen indicates going out, and Zhen also represents guests, so it says "going out like a guest." Qian represents the father, hidden Kun represents the mother, Kan represents worry, Qian represents good fortune, and Zhen represents joy, so there is no worry. The phrase "going out like a guest" is taken from the "Analects of Confucius, Yan Yuan" which says "when going out, behave as if meeting a great guest." Note: The character "呱" in the Jigusha edition is written as "孤," but here we follow the Song and Yuan editions.

大壯。陳力就列，官職並廢。手不勝盆，失其寵門。通《觀》。震為陳力、為就列，孟子：陳力就列不能者止。艮為官職，艮伏故並廢。艮為手，震為盆，坤弱故不勝盆。乾為寵、為門，坤喪故失。○並，汲古作無，依宋元本。

The hexagram is 《Da Zhuang》. The commentary says: exerting one's abilities to take up a position, but the position is also abandoned; one's hands are unable to carry even a basin, losing the former honor and prestige of the family. Shang Binghe explains: 《Da Zhuang》 is complementary to 《Guan》. Zhen represents exerting one's abilities and taking up a position; the cited phrase "exert one's strength and take up one's place, if unable, then stop" actually comes from 《Lun Yu · Ji Shi》, and the attribution to 《Meng Zi》 is a mistake. Gen represents an official position, and Gen being hidden means the position is abandoned. Gen represents hands, Zhen represents the basin, and Kun is soft and weak, so the basin cannot be carried. Qian represents honor and family, while Kun signifies loss, hence the loss of honor and family. Notes: The character "并" in the Jiguge edition is "无", but here we follow the Song and Yuan editions.

晉。積雪大寒，萬物不生。陰制庶士，時木冬貧。坎為雪、為積、為寒，坤為萬物，坤殺故不生。坤為陰、為庶，艮為時，坎為冬，坤為貧。庶士二字必有訛。○冬，依宋元本，汲古作寒。

The hexagram is "Jin" (Progress). The commentary says: Accumulated snow is thick, and the weather is extremely cold, so nothing can grow. The Yin energy suppresses the people, and grass and trees wither in winter. Shang Binghe explains: Kan represents snow, accumulation, and cold; Kun represents all things, and Kun governs the withering, hence nothing grows. Kun represents Yin and the common people, Gen represents time, Kan represents winter, and Kun represents poverty. The term "common people" must certainly be a mistake. Notes: The character "winter" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "cold."

明夷。龍鬬時門，失理傷賢。內畔生賊，自為心疾。震為龍、為門、為時，坤為門，故曰龍鬬時門。坤為理，震為賢，坎為失、為傷，故曰失理傷賢。坤為內，離為畔亂，震為生，坎為賊、為心、為疾。○時，汲古作海，依宋元本。《左傳昭十九年》："龍鬬鄭時門外"。

The hexagram is "Mingyi" (Bright Abatement). The commentary says: Two dragons contend outside the gate of time, losing propriety and injuring the virtuous; internal rebellion gives rise to bandits, causing self-inflicted mental illness. Shang Binghe explains: Zhen represents dragon, gate, and time; Kun also represents gate, so it is said that dragons contend at the gate of time. Kun represents propriety, Zhen represents the virtuous, and Kan represents loss and injury, so it is said that losing propriety injures the virtuous. Kun represents the inner, Li represents rebellion, Zhen represents generation, Kan represents bandits, heart, and illness. Notes: The character "time" in the Ji Gu Ge edition is "sea," but here we follow the Song and Yuan editions. The "Zuo Zhuan" records in the 19th year of Duke Zhao's reign that "dragons contended outside the gate of time in Zheng," and the gate of time was the name of a gate in the state of Zheng.

家人。犬畏猛虎，依人為輔。三夫執戟，伏不敢起，身安無咎。此用遇卦《遯》象。艮為犬，乾為虎，伏震為人，兌為輔，震為夫，數三，故曰三夫。艮為執、為戟，震為起，巽伏故不敢起。艮為身、為安，安故無咎。○犬，宋本作狗，汲古作不，依元本。猛，元本作狼，依宋本、汲古。戟，汲古作獸，依宋元本。起，宋元本作趨，依汲古。

The hexagram is 《Family》. The line says: Dogs fear tigers, so they have to rely on people as helpers; three warriors with spears guard, so the tiger lies down and does not rise; the person is secure and has no mistakes. Shang Binghe explains: This line uses the hexagram 《Retreating》.艮 represents the dog,乾 represents the tiger, hidden 震 represents people, 兑 represents assistance; 震 represents the husband, its number is three, so it is said three men.艮 represents holding on, representing the spear, 震 represents rising, 巽 represents concealment, so it does not rise.艮 represents body and security, security thus has no mistakes. Notes: The character 「犬」 in the Song edition is 「狗」, in the Ji Gu Ge edition is 「不」, here follows the Yuan edition; the character 「猛」 in the Yuan edition is 「狼」, follows the Song and Ji Gu Ge editions; the character 「戟」 in the Ji Gu Ge edition is 「兽」, follows the Song and Yuan editions; the character 「起」 in the Song and Yuan editions is 「趋」, follows the Ji Gu Ge edition.

睽。南山高岡，回隤難登。道路遼遠，行者無功。憂不成凶，惡亦消去。此仍用《遯》象。艮山納丙，故曰南山、曰高岡。巽進退不果，故曰回隤難登。艮為道路，乾為遼遠、為行，巽隕故無功。坤為憂、為惡，坤伏故不凶、故消去。○崗，宋元本作罡，路作卑，均依汲古。

The hexagram is 《Kui》. The line commentary says: The high mountain range of the southern mountain, the path winds around and is steep, difficult to climb; the road is far away, and those who travel it labor in vain; although there is worry, it does not lead to misfortune, and evil things naturally dissipate. Shang Binghe explains: This line still uses the imagery of 《Dun》. Gen represents a mountain, and with the assignment of the stem Bing, which is in the southern direction, so it is said 'southern mountain' and 'high hill'. Xun represents indecisiveness in movement, hence the winding and declining path, difficult to ascend. Gen represents the road, Qian represents distance and movement, Xun represents falling, hence no success. Kun represents worry and evil, and since Kun is hidden, there is no misfortune, and evil naturally dissipates. Notes: The character 'gang' in Song and Yuan editions was 'gang', and 'lu' was 'bei', both following the Ji Gu Ge edition.

蹇。逢時陽遂，富且貴尊。艮為時，陽居五故遂、故富且貴。艮為尊貴。

The hexagram is 《Jian》. The divination text consists of only two lines: It is just the right time, the yang line is smooth and unimpeded, thus both rich and noble. Shang Binghe explains: Gen represents time; the yang line is in the fifth position, which is the noble position, hence it is smooth and thus both rich and noble. Gen also represents nobility. This is the shortest of the sixty-four lines in the primary hexagram, with the annotation consisting of only these few words, and there is no collation note in the original text.

解。求我所欲，得其利福，終身不辱。盈盛之門，高屋先覆，群失邦國。此仍用《遯》象。艮為求，互巽為利，乾為福，故曰得其利福。艮為終、為身，艮貴故不辱。乾為盈盛、為門戶，巽為高，艮為屋，巽為隕落故曰高屋先覆。艮為邦國，乾為君，在外故曰君失邦國。○先，汲古作光，末句作君先其固，茲依宋元本。

The hexagram is 《Jie》. The commentary says: seeking what I desire, I gain benefit and happiness, and throughout my life I suffer no disgrace; however, a family in full prosperity, with a high house, will first collapse, and the ruler loses his state. Shang Binghe explains: this still uses the image of 《Dun》. The mountain (Gèn) represents seeking, the interacting trigrams produce Xùn (wind), which represents benefit, and Qian (heaven) represents happiness, so it says that benefit and happiness are obtained. The mountain represents the end and the body, and the mountain is associated with nobility, so there is no disgrace. Qian represents fullness and prosperity, and the gate, Xùn represents height, the mountain represents the house, and Xùn represents falling, so it says the high house collapses first. The mountain represents the state, and Qian represents the ruler, the ruler being in the outer trigram, so it says the ruler loses his state—the commentary says "group" but the annotations say "ruler." Notes: The character "first" in the text is "guāng" in the Ji Gu Ge edition, and the last sentence in the Ji Gu Ge edition reads "the ruler first holds firm," but here we follow the Song and Yuan editions.

損。安坐至暮，禍災不到。利詰奸妖，罪人不赦。艮為安坐，坤為暮，故曰安坐至暮。坤為禍災，震解故禍災不到。三至上兩震言相對故利詰。坤為奸妖、為罪過，震為人，坤殺故罪人弗赦。○末句汲古作皇宥不赦。奸妖，汲古作妬姝，均依宋元本。

The hexagram is "Loss." The line statement says: sitting quietly until nightfall, no misfortune or calamity will come; it is appropriate to investigate wicked and deceitful people, and those who have committed crimes should not be pardoned. Shang Binghe explains: "Geng" represents sitting quietly, and "Kun" represents dusk, so it means sitting quietly until evening. "Kun" represents misfortune and calamity, while "Zhen" represents dispersion, so misfortune does not come. The third line to the top line involves two "Zhen" lines facing each other, so it is appropriate to question. "Kun" represents wickedness and wrongdoing, and "Zhen" represents people. "Kun" governs severity and punishment, so criminals should not be pardoned. Note: The last sentence in the Jigusha edition reads "the emperor grants pardon and does not pardon," and "wicked and deceitful" in the Jigusha edition reads "jealous and beautiful women," both following the Song and Yuan editions.

益。膠車駕東，與雨相逢。五楘解墮，頓輈獨坐，憂為身禍。詳《大過》之《蠱》，此用伏象《恆》。恆蠱象多同，故詞同。○頓輈，汲古作頹杌，依宋元本。坐，宋本作宿，依汲古。

The hexagram is 《Yi》. The line statement says: A carriage bound with glue is heading east, but on the way it meets rain; the five straps on the yoke loosen and fall off, the yoke breaks, and one can only sit alone, with sorrow becoming one's own misfortune. Shang Binghe explains: For a detailed explanation, see the entry on 《Da Guo》 and 《Gu》; here the hidden image used is from 《Heng》. The images of 《Heng》 and 《Gu》 are mostly similar, so the line statement is also similar. "Wu Mu" refers to the five pieces of leather wrapped around the yoke, and "zhou" is the yoke. Notes: "Dun zhou" in the Jigusha edition reads "Tui Wu", here following the Song and Yuan editions; the character "zuo" in the Song edition reads "su", here following the Jigusha edition.

夬。擇日高飛，遠至東齊。見孔聖師，使我和諧。此用《遯》象。乾為日，艮為高，巽為齊，伏震為東、為孔，乾為聖。○遠，宋元本作遂，依汲古。末句汲古作徒我相諧，依宋元本。

The hexagram is 《Guai》. The line says: choosing a day to fly high and go far, reaching the eastern state of Qi; meeting the sage Confucius, which makes my spirit harmonious. Shang Binghe explains: this line uses the hexagram 《Dun》. Qian represents the sun, Gen represents high, Xun represents Qi, and hidden Zhen represents east and Confucius, while Qian represents the sage. Notes: the character 'far' in Song and Yuan editions is 'sui', here following the Jigugong edition; the last sentence in Jigugong edition is 'tú wǒ xiāng xié', following the Song and Yuan edition.

姤。陳媯敬仲，兆興齊姜。乃適營丘，八世大昌。通《復》。震為陳，乾為敬，坤拆為兆。巽為齊姜，故曰兆與齊姜。震為丘陵，巽數八，故曰八世大昌。震為昌也。事詳《屯》之《噬嗑》

The hexagram is 《Gou》. The commentary says: The nobleman Jingzhong of the state of Chen, of the Gui surname, experienced a favorable omen in the state of Qi ruled by the Jiang family; thus he moved to Yingqiu, and after eight generations became greatly prosperous. Shang Binghe explains: 《Gou》 and 《Fu》 are complementary. Zhen represents Chen, Qian represents Jing, and Kun signifies a split, thus representing the omen; Xun represents the Jiang family of Qi, so the omen is associated with the Jiang family of Qi. Zhen represents a hill, and the number of Guan is eight, so it refers to eight generations of great prosperity—Zhen also symbolizes prosperity. For a detailed explanation, see the entry on 《Zun》 and 《Shike》. Jingzhong is Chen Wan, who fled to the state of Qi due to difficulties, settled in Yingqiu, later changed his surname to Tian, and after eight generations, the government of Qi came under the Tian family.

萃。缺埒無墠，難從東西。毀破我盆，泛棄酒食。埒，短垣也。《爾雅》："山上有水埒"，卦下坤為水，艮為埒，而兌上缺，故曰缺埒。坤為墠，兌毀故無墠。兌為西，震為東、為從，震覆故難從。震為盆，震覆兌毀故破我盆。兌為酒食，在外，中爻艮手，故曰泛棄酒食。○首句汲古作缺將無憚，非，依宋元本。

The hexagram is 《Cui》. The line says: A short wall is broken, and there is no level ground even for worship; it is difficult to follow either east or west; I broke my basin and spilled the wine and food. Shang Binghe explains: "Lie" refers to a short wall. The 《Erya》 says "a mountain with water is called lie"; the lower trigram of the primary hexagram is Kun, representing water, and Gen represents lie, while Dui above has a缺口, so it is said to be missing the lie. Kun represents the level ground for worship; Dui indicates destruction, so it is said there is no level ground. Dui represents the west, Zhen represents the east and following, and Zhen being inverted indicates difficulty in following. Zhen represents the basin, and Zhen being inverted with Dui indicating destruction, so the basin is broken. Dui represents wine and food, located in the outer trigram, and the middle lines produce艮 as the hand, so the wine and food are spilled and discarded. Note: The first line in the Jigusha edition reads "quie wu dan," which is incorrect; this version follows the Song and Yuan editions.

升。中夜犬吠，盜在廬外。神光佐助，消散歸去。通《無妄》。坤為夜，艮為犬，震為吠，巽為盜，艮為廬，巽在艮上故曰盜在廬外。震為神光，兌為輔，故曰神光佐助。巽風為散，震為歸去。

The hexagram is "Ascending." The line commentary says: In the middle of the night, the dog barks, and thieves are outside the house; the divine light comes to assist, and the thieves disperse and leave. Shang Binghe explains: "Ascending" is in mutual communication with "No False Movement." The earth (Kun) represents night, the mountain (Gen) represents the dog, the thunder (Zhen) represents barking, the wind (Xun) represents thieves, and the mountain (Gen) represents the house; the wind (Xun) is above the mountain (Gen), so the thieves are outside the house. The thunder (Zhen) represents divine light, and the lake (Dui) represents assistance, so the divine light assists. The wind (Xun) represents wind and thus signifies dispersion, while the thunder (Zhen) signifies departure.

困。雷車不藏，隱隱西行。霖雨三旬，流為河江，使我憂凶。通《賁》。震為雷、為車，坎伏震出故不藏。坎隱兌西故曰隱隱西行。坎為雨，互大坎，下坎故曰霖雨。中爻震數三，故曰三旬，坎水故曰流為河江。坎為憂凶。○我，依汲古，宋元本作國。

The hexagram is 《困》. The line commentary says: Thunder chariots refuse to be hidden, rolling westward loudly; continuous rain falls for thirty days, accumulating into rivers and streams, causing me sorrow and misfortune. Shang Binghe explains: 《困》 and 《贲》 are complementary. Zhen represents thunder and chariots; Kan signifies concealment while Zhen signifies movement outward, hence they are not hidden. Kan signifies concealment, Dui is located in the west, so it says moving westward secretly. Kan represents rain; the mutual hexagram within contains great Kan, and the lower trigram is also Kan, so it says continuous rain. The middle lines produce Zhen, which is three, so it says thirty days; Kan belongs to water, so it says flowing into rivers and streams. Kan represents sorrow and misfortune. Note: The character 「我」 follows the Ji Gu Ge edition; Song and Yuan editions have 「国」.

井。老河空虛，舊井無魚。利得不饒，避患東鄰。禍來入門，使多悔存。坎為河、為舊，故曰老河。離為空虛，兌為井，故曰舊井。巽為魚，坎失故無魚。巽為利，坎瘠故不饒。坎為患，坎隱故避患。離為東鄰、為禍，伏艮為門，巽入，故曰禍來入門。坎為悔。○來入，宋元本作入我，依汲古。

The hexagram is "Well." The line commentary says: an old river dries up and becomes empty, and there are no fish in the old well; gains are not abundant, and one flees from disaster to the eastern neighbor; yet disaster follows and enters the door, leaving many regrets. Shang Binghe explains: Kan represents river and oldness, so it is an old river. Li represents emptiness, and Dui represents well, so it is an old well. Xun represents fish, and Kan signifies loss, so there are no fish. Xun represents gain, and Kan signifies barrenness, so gains are not abundant. Kan represents disaster, and Kan signifies concealment, so one avoids disaster. Li represents eastern neighbor and disaster, hidden Gen represents the door, and Xun signifies entering, so disaster enters the door. Kan represents regret. Note: The text "来入" in Song and Yuan editions reads "入我," but here we follow the Jigugeshi edition.

革。福德之士，歡悅日喜。夷吾相國，三歸為臣，貴流子孫。通《蒙》。震為福德、為士、為歡喜，坤為夷、為吾、為國，兌為輔相，震數三，震反為歸，坤為臣，故曰三歸為臣。艮為貴、為孫，震為子，坤為水故曰貴流子孫。○貴，宋元本作賞，依汲古。《論語》"管氏有三歸"注：取三姓女。朱子云臺名。

The hexagram is 《Gé》 (Revolution). The line text says: Those who possess virtue and fortune, the virtuous men, rejoice more and more each day; Guan Yiwu became a minister, enjoying the three returns, yet remained a subject, and his honor continued to benefit his descendants. Shang Binghe explains: 《Gé》 is in mutual communication with 《Méng》 (Youth). Zhen represents virtue and fortune, scholars, and joy; Kun represents Yi, Wu, and the country. Dui represents a minister; Zhen's number is three, and when Zhen is reversed, it becomes 'return', and Kun represents a subject, so 'three returns' refer to a subject. Gen represents honor and descendants, Zhen represents children, and Kun belongs to water, so the honor flows to the descendants. Notes: The character 'guì' (honor) in the Song and Yuan editions was written as 'shǎng' (reward), but here we follow the Jigugē edition. The 《Lún Yuán》 says 'Guan氏 had three returns'; old annotations interpreted this as marrying three women from different families. Zhu Xi, however, interpreted 'three returns' as the names of three pavilions.

鼎。清人高子，久屯外野。逍遙不歸，思我慈母。通《屯》。艮為清高，震為人、為子，故曰清人高子。艮止為久、為屯，坤為野，震為逍遙、為歸，坤迷故不歸。坎為思，坤為我，慈母也。

The hexagram is "The Cauldron." The line text says: Clear city people, the son of the high family, have been stationed for a long time in the outskirts of the city; wandering about everywhere but unable to return home, missing my kind mother. Shang Binghe explains: "The Cauldron" is related to "The Obstruction" through mutual opposition. "Kun" represents clarity and height, "Zhen" represents people and sons, so it is said "clear people, the son of the high family." "Kun" governs stillness, hence long stay and obstruction; "Kun" also represents the open field, while "Zhen" represents wandering and returning. "Kun" causes confusion, hence not returning. "Kan" represents thinking, "Kun" represents me and also the kind mother. "The Clear People" is the title of a poem from "The Book of Songs · Zheng Folk Songs," describing the prolonged stay of Gao Ke's army along the river without being able to return home, which matches the line text exactly.

震。驄黑，東歸高鄉。白虎推輪，蒼龍把衡。朱雀導引，靈鳥載遊。遠扣天門，入見真君，馬全人安。震馬故曰驄。坎黑，對象巽，巽髮，故曰黑。震為東、為歸，艮為高鄉、為虎，震白坎輪，艮手為推，故曰白虎推輪。震為龍，色青，故曰蒼龍。坎為衡，互大離為朱雀、為靈鳥，震往為導引、為遊。艮為天門，艮手為扣，震為帝，故為真君、為馬、為人，艮為安全。○全，元本作南，依宋本、汲古。靈鳥，宋元本作虛烏，遠作逐，作馬安人全，均依汲古。

The hexagram is Zhen (Thunder). The divination text says: A骢 horse with green and white mixed fur and black mane returns eastward to a high village; the White Tiger pushes the chariot wheel, the Azure Dragon holds the chariot yoke; the Vermilion Bird leads the way, and the spiritual bird carries people for a tour; far away, they knock on the heavenly gate and enter to pay homage to the true sovereign, with all the horses complete and people safe. The original text has a missing character under "骢" and "black," and the annotations also have some missing characters. Shang Binghe explains: Zhen represents a horse, hence "骢." Kan represents black, and its corresponding trigram is Xun, which represents hair, hence "black mane." Zhen represents east and returning, and Gen represents a high village and the tiger; Zhen represents white, Kan represents the wheel, and Gen represents the hand, hence "White Tiger pushing the wheel." Zhen represents the Dragon, with a green color, hence "Azure Dragon." Kan represents the yoke, and the intermediately derived Li trigram represents the Vermilion Bird and the spiritual bird. Zhen indicates going forward, hence leading and touring. Gen represents the heavenly gate, and Gen represents the hand, hence knocking. Zhen represents the sovereign, hence the true sovereign, the horse, and the person. Gen represents safety. Notes on the text: The character "全" in the original was "南," following the Song and Jiguguo editions; "spiritual bird" in Song and Yuan editions was "Xu Wu," "远" was "逐," and the last sentence in Song and Yuan editions was "horse safe, person complete," all following the Jiguguo edition.

艮。路多枳棘，前刺我足。不利旅客，為心作毒。艮為路，坎為棘，中爻震為足，坎棘故刺足。震為旅客，坎為毒、為心。

The hexagram is "Gen" (Mountain). The line statement says: There are everywhere thorny shrubs and brambles on the road; advancing forward causes me to be pierced by thorns and injure my foot; this is unfavorable for travelers away from home and becomes a poison in the heart. Shang Binghe explains: "Gen" represents the road, "Kan" represents thorns, and the middle lines produce "Zhen" which represents the foot; since "Kan" is also poison and the heart, it causes injury to the foot. "Zhen" represents travelers, and "Kan" represents poison and the heart.

漸。端坐生患，憂來入門，使我不安。艮為端坐，坎為患，故曰端坐生患。坎為憂，艮為門，巽入故曰憂來入門。艮為安，坎險故不安。

The hexagram is "Gradual." The line commentary says: Sitting upright and properly may still bring about calamity, worry comes knocking on the door, causing me great unrest. Shang Binghe explains: "Geng" represents sitting upright, "Kan" represents calamity, hence "sitting upright brings calamity." "Kan" represents worry, "Geng" represents a gate, and "Xun" signifies entry, hence "worry comes knocking on the door." "Geng" represents peace, while "Kan" signifies danger, hence not peaceful.

歸妹。小陬之市，利不足喜。二世積仁，蒙其祖先。匪躬之言，狂悖為患。通《漸》。巽為市，坎狹故曰小陬之市。陬，隅也。巽為利，坎憂故不喜。本卦兌卦數二，震仁坎積故曰二世積仁。艮為祖，坎為蒙，故曰蒙其祖先。坤為躬，本卦震為言、為狂，坎為悖、為患。

The hexagram is the hexagram Gui Mei. The commentary says: A small market in a remote corner brings little profit, not worth rejoicing over; two generations accumulating virtue, the later generations benefit from the ancestors’ blessings; speaking out without regard for one’s own safety may lead to calamity if it becomes reckless. Shang Binghe explains: the hexagram Gui Mei is in mutual relationship with the hexagram Jian. Xun represents the market, Kan indicates narrowness, hence the small market in a corner — ‘Zou’ means corner. Xun represents profit, Kan indicates worry, hence not rejoicing. The hexagram’s Dui is number two; Zhen represents virtue, Kan indicates accumulation, hence two generations accumulating virtue. Gen represents ancestors, Kan represents receiving, hence benefiting from ancestors.Kun represents oneself, the hexagram’s Zhen represents speech, and Zhen also represents recklessness; Kan represents disorder and calamity. ‘not for himself’ comes from 《The Zhou Changes (I Ching)·the Jian hexagram》‘s six two ’The king’s minister is steadfast, not for his own sake,‘ meaning not considering oneself.

豐。登高望時，見樂無憂。求利南國，與寶相得。巽為高，震為時、為登，離為目、為望，故曰登高望時。坎為憂，震樂故無憂。巽為利，伏艮為求、為國，離南故曰南國。震為玉、為寶，坎為得也。

The hexagram is 丰 (Fullness). The line text says: When ascending a high place to observe the situation, all that is seen are joyful things, with no worries; going to the southern country to seek profit, one meets treasures just right. Shang Binghe explains: Xun represents height, Zhen represents time and ascending, Li represents the eye and observation, so it is said to ascend high and observe the time. Kan represents worry, while Zhen signifies joy and music, so there is no worry. Xun represents profit, with hidden Gen representing seeking and the state, and Li is located in the south, so it is said to go to the southern country. Zhen represents jade and treasure, and Kan signifies obtaining.

旅。跛足息肩，有所忌難。金城鐵郭，以銅為關。藩屏自衛，安土無患。通《節》。震為足，坎蹇故跛足。艮為肩，艮止，故息肩。坎為忌難，艮為金鐵、為銅、為城郭、為關、為藩屏，震為衛，故曰藩屏自衛。艮為安，坤為上，坎為患，震出故無患。○跛，宋元本作疏，土作上，依汲古。

The hexagram is 旅 (Travel). The commentary says: Limping with one foot, and removing the burden from one's shoulder, is due to being cautious and troubled; a city made of gold, a moat made of iron, and gates made of copper; having fences and barriers for self-defense, staying in one's homeland without calamity. Shang Binghe explains: 旅 (Travel) and 节 (Restraint) are complementary. Zhen represents the foot, Kan represents difficulty, hence limping. Gen represents the shoulder, Gen represents stillness, hence removing the burden and resting. Kan represents being cautious and troubled; Gen represents gold and iron, copper, cities and walls, gates and barriers, and fences; Zhen represents defense, hence self-defense with barriers. Gen represents stability, Kun represents above, Kan represents calamity, Zhen represents movement, hence no calamity—note says "Kun represents above," which corresponds with the Song and Yuan editions of the commentary that say "stability above." Notes: The character "跛" in the Song and Yuan editions is written as "疏," and "土" is written as "上," here following the Jigugeshi edition.

巽。江有沱泛，思附君子。仲氏爰歸，不我肯顧，侄娣悔恨。艮震中爻坎為江、為沱泛、為思，艮為君子，故曰思附君子。坎為仲，震反為歸，女嫁曰歸。爰歸者，言仲氏已嫁也。艮為顧，坎蔽故不顧。兌為侄娣，坎為悔恨。○《詩》："江有沱，江有泛，之子歸，不我顧"，林用其意，與毛合。○仲氏爰歸，宋元本作伯仲爰歸，汲古作伯仲處市，依局本《明夷》之《噬嗑》校。又江有汲古作江水，依宋元本。

The hexagram is 《Xun》 (Wind). The line text says: A great river has tributaries and branches, and it longs to follow the gentleman; Zhongshi has already married, but refuses to look back at me, and the niece and younger sister who came with her are full of regret. Shang Binghe explains: The middle trigrams between Gen and Zhen are Kan, which represents the river, its tributaries, and longing. Gen represents the gentleman, so it says that the longing is for the gentleman. Kan represents Zhong, and Zhen reversed is Gui, which means returning. A woman's marriage is called returning, so "Yuan Gui" means Zhongshi has already married. Gen represents looking back, and Kan represents obstruction, so she does not look back. Dui represents the niece and younger sister; in ancient times, when a prince married, his wife's niece and younger sister would accompany her as part of the dowry, and they were collectively called niece and younger sister. Kan represents regret. Also, note that the poem "Jiang You Si" from "Zhao Nan" in the "Shi Jing" has the lines "Jiang has沱" and "This person returns, does not look back at me," which the line text uses, matching the interpretation in the "Mao Shi." Notes: The text "Zhongshi Yuan Gui" in the Song and Yuan editions reads "Bo Zhong Yuan Gui," and the Ji Gu Ge edition reads "Bo Zhong Chu Shi." This version follows the local edition's correction from the "Ming Yi" section of "Shi He." Also, the Ji Gu Ge edition reads "Jiang Shui," while the Song and Yuan editions read "Jiang You," so we follow the Song and Yuan editions.

兌。芽櫱生達，陽倡於外。左手執鑰，公言錫爵。通《艮》。中爻震為芽櫱、為生，艮上下卦皆陽居上，故曰陽倡於外。震為左、為鑰，艮手為執，故曰左手執鑰。震為言、為爵、為諸侯，故曰公。二語皆詩辭。

The hexagram is 《Dui》. The line text says: The tender sprouts of grass and trees sprout and flourish, the yang energy is outside and leads; the left hand holds a yue tube and dances, the duke issues a command and presents a wine vessel. Shang Binghe explains: 《Dui》 and 《Gen》 are complementary. The middle lines produce 《Zhen》, which represents sprouts and growth; the upper and lower parts of 《Gen》 are both yang lines on top, so it says that yang energy leads externally. 《Zhen》 represents the left and the yue tube, 《Gen》 represents the hand and thus indicates holding, so it says the left hand holds the yue tube. 《Zhen》 represents speech, wine vessel, and the duke, so it says 'duke'. The last two lines are idioms from the 《Poetry》, found in 《Jianxi》 from the 《Bei Feng》.

渙。雲夢苑囿，萬物繁熾。犀象玳瑁，荊人以富。坎水為雲夢，艮為苑囿，震為萬物、為蕃熾。艮為犀象、為玳瑁，震為荊、為人、為富。

The hexagram is "Huan." The commentary says: In the area of Yunmeng marsh, the parks and enclosures are flourishing with abundant life; rhinoceros horns, elephant tusks, and tortoiseshell are all available, so the people of Chu became wealthy. Shang Binghe explains: Kan represents water, hence it is Yunmeng; Gen represents parks and enclosures; Zhen represents all things and flourishing growth. Gen represents rhinoceroses, elephants, and tortoiseshell; Zhen represents Jingchu, people, and wealth. Yunmeng is a large marsh of the state of Chu, and Jing is the same as Chu.

節。渠戎萬里，晝夜愁苦。甲戎服，雖荷不賊。鷹鸇之殃，害不能傷。坎為戎、為溝瀆，故曰渠戎，《後漢書》："義渠戎在涇北"。震為萬里，伏離為晝，坎為夜，坎憂故愁苦。艮為甲，坎隱故甲，坎西為戎，震為服，故曰甲戎服。艮為負荷，坎為賊，在外故不賊。艮為鷹鸇，坎為殃害，震解故不傷。○殃，宋元本作殘，依汲古。

The hexagram is "Jie" (Restraint). The commentary says: The Quru people are far away, thousands of miles, day and night filled with worry; they put away their armor and wear their military uniforms, although they carry heavy burdens, they do not suffer from bandits; even if there are calamities like the attacks of eagles and hawks, they will not be harmed. The phrase "Jia戎服" (Jia military uniform) is missing a character in the original text; according to the annotations, it should be something like "tao jia戎服" (store armor and wear military uniform). The annotation "Kan is hidden, hence Jia" also has a missing character. Shang Binghe explains: Kan represents military forces and ditches, so it is called Quru; the "Later Han Book" records that "Yi渠戎 was located to the north of the Jing River." Zhen represents ten thousand miles, hidden Li (Fire) represents day, Kan represents night, and Kan governs worry, hence the worry. Gen represents Jia (Heavenly Stem), and Kan represents concealment, hence "tao jia" (store armor); Kan in the west represents military forces, Zhen represents clothing, hence "Jia戎服" (Jia military uniform). Gen represents carrying a burden, Kan represents bandits, and Kan is in the outer trigram, hence not harmed by bandits. Gen represents eagles and hawks, Kan represents calamity, and Zhen represents dispersion, hence not harmed. Notes: The character "yāng" (calamity) in the Song and Yuan editions was written as "cán" (cut), but here we follow the Jigugē edition.

中孚。鎡基逢時，稷契皋陶。貞良得願，微子解囚。市恐無虎，謾言妄語。鎡基，鉏也。震為鎡基，艮為時，震為稷、為竹，故為契。艮為皋、為火，故為陶，故曰稷契皋陶。艮為貞良、為小，震為子，故曰微子。艮為拘，故為囚，震出故解囚。巽為市，艮為虎，風散故無虎。中爻正反兩震言相背，故曰謾言妄語。○恐，宋元作空，言作誑，均依汲古。汲古作《既濟》林，依宋元本。

The hexagram is Zhongfou. Lin's commentary says: having a hoe is not enough, one must also seize the right time, just as virtuous ministers like Houji, Qi, and Gaoyao must meet a wise ruler; the upright and virtuous will have their wishes fulfilled, as Weizi was released from imprisonment; the market originally has no tiger, those who say there is a tiger are lying. Shang Binghe explains: "Zi Ji" refers to the hoe. Zhen represents the hoe, Gen represents time; Zhen represents Ji and bamboo, hence also Qi. Gen represents Gao and fire, hence Tao, so it refers to Ji, Qi, and Gao Yao. Gen represents uprightness and smallness, Zhen represents a son, hence Weizi. Gen represents being confined, hence imprisonment, Zhen represents going out, hence release from imprisonment. Xun represents the market, Gen represents the tiger, wind represents dispersing, hence there is no tiger. The middle lines are a combination of a correct and an inverted Zhen, which are contradictory, hence false words. "The market has no tiger" uses the story of "Three people saying a tiger" from the "Zhan Guo Ce·Wei Ce"; "having a hoe and meeting the right time" is based on the saying in "Mengzi·Gongsun Chou Shang" that "even though one has a hoe, it is better to wait for the right time." Notes: The character "kong" in Song and Yuan editions was "kong," and "yan" was "kuang," both follow the Ji Gu Ge edition; the Ji Gu Ge edition placed this entry under the hexagram Ji Ji, but here it follows the Song and Yuan edition.

小過。騎騅與蒼，南賈太行。逢駁猛虎，為所吞殤，葬於渭陽。震為馬，東方色青，故騎騅與蒼。騅蒼，青色馬也。震為商賈、為南，艮山故曰太行。艮為駁、為猛虎，兌口為吞折、為殤，坎為葬、為渭，渭濁，坎黑，故象之。水北為陽，坎北故曰渭陽。凡《易林》用字取象之精皆如此。○駁，汲古作蛟，殤作飡，依宋元本。

The hexagram is "Small Crossing." The verse says: Riding on a dark horse and a green horse, going south across the Taihang Mountains to trade; on the way, encountering a hybrid beast and a tiger, being devoured and dying young, buried on the northern bank of the Wei River. Shang Binghe explains: Zhen represents a horse, and the color of the east is green, so riding a dark horse and a green horse—dark and green are both colors of horses. Zhen represents a merchant and the south, and Gen represents a mountain, so Taihang Mountains. Gen represents a hybrid beast and a tiger; Dui represents mouth, thus indicating being devoured and loss, and dying young. Kan represents burial and the Wei River—Wei River is turbid, Kan represents black, so this image is chosen. The northern side of water is called Yang, and Kan is located in the north, so it is called Wei Yang. All the images used in the "Yi Lin" are precise, and this is an example of that. A hybrid beast is a fierce animal recorded in ancient books, resembling a horse but able to eat tigers and leopards. Notes: The character "驳" in the Ji Gu Ge edition is "蛟," and "殇" is "飡," here following the Song and Yuan editions.

既濟。出門東行，日利辰良。步騎與駟，經歴宗邦。暮宿北燕，與樂相逢。此用《遯》象。伏震為出、為東行，坤為門，故曰出門東行。乾為日，巽為利，艮時，故曰日利辰良。伏震為騎、為駟、為宗，坤為邦，乾坤相間隔，故曰經歴宗邦。坤為暮、為宿、為北，兌為燕，震為樂。○辰，宋元本作時，依汲古。宗，汲古作京，依宋元本。

The hexagram is 《Ji Ji》. The divination text says: Going eastward, the day is auspicious and the hour is favorable; soldiers, horsemen, and chariots with four horses pass through the state where the ancestral temple is located; in the evening, they stop to rest in the northern Yan region, meeting with joy. Shang Binghe explains: This passage uses the hexagram 《Dun》. Hidden Zhen represents going out and eastward movement, and Kun represents a gate, so it says going eastward. Qian represents the sun, Xun represents benefit, and Gen represents time, so it says the day is auspicious and the hour is favorable. Hidden Zhen represents horsemen and four-horse chariots, and Kun represents the state; Qian and Kun are opposite each other, so it says passing through the state with ancestral temples. Kun represents dusk, stopping to rest, and the north;兑 represents Yan, and Zhen represents joy. Notes: The character 「辰」 in Song and Yuan editions was 「时」, here following the Jigugē edition; the character 「宗」 in Jigugē edition was 「京」, here following the Song and Yuan edition.

未濟。酒為歡伯，除憂來樂。福善入門，與君相索，使我有得。兼用半象。坎為酒，震為歡、為伯，坎為憂，震出故除憂，震福、艮善、巽入、艮門，故曰福善入門。震為君，艮為求索，離正反艮相對，故相索。坤我、坎得。

The hexagram is 《Wei Ji》. The commentary says: Wine is the elder who brings joy, capable of dispelling sorrow and bringing happiness; blessings and good deeds enter together, seeking the king, and thus I gain something. Shang Binghe explains: This line uses the concept of 'half hexagram'—the so-called half hexagram refers to taking only two adjacent lines and considering them as half of a hexagram. Kan represents wine, Zhen represents joy and elder; Kan represents sorrow, Zhen represents movement, so it can dispel sorrow. Zhen represents blessings, Gen represents good deeds, Xun represents entering, Gen represents a door, so it says blessings and good deeds enter. Zhen represents the king, Gen represents seeking; Li's upper and lower parts are two opposing Gen, so it says mutual seeking.坤 represents me, Kan represents gaining. 'Wine is the elder of joy' is a Han dynasty idiom, frequently found in 《Yi Lin》.

大壯。左有噬熊，右有囓虎。前觸鐵矛，後躓強弩，無可抵者。震為左，兌為右，伏艮為熊虎，兌口，故曰左有噬熊，右有囓虎。乾為前、為鐵，震為後，兌折故後躓。伏艮為刀兵，故曰矛、曰弩。抵，御也。艮為御，艮伏故無可御者。

The primary hexagram is "Great Strength," and the following hexagram is also "Great Strength," which is the first of the sixty-four hexagrams. Lin's commentary says: there is a bear biting on the left and a tiger gnawing on the right; moving forward one collides with an iron spear, and retreating one gets entangled in a strong bow, unable to defend. Shang Binghe explains: Zhen represents the left, Dui represents the right, and the hidden Gen represents the bear and tiger. Dui represents the mouth, so it is said that there is a bear biting on the left and a tiger gnawing on the right. Qian represents the front and iron, Zhen represents the back, and Dui governs breaking, so it is said that one falls and gets entangled when retreating. The hidden Gen represents weapons, so it is said to be a spear and a bow. "Dǐ" means to resist; Gen represents defense, and Gen is hidden, so there is no way to resist.

乾。金齒鐵牙，壽考宜家。年歲有儲，貪利者得，離其咎憂。《大壯》中爻兌，兌為齒牙，乾為金鐵，故曰金齒鐵牙。伏艮為壽考、為家，乾為年歲、為富，故有儲、故利得。乾為吉慶，故離咎憂。

The hexagram is 乾 (Heaven). The line says: teeth like gold, jaw like iron, long life and suitable for family; year after year there is stored wealth, those who seek profit can also obtain it, thus escaping calamity and worry. Shang Binghe explains: in the middle lines of Da Zhuang, the trigram Dui emerges, which represents teeth and jaws, and Qian represents metal and iron, so it is said teeth like gold and jaw like iron. Hidden Gen represents longevity and family, and Qian represents years and wealth, so there is stored wealth and profit can be obtained. Qian governs auspiciousness and joy, so calamity and worry are escaped.

坤。家給人足，頌聲並作。四夷賓服，干戈閣。《大壯》震為人，伏艮為家，坤富，故家給人足。震言為頌、為聲，坤陰為夷順、為服，震卦數四，為賓客，故曰四夷賓服。艮為干戈，艮伏，故曰干戈閣，坤為也。○，宋元本作囊，依汲古。

The hexagram is "Kun." The commentary says: every household is prosperous and everyone is warm and well-fed, with praises rising together; all the surrounding tribes come to pay homage, and weapons are put away and not used. Below the phrase "Gang Ge Ge" (weapons stored away) and under the annotation "Kun as Earth," as well as at the beginning of the note, the original text is missing one character. According to the meaning of the text, it should be a word related to storing weapons, such as "tao" or "nang." Shang Binghe explains: the hexagram "Da Zhuang" has Zhen (Thunder) representing people, hidden Gen (Mountain) representing home, and Kun (Earth) representing wealth, so people are well-fed and prosperous in their homes. Zhen represents speech, hence it is sound and praise; Kun belongs to Yin, representing夷 (barbarians), obedience, and submission; Zhen's number is four, and it also represents guests, so it is said that the four barbarians are submissive. Gen represents weapons, and since Gen is hidden, it is said that weapons are put away. Kun is the image of storage, hence it is appropriate. Note: the missing character in the original text is "nang" in the Song and Yuan editions, and here we follow the Ji Gu Ge edition.

屯。獮猴冠帶，盜載非位。眾犬嘈吠，狂走蹶足。震為獮猴，艮為冠，伏巽為帶。坎為盜，震車為載，艮為位，古君子方許乘車，今載以盜，故曰非位。艮為犬，坤眾震鳴，故曰眾犬嘈吠。震為足、為走，坎蹇故蹶足也。○嘈，汲古作持，依宋元本。蹶，宋元本作厥，依汲古。

The hexagram is Zhun (Gather). The line text says: A monkey wears a crown and ties a sash, thieves occupy an improper seat; all the dogs bark together, and it runs and stumbles. Shang Binghe explains: Zhen represents the monkey, Gen represents the crown, and the hidden Xun represents the sash. Kan represents thieves, Zhen represents the vehicle and thus the carrying, Gen represents position; in ancient times only the virtuous were allowed to ride, but now the vehicle carries thieves, hence it is not proper. Gen represents dogs, Kun represents multitude, Zhen represents sound, hence the multitude of dogs barking. Zhen represents feet and movement, Kan signifies difficulty, hence stumbling. Notes: The character 'cáo' in the Jigusha edition is 'chí', here following the Song and Yuan editions; the character 'jué' in the Song and Yuan editions is 'jué', here following the Jigusha edition.

蒙。心患其身，不念安存。忠臣孝子，為國除患。坎為心、為患、為念，坤為身、為安，言身之所以安存，由心時時慮患也。坤為臣，坎為忠，故曰忠臣。震為子，坤順，故曰孝子。坤為國，坎為患，震解故除患。

The hexagram is 《Meng》. The commentary says: worrying about one's own safety and danger in the heart, not daring to think only of peace and safety; loyal ministers and filial sons remove calamities for the country. Shang Binghe explains: Kan represents the heart, calamity, and thinking; Kun represents the body and safety. This means that the body can remain safe precisely because the heart is constantly anxious about calamity. Kun represents ministers, and Kan represents loyalty, so it refers to loyal ministers. Zhen represents sons, and Kun signifies gentleness and compliance, so it refers to filial sons. Kun represents the country, and Kan represents calamity; Zhen signifies dispersion, so it refers to removing calamity.

需。君不明德，臣亂為惑。丞相命馬，胡亥失所。乾為君、為德，坎隱故不明。乾伏坤，坤為臣、為亂、為惑，故曰臣亂為惑。兌為輔相，兌口為命，乾為馬，伏坤為胡，乾居亥，故曰胡亥。坎為失，謂趙高命鹿為馬而弒胡亥。胡亥，秦二世名。乾為君，居亥，胡亥，亦國君用字。取象神妙如此。○馬，汲古作駕，非，依宋元本。

The hexagram is "Need" (Xu). The commentary says: the ruler fails to manifest virtue, ministers rebel and cause confusion; the prime minister calls a deer a horse, and Hu Hai thus loses his position. Shang Binghe explains: Qian represents the ruler and virtue, while Kan signifies concealment, hence the lack of clarity. Qian contains concealed Kun, which represents ministers, disorder, and confusion, so it is said that ministers cause disorder and confusion. Dui represents the prime minister, and since Dui is associated with speech, it governs naming. Qian represents a horse; concealed Kun represents Hu. Qian is located at the Hai position, so it is said Hu Hai. Kan signifies loss—this refers to Zhao Gao's act of calling a deer a horse and then murdering Hu Hai. Hu Hai is the name of Qin Ershi. Qian represents the ruler and is located at the Hai position, so the term "Hu Hai" precisely matches the name of a ruler. The symbolic meaning is so profound. Note: The character "horse" in the Jiguge edition is "chariot," which is incorrect; this version follows the Song and Yuan editions.

訟。東行西窮，南北無功。張伯賣鹿，從者失羊。通《明夷》。震為東、為行，坎為西，坎陷故窮。離南坎北，坤喪故無功。震為伯、為鹿，震為商賈，故賣鹿。震為從、為羊，本《大壯上六》也，坤為失。○賣，汲古作賈，依宋元本。

The hexagram is "Strife" (Song). The line commentary says: going east, then going west leads to a dead end; going south or north results in labor without success; Zhang Bo sells deer, but those who follow him lose sheep. Shang Binghe explains: "Strife" (Song) is in communication with "Darkness over the Sun" (Mingyi). Zhen represents east and movement, Kan represents west, and Kan signifies a pitfall, hence leading to hardship and destitution. Li is in the south, Kan in the north, and Kun signifies loss, hence no success. Zhen represents a master, deer, and merchants, so it is said that deer are sold. Zhen represents attendants and sheep, based on the meaning of the sixth line at the top of "Great Strength" (Dazhuang); Kun signifies loss. Note: The character "sell" in the Jigu Pavilion edition is "Jia", but here it follows the Song and Yuan editions.

師。鹿下西山，欲歸其群。逢羿鋒箭，死於矢端。震為鹿、為陵，坎西，故曰西山。坤為群，群者，五陰也。震為歸，坤為惡，故曰羿。坎為箭、為矢、為鋒，鋒，矢末也。坤為死，在坎上，故死於矢端。○歸，汲古作保，鋒箭作箭鋒，依宋元本。死，元本作無，依宋本、汲古。

The hexagram is "The Army" (《师》). The line commentary says: A deer comes down from the western mountain, wanting to return to its group; but it collides with Yi's sharp arrow and dies under the tip of the arrow. Shang Binghe explains: Zhen represents the deer and the hill, and Kan is located in the west, so it is said to be the western mountain. Kun represents the group—the so-called group refers to the five yin lines within the hexagram. Zhen represents returning. Kun signifies evil, so it is said to be Yi. Kan represents the arrow, the arrow shaft, and the tip—the tip is the arrow's sharp end. Kun signifies death, and it is located above Kan, so it is said to die at the tip of the arrow. Notes: The character 「归」 in the Ji Gu Ge edition is 「保」, and 「锋箭」 is written as 「箭锋」 here, following the Song and Yuan editions; the character 「死」 in the Yuan edition is 「无」, following the Song and Ji Gu Ge editions.

比。明夷兆初，三日為災。以讒復歸，名曰豎牛。剝亂叔孫，餒卒虛丘。坎黑坤晦，故曰明夷。坤為兆，《左傳昭五年》："初，穆子生穆，莊叔筮之，遇《明夷》之《謙》"，初爻動，故曰明夷兆初。坎為災，艮為日，數三，故曰三日為災。坎上下兩兌相背，故曰讒。大壯震為歸，故曰以讒復歸。艮為名、為豎、為牛，坤為亂，艮為剝、為叔孫，故曰剝亂叔孫。坤為餒、為卒、為虛，艮為丘，言魯叔孫穆子為豎牛所亂，三日不得食而飢死也。與《剝》之《比》參看。○日，汲古作旦，依宋元本。復，宋元本作後，依汲古。餒，元本作餧，依宋本、汲古。

The hexagram is 《Bi》. The commentary says: The omen of 《Mingyi》 is active in the first line; disaster will occur within three days. A person who returns through slander is named Shuniou. He deprived and disturbed the Shushun clan, causing Shushun to die of starvation in Xuqiu. Shang Binghe explains: Kan represents blackness, and Kun represents darkness, thus indicating 《Mingyi》. Kun represents the omen of divination; as recorded in 《Zuo Zhuan》, Year 5 of King Zhao, when Shushun Mu Zi was born, Zhang Su performed divination and encountered 《Mingyi》 and 《Qian》 — exactly the first line moving, hence the omen of 《Mingyi》 starting from the first line. Kan represents disaster, Gen represents the sun, and its number is three, hence three days of disaster. The upper and lower parts of Kan are two Dui facing each other, hence slander. 《Dazhuang》's Zhen represents returning, hence returning through slander. Gen represents name, vertical, and ox, Kun represents disorder, Gen represents stripping away, and Shushun, hence stripping away the disorder of Shushun. Kun represents hunger, end, and emptiness, Gen represents hill, hence Shushun Mu Zi of Lu was disturbed by Shuniou, starved for three days and died of hunger. It can be compared with the entry on 《Bo》 and 《Bi》. Notes: The character 'day' in the汲古阁 edition is 'dawn', here following the Song and Yuan editions; the character 'return' in the Song and Yuan editions is 'after', here following the汲古阁 edition; the character 'starvation' in the Yuan edition is 'starving', here following the Song and Jigu Pavilion editions.

小畜。秦失嘉居，河伯為怪。還其銜璧，神怒不佑。織組無文，燒香不芬。通《豫》。兌西故曰秦。艮為居，震為嘉，坎失，故失嘉居。震為伯，坎為河、為怪，故曰河伯為怪。震為璧、為銜、為還、為神、為怒。按：《秦紀》使者從關東夜過華陰，有人持璧遮使者曰：為吾遺滈池君，今年祖龍死，因置其璧去，忽不見，始皇視之，乃二十八年過江所沈璧也，未幾，始皇果死，故曰還璧、曰不佑。坤為文、為帛，坎為伏，故組織無文。本卦巽為香、為芬，互離為燒，風散故不芬。

The hexagram is 《Xiao Xu》. The divination says: The state of Qin lost its beautiful dwelling; the River God rose up in strange phenomena; the jade bi that was cast into the river was returned, and the spirits became angry and ceased to protect. The silk ribbon woven had no pattern, and the incense burned did not emit a fragrance. Shang Binghe explains: 《Xiao Xu》 is in communication with 《Yu》. Dui is in the west, so it refers to Qin. Gen represents dwelling, Zhen represents good things, and Kan represents loss, so it refers to losing the good dwelling. Zhen represents the River God, Kan represents the river and strange phenomena, so it refers to the River God's strange behavior. Zhen represents the jade bi, the act of returning, the act of offering, the spirit, and anger. According to the 《Records of the Grand Historian: The Annals of Qin Shi Huang》, an envoy passed through Hua Yin in the east of the pass at night, and someone held a jade bi and blocked the envoy, saying, 'Please deliver this to the master of the Haochi pool,' and also said, 'This year the ancestor dragon will die.' After placing the jade bi, the person disappeared instantly. The emperor looked at the jade bi and recognized it as the one he had cast into the river twenty-eight years ago when he crossed the river. Soon after, the emperor died, so it refers to returning the jade bi and the lack of protection. Kun represents literary patterns and silk, and Kan represents concealment, so the woven silk ribbon had no pattern. The primary hexagram's Xun represents fragrance and fragrance, and the interacting hexagram's Li represents burning. The wind blows it away, so it does not emit a fragrance.

履。至德之君，禍不過鄰。使我世存，身無患災。乾為德、為君，離東為鄰，離亂兌毀，故曰禍不過鄰，言不及乾也。通《謙》。坤為我、為身、為世，坎為災患，震解故無災患。○至德，宋元本作德至，依汲古。

The hexagram is 《Lǚ》. The line statement says: A virtuous sovereign of supreme virtue, calamity does not even reach the neighboring regions; may my descendants endure for generations, and myself have no calamity. Shang Binghe explains: Qian represents virtue and the sovereign, Li in the east represents the neighbor, Li signifies disorder and Dui signifies destruction, hence the saying that calamity does not extend beyond the neighbor—meaning calamity does not reach Qian. 《Lǚ》 and 《Qian》 are complementary. Kun represents me, my body, and generations, Kan represents calamity, and Zhen signifies dispersion, hence there is no calamity. Note: The text "至德" in the Song and Yuan editions reads "德至," but this version follows the Jigugē edition.

泰。眾惡之堂，相聚為殃。幽毒良人，使道不通。坤為眾、為惡，伏艮為堂，故曰眾惡之堂。坤為聚、為殃、為幽毒，震為人，乾為善，故曰良人。乾在下故曰幽毒良人。乾為道，坤閉，故道不通。○幽，宋元本作出，依汲古。

The hexagram is 《Tai》 (Prosperity). The line commentary says: A hall where all evils gather, coming together brings calamity; the virtuous are imprisoned and harmed, causing roads to be blocked. Shang Binghe explains: The Earth (Kun) represents multitude and evil, with the hidden Mountain (Gen) representing the hall, hence "the hall of all evils." The Earth (Kun) represents gathering and calamity, as well as imprisonment and harm; Thunder (Zhen) represents people, and Heaven (Qian) represents virtue, hence "the virtuous." Heaven (Qian) is at the lower trigram, hence "the virtuous imprisoned and harmed." Heaven (Qian) represents the road, and Earth (Kun) signifies blockage, hence the roads are blocked. Notes: The character "幽" was written as "出" in Song and Yuan editions, but here it follows the Jigugē edition.

否。三痴六狂，欲之平鄉。迷惑失道，不知昏明。通《泰》。坤為痴，震數三，故曰三痴。震為狂，乾數六，故曰六狂。震為之，坤為平鄉、為迷惑，乾為道，迷惑故失道。坤為昏，震旦為明。

The hexagram is 《Pu》 (Obstruction). The line statement says: three fools, six madmen, wanting to go to Pingxiang; they are confused along the way and have lost their path, unable to distinguish between day and night. Shang Binghe explains: 《Pu》 and 《Tai》 are complementary.坤 represents fools, and the number of Zhen is three, so it is said three fools; Zhen represents madness, and the number of Qian is six, so it is said six madmen. Zhen represents going,坤 represents Pingxiang and confusion, and Qian represents the path; since they are confused, they lose the path.坤 represents darkness, and Zhen represents daylight, hence representing clarity.

同人。老弱無子，不能自理。郭氏雖憂，終不離咎。管子治國，侯伯來服。乘輿八百，尊祀祖德。通《師》。乾老坤弱，震子坤喪，故無子。坤為自、為理，柔弱故不能自理。坤為郭，坎為憂咎，郭為齊滅，故曰終不離咎。震為竹、為管子，坤為國，震為侯伯，坤順為服，坤為乘輿，卦數八，故曰乘輿八百。乾為祖、為德、為尊，坎為祀也。○此林前四句與後四句吉凶不同意，亦不屬，顯為兩林，非盡焦氏。

The hexagram is "The Fellowship of the Kindred." The interpretation says: old and weak with no son, unable to manage affairs by oneself; although the Guo clan is anxious, they will ultimately not escape calamity; Guan Zhong governed the state, and the feudal lords and regional chieftains all submitted to him; the number of chariots reached eight hundred, and the ancestral virtues were honored through sacrificial rites. Shang Binghe explains: "The Fellowship of the Kindred" is in mutual correspondence with "The Army." Heaven represents old age, Earth represents weakness; Thunder represents a son, but Earth represents loss, hence no son. Earth represents self and management, with a nature of softness and weakness, so unable to manage affairs by oneself. Earth represents Guo, Water represents worry and misfortune; the Guo state was later destroyed by the State of Qi, hence ultimately not escaping misfortune. Thunder represents bamboo, hence Guan Zhong, Earth represents the state, Thunder represents feudal lords and chieftains, Earth represents obedience and submission. Earth represents chariots, and the number of the hexagram is eight, hence eight hundred chariots. Heaven represents ancestors, virtue, and respect, Water represents sacrifice. Note: The first four lines of this interpretation and the last four lines differ in fortune and meaning, clearly indicating that two separate interpretations have been mistakenly combined, and not entirely from Jiao's original text.

大有。褒後生蛇，經老日微。退跌衰耄，酒滅黃離。通《比》。坤為後，昔周人發龍化為玄黿，後宮童女遭之而孕，生褒姒。玄黿，蜥蜴也，亦非蛇，且卦無蛇象，而各本皆作蛇，元如何也。坤帛為經，坎為跌，乾為衰老，坎為酒，離為黃，於卦句雖偶合而語皆難解，疑訛字仍多。

The hexagram is 《Da You》. The line says: A snake is born from the concubine, enduring over a long time but gradually declining; falling back, falling down, withered and aged, the wine extinguishes the brightness of the yellow fire. Shang Binghe explains: 《Da You》 is in mutual communication with 《Bi》. The earth (Kun) represents the concubine. In the past, the Zhou people opened the hidden dragon saliva, which transformed into a black turtle, and a young palace maiden encountered it and became pregnant, giving birth to Baosi. The black turtle is actually a lizard, not a snake; moreover, the hexagram does not contain the image of a snake, yet all versions use the word 'snake', which is really difficult to explain. The earth (Kun) represents silk and thus the classic, the collapse (Kan) represents falling, the heaven (Qian) represents old age, the water (Kan) represents wine, and the fire (Li) represents yellow. These sentences, although occasionally matching the hexagram image, are difficult to understand in meaning, and there is suspicion that many characters are errors.

謙。驄黑，東歸高鄉。白虎推輪，蒼龍把衡。遂至夷傷，不離咎殃。解詳《遯》之《震》。○，汲古作鬣，高作南，均依宋元本。遂，元本作逐，非，依宋本、汲古。

This hexagram is "Modesty." The line commentary says: A骢 horse with green and white mixed hair and black mane, returning east to a high town; the White Tiger pushes the chariot wheels, the Blue Dragon holds the chariot balance; finally suffering injury, unable to escape calamity or misfortune. The first half of this line is the same as the line commentary of "Retreating" hexagram's "Zhen" line. The original text has a missing character under "骢" and "黑." Shang Binghe explains: See the commentary on "Retreating" hexagram's "Zhen" line for details. Notes on textual criticism: The missing character in the Jigushan edition is "鬣," and "高" is "南" in the Jigushan edition, both following the Song and Yuan editions. The character "遂" in the Yuan edition is "逐," which is incorrect, and should follow the Song edition and Jigushan edition.

豫。信譎龍且，塞水上流。半渡決囊，楚師覆亡。坎為信，正反兩震言相背，故曰譎。震為龍，故曰信譎龍且。艮為防、為塞，卦本坤體，亦為水，陽在坤上，故曰塞水上流。坤為囊，艮手為決，震為渡，陽居中，故曰半渡。震木為楚，坤為師，坤喪故覆亡。《史記》："韓信與項羽將龍且，戰於濰水，令萬餘人囊沙壅水上流，引軍半渡，佯不勝，走還，龍且追信。信令人決壅水大至，且軍大半不得渡，信急擊殺龍且"。○淓，宋元本作涉，亡作凶，均依汲古。

The hexagram is 《Yu》. The line says: Han Xin used deception to deal with Long Ju. He blocked the river upstream; when the enemy army had crossed halfway, he broke open the sand bags to release the water, and the Chu army was thus destroyed. Shang Binghe explains: Kan represents trust, and the one upright and one inverted Zhen indicate mutual opposition, so it is called deception; Zhen represents dragon, so it is called trust and deception towards Long Ju. Gen represents embankment and blocking; the original hexagram is of the earth, and earth also represents water, with a yang line on top of the earth, so it is said to block the water at the upper source. The earth represents a bag, Gen represents hand and thus indicates breaking open, Zhen represents crossing; a yang line in the middle indicates half crossing. Zhen represents wood and thus represents Chu, the earth represents army, and the earth governs loss, so it is said to be destroyed. The "Records of the Grand Historian" states: Han Xin and Xiang Yu's general Long Ju fought at the Wei River. Han Xin ordered more than ten thousand men to block the river upstream with sandbags, and led his army to cross halfway, pretending to be defeated and retreating, so Long Ju pursued Han Xin. Han Xin then ordered the sandbags to be broken open, and the flood rushed down, and most of Long Ju's troops could not cross the river, and Han Xin quickly attacked and killed Long Ju. Notes: The character "淓" in the Song and Yuan editions was written as "涉" and "亡" as "凶", both follow the Ji Gu Ge edition — "淓" is likely a mistake for "渡".

隨。有莘季女，為王妃后。貴夫壽子，母字四海。莘，草也。震象，兌為季女，大禹母有莘氏也。震為王，兌為妃，故曰為王妃后。震夫艮貴，故曰貴夫，艮壽震子，故曰壽子。兌澤故曰海。震卦數四，故曰四海，巽為母。○字，汲古作尊，依宋元本。

The hexagram is "Following." The line commentary says: There was a young daughter of the Shen family who became the queen consort of the king; her husband was esteemed, her son lived long, and her maternal virtue extended to all under heaven. Shang Binghe explains: "Shen" is the name of a plant, and it is taken as the image of Zhen; Dui represents a young girl, and the mother of Yu the Great was a woman from the Shen family. Zhen represents the king, and Dui represents the queen consort, so it is said to be the queen consort of the king. Zhen represents the husband, and Gen represents honor, so it is said to be a noble husband; Gen represents longevity, and Zhen represents the son, so it is said to have a long-lived son. Dui represents a marsh, so it is said to be the sea; Zhen's number is four, so it is said to be the four seas. Xun represents the mother. "Zi" here means to nurture. Notes: The character "zi" in the Jiguge edition is "zun," but this version follows the Song and Yuan editions.

蠱。德被八表，蠻夷率服。蝥賊不作，道無苛慝。震為德，艮為表，數八，故曰德被八表。互大坎為蠻夷，巽順，故曰率服。巽為蝥賊、為苛慝，艮為道，艮在上，故無苛慝。

The hexagram is "Gǔ" (Guilt). The line statement says: Virtue extends to all eight directions, and the barbarians all follow and submit; pests like the caterpillar do not arise, and there is no harsh government or evil deeds on the roads. Shang Binghe explains: Zhen represents virtue, Gen represents expression, and its number is eight, so it is said that virtue extends to all eight directions. The mutual hexagram produces a large Kan, which represents the barbarians; Xun represents flexibility and obedience, so it is said that they all follow and submit. Xun represents pests and harshness, while Gen represents the way; Gen is above, so there is no harshness. "Mao zhe" originally refers to pests that eat crops, but is used metaphorically to refer to those who harm the people.

臨。載日精光，驂駕六龍。祿命徹天，封為燕王。伏乾為日、為精光，坤為載，乾為龍，數六，乾行故曰驂駕六龍。乾為天、為祿，伏巽為命，故曰祿命徹天。震為王，兌為燕，故曰燕王。巽為誥命，故曰封。

The hexagram Da Zhuang transforms into Lin. This type of hexagram derived from the primary hexagram is referred to in the text as "the following hexagram." The commentary states: "A chariot carries the essence and brilliance of the sun, with six dragons drawing the chariot; the destiny of fortune and merit reaches the heavens, and he is enfeoffed as the Duke of Yan." This represents an extremely illustrious and auspicious omen. Shang Binghe explains: Lin has the hexagram Dui below and Kun above. The "hidden image" of Kun (the hexagram obtained by inverting all yin and yang lines of a hexagram; when Kun is inverted, it becomes Qian) is Qian. Qian represents the sun and its brilliant light; Kun has the meaning of bearing or carrying, hence "carrying the sun's essence and brilliance." Qian represents dragons, and the number of its completion is six. Qian also signifies vigorous and strong movement, hence "six dragons drawing the chariot." Qian represents heaven and fortune, while the hidden trigram within Kun is Xun, which represents destiny. Together, this signifies "fortune and destiny reaching the heavens." The mutual trigram formed by the second, third, and fourth lines of Lin is Zhen, which represents a king; Dui takes the image of a swallow (Yan), hence "Duke of Yan." Xun is also the imperial decree, hence the word "enfeoffed."

觀。纓急縮頸，行不得前。五石示象，襄霸不成。巽為繩、為纓，巽躁故急，巽退故縮。艮為頸，言纓急項不得伸也。震為行，震覆故行不前，乾為前也。艮為石，巽卦數五，故曰五石。艮為象，故曰五石示象。伏乾為君，故曰襄。震為霸，震覆故曰襄霸不成。《左傳僖十四年》："隕石於宋五。"後宋襄圖霸不成而死，以隕石為不祥。石，星石也。○不，元本作弗，非，依宋本、汲古。

The hexagram Da Zhuang transforms into Guan. Lin Ci says: The cap's ribbon is tied too tightly, the neck is drawn in and cannot stretch forward, wanting to move forward but unable to take a step; five meteorites fall from the sky, indicating a sign, and Song Xianggong's bid for hegemony ultimately failed. This is an inauspicious sign of obstruction in action and failure of plans. Shang Binghe explains: Guan has the earth below and wind above. Wind represents a rope, which is extended to the cap's ribbon; wind is impetuous, hence 'urgent'; wind also has the meaning of shrinking back, hence 'shrinking'. The interacting trigrams include Gen, representing the neck, combining to form the image of the cap's ribbon being too tight and the neck unable to stretch. Zhen represents movement, but here Zhen is taken as the reversed image (the hexagram turned upside down). When Zhen is reversed, movement is blocked, and Qian, which represents forward movement, is at the top, hence 'unable to move forward'. Gen represents stone, and the number of the trigram Xun is five, hence 'five stones'; Gen also has the meaning of displaying signs, hence 'five stones showing signs'. The hidden trigram Qian, which represents the ruler, refers to Song Xianggong; Zhen, representing a hegemon, when reversed, naturally fails, hence 'Song's hegemony fails'. This reference comes from the Zuo Zhuan, Xi Gong 14th year, which records that five meteorites fell in the territory of Song; later, Song Xianggong's attempt to achieve hegemony failed and he died, and at that time people regarded the falling meteorites as an ill omen. Here, 'stone' refers to falling star stones. Note: The original edition had '弗' instead of '不', which is inappropriate; this version follows the Song edition and the Jiguge edition with '不'.

噬嗑。蛇失其公，戴麻當喪。哀悲哭泣，送死離鄉。通《井》。巽為蛇，震為公，坎失，故曰蛇失其公。巽為麻，艮為戴，兌折為喪，故曰戴麻當喪。卦正反兌口，故曰哀悲哭泣。坎為死，艮為鄉。○蛇失其公，汲古作蛇鄉其穴，非，依宋元本。

The hexagram Da Zhuang transforms into Shi He. Lin's interpretation says: A female snake has lost its male companion, wearing a piece of coarse cloth on its head, holding a mourning ceremony, with great sorrow and weeping, and the people carrying the coffin are leaving their hometown. This is a great ominous sign of loss and dispersion. Shang Binghe explains: Shi He and Jing are "complementary" (the six lines of the two hexagrams are completely opposite in yin and yang, so they can be used to interpret each other). Therefore, the trigram Xun from Jing is taken as the snake; the lower trigram Zhen in Shi He represents the male, indicating the male partner. The complementary trigram Kan signifies loss, so it is said "the snake has lost its male companion." Xun also represents coarse cloth, Gen represents wearing something on the head, indicating the head wearing something. Dui signifies destruction, representing mourning, so it is said "wearing coarse cloth for mourning." The entire hexagram, when viewed upright or inverted, contains Dui, which represents the mouth, and the mouth of many people together, so it is said "sorrowful weeping." Kan represents death, Gen represents the hometown, combining to form "funeral leaving the hometown." Note: The phrase "the snake has lost its male companion" in the Ji Gu Ge edition is "the snake has left its hole," which is inappropriate. This version follows the Song and Yuan editions.

賁。回隤不安，兵革為患。掠我妻子，客屢飢寒。中爻震為馬，回隤病也。《詩》："我馬虺隤"是也。艮為兵革，坎為患，艮手為掠，離妻震子，故曰掠我妻子。震客離飢，坎寒虺隤，《說文》又作隤，蓋傳寫異文不得，以與詩異，即定回為訛字。○回隤，汲古作四隤，依宋元本。屢，宋元本作屬，依汲古。

The hexagram Da Zhuang transforms into Ben. Lin's interpretation says: horses are sick with weak legs and cannot move, people are anxious and unsettled; weapons and armor bring disaster, wives and children are captured by others, and those who travel in foreign lands suffer hunger and cold repeatedly. This is a凶 portent of military chaos destroying the family. Shang Binghe explains: Ben has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The 'mutual trigrams' (the trigrams formed by the second to fourth lines and the third to fifth lines respectively within a hexagram, also called middle trigrams) of the third, fourth, and fifth lines are Zhen (Thunder), which represents horses. 'Hui tu' describes the condition of a horse with weak legs, as mentioned in the Book of Songs, Zhou Nan, Juan Er: 'My horse is hui tu,' which means exactly this. The upper trigram Gen represents military weapons, and Kan represents disaster. Gen also represents hands, which can seize and plunder; the lower trigram Li represents wives, and the mutual trigram Zhen represents children, hence the statement 'plundering my wife and children.' Zhen represents travelers, Li indicates emptiness and hunger, and Kan indicates cold. The characters 'hui tu' are also written as 'tu' in the Shuo Wen Jie Zi, which is a variant form preserved in transmitted copies. One should not conclude that 'hui' is a wrong character simply because it differs from the wording in the Book of Songs. Notes on the text: 'hui tu' in the Ji Gu Ge edition reads 'si tu,' but here we follow the Song and Yuan editions. 'Lv' in the Song and Yuan editions reads 'shu,' but here we follow the Ji Gu Ge edition.

剝。乘風駕雨，與飛鳥俱。一舉千里，見吾愛母。坤為風，伏兌為雨，艮為鳥、為飛，乾卦數一，艮為舉，坤為里，故曰一舉千里。坤為吾、為母，伏兌為見。○駕雨，宋本作雨橋，元本、汲古作禹，依《明夷》之《鼎》校。

The hexagram Da Zhuang transforms into Bo. Lin Ci says: riding on the long wind, driving through sudden rain, traveling with flying birds, flying a thousand miles in one leap, seeing my beloved mother. This is a favorable omen of a smooth journey and the reunion of family. Shang Binghe explains: Bo has the lower trigram K'un (Earth) and upper trigram Gen (Mountain). K'un represents wind; Gen's hidden image is Dui (Lake), which represents water, hence rain. Gen represents birds and flying. The number of Qian (Heaven) is one, Gen signifies action, and K'un represents distance, so it is said 'a leap of a thousand miles'. K'un represents me and my mother, and the hidden Dui represents seeing, so it is said 'seeing my beloved mother'. Notes: The text 'riding rain' in the Song edition reads 'rain bridge', and in the Yuan edition and Jigugong edition it reads 'Yu', here it is corrected according to the text in Mingyi's Ding hexagram to 'riding the wind and driving the rain'.

復。雷霆所擊，誅者五逆。劘滅無跡，有懼方息。震為雷霆，艮手為擊，坤殺故曰誅。乾順行，坤逆行，五陰故曰五逆。坤死故劘滅。坤虛故無跡。乾為惕、為懼。息者，生也，言乾陽從此漸息也。

The hexagram Da Zhuang transforms into Fu. Lin Ci says: Thunder and lightning strike at the top, five rebellious persons are executed, their traces completely erased; the previous fear is now calmed, one yang returns, vitality regenerates. This is an image of first hardship then good fortune. Shang Binghe explains: Fu has Zhen below and Kun above. Zhen represents thunder, Gen represents hands, hands can strike; Kun governs severity, thus it is said 'execute'. Qian moves in the right direction while Kun moves in the opposite direction. The Fu hexagram's initial line and the five upper lines are all yin lines, thus it is said 'five rebellious'. Kun governs death, thus it is said 'erased'; Kun is empty, thus it is said 'no trace'. Qian represents alarm and fear. The last sentence's 'rest' does not mean cessation, but growth — the Fu hexagram's initial line has one yang returning, meaning Qian yang begins to grow gradually from here.

無妄。張氏揖酒，請謁左右。平叔枯槁，獨不蒙所。震為張，艮手為揖，伏兌為酒，故曰張氏揖酒。艮為求、為請謁，震左兌右，故請謁左右。伏坤為平，艮為叔，離為枯槁，離虛，故獨不蒙所。關西方言致力於一事為所。《書無逸》："君子所其無逸"、《召誥》"王敬作所"是也，言獨不致意於平叔也。按：《史記陳丞相世家》："富人張負獨偉視平，歸謂其子仲曰：人固有美好如陳平而長貧賤者乎。乃以其孫女嫁之，並假以幣為內婦酒食之資"，林用其事三四句，言平叔不能久枯槁也。○平叔，依宋元本，汲古作王時。

The hexagram Da Zhuang transforms into Wu Wang. Lin Ci said: A Zhang family held a banquet and invited guests, bowing to invite each person sitting on either side one by one; only Chen Ping, who looked emaciated, did not receive attention. Shang Binghe explained: Wu Wang has Zhen below and Qian above. Zhen represents the surname Zhang, the trigram Gen represents hands, and hands can be used for bowing. Qian contains the trigram Dui, which represents wine, so it is said "the Zhang family bows and offers wine." Gen represents seeking and visiting, and Zhen is on the left while Dui is on the right, so it is said "visiting on both sides." Qian contains the trigram Kun, which represents the character "Ping," used as the name "Ping." Gen represents an uncle, and the trigram Li contained within it represents withered appearance; Li is empty and hollow, so it is said "alone not receiving attention." "So" is a dialect term in the Gu Xi region, meaning to focus one's effort on something. The Book of Shang said "the gentleman should not be idle," and the Zhao Gao said "the king should be respectful in his efforts," both use this meaning. This sentence refers to the fact that Chen Ping was not given attention. The allusion is from the Records of the Grand Historian, the Biography of Chen Ping: A wealthy man named Zhang Fu alone valued Chen Ping. He told his son Zhang Zhong, "How could there be a man so handsome yet so long in poverty?" So he married off his granddaughter to him and lent him money for the wedding and the banquet. Lin Ci's last two lines refer to this incident, meaning Chen Ping would not remain in hardship for long. Notes: "Ping Shu" follows the Song and Yuan editions, while the Jiguge edition reads "Wang Shi."

大畜。坐爭立訟，紛紛匈匈。卒成禍亂，災及家公。艮為坐，震為立，三至上正反兩震言相對，故有爭訟之象而紛紛匈匈也。離為禍亂、為災，艮為家，乾父為公。

The hexagram Da Zhuang transforms into Da Xu. Lin's interpretation says: whether sitting or standing, there is contention and litigation, causing a great commotion; eventually leading to calamity, which spreads to the head of the family. This is an ominous sign of family strife bringing disaster. Shang Binghe explains: Da Xu has the lower trigram Qian and the upper trigram Gen. Gen signifies stillness, representing sitting; the interacting trigram Zhen signifies movement, representing standing. From the third line to the top line, viewed normally or reversed, there are two Zhen trigrams facing each other. Zhen signifies speech, and two Zhen facing each other form the image of contention and litigation, hence the continuous noise and clamor. Li signifies calamity and disaster, Gen signifies the family, the lower trigram Qian signifies the father, who here is referred to as the family head.

頤。霜降閉戶，蟄蟲隱處。不見日月，與死為伍。坤為門戶、為閉、為霜，故曰霜降閉戶。通《大過》。巽伏為蟄、為隱處、為蟲，艮為日，兌為月，巽伏故不見，坤為死也。

The hexagram Da Zhuang transforms into Yi. Lin's interpretation says: At the time of frost descent, doors and windows are closed, and the hidden insects retreat and hide, unable to see the light of the sun and moon, almost accompanying death. This is a凶 portent of blockage and darkness. Shang Binghe explains: Yi has Zhen above and Gen below, with the fourth line being yin, forming the body of Kun. Kun represents doors and windows, closure, and frost, hence the saying "frost descent and closing doors." Yi is in mutual opposition with Da Guo. Da Guo has Xun hidden and not emerging, and Xun represents insects and places of concealment, hence the saying "insects hide away." Gen represents the sun, Dui the moon; since Xun is hidden, the sun and moon are not visible. Kun also signifies death, hence the saying "accompanying death."

大過。鼠聚生怪，為我患悔。道絕不通，商旅失意。通《頤》。艮為鼠，震為生，坤為聚、為鬼怪、為患悔，坤為我，艮震皆為道路，坤閉故不通。震為商旅，坤喪故失意。《漢書五行志》："昭帝元鳳元年，燕有黃鼠銜其尾舞王宮端門中。未幾。燕王誅死"。

The hexagram Great Strength changes into the hexagram Great Excess. Lin Ci says: mice gathering together cause strange occurrences, bringing me calamity and regret; roads are cut off and unpassable, merchants travel with misfortune. This is a凶 portent of strange phenomena appearing first and travelers encountering obstacles. Shang Binghe explains: The hexagram Great Excess is yin and yang opposite to the hexagram Cultivation, so we take the imagery of Cultivation to interpret it. The trigram艮 represents mice, the trigram震 represents life; within the hexagram Cultivation, the trigram坤 appears, which represents gathering, ghosts and spirits, calamity and regret, and also represents me. Both艮 and震 represent roads, and坤 indicates blockage, hence the roads are unpassable. The trigram震 represents merchants, and坤 indicates loss, hence the meaning of 'misfortune'. An example is found in the 'Book of Han · Five Phases Chapter': In the first year of Yuanfeng of Emperor Zhao of Han, yellow mice in Yan region were seen carrying their tails and dancing in the palace gate; soon after, Prince Liu Dan of Yan was executed for treason. This is exactly the fulfillment of 'mice gathering and causing strange occurrences'.

坎。寒暑不當，軌度失常。一前一後，年歲鮮有。坎為寒，伏離為暑，震為道，故曰軌度。艮為常，坎失故曰失常。艮為前，震為後、為年歲，離虛坎病，故年歲鮮有。

The hexagram Da Zhuang transforms into Kan. Lin Ci says: Cold and heat are reversed, not in harmony with the seasons; the celestial movement has lost its regular course. The solar terms sometimes come early and sometimes late, resulting in a poor harvest. This is an inauspicious sign indicating a year of famine and people's suffering. Shang Binghe explains: Kan is a 'pure hexagram' (a hexagram formed by the repetition of the same trigram, each of the eight trigrams having one such form). Kan represents cold, and the trigram hidden within Kan, Li, represents heat. Zhen represents roads, which is extended to mean the course of movement. Gen represents constancy, and Kan signifies loss, hence 'loss of regularity'. Gen represents front, Zhen represents back, and Zhen also represents years. Li is empty in the center, and Kan signifies illness and decline, hence the poor harvest.

離。築室水上，危於一齒。丑寅不徙，辰巳有咎。通《坎》。中爻艮為室、為築，下坎，故曰築室水上。坎為危險。後天坎數一，故曰危於一齒。齒字恐訛，未詳其義。先天震居丑寅，後天艮居丑寅，故曰不徙。坎中爻也，先天兌居辰巳，後天巽居辰巳。離中爻也，澤風成大過，大過死故曰有咎。

The hexagram Da Zhuang transforms into Li. Lin Ci says: Building a house on water, danger is only a tooth away; in the direction of Chou and Yin, there is no movement of troops, but by the time we reach Chen and Si, calamity will arise. This is a凶 omen of unstable foundation. Shang Binghe explains: Li and Kan are complementary. The middle line of the hexagram is Gen, which represents houses and construction. Below it is Kan water, so it is said 'building a house on water'. Kan represents danger; in the Later Heaven position, the number of Kan is one, so it is said 'dangerous as a tooth' — the character 'teeth' may be a transmission error, and its exact meaning is no longer known. In the Earlier Heaven position, Zhen is in Chou and Yin; in the Later Heaven position, Gen is in Chou and Yin. Both systems place this position here, so it is said 'not moving', referring to the middle line of Kan. In the Earlier Heaven position, Dui is in Chen and Si; in the Later Heaven position, Xun is in Chen and Si. This refers to the middle line of Li. Dui marsh and Xun wind combine to form Da Guo, which is a dead hexagram, so it is said 'there will be calamity'.

咸。畜雞養狗，長息有儲。耕田得黍，主母喜舞。巽為雞，艮為狗，旁通《損》。震為長、為息，艮止故有儲。坤為田，震為耕、為黍，故耕田得黍。震為主、為喜、為舞，坤為母，故曰主母喜舞。○主，宋元本作王，依汲古。

The hexagram Da Zhuang transforms into Xian. Lin Ci says: Keeping chickens and dogs, livestock multiply day by day, and the household accumulates wealth; plowing the fields and harvesting millet brings joy to the mistress, who dances with delight. This is a favorable omen indicating the prosperity of the family. Shang Binghe explains: Xun represents chickens, and Gen represents dogs. Xian and Shen are mutually related, so we borrow the meaning of Shen's Zhen, which signifies growth and increase; Gen represents stillness, which can preserve, hence "growth and increase with storage." Kun represents fields, Zhen represents farming and millet, so "plowing the fields and harvesting millet." Zhen represents the master, joy, and dancing, while Kun represents the mother, hence "the mistress dances with joy." Note: The character "主" in the Song and Yuan editions reads "王," but here we follow the Jigugē edition.

恆。東壁餘光，數暗不明。主母嫉妬，亂我業事。震為東，伏艮為壁、為明，故曰餘光。兌昧故暗而不明。震為主，伏坤為母、為嫉妬，坤為事業、為我、為亂。○業事，汲古作事業，依宋元本，事詳《謙》之《屯》。

The hexagram Da Zhuang transforms into Heng. Lin Ci says: A faint light shines through the eastern wall, but it is dim and unclear; the mistress of the house harbors jealousy, causing my affairs to become chaotic. This is an ominous sign of internal discord and loss in business. Shang Binghe explains: Heng has Xun below and Zhen above. Zhen represents the east, and the concealed Geng under Zhen signifies walls and brightness, hence "a faint light from the eastern wall." Xun conceals Dui, which is dark and unclear, thus "dim and unclear." Zhen represents the master, and the concealed Kun under Zhen signifies the mother and jealousy. Kun also represents affairs, myself, and chaos, forming "the mistress of the house harbors jealousy, causing chaos in my affairs." Note: The term "业事" in the Jigujia edition is "事业," here following the Song and Yuan editions. The context of this Lin Ci is detailed in the entry for Qian transforming into屯.

遯。剛柔相傷，火爛銷金。雕鷹制兔，伐楚有功。通《臨》。遯陰消陽，臨陽消陰，故曰剛柔相傷。乾金，艮為火，陰在下消陽，故曰火爛銷金。艮為黔喙、為雕鷹，震為兔、為楚、為伐，震樂，故伐楚有功。

The hexagram Da Zhuang transforms into Dun. Lin Ci says: The strong and the weak injure each other; fierce fire melts metal; the hawk captures the rabbit, and the army attacks Chu and achieves victory. The first two lines are ominous, while the last two are auspicious, indicating a situation where initial setbacks lead to eventual success. Shang Binghe explains: Dun and Lin are complementary. Dun represents the advancing yin energy eroding yang, while Lin represents the advancing yang energy eroding yin. The two hexagrams are opposites, thus saying "the strong and the weak injure each other." Qian belongs to metal, Gen represents fire, and the yin line below erodes the yang line, hence "fire melts metal." Gen represents "birds with black beaks" (sharp-beaked fierce birds), hence the image of the hawk; Lin's Zhen represents the rabbit, Chu, and military campaigns, and Zhen signifies joy, hence "achieving victory in attacking Chu."

晉。鄭國讒多，數被楚憂。征夫愁苦，民困無聊。坤為國、為平，故曰鄭國。鄭，町也，地多平町町然也。離上下兩兌口相背，故曰讒多。大壯震木為楚，坎為憂，震為征夫，坎為愁苦，坤為民，坎困故無聊。○征夫，宋元本作商人，依汲古。

The hexagram Tai Zhuang transforms into Jin. Lin's interpretation says: There are many slanderers in the state of Zheng, and the state has repeatedly suffered from the harassment of Chu. The soldiers who go to war are full of sorrow, the people are in hardship, and life has no support. This is an ominous sign of a country in chaos and the people in distress. Shang Binghe explains: Jin has the hexagram Kun below and Li above. Kun represents the state and peace, so it takes the image of Zheng. "Zheng" is "ting," meaning that area has flat land like a field. The upper trigram Li contains two Dui above and below, and Dui represents the mouth. Two mouths facing opposite directions indicate many slanderers. The original hexagram Tai Zhuang has Zhen, which belongs to wood and represents Chu. Kan represents worries, Zhen represents soldiers going to war, Kan represents sorrow, Kun represents the people, and Kan also signifies being trapped, so it says "no support," meaning no place to rely on. Note: The term "zhengfu" in the Song and Yuan editions is "shangren," but here we follow the Jiguguo edition.

明夷。弓矢斯張，把彈弦折。丸發不至，道遇患害。坎為弓、為矢，震為張，坎為彈、為弦、為折，故曰把彈弦折。坎為丸，坎陷故不至。震為道，坎為患害。○斯，宋元本作其，依汲古。

The hexagram Da Zhuang transforms into Ming Yi. Lin Ci says: The bow and arrow are both drawn, the hand holds a slingshot, but the string is broken; the stone is shot but does not reach the target, encountering danger on the way. This is an ominous sign of insufficient strength and encountering danger on the way. Shang Binghe explains: Kan represents the bow and the arrow, Zhen represents being drawn; Kan also represents the slingshot, the bowstring, and the breaking of it, so it is said 'breaking the bowstring'. Kan represents the stone, and Kan governs sinking, so it cannot reach the target. Zhen represents the path, and Kan represents danger, together forming 'meeting danger on the path'. Note: The character '斯' in the Song and Yuan editions is '其', but here we follow the Jigugē edition.

家人。舉觴飲酒，未得至口。側弁醉酗，拔劍斫怒，武侯作悔。通《解》。坎為酒、為飲，震為觴、為舉、為口，震伏故未得至口。艮為弁，艮覆故曰側弁。離為惡人，故醉酗。坎為七、為劍，震為拔、為怒、為斫，故曰拔劍斫怒。震為武，坎為悔，故曰武侯作悔。按：《小雅》："賓之初筵，賓既醉止，載號載呶"，又曰"側弁之俄，屢舞傞傞"，乃衛武公飲酒悔過之詩，故曰武公作悔。○弁，汲古作棄，依宋元本。斫，宋元本作相，依汲古。

The hexagram Great Strength changes into the hexagram Family. Lin Ci says: raising a cup to drink, but the wine has not yet reached the mouth; the hat is tilted to one side, and after getting drunk, one becomes unruly, drawing a sword in anger and slashing wildly—afterwards, Wei Wugong deeply regretted this drinking episode. This is a sign of indulging in alcohol and losing virtue, followed by regret. Shang Binghe explains: the hexagram Family is in mutual opposition with the hexagram Release. The trigram Kan represents wine and drinking, while Zhen represents the cup, lifting, and the mouth; since Zhen is hidden, the wine does not reach the mouth. The trigram Gen represents the hat, which is a leather cap; Gen takes the image of covering, and when the hexagram is inverted, the hat tilts, hence 'tilted hat'. The trigram Li represents a wicked person, so after getting drunk, one becomes unruly. Kan represents the number seven and the sword, while Zhen represents drawing, anger, and cutting, hence 'drawing the sword in anger and slashing'. Zhen represents Wu, and Kan represents regret, hence 'Wu Hou (Wu the Duke) feels regret'. The reference is to the 'Book of Songs, Xiao Ya, Bin Ci Chu Yan': when guests first entered the banquet, they still observed propriety, but after getting drunk, they shouted and made a commotion, their hats tilted, and they danced continuously. This poem was written by Wei Wugong after he had lost control in drinking and then regretted it, hence Lin Ci says 'Wu Hou feels regret'. Notes: In the Ji Gu Ge edition, '弁' is written as '弃', but here we follow the Song and Yuan editions; in the Song and Yuan editions, '斫' is written as '相', but here we follow the Ji Gu Ge edition.

睽。蒼鷹群行，相得旅前。王孫申公，驚奪我雄。北天門開，神火飛災。如不敬信，事入塵埃。此用遇卦象。伏艮為鷹，震色青，故曰蒼。伏坤為群，震為行、為旅，旅者，侶也，言結為伴旅而前行也。震為王公，艮為孫、為明，故為申，故曰王孫申公。震為驚，艮手為奪，震為武、為雄，伏坤為北，艮為天門，震為開，故曰北天門開。震為神，艮為火、為災、為飛，故曰神火飛災。乾為信，坤為疑，艮為塵埃。○宋元本缺此林。

The hexagram Da Zhuang transforms into Kui. Lin's interpretation says: A group of苍鹰 fly together, joining together as companions to move forward; the Prince Shenggong was startled, taking away my雄鹰. The northern Heaven Gate is wide open, divine fire falls from the sky causing disaster; if one does not maintain reverence and sincerity, the matter will ultimately turn to dust. This is a case of first being taken away then disaster, indicating the need to be cautious and respectful. Shang Binghe explains: This uses the image of the encountered hexagram (the primary hexagram encountered in divination, which is Da Zhuang here). The hidden Gen represents the eagle, and the color of Zhen is green, hence '苍鹰'. The hidden Kun represents a group, and Zhen represents movement and travel; 'travel' means companions, indicating forming companions to move forward together. Zhen represents a prince or noble, Gen represents a younger son and brightness, 'brightness' gives rise to the character '申', hence 'Wang Sun Shen Gong'. Zhen represents alarm, Gen represents hands, which can take away; Zhen represents martial strength and a male eagle. The hidden Kun is in the north, Gen represents the Heaven Gate, and Zhen represents opening, hence 'the northern Heaven Gate opens'. Zhen represents a deity, Gen represents fire, disaster, and flying, hence 'divine fire falls causing disaster'. Qian represents sincerity, Kun represents doubt, and Gen represents dust. Note: The Song edition and Yuan edition do not include this Lin's interpretation.

蹇。穿屋相宜，利倍我北。循邪詭道，逃不可得。南北望邑，遂歸入室。艮屋，坎為穿，故曰穿屋。坎為北，巽利坤我，故曰利倍我北。坎為邪，艮為道，震往為逃，震覆故不得逃離。南坎北離，目為望，艮為邑，故曰南北望邑。坎為室，故曰入室。○屋，宋元本作空，依汲古。逃，汲古作迎，依宋元本。

The hexagram Da Zhuang transforms into Jian. Lin Ci says: Digging through the roof and walls is also appropriate; going north brings double profit; following a wrong path with cunning schemes, one wishes to escape but cannot; looking north and south at the city, in the end one returns to one's own house. This is an image of seeking profit and gaining it, yet sinister schemes cannot be escaped. Shang Binghe explains: Jian has the hexagram Gen below and Kan above. Gen represents a house, and Kan represents digging, so it is said 'digging through the house'. Kan is in the north, Xun represents profit, and Kun represents me, so it is said 'profit doubles in the north'. Kan represents wrongness, Gen represents a path, and Zhen represents going forward, hence escape; since Zhen also represents overturning, one cannot escape. The south represents Kan, the north represents Li, looking north and south, Gen represents the city, so it is said 'looking north and south at the city'. Kan represents a room, so it is said 'entering the room'. Notes: The term 'house' in the Song and Yuan editions reads 'empty', here following the Jigugē edition; the term 'escape' in the Jigugē edition reads 'meet', here following the Song and Yuan editions.

解。壽如松喬，與日月俱。常安康樂，不罹禍憂。此用《大壯》象。伏艮為壽、為松喬，赤松子，王喬，皆古仙人名。艮日兌月，艮為常、為安，震為康樂，在外故不憂。

The hexagram Da Zhuang transforms into Jie. Lin's interpretation says: "Life span is like Chi Songzi and Wang Zi Qiao, enduring as the sun and moon; long-term security, peace, and happiness, without suffering misfortune or worry." This is a rare extremely auspicious statement in the entire text. Shang Binghe explains: this interpretation uses the image of the primary hexagram Da Zhuang. The hidden trigram Gen represents longevity, pine trees, and qiao - Chi Songzi and Wang Zi Qiao are names of ancient immortals. Gen represents the sun, Dui represents the moon; Gen represents constancy and peace, Zhen represents joy and happiness; Zhen is in the outer trigram, so misfortune and worry do not enter, hence it says "not suffering misfortune or worry."

損。出門望東，伯仲不來。疾病為患，使母憂嘆。艮門、震出、震東，艮為觀，故曰望東。震為伯，艮止故不來。坤為疾病、為患、為憂、為母，震為嘆也。

The hexagram Da Zhuang transforms into Sun. Lin Ci says: Going out the door to look east, the elder brother and second brother still do not return; someone in the family falls ill, causing the mother to worry and sigh. This is a凶 omen of family separation and illness accompanied by sorrow. Shang Binghe explains: Gen represents the door, Zhen signifies going out, and Zhen is also in the east; Gen represents looking, so it is said 'look east'. Zhen represents the elder brother, while Gen signifies stopping, hence 'not returning'. Kun represents disease, calamity, sorrow, and mother, and Zhen represents sighing.

益。太姒之孫，周文九子。咸遂受成，寵貴富有。坤為母后，故曰太姒。艮為孫，太姒者，文王之妃。詩"太姒嗣徽音"是也。《春秋傳》曰武王同母弟八人，是並武王為九子也。震為周，坤為文，震為子，數九，故曰九子。艮為成，坤為受，艮為寵貴，坤為富有，言太姒教誨諸子，成武王周公之德而富貴。○姒，汲古作姬，依宋元本。

The hexagram Da Zhuang transforms into Yi. Lin Ci says: The descendants born from Tai Si, that is, the nine sons of King Wen of Zhou, all achieved virtue, were honored and prosperous. This is a great auspicious sign indicating flourishing descendants. Shang Binghe explains: The hexagram Kun represents the queen mother, so the image of Tai Si is taken; the hexagram Gen represents the grandchildren. Tai Si was the principal wife of King Wen of Zhou. The "Great Odes" in the "Book of Songs" says, "Tai Si continues the noble virtue," praising her. The transmitted text of the "Spring and Autumn Annals" says that King Wu of Zhou had eight brothers of the same mother, making a total of nine sons when including King Wu himself. The hexagram Zhen represents Zhou, Kun represents Wen, Zhen represents the son, and the number of Zhen is nine, so it is said "nine sons." Gen represents completion, Kun represents receiving, Gen represents honor and status, and Kun represents wealth. The whole passage refers to Tai Si educating her sons, achieving the virtue of King Wu and the Duke of Zhou, thus enjoying wealth and honor. Note: In the Ji Gu Ge edition, "Si" is written as "Ji," but here we follow the Song and Yuan editions.

夬。桃李華實，累累日息。長大成熟，甘美可食，為我利福。兌為反巽，巽木故曰桃李。兌為華，《大過九五》"枯楊生華"是也。乾為木果，故曰實，重乾故累累日息。乾為日、為長大、為美好，兌為食，乾為福，伏坤為成熟、為我、為利。○累累，宋元木作累累，依汲古。

The hexagram Great Strength changes into the hexagram决. The line statement says: peach trees and plum trees bloom and bear fruit, growing in clusters day by day; when they mature, they are sweet and delicious, bringing me benefit and good fortune. This is a favorable omen of gradual success. Shang Binghe explains: the hexagram决 has the trigram Heaven above and the trigram Lake below. Lake is the reverse of the trigram Wind, meaning the trigram Wind turned upside down; Wind belongs to wood, hence the image of peach and plum trees. Lake represents flowers, as seen in the line statement of the hexagram Great Excess at the fifth line, "Withered elm trees sprout flowers." Heaven represents the fruit on the tree, so it is said "fruit." The trigram Heaven is repeated in the hexagram, hence "growing in clusters day by day." Heaven represents the sun, growth, and beauty; Lake represents food, Heaven represents good fortune; the hidden trigram Earth in Heaven represents maturity, me, and benefit. Note: The character "lěi lěi" is written as "lěi lěi" in the Song and Yuan editions (the characters are slightly different in form, and it is now difficult to distinguish), here following the edition from Jigugong.

姤。昬禮不明，男女失常。行露反言，出爭我訟。通《復》。坤為昬、為禮，故曰昬禮不明。乾男坤女，姤坤消乾，復乾消坤，故男女失常。震為行，坤為水、為露，《詩》"厭浥行露"是也。震為言、為反，故曰反言，又言又乾為言，巽為覆兌，兌言與上乾言相背，故曰爭訟。《行露》詩 "何以速我訟"，用其事也。○昏，依元本，宋、汲古作婚。露反，依宋元本，汲古作路有，非。

The hexagram Great Strength changes into the hexagram Meeting. Lin's interpretation says: The wedding is conducted in a confused manner, and the way of male and female is out of order; like the poem "Traveling Dew," they turn against their previous words and end up in court disputes. This is an ominous sign of marital grievances and continuous litigation. Shang Binghe explains: The hexagram Meeting is opposite to the hexagram Returning. The hexagram坤 represents confusion (ancient people held weddings at dusk, so "hun" meaning dusk refers to marriage, hence "hunli" meaning wedding), and also represents rites, so it is said "the wedding is not clear." The hexagram乾 represents male, and the hexagram坤 represents female; the hexagram Meeting is when the yin of坤 gradually consumes the yang of乾 from below, while the hexagram Returning is when the yang of乾 gradually consumes the yin of坤 from below. The two hexagrams show opposite trends of yin and yang, hence "male and female lose their normal order." The hexagram震 represents movement, and the hexagram坤 represents water and dew. The poem "Traveling Dew" from the Book of Songs, "the dew is damp along the path," exactly matches this image. The hexagram震 represents speech and reversal, so it is said "reversal of words"; the hexagram乾 also represents speech, and the hexagram巽 is the reverse of the hexagram兑, so the speech of兑 is opposite to the speech of乾, leading to "dispute." The poem "Traveling Dew" includes the line "how can I quickly settle this lawsuit," and Lin's interpretation is based on this incident where a woman refused marriage and the male family initiated litigation. Note: The character "hun" follows the Yuan edition; the Song and Jigugong editions read "hun" as "hun." The phrase "lu fan" follows the Song and Yuan editions; the Jigugong edition reads "lu you," which is inappropriate.

萃。室穿敝漏，破桴殘缺。陰弗能完，瓦碎不全。艮為室，兌毀故穿，巽為敝漏，故曰室穿敝漏。伏震為桴，兌毀折故曰破桴、曰殘缺。坤為陰，兌折故弗完，故瓦碎不全。艮為瓦也。

The hexagram Da Zhuang transforms into Cui. Lin Ci says: The house has holes, is dilapidated and leaks; the rafters are broken and incomplete; even the eaves for shade are not fully protected, and the tiles are broken and not in pieces. This is an ominous sign of a ruined house. Shang Binghe explains: Gen represents the house, and Dui signifies destruction and breaking, hence the holes; Xun indicates decay and leakage, forming the phrase "the house has holes and leaks." The hidden Zhen represents the rafters, which are the short beams placed on the beams; since Dui is broken, it is said "broken rafters" and "incomplete." Kun represents yin, and since Dui is broken, it cannot be intact, hence the tiles are broken and not complete. Gen also represents tiles.

升。數窮廓落，困於厯室。往登玉堂，與堯侑食。中爻兌數十，坤納癸，亦數十，故曰數窮，坤虛故廓落。伏艮為室、為時，故曰厯室，震為往、為登、為王，伏艮為堂，故往登玉堂。震為帝，故曰堯。兌為食，震為侑，故曰與堯侑食。○堯，汲古作老，依宋元本。

The hexagram Da Zhuang transforms into Sheng. Lin Ci says: When the numerical sequence reaches its end, looking around one finds emptiness and desolation, trapped within the room of calculating the calendar and astronomical calculations; later, one ascends to the Jade Hall, accompanying Emperor Yao in dining. This is a favorable omen of first being confined and then achieving success, and moving from lowly status to high rank. Shang Binghe explains: The middle line and the interacting trigrams form Dui, which corresponds to the number ten; the earth trigram Kūn contains the heavenly stem Gui, which is also the tenth stem. Reaching the number ten signifies the end, hence 'number exhausted'. The Kūn trigram is empty and hollow, hence 'empty and desolate'. The hidden trigram Gen represents a building and a time period, combining to form the room of calculating the calendar and astronomical calculations, hence 'calendar room'. The trigram Zhen signifies movement, ascending, and kingship; the hidden Gen trigram represents a hall, hence 'ascending to the Jade Hall'. Zhen represents the emperor, hence using Yao as the symbol. Dui represents food, and Zhen signifies accompanying in eating, hence 'dining with Yao'. Note: The text in the Ji Gu Ge edition reads 'Lao', but this version follows the Song and Yuan editions.

困。道溼為坑，輪陷躓僵。南國作諱，使我多畏。伏震為道，下坎，故道溼，故為坑。坎為輪、為陷、為躓、為僵，離為南，伏艮為國，坎為諱，諱，避也，言南國禁忌多也。坎為畏，困正互兩坎，故多畏。○輪，依汲古，宋元本作輸。

The hexagram Da Zhuang transforms into Kun. Lin Ci says: The road is muddy and forms pits, the cart wheel gets stuck, and people fall and lie motionless. The southern country has many taboos, making me anxious everywhere. This is a凶 omen of difficult steps. Shang Binghe explains: The hidden trigram Zhen represents the road, and the lower trigram Kan is water, so the road is damp and forms water pits. Kan represents the cart wheel, sinking, stumbling, and lying still. Li is in the south, the hidden Gen represents the country, and Kan represents taboo; 'taboo' means to avoid and be cautious, meaning the southern country has many prohibitions. Kan also represents fear. The main and interacting trigrams of Kun all contain Kan, so it is said 'many fears'. Note: 'wheel' follows the Ji Gu Ge edition; the Song and Yuan editions read 'loss'.

井。鰥寡孤獨，福祿苦薄。入室無妻，武子悲哀。通《噬嗑》。艮為鰥，巽為寡，坎為孤獨，震為福祿，坎為薄，故曰福祿苦薄。坎為室，巽入，離為坎妻，坎失，故入室無妻。震為武人，井正覆皆兌口，故曰悲哀。《左傳襄二十五年》："崔杼取棠姜，筮得入其宮不見其妻凶"，困三繇詞，林用其事。○武，汲古訛我，依宋元本。

The hexagram Da Zhuang transforms into Jing. Lin's statement says: widowers, widows, orphans, and the elderly alone, with meager blessings and misfortune; entering the house but not seeing a wife, the warrior feels sorrow. This is a great凶 omen of losing a spouse and being alone. Shang Binghe explains: Jing and Shi He are complementary. Gen represents a widower, Xun represents a widow, and Kan represents loneliness; Zhen represents blessings and禄, and Kan signifies meagerness, hence the saying "blessings and禄 are meager." Kan represents the house, and Xun represents entering; Li originally pairs with Kan in water and fire, being Kan's spouse, but since Kan is lost, it is said "entering the house but not seeing a wife." Zhen represents a warrior; the hexagram Jing, when viewed upright or inverted, forms the trigram Dui, hence the saying "sorrow." The reference is from the Zuo Zhuan, Xianggong 25th year: Qi's Cui Zhu wanted to marry Tang Jiang, and the divination resulted in "entering the palace, not seeing his wife, ominous." This is the line statement of Kun's nine in the third. The note says: "Wu" in the Ji Gu Ge edition is mistakenly written as "Wo," and this version follows the Song and Yuan editions.

革。舉袂覆目，不見日月。衣衾杖機，就其夜室。通《蒙》。震為袂、為舉，艮為目，《士喪禮》"幎目用緇，尺二寸"注：覆目者也，坎隱故覆目，故不見日月。艮日坎月也。坤為衣衾，震木為杖，艮為幾，故曰衣衾几杖。坎為夜室，古以坎有棺橔象，就夜室者言死也。首句似用吳王夫差幎目而死事。○袂，宋元本作被，依汲古。

The hexagram Great Strength transforms into the hexagram Revolution. Lin Ci says: "Lift the sleeve to cover the eyes, and no longer see the sun and moon; prepare the shroud, the pillow, and the staff and table, and enter that room of long night." This is an omen of death, a great misfortune. Shang Binghe explains: The hexagram Revolution is opposite to the hexagram Enlightenment. Zhen represents the sleeve and lifting, Gen represents the eyes. The "Rites of the Rituals for the Burial of a Gentleman" says, "The covering for the eyes is made of black silk, two inches long," and Zheng Xuan's commentary explains that this is the black cloth used to cover the dead person's face. Kan represents concealment, so covering the eyes leads to not seeing the sun and moon—Gen represents the sun, Kan represents the moon.坤 represents clothing and coverings, Zhen belongs to wood, representing the staff; Gen represents the table, so the commentary mentions "clothing, shroud, table, and staff," which differs slightly in word order from Lin Ci's "staff and table." Kan represents the room of long night; ancient people regarded Kan as symbolizing the coffin and coffin lid. So "entering the night room" means death. The first sentence seems to refer to the story of King Fuchai of Wu, who covered his face with a cloth before dying. Notes: The character "mèi" (sleeve) is written as "bèi" (covering) in the Song and Yuan editions, but here we follow the Jigugē edition.

鼎。長尾踒跎，畫地為河。深不可涉，絕無以北，憫然憤息。通《屯》。艮為尾，巽為長，下互坤形長，故曰長尾，踒跎當為委佗。《詩》"委委佗佗"是也，所以形容長尾。坤為地、為河，艮手為畫，上坎水下坤水，故深不可涉。坎為北，兌折，故絕無以北。坎為憫、為憤、為太息。

The hexagram Da Zhuang transforms into Ding. Lin Ci says: A long tail meandering and dragging along, drawing a line on the ground forms a river; the water is too deep to cross, the path to the north is completely cut off, one can only sigh in frustration. This is an ominous sign of blocked forward progress. Shang Binghe explains: Ding and Tun are complementary. Gen represents the tail, Xun represents length; the lower trigrams form Kun, which is long in form, hence 'long tail.' 'Wuo tuo' should be 'wei tuo,' as in 'wei wei tuo tuo' from the Shijing · Yong Feng · Junzi Xie Lao, describing the long tail meandering and spreading out. Kun represents earth and river, Gen represents hand, which can draw on the ground; above there is Kan water, below there is Kun water, hence the depth that cannot be crossed. Kan is in the north, and Dui signifies breaking, hence 'no path to the north.' Kan also represents compassion, frustration, and sighing.

震。晨風文翰，大舉就溫。昧過我邑，羿無所得。震旦為晨，伏巽為風，伏離為文，震為羽翰，故曰晨風文翰。《詩》"鬱彼晨風"《傳》：晨風，鸇也。《周書王會篇》："蜀人以文翰，文翰若皋雞"。艮為鳥，亦艮象也。震舉離溫，艮為邑、為我，坎為昧，故曰昧過我邑，言夜過也。離為惡人，故曰羿。離虛故無所得。羿，后羿，善射，纂[當作簒]夏，後氏者也。

The hexagram Da Zhuang transforms into Zhen. Lin Ci says: Morning wind birds and Wen Han birds fly high and soar toward a warm land; they pass over my city in the dim light of dusk, and the skilled archer Hou Yi fails to shoot them. This is a favorable omen indicating the ability to avoid harm. Shang Binghe explains: Zhen governs the east and the morning, hence it is called morning; the trigram Xun (wind) is contained within Zhen, as is Li (brightness), and Zhen represents wings, so it is said 'morning wind Wen Han'. The Book of Songs, Qin Wind, Morning Wind says 'the morning wind flies swiftly', and the Mao Tradition explains that the morning wind is Zhan, a fierce bird; the Lost Book of Zhou mentions that the people of Shu presented Wen Han, which resembles a Gaoj chicken. Gen represents birds, so this is also the image of Gen. Zhen represents raising up, Li represents warmth; Gen represents a city and 'I', and Kan represents darkness, hence it is said 'passing over my city in darkness'. Li represents wicked people, so Hou Yi is used as an example; Li is hollow in the center, hence 'nothing is obtained'. Hou Yi is a skilled archer who seized the government of the Xia dynasty, i.e., the ruler of the Youqiong clan (the bracketed text explains that the character 'zuan' should be read as 'cuan').

艮。出入節時，南北無憂。行者亟至，在外來歸。中爻震出坎入，艮為時、為節，震為南，坎為北、為憂，震樂故無憂。震為行、為亟，震反，故來歸。○來歸，宋元本作歸來，依汲古。

The hexagram Da Zhuang transforms into Gen. Lin's interpretation says: going out and coming in both conform to the proper time, traveling south and north brings no worries; travelers arrive quickly, and those away from home have all returned. This is a favorable omen indicating safe travel. Shang Binghe explains: the middle line and the interacting line Zhen indicate movement out, while the interacting line Kan indicates movement in; Gen represents time and regulation. Zhen is in the south, Kan in the north, and Kan also signifies worry; Zhen signifies joy, hence 'no worry'. Zhen represents movement and speed; when Zhen is reversed, it signifies returning, hence 'returning'. Note: The term 'come back' in the Song and Yuan editions is 'return', but here we follow the Jigugē edition.

漸。陽氏狂惑，季孫亂憒。陪臣執政，平子拘折，我心不快。互離為陽，伏震為狂，謂陽虎也。坎為惑，艮為季、為孫，離亂坎憒，故曰季氏亂憒，謂平子也。艮為臣僕，艮手為執，巽為政令，故曰陪臣執政。坎為平，震為子，坎為拘折，言平子被囚也。坎為心、為憂，艮為我，故曰我心不快。按：《左傳》"陽虎為季氏陪臣，專政作亂，囚季平子，欲殺之，遇救免"。

The hexagram Da Zhuang transforms into Zhan. Lin Ci said: The yang force is rampant and confused, and the Ji Sun family is in chaos; the officials of the officials have taken control of state affairs, and Ji Pingzi was imprisoned and humiliated, which made me very unhappy. This is an ominous sign of inverted order. Shang Binghe explained: The interacting trigrams contain Li, which represents yang, and is used to refer to the surname 'Yang'; the hidden trigram Zhen represents madness, referring to Yang Hu. Kan represents confusion, Gen represents Ji and Sun; Li signifies disorder, and Kan signifies confusion, so it is said 'Ji Shi is in chaos and confusion,' referring to Ji Pingzi. Gen represents officials and servants, and Gen also represents hands, which can hold, while Xun represents government orders, so it is said 'the officials of the officials are governing.' Kan represents Ping, Zhen represents Zi, and Kan also represents imprisonment and humiliation, meaning Pingzi was imprisoned. Kan represents the heart and worry, and Gen represents me, so it is said 'my heart is not pleased.' This reference is found in the Zuo Zhuan: Yang Hu was originally a servant of the Ji family, and to the king he was a 'minor official.' He, however, seized power, caused disturbances, and imprisoned Ji Pingzi, intending to kill him. Ji Pingzi was rescued and escaped.

歸妹。五烏六鴟，相對蹲跂。禮讓不興，虞芮爭訟。伏艮為烏、為鴟，坎數五，又卦數六，故曰五烏六鴟。震為立，故曰蹲跂。震決躁，兌附決，故禮讓不興。坎為憂虞，震為草莽，故曰虞芮。卦上震下兌，而震言與兌言相背，故曰爭訟。昔虞芮二國爭田不決，欲訟於西伯，及入周界耕，皆讓畔，乃慚而還。首句義未詳，八烏，星名。

The hexagram Da Zhuang transforms into Gui Mei. Lin Ci said: Five crows and six scops face each other, sitting opposite and confronting; the spirit of courtesy and yielding does not arise, and the states of Yu and Rui fought over a boundary dispute. This is a凶 omen of contention and discord. Shang Binghe explained: The hidden Gen represents crows and scops, and the number of Kan is five, while the hexagram number is six, hence "five crows and six scops." Zhen represents standing, hence "sitting upright." Zhen is decisive and restless, while Dui is attached and leads to rupture, so the spirit of courtesy and yielding does not arise. Kan represents worry and anxiety, hence "Yu"; Zhen represents grassland, hence "Rui," combining to form "Yu and Rui." The hexagram has Zhen above and Dui below, with the words of Zhen and Dui opposing each other, hence "contention." The anecdote: In the past, the states of Yu and Rui disputed over a boundary and could not reach an agreement, so they went to seek the judgment of the Western Lord (King Wen of Zhou). When they entered the territory of Zhou, they saw farmers mutually yielding their fields, and the people of Yu and Rui felt ashamed and returned. The exact meaning of the first sentence is unclear, and "eight crows" refers to a star name.

豐。顧念所生，隔在東平。遭離滿沸，河川決潰。幸得無恙，復歸相室。離目為顧，伏坎為念，震為生，坎為隔，震東坎平，故曰東平。互大坎為滿沸、為河川、為潰決、為病恙，震出故得無恙。坎為室，震為歸。○顧，汲古作願，依宋元本，此有故事，未能確指。末句汲古作復生歸室，依宋元本。

The hexagram Da Zhuang changes into Feng. Lin Ci says: One is preoccupied with thoughts of the parents who raised him, yet is separated from them in the east plain; on the way, he encounters a great flood, with rivers overflowing and breaking their banks; fortunately, he remains unharmed and finally returns to the chamber of the prime minister. This is an image of an adventure followed by safety. Shang Binghe explains: Li represents the eye, hence 'looking back'; the hidden Kan represents thinking; Zhen represents life, referring to one's parents who gave birth to him; Kan signifies obstruction; Zhen is in the east, and Kan represents levelness, hence 'east plain'. The lines two to five form a large Kan, which represents full and boiling water, rivers, breaking, and illness; Zhen signifies going out, so he remains unharmed. Kan represents a chamber, and Zhen signifies returning. Notes: The character 'gu' in the Jiguge edition is 'yuan', here following the Song and Yuan editions; this Lin Ci should have a specific story, but it is no longer clear. The last sentence in the Jiguge edition is 'fu sheng gui shi', here following the Song and Yuan editions.

旅。追獵東走，兔逃我後。吾銳不利，獨空無有。通《節》。震為追獵、為東走、為兔、為後，坎為棘，故為銳。巽為利，坎蹇，故不利。離虛故空無有，坎為獨也。

The hexagram Da Zhuang changes into Lu. Lin Ci says: Going east to pursue a hunt, the rabbit slips away from behind me; my weapon is not sharp, and I end up empty-handed. This is a凶 omen of labor without result. Shang Binghe explains: Lu and Jie are complementary. Zhen represents pursuit, going east, a rabbit, and the back; Kan represents brambles, thus symbolizing 'sharpness' (as in sharp thorns). Xun signifies benefit, but Kan indicates obstruction, so it is not favorable. Li is hollow in the center, hence 'empty'; Kan also signifies solitude.

巽。犬吠非主，上下膠擾。敵人襲戰，閔王逃走。伏艮為犬，震為鳴、為吠、為主，震伏，故曰非主。艮為上，震為下，坎為膏，為膠，離亂，故曰上下膠擾。震為人、為戰，三至上正反震艮相對，故曰敵人襲戰。坎為閔，震為王、為走，故曰閔王逃走。《戰國策》："樂毅伐齊，至濟西，閔王走莒"是也。○膠，依宋元本，汲古作渾。

The hexagram Da Zhuang changes into Xun. Lin's interpretation says: A dog barks at someone who is not its master, with upper and lower parts entangled and disturbed; enemy troops suddenly attack, and King Min of Qi abandons his country and flees. This is a great凶 omen of a country's fall and the king's death. Shang Binghe explains: The concealed Gen represents the dog, Zhen represents sound, barking, and the master; since Zhen is concealed, it is said 'not the master'. Gen is above, Zhen is below; Kan represents oil and glue, Li represents disorder, so it is said 'upper and lower are entangled and disturbed'. Zhen represents people and warfare; from the third line to the top line, looking forward or backward, Zhen and Gen face each other, so it is said 'enemy attacks and fights'. Kan represents Min, Zhen represents the king and running, so it is said 'King Min flees'. The reference is from "Zhan Guo Ce": Yan general Yue Yi attacked Qi, advancing to the west of the Ji River, and King Min of Qi fled to Ju City. Notes: 'glue' follows the Song and Yuan editions, while the Jigugong edition reads 'hun'.

兌。嵩高岱宗，峻直且神。觸石膚寸，千里蒙恩。通《艮》。艮為山，互坎為中，故曰嵩高。互震為東，故曰岱宗。艮為高峻，震為神、為觸，艮為石、為膚，故曰觸石膚寸。震為千里，坎為恩澤，故曰千里蒙恩。《公羊傳》："觸石而出，膚寸而合，不崇朝而雨遍天下者，惟泰山之云耳"。注：側手為扶，覆手為寸。膚寸皆艮象。

The hexagram Da Zhuang transforms into Dui. Lin Ci says: The lofty mountains stand tall, the sacred Mount Tai is revered, steep and upright with divine spirits; clouds touch the stones and rise, gathering inch by inch, benefiting all within a thousand miles. This is a great auspicious sign of widespread benevolence. Shang Binghe explains: Dui and Gen are complementary. Gen represents a mountain, with Kan in the middle, which is the central mountain, hence "Sungao" (lofty Mount Song); Zhen in the east, which is Mount Tai, hence "Daizong" (Mount Tai). Gen represents height and steepness, Zhen represents spirits and contact, Gen also represents stones and skin, hence "chushi fucun" (touching stones and gathering inch by inch). Zhen represents a thousand miles, Kan represents grace, hence "qianli meng'en" (benefiting all within a thousand miles). The story is found in the Commentary of the Gongyang School: clouds touch the stones and rise, gathering inch by inch, covering the whole world within a single morning, only the clouds of Mount Tai can do this. He Xiu's annotation says raising the palm is called "fu", and covering the palm is called "cun"; "fu" and "cun" both take Gen as the image of the hand.

渙。陳魚觀社，佷荒踰矩。為民開緒，亡其祖考。巽為魚，震為陳，艮為社、為觀，《春秋隱公五年》"公如棠陳魚而觀之"，又《莊二十三年》"如齊，公觀社，非禮也"，故曰佷荒踰矩，言荒淫踰越規矩也。坎為曲、為矩、為民，巽為緒，艮為壽，故曰祖考。坎失故亡其祖考。佷，音恆，有驕痴二義。《後漢蔡邕傳》"董卓自佷用"是也。○第二句汲古訛狼虎踰距，依宋元本。

The hexagram Da Zhuang transforms into Huan. Lin Ci says: Setting up fishing gear to watch fishing, running to worship the ancestral shrine, being arrogant and extravagant, exceeding the rules; giving the people a bad example, even abandoning the worship of ancestors. This is a凶 sign of the ruler losing his virtue. Shang Binghe explains: Xun represents fish, Zhen represents display, Gen represents the shrine and watching. The Spring and Autumn Annals records that Duke Yin of Lu went to Tang to set up fishing gear and watch fishing in the fifth year of Duke Yin's reign, and in the twenty-third year of Duke Zhuang's reign, Duke Zhuang of Lu went to the state of Qi to visit the ancestral shrine. Historians evaluated these actions as improper, thus saying "heng hu yu ju," meaning extravagant and exceeding the rules. Kan represents bending, rules, and the people; Xun represents the beginning, Gen represents longevity, so the image of "ancestral ancestors" is taken. Kan governs loss, hence "losing the ancestral ancestors." "Heng" is read as "heng," meaning both arrogance and foolishness. The Book of the Later Han, in the biography of Cai Yong, says that Dong Zhuo "self-heng yong," meaning stubborn and self-willed, using this character. Note: The second sentence in the Jigusha edition mistakenly reads "lang hu yu ju," but this version follows the Song and Yuan editions.

節。四壁無戶，三步一止。東西南北，利不可得。艮為壁，震卦數四，故曰四壁。坤為戶，坎塞坤故無戶。震為步，數三，故曰三步。艮止，坎數一，故曰一止。震東兌西，震南坎北，巽為利，巽覆，故利不可得。

The hexagram Da Zhuang transforms into Jie. Lin Ci says: All around are walls, with no entrance or exit; after taking three steps, one must stop for a moment; moving in all four directions, no benefit can be obtained. This is a凶 (auspicious) image of being restricted everywhere. Shang Binghe explains: Gen represents walls, and Zhen's number is four, hence "four walls." Kun represents doors and gates, but Kan blocks Kun, hence "no door." Zhen represents steps, and Zhen's number is three, hence "three steps"; Gen signifies stopping, and Kan's number is one, hence "one stop." Zhen is in the east, Dui in the west, Zhen in the south, and Kan in the north, with all four directions present; Xun represents benefit, but here Xun takes the reversed image, hence "benefit cannot be obtained."

中孚。求君衣裳，情不可當。觸諱西行，為伯生殃。君之上歡，得其安存。震為君，艮為求，震為衣裳、為健，故不可當。震為觸、為行，巽伏故曰諱。諱，避也。兌為西，故曰觸諱西行。震為伯、為生，兌折故生殃。震為君、為歡，艮為安，《春秋》："蔡昭侯如楚，有善裘，子常欲之，弗與，留楚三年，後蔡人聞之，固請獻之，遂得歸"。○上歡，汲古作上安，依宋元本。

The hexagram Da Zhuang transforms into Zhong Fu. Lin Ci says: To demand clothing and pelts from the sovereign, that greedy desire cannot be restrained; to violate taboos and go westward, bringing calamity to the master of Tsai. Later, the sovereign's anger turned to joy, and thus he was finally safe. This is an omen of first danger then good fortune. Shang Binghe explains: Zhen represents the sovereign, Gen represents seeking; Zhen represents clothing and being strong and vigorous, hence the saying 'cannot be resisted'. Zhen represents violating and moving; Xun is hidden and does not emerge, thus it is 'taboo', meaning to avoid. Dui is in the west, hence 'violating taboo and going west'. Zhen represents the elder brother and birth, Dui signifies destruction, hence 'causing calamity'. Zhen represents the sovereign and joy, Gen represents safety. The story is recorded in the Spring and Autumn Annals: Tsai Chao Hou went to the state of Chu to pay homage, carrying a fine pelt. The minister of Chu, Zi Chang, wanted it, but Tsai Hou refused, and thus was detained in Chu for three years. Later, when the people of Tsai heard the reason, they insisted that Tsai Hou present the pelt, and he was then allowed to return home. Notes: The text 'upper joy' in the Jigusha edition reads 'upper safety', but here we follow the Song and Yuan editions.

小過。春鴻飛東，以馬貿金，利可得深。震為春、為鴻、為飛、為東、為馬，巽為商旅，故曰貿。艮為金，故曰貿金。坎為深也。巽為利，利可得深，言得利多也。

The hexagram Da Zhuang changes into Xiao Guo. Lin Ci says: In spring, wild geese fly eastward, using a horse to trade for gold, and the profit can be substantial. This is a favorable omen for long-distance trade. Shang Binghe explains: Zhen represents spring, wild geese, flying, east, and horse; Xun represents merchants, hence "trade" or "transaction." Gen represents gold, so it is said "trade gold." Kan represents depth; Xun represents profit, "profit can be deep" means the profit is abundant.

既濟。禾生蟲蠹，遠自克賊，使我無得。此用遇卦象。震為禾、為生，巽為蟲、為賊，伏坤為我，坤虛故無得。

The hexagram Da Zhuang changes into Ji Ji. Lin's interpretation says: There are pests in the crops, gnawing their way from afar, causing great damage and resulting in a complete failure of the harvest. This is a凶 omen of agricultural loss. Shang Binghe explains: This uses the method of encountering a hexagram, meaning the primary hexagram Da Zhuang represents the situation. Zhen represents crops and growth, Xun represents insects and harm; the hidden hexagram Kun represents 'I', and Kun is empty, hence 'no gain'.

未濟。桀亂無道，民散不聚。背室棄家，遁逃出走。離為惡人，故曰桀。離為亂，震為道，坎隱故無道。坤為民、為聚，三爻間隔，故民散不聚。坎為室，艮為背，故曰背室。艮為家，坎失，故曰棄家。坎伏為遁，震走為逃也。凡震艮皆用半象。

The hexagram Da Zhuang changes into Wei Ji. Lin Ci says: King Jie of Xia was confused and tyrannical, the people dispersed and could not gather together; they abandoned their houses and homes, scattering and fleeing in all directions. This is a great凶 omen of the loss of the country and home. Shang Binghe explains: Li represents wicked people, so the image of King Jie of Xia is taken. Li indicates chaos, Zhen represents the way, Kan represents concealment, so it is said 'without the way'. Kun represents the people and gathering, the third line is separated from others, so it is said 'the people scatter and do not gather'. Kan represents the house, Gen represents the back, so it is said 'abandoning the house'. Gen represents the home, Kan indicates loss, so it is said 'abandoning the home'. The movement of Zhen and Gen in this passage uses 'half trigrams'—only taking two lines to form half of a trigram, without needing to complete three lines.

晉。銷鋒鑄耜，休牛放馬。甲兵解散，夫婦相保。坎為鋒耜，離火為銷、為鑄，離牛坎馬，艮止故休放。離為甲兵，坎水克火，故解散。坎夫離婦，坤聚艮安，故相保。

The hexagram of "Jin" itself. Lin's interpretation says: melt down weapons and recast them into plows and hoes, let oxen rest and return war horses to pasture; disband armor and weapons altogether, allowing couples to remain together and be safe. This is a great auspicious sign of ceasing warfare and cultivating culture, leading to universal peace. Shang Binghe explains: Kan represents military weapons and hoes, Li belongs to fire, which governs melting and casting; Li represents oxen, Kan represents horses; Gen signifies stillness, hence "rest" and "release." Li represents military arms, while Kan water can overcome Li fire, hence "disbanding." Kan represents husband, Li represents wife, Kun signifies gathering, and Gen signifies stability, hence "couples remain together and secure."

乾。一衣三冠，冠無所絆。元服不成，為身災患。乾為衣，卦數一，故曰一衣。晉艮為冠，數三，故曰三冠，艮下坤，坤坼，故曰冠無所絆、曰元服不成。坤為身、為災患。○第二三句宋元本作"無所加元，衣服不來"，身作我，均依汲古。

The hexagram Jin transforms into Qian. Lin's interpretation says: one piece of clothing is matched with three hats, but the hats have no place to tie around the head; the ceremonial cap for an adult's coming-of-age ceremony cannot be made, and instead brings disaster upon oneself. This is a bad omen of mismatch between name and reality, leading to calamity. Shang Binghe explains: Qian represents clothing, and the number of Qian is one, so it is said 'one piece of clothing'. In the primary hexagram Jin, Gen represents the cap, and the number of Gen is three, so it is said 'three caps'; below Gen is Kun, which represents splitting, so it is said 'the caps have no place to tie around' and 'the ceremonial cap cannot be made' — the ceremony of wearing the cap is called 'adding the original cap', and the original cap refers to the cap. Kun represents the body and disaster. Notes: The second and third sentences in the Song and Yuan editions read 'no place to add the original cap, the clothing does not come', and the character 'body' is written as 'I', here we follow the edition from Jigugewang.

坤。百足俱行，相輔為強。三聖翼事，王室寵光。詳《屯》之《履》、《比》之《無妄》，履用伏象。謙與無妄皆以震為足，此則以坤形象百足蟲，坤為百也。

The hexagram Jin transforms into Kun. Lin's interpretation says: the centipede has many legs, all moving together, supporting each other and thus becoming strong; three sages assist the king's affairs, so the royal house thus enjoys honor and favor. This is a great auspicious sign of mutual assistance. Shang Binghe explains: the detailed explanation of this line can be found in the lines of Zun and Lu, and Bi and Wuwang. The line of Lu uses the hidden image. Both Qian and Wuwang use Zhen as the foot, but here it uses the form of Kun to symbolize the centipede, as Kun governs a hundred.

屯。魚蛇之怪，大人憂懼。梁君好城，失其安居。坤為魚、為蛇，坎為怪，震為大人，坎為憂懼，震為君，震木為梁，故曰梁君。艮為城，正覆艮，故曰好城。艮為安居，坎失，故曰失其安居。元本注：春秋：梁君好城而弗處，卒亡其國。

The hexagram Jin transforms into Tun. Lin Ci says: strange creatures such as fish and snakes appear, causing the great person to feel anxious and fearful; the ruler of Liang Kingdom is obsessed with building walls, yet loses his place of safety. This is a disastrous omen of futile effort leading to downfall. Shang Binghe explains: Kun represents fish and snakes, Kan represents strange phenomena, Zhen represents the great person, and Kan also signifies anxiety and fear. Zhen represents the ruler, and since Zhen belongs to wood, it is referred to as 'beam ruler'. Gen represents a city, and since the hexagram structure is either upright or inverted Gen, it indicates repeated construction, hence 'good city'. Gen signifies a place of residence, while Kan signifies loss, thus 'losing his place of residence'. The original commentary from the Yuan edition cites the Spring and Autumn Annals: the ruler of Liang Kingdom loved building walls but did not reside there, ultimately leading to the kingdom's downfall.

蒙。少無韁輔，長不見母。勞心遠思，自傷憂苦。艮為少，兌為輔、為剛，兌伏故無。震為長，坤為母，坎隱故不見。坎為勞、為心、為思、為憂苦。

The hexagram Jin transforms into Meng. Lin Ci says: In childhood there is no strong support, and in adulthood one cannot see the mother; one toils and ponders far away, feels sorrow alone, and is filled with worry and distress. This is a凶 portent of being lonely and without support. Shang Binghe explains: Gen represents youth, Dui represents assistance and strength; Dui is hidden and does not emerge, hence 'no'. Zhen represents growth (becoming an adult), Kun represents the mother; Kan is hidden, hence 'not seeing'. Kan represents toil, the heart, thought, worry, and bitterness.

需。前涉溽暑，解不可取。離門二里，敗我利市。老牛病馬，去之何悔。乾為前、為行，離為暑，與坎連，故曰溽暑。解懈同。《詩大雅》"不解於位"注：怠惰也，坎勞故曰解不可取。乾為門，兌卦數二，故曰離門二里。巽為利市，二至四巽覆，故敗我利市。離為牛，乾老故曰老牛。乾為馬，坎病，故曰病馬。坎為悔，在外，故去之無悔。○門二，宋元本作河三，依汲古。涉，汲古作不，依宋元本。

The hexagram Jin transforms into the hexagram Xu. The interpretation says: going forward requires wading through a humid and hot summer climate, and slackness is absolutely unacceptable; only two li away from the gate, it ruined my business profits; leading an old ox and a sick horse, getting rid of them is not worth lamenting. This is an image of hard work and decisiveness. Shang Binghe explains: Qian represents the front and movement, Li represents summer heat, connected with Kan water, so it is called "ru shu," meaning humid and hot. "Jie" and "xie" are interchangeable. In the "Book of Songs, Da Ya, Jie Le," "bu jie yu wei" refers to negligence; Kan represents labor, so "jie bu ke qu" means one cannot be slack. Qian represents the gate, and Dui's hexagram number is two, so it is said "two li away from the gate." Xun represents profit, and the lines two to four form an inverted Xun, so it is said "ruined my profit." Li represents the ox, Qian represents old age, so it is said "old ox"; Qian represents the horse, Kan represents illness, so it is said "sick horse." Kan represents regret, and Kan is in the outer trigram, so getting rid of them is not worth regretting. Notes: In the Song and Yuan editions, "men er" is written as "he san," here following the Jigugē edition; in the Jigugē edition, "she" is written as "bu," here following the Song and Yuan editions.

訟。君明有德，登天大祿。佈政施惠，以成恩福。中子南遊，翱翔未復。乾為君、為德，離火為明，乾為天、為大祿，巽為政命，巽風為佈施，乾為恩福。坎為中男，乾為南、為行，故曰中子南遊。離為飛，故曰翱翔，坎陷故曰未復，言未歸也。○成，宋元本作感，依汲古。

The hexagram Jin transforms into Song. Lin Ci says: The sovereign is wise and virtuous, ascending to heaven and enjoying great blessings; issuing decrees and widely bestowing favors, achieving a vast realm of grace and prosperity. The second son travels south far away, soaring abroad and will not return for a while. Overall it is auspicious, but the last line leaves a slight lingering of not returning. Shang Binghe explains: Qian represents the sovereign and virtue, Li belongs to fire, which signifies brightness; Qian represents heaven and great blessings; Xun represents decrees, and Xun wind signifies spreading and giving, while Qian represents grace and blessings. Kan represents the middle son, Qian in the south signifies movement, so it is said 'the middle son travels south'. Li represents flying, so it is said 'soaring'; Kan signifies a fall, so it is said 'not returning', meaning he has not yet come back. Notes: The character 'cheng' in the Song edition and Yuan edition is 'gan', but this follows the Jigugē edition.

師。嘵然唯諾，敬上尊客。執恭除患，禦侮致福。坎正反兩兌口，震為聲，故曰嘵然唯諾。震為客，伏乾為貴，故曰尊容。乾惕為敬，坎為患，震解故除患。坤為御、為侮，震樂故致福。

The hexagram Jin transforms into Shi. Lin Ci says: The sound of responding and answering comes and goes, showing respect to superiors and honoring guests; maintaining oneself with propriety can eliminate calamities, repel external troubles and bring good fortune. This is a favorable omen of self-preservation through respect. Shang Binghe explains: The original and reversed forms of Kan both become two Dui mouths, and Zhen represents sound, hence the phrase "xiao ran wei nu" (a clamor of responses). Zhen represents guests, and the concealed Qian represents nobility, so the commentary refers to "zun rong" (respectful appearance), slightly differing from Lin Ci's "zun ke" (respecting guests). Qian signifies vigilance, thus representing respect; Kan signifies calamity, and Zhen signifies dispersion, hence the ability to remove calamities. Kun signifies defense and external troubles, and Zhen signifies joy, hence the ability to attract good fortune.

比。黍稷禾稻，垂秀方造。中旱不雨，傷風病藁。坤為茅茹，故為黍稷禾稻。造，作也，言苗秀興起也。坎為中、為雨，艮火故中旱不雨。坤為風，故傷風病藁。

The hexagram Jin transforms into Bi. Lin Ci says: Millet, sorghum, wheat, and rice are all in the stage of flowering and budding, but on the way they meet drought and no rain, and are damaged by wind, leading to withering and disease. This is a凶 omen indicating a poor harvest. Shang Binghe explains: The trigram Kun represents herbs like Mao Ru, thus taking the image of millet, sorghum, wheat, and rice. "Zao" means to arise, referring to the growth of the grain stalks in the budding stage. Kan represents the center and rain, while Gen belongs to fire, hence the drought in the middle. Kun represents wind, so it is said "shang feng bing gao" — damaged by wind leading to withering and dryness.

小畜。三羸六罷，不能越跪。東賈失馬，往返勞苦。通《豫》。震數三，坎數六，坎病故羸，坎勞故罷。震為越跪、為東、為賈、為馬，坎失故失馬。震為往反，坎為勞苦。○羸，宋本作嬴，依元本、汲古。

The hexagram Jin transforms into Xiao Xu. Lin's interpretation says: three times weak and frail, six times exhausted and weary, unable even to take a step or kneel; going east for business and losing the horse, toiling back and forth only brings hardship. This is a凶象 (auspicious omen) of fruitless toil. Shang Binghe explains: Xiao Xu and Yu are yin-yang counterparts. The number of Zhen is three, the number of Kan is six; Kan represents illness, hence 'leng' (weak and frail), meaning thin and weak; Kan represents labor, hence 'ba' (exhausted), meaning tired and weary. Zhen represents crossing over, kneeling, east, merchants, and horses; Kan represents loss, hence 'losing the horse'. Zhen represents going back and forth, and Kan represents hardship. Note: The original text in the Song edition reads 'ying' instead of 'leng', but this version follows the Yuan edition and Jigugong edition.

履。倚立相望，引衣欲裝。陰雲蔽日，暴雨降集。使道不通，阻我歡會。通《謙》。震為倚立，艮為望，正反艮故曰相望。坤為衣裳，艮手為引、為裝，裝朿也。坤為陰雲、為蔽，離日，故陰雲蔽日。坎為暴雨、為降集。震為道，坎塞故不通，故阻我歡會。坤我震歡也。○裝，宋元本作莊。降，宋本作祈，元本作所。阻，宋元本作降。會，元本作惠。五六句宋元本倒置，均依汲古。

The hexagram Jin transforms into the hexagram Li. Lin Ci says: leaning against the gate, looking around, pulling up one's clothes to prepare for departure; dark clouds cover the sun, heavy rain pours down, blocking the road, thus interrupting our joyous meeting. This is a凶 sign indicating an obstacle to good things. Shang Binghe explains: Li and Qian are complementary. Zhen represents leaning and standing, Gen represents looking; whether viewed upright or inverted, it is Gen, hence 'looking at each other'. Kun represents clothes, Gen represents hands, hands can pull and bind, 'preparing' means bundling up. Kun represents dark clouds and obstruction, Li represents the sun, hence 'dark clouds covering the sun'. Kan represents heavy rain and pouring down. Zhen represents roads, Kan signifies blockage, hence the road is blocked, thus interrupting the joyful meeting. Kun represents me, Zhen represents joy. Notes: In the Song and Yuan editions, 'preparing' is written as 'zhuang', 'pouring' as 'qi', and 'blockage' as 'jiang'; 'meeting' is written as 'hui' in the Yuan edition; the fifth and sixth lines are reversed in the Song and Yuan editions — all these are followed according to the Ji Gu Ge edition.

泰。高腳疾步，受肩善趨。日走千里，賈市有得。中爻震為足，故曰腳步，震躁，故高腳疾步、故善趨、故日走千里。震伏巽為賈市，巽利故有得。坤為受，伏艮為肩。○善，汲古作喜，依宋元本。

The hexagram Jin transforms into Tai. Lin Ci says: "Lifting the feet quickly and walking briskly, even when carrying something on the shoulders, one moves with ease; covering a thousand miles in a day, there is profit in trade." This is a favorable omen for merchants gaining profit. Shang Binghe explains: The middle line and interacting line form Zhen, which represents the foot, so it is said "steps." Zhen is characterized by restlessness, hence lifting the feet quickly, being quick in movement, and covering a thousand miles in a day. Zhen contains Xun, which represents merchants and trade, and Xun signifies profit, hence "there is gain." Kun represents receiving, meaning bearing a burden; the concealed line Xun represents the shoulder. Note: The "善" in the Jigusha edition is "喜," but this follows the Song and Yuan editions.

否。北風寒涼，雨雪益冰。憂思不樂，哀悲傷心。中爻巽風，坤為北，乾為寒、為冰雪，故曰北風寒涼，雨雪益冰。乾惕故憂，震樂震倒故不樂。坤為哀悲、為心。

The hexagram Jin transforms into the hexagram Po. Lin Ci says: Northern wind is cold and cool, and on top of the rain and snow comes more ice; worries are hard to dispel, one feels depressed and unhappy, sorrow reaches the heart. This is a凶 omen of severe cold and heavy worries. Shang Binghe explains: The middle line and interacting line form Xun, which represents wind; Kun is in the north, Qian represents cold and snow, so it is said 'Northern wind is cold and cool, rain and snow are followed by ice'. Qian indicates vigilance, thus causing worry; Zhen indicates joy, but when Zhen turns upside down, it becomes not joyful. Kun represents sorrow and the heart.

同人。貞鳥雎鳩，執一無尤。寢門治理，君子悅喜。離為鳥、為鳩，通《師》。坎為尤，數一，震樂故執一無尤。坤為門、為寢、為理，震為君子、為悅喜。○雎，宋元本作鳴，依汲古。

The hexagram Jin transforms into Tong Ren. Lin Ci says: The chaste magpie bird remains faithful and unswerving, without fault; the inner courtyard is well-ordered, and the gentleman is pleased. This is a favorable omen of harmonious family relations. Shang Binghe explains: Li represents birds and magpies. Tong Ren and Shi hexagrams are complementary. Shi's Kan represents fault, which is the number one; Zhen signifies joy, so it is said 'holding to one without fault'—remaining steadfast without causing trouble. Kun represents doors, chambers, and order; Zhen represents the gentleman and joy. Note: The character '雎' is 'ming' in Song and Yuan editions, but here it follows the Jigugē edition.

大有。蓼蕭露瀼，君子龍光。鳴鸞噰噰，福祿來同。通《比》。坤為薪、為蓼蕭，坎為露。艮為君子、為貴。龍，寵也，坤文為鸞，兌為鳴，乾為福祿。蓼蕭，義詳《恆》之《蹇》。○龍，汲古作寵，依宋元本。噰噰，宋元本作雍和，依汲古。

The hexagram Jin transforms into Da You. Lin Ci says: The reed grows on the grass, with heavy dew, the gentleman receives grace and shines with brilliance; the lark calls in harmony, and blessings and wealth arrive together. This is a great auspicious omen of receiving grace and gaining blessings. Shang Binghe explains: Da You and Bi are complementary. The earth (Kun) represents firewood and grass, hence the reed; the water (Kan) represents dew. The mountain (Gen) represents the gentleman and nobility. The character 'long' here is read as 'chong' (grace); the earth (Kun) has literary brilliance, hence the lark; the lake (Dui) represents calling, and heaven (Qian) represents blessings and wealth. The term 'Liao Xiao' comes from the Book of Songs, Xiao Ya, Liao Xiao, and its meaning is explained in the entry on Heng and Jian. Notes: The character 'long' is directly changed to 'chong' in the Ji Gu Ge edition, but here we follow the Song and Yuan editions which retain 'long'; the term 'yong yong' in the Song and Yuan editions is 'yong he', but here we follow the Ji Gu Ge edition.

謙。南行求福，與喜相得。封受上賞，鼎足輔國。震為行、為南，艮為求，震為福、為喜、為受，坤閉為封，艮為賞，陽在上，故曰上賞。震為足，數三，故曰鼎足。坤為國，艮伏兌，兌輔，故曰輔國。○封受，依宋本，汲古作受封。

The hexagram Jin transforms into the hexagram Qian. Lin Ci says: Going south to seek blessings, one meets with joy and good fortune; receiving a grant and obtaining the highest reward, like the three legs of a tripod supporting the country. This is a great auspicious sign of being in the right position and receivingofficial stipend. Shang Binghe explains: Zhen represents movement and residence in the south, and Gen represents seeking; Zhen represents blessings, joy, and receiving. Kun signifies closure, hence 'grant'; Gen represents rewards, with a yang line above, hence 'upper reward'. Zhen represents legs, and Zhen's number is three, hence 'tripod legs'. Kun represents the country, and the concealed Gen contains Dui which signifies assistance, hence 'supporting the country'. Note: 'grant and receive' follows the Song edition, while the Ji Gu Ge edition reads 'receive a grant'.

豫。桑葉腐蠹，衣敝如絡。女功不成，絲布為玉。震為桑葉，坎病，故腐蠹。坤為衣裳，坎破故敝。震伏巽，巽繩，故曰如絡、故曰絲布。坤為女，坤喪故功不成。震為玉絲，為玉者，言桑壞不能產絲，故值貴也。

The hexagram Jin transforms into Yu. Lin Ci explains: The mulberry leaves rot and produce worms; clothes are torn like a net. Sewing is not completed, and silk and cloth are as valuable as jade. This is a凶 omen of poor harvests in sericulture and scarcity of civilian goods. Shang Binghe explains: Zhen represents mulberry leaves, Kan indicates illness, so the leaves rot and produce worms. Kun represents clothes, and Kan indicates damage, hence 'broken'. Zhen is covered by Xun, which represents a rope, so it is said 'like a net', and thus 'silk and cloth'. Kun represents women, and Kun indicates loss, so the female work is not completed. Zhen represents jade and silk; saying 'silk and cloth are like jade' refers to the mulberry trees being damaged and unable to produce silk, hence the high price of silk, as valuable as jade.

隨。左服易右，王良心歡，喜利從己。震左兌右。服者，夾轅之馬。震為馬。左服易右者，震為左，兌為右，言馬初在左，至上兌而右也。震為王，艮為良，故曰王良。坎為心，震為歡喜、為從，巽為利。王良，古善御者。○喜，宋元本作嘉，依汲古。

The hexagram Jin transforms into the hexagram Sui. Lin's interpretation says: The left driving horse has moved to the right side, and the driver Wang Liang is delighted in his heart, with joy and benefits following him. This is a favorable omen indicating proper control and smooth progress in all matters. Shang Binghe explains: Zhen is on the left, Dui is on the right. "Fu" refers to the horses driving on both sides of the chariot, and Zhen represents the horse. The phrase "left fu moves to the right" is because Zhen is on the left and Dui is on the right. The horse originally on the left moves to the upper trigram Dui, thus moving to the right. Zhen represents Wang, and Gen represents Liang, combining to form "Wang Liang." Kan represents the heart, Zhen represents joy and attendants, and Xun represents benefit. Wang Liang was an ancient renowned expert in driving. Note: The character "xi" in the Song and Yuan editions is "jia," but this follows the Jigugong edition.

蠱。壽考不忘，駕駟東行。三適陳宋，南賈楚荊。得利息長，旅身多罷，畏晝喜夜。艮為壽考，震為馬，故曰駕駟。震東故東行。震為陳，艮為宋，震數三，故曰三適陳宋。互震為南，巽為賈、為楚荊，故曰南賈楚荊。巽為利、為長、為商旅，互大坎為罷、為畏、為夜，離為晝，晝動故畏，夜伏故喜。○駟，宋元本作騂，三作之，身作自，均依汲古。

The hexagram Jin transforms into Gu. Lin's interpretation says: long life without being forgotten, driving a carriage drawn by four horses eastward; three times traveling between the states of Chen and Song, then going south to Chu for trade; gaining substantial profits, with capital increasing day by day; however, the journey is tiring, causing fear during the day, but joy at night when resting. This depicts a merchant who gains profit but experiences physical labor. Shang Binghe explains: Gen represents longevity, Zhen represents horses, four horses drawing a carriage, hence 'driving a carriage drawn by four horses'. Zhen is located in the east, so the journey is eastward. Zhen represents Chen, Gen represents Song, and Zhen's number is three, hence 'three times traveling between Chen and Song'. The interacting Zhen is in the south, Xun represents merchants and the region of Chu and Jing, hence 'trading south to Chu and Jing'. Xun represents profit, growth, and merchants; the lines two to five form the Great Kan, which represents fatigue, fear, and night; Li represents day. During the day, one has to run about, hence fear; at night, one can rest and hide, hence joy. Notes: The term '驷' in the Song and Yuan editions reads '骍', '三' reads '之', and '身' reads '自', but here we follow the Ji Gu Ge edition.

臨。羔羊皮革，君子朝服。輔政扶德，以合萬國。兌為羔羊，通《遯》。艮為皮、為革、為君子，坤為朝、為衣服，故曰君子朝服。兌為輔，坤為政，艮手為扶，乾為德，故曰輔政扶德。坤為國，坤眾故曰萬國，坤閉為合，故曰以合萬國。《詩召南》："羔羊之皮，素絲五紽；羔羊之革，素絲五緎"，美召公也。○國，宋元作福，依汲古。革，各本皆作弁，依《謙》之《離》校。

The hexagram Jin transforms into Lin. Lin's interpretation says: The leather of a young lamb is sewn into the ceremonial robes of a gentleman going to court; assisting in state affairs and upholding moral teachings, thus bringing harmony to all the states. This is a great auspicious sign indicating virtuous ministers in office and the world's loyalty. Shang Binghe explains: Dui represents a young lamb. Lin and Duan are complementary, and Gen represents skin, leather, and the gentleman; Kun represents court and clothing, hence the phrase 'the gentleman's court robe'. Dui represents assistance, Kun represents government, Gen represents the hand, which can support, and Qian represents virtue, hence the phrase 'assisting in government and upholding virtue'. Kun represents the state, and since Kun signifies multitude, it refers to 'all the states'; since Kun signifies closure, it refers to 'unifying all the states'. The allusion is from the Book of Songs, Zhao Nan, Gao Yang, which describes the use of white silk to sew the skin and leather of a young lamb, a poem praising Zhao Gong. Notes: In the Song and Yuan editions, 'state' is written as 'blessing', but here we follow the Jigugong edition; 'leather' is written as 'bian' in all editions, but here we correct it according to the entry on Qian transforming into Li.

觀。鸇鳩徒巢，西至平州。遭逢雷塌，破我葦廬。室家飢寒，思吾故初。艮為鸇，坤文為鳩，艮為巢，伏震為徙，故曰鸇鳩徒巢。兌為西，坤為州、為平，震為雷塌，兌折為破，艮為廬，巽為葦，故曰葦廬。艮為室家，坤為飢，乾為寒，故曰室家飢寒。坤為吾，乾為初。○第四句宋本、汲古廬作蘆，依元本。

The hexagram Jin transforms into Guan. Lin Ci says: The鹯 bird and the sparrow鸠 move their nests, traveling westward to Pingzhou; on the way they encounter a thunderstorm causing an avalanche, destroying my reed hut; the whole family suffers from hunger and cold, only recalling the days of old. This is a凶 omen of migration meeting disaster and longing for the old home. Shang Binghe explains: Gen represents the鹯, Kun has the color, so it is the鸠; Gen represents the nest, and the hidden Zhen represents migration, hence "鹯鸠徒巢" (note: the text uses "徙" instead of "徒", slightly different from Lin Ci's wording). Dui is in the west, Kun represents the state and flatness, forming "Pingzhou". Zhen represents thunder collapse, Dui governs destruction, hence "breaking"; Gen represents the house, Xun represents reeds, hence "reed hut". Gen represents the family, Kun represents hunger, Qian represents cold, hence "family suffers from hunger and cold". Kun represents "my", Qian represents the beginning. Note: The character "庐" in the fourth line is "芦" in the Song edition and Jigugong edition, here following the Yuan edition.

噬嗑。大尾小頭，重不可搖。上弱下強，陰制其雄。艮為尾，震大，故曰大尾。坎為首，艮為小，故曰小頭。坤為重，坎陷，故重不可搖。艮上震下，艮小故弱，震長故強，四陽陷陰中，故曰陰制其雄。

The hexagram Jin transforms into Shihe. Lin's interpretation says: the tail is large while the head is small, heavy and unable to move; the upper part is weak while the lower part is strong, and the yin and weakness overpower the yang and strength. This is a凶象 of inverted priorities and a large tail that cannot be moved. Shang Binghe explains: Gen represents the tail, Zhen represents the great, so it is called "great tail"; Kan represents the head, Gen represents the small, so it is called "small head". Kun represents heaviness, Kan represents sinking, so it is called "heavy and unmovable". Gen is above and Zhen is below, Gen is small and weak, Zhen is long and strong; the line nine in the fourth, a single yang, is trapped among many yins, so it is called "yin controls the yang".

賁。疏足息肩，有所忌難。金城銅郭，以鐵為關。藩屏自衛，安止無患。震為足，艮為肩，坎為忌難，艮為城郭，三至上正反兩艮，故又為關。艮為金，故曰金、曰銅、曰鐵。艮為藩屏、為安止，坎為患，安止故無患。

The hexagram Jin changes into Ben. Lin's interpretation says: stretching out the legs and lowering the shoulders is because there is some apprehension in the mind; a golden inner city, a copper outer wall, and an iron gate; fences and barriers guard oneself, and by calmly remaining still there is no calamity. This is a favorable omen of secure stability. Shang Binghe explains: Zhen represents the feet, Gen represents the shoulders, and Kan represents apprehension and difficulty. Gen represents city walls; from the third line to the top line, whether viewed from top to bottom or bottom to top, it is Gen, hence the image of a gate. Gen represents metal, so it is said to be gold, copper, and iron. Gen represents barriers and stability, and Kan represents calamity; since one can remain stable, there is no calamity.

剝。天命玄鳥，下生大商。造定四表，享國久長。通《夬》。乾為天，兌為言，故曰天命。乾為立，艮為黔喙、為鳥，故曰玄鳥。玄鳥者，燕也。兌為燕。震為生，震反，故下生。震為子，故生商。商，子姓也。艮為定、為表，伏兌數四，坤為國，故曰造定四表。艮為久長，據《詩商頌》箋"高辛氏妃簡狄吞卵生契，為商祖"。

The hexagram JIN transforms into BAO. Lin Ci says: Heaven commands the mysterious bird to descend, giving birth to the great Shang clan; establishing the borders of the four directions and enjoying a long-lasting dynasty. This is a great auspicious sign of establishing a foundation and founding a state. Shang Binghe explains: BAO and GUA are complementary. Qian represents Heaven, Dui represents speech, so it is said 'Heaven's mandate'. Qian governs establishment, Gen represents black beak creatures and birds, so it is said 'mysterious bird'; the mysterious bird is the swallow, and Dui represents the swallow. Zhen represents birth, and Zhen reversed indicates 'birth from below'. Zhen represents son, thus giving rise to the Shang clan—Shang is a surname of the son. Gen represents determination and boundary markers (establishing borders), and the hidden number of Dui is four, while Kun represents the state, so it is said 'establishing the four boundaries'. Gen represents longevity. The reference is from the Zheng Jie commentary on the "Book of Songs · Shang Songs · Xuan Niao": Gao Xin Shi's wife Jian Di swallowed a swallow's egg and gave birth to Qi, who was the ancestor of the Shang dynasty.

復。賦斂重數，政為民賊。杼柚空虛，我去其室。坤聚故曰賦斂，重坤故曰重數。坤為政、為民，伏巽為賊。震為杼柚。《詩》"杼柚其空"《箋》云：杼，持緯者；柚，受輕者也。杼柚上下震動，故取象於震。坤虛，艮為室，艮倒故去室。○斂，元本訛鈠，依宋本。

The hexagram Jin transforms into Fu. Lin Ci says: "Taxes are levied once and again, and the government's orders have become the root of harm to the people. The spindles and looms on the loom are empty, so I have no choice but to abandon my house and leave." This is a凶象 indicating oppressive government that harms the people. Shang Binghe explains: Kun represents gathering and levying taxes, so it is said "taxation"; upper and lower both are Kun, so it is said "repeated levies," meaning once again and again. Kun represents government and the people, and the hidden Xun represents harm. Zhen represents the spindles and looms. The "Shijing·Xiaoya·Dadong" mentions "the spindles and looms are empty," and Zheng's commentary says that the spindle is the shuttle for the warp thread, and the loom is the axis that holds the weft thread (the original note says "light"); the spindles and looms vibrate up and down during weaving, so Zhen is used as a symbol. The Kun is empty, and Gen represents the house. When Gen is inverted, it becomes Li, so leaving the house is indicated. Notes: The original edition mistakenly wrote "鈠" for "敛," and this version follows the Song edition.

無妄。陰陽隔塞，許嫁不答。宛丘新臺，悔往嘆息。初陽伏陰下，艮止，故曰隔塞，女嫁曰歸。震為歸、為言，故許嫁。二至四震反，故曰不答。艮為丘、為臺，宛丘，《陳風》篇名，悔嫁非其人而作也。震為嘆息，毛詩謂刺陳幽公淫亂無度。新臺，《邶詩》篇名，毛謂刺衛宣公娶其子伋妻，國人惡之，林意似謂婦為夫棄也。

The hexagram Jin transforms into Wuwang. Lin's interpretation says: yin and yang are blocked and not connected, agreeing to a marriage but not receiving a reply; like the poems "Wanqu" and "Xintai," marrying the wrong person, leaving only regret and sighing. This is an ominous sign of an unsuccessful marriage. Shang Binghe explains: the yang of the first line is hidden beneath the yin lines, and Gen (mountain) signifies stopping, hence "blockage." A woman's marriage is called "returning," and Zhen signifies returning and speech, hence "agreeing to marriage." The lines two to four form an interchanged Zhen and reverse, hence "no reply." Gen signifies a hill and a platform. "Wanqu" is the title of a poem from the "Songs of Chen" in the "Book of Songs," and the Mao commentary says it criticizes Chen Yougong for his licentiousness and excess. Here it is used to express regret over marrying the wrong person; Zhen signifies sighing. "Xintai" is the title of a poem from the "Songs of Bei" in the "Book of Songs," and the Mao commentary says it criticizes Wei Xiangong for forcibly marrying his son Ji's fiancée, which the people detested. Lin's intention seems to be referring to a woman being abandoned by her husband.

大畜。願望登虛，意常欲逃。賈辛丑惡，妻不安夫。艮為丘墟、為望，震為登，故曰願望登虛。震為逃，伏坤為意，震伏巽，巽為商賈，納辛，故曰賈辛。兌為醜惡，震夫兌妻，兌毀折而躁，故不安。《左氏昭二十八年》："昔賈大夫惡，娶妻而美，三年不言不笑。"辛，大夫名。

The hexagram Jin transforms into Da Xu. Lin's interpretation says: One desires to climb up a high hill to look afar, yet the mind keeps thinking of fleeing; a merchant named Xin has an ugly appearance, and his wife cannot rest in her marriage to him. This is an ominous sign of estrangement between husband and wife. Shang Binghe explains: Gen represents a hill and distant viewing, and Zhen represents ascending, hence the phrase 'desire to ascend the hill'. Zhen represents fleeing, and the hidden Kan represents the mind. The hidden Xun represents merchants, and Xun includes the heavenly stem Xin, hence 'merchant Xin'. Dui represents ugliness; Zhen represents the husband, Dui represents the wife, and Dui signifies destruction and restlessness, hence the wife's unease. The reference is from the Zuo Zhuan, Zhaogong 28th year: In the past, a merchant named Xin had an ugly appearance and married a beautiful wife, who did not speak or smile for three years. 'Xin' is the name of that merchant.

頤。踧行竊視，有所畏避。蔽目伏藏，以夜為利。震為踧行，艮為視，坤藏故竊視，故有所畏避。艮為目，坤為夜、為利。

The hexagram Jiin transforms into Yi. Lin's interpretation says: moving about in a confined manner, secretly looking around, with fear and avoidance in the mind; covering the eyes and hiding the body, only beneficial action is possible at night. This is an omen of suitability for concealment rather than exposure. Shang Binghe explains: Zhen indicates moving about in a confined manner, Gen indicates looking; Kun represents concealment, hence it is secretly observing, thus saying 'there is something to fear and avoid.' Gen represents the eyes, Kun represents night and benefit.

大過。信敏恭謙，敬鬼尊神。五嶽西瀆，克厭帝心，受福宜年。乾為信敏，伏坤為恭謙，乾為惕，故曰敬，伏坤故曰鬼。乾為神，兌伏艮，艮為尊，故曰敬鬼尊神。艮為嶽，巽卦數五，故曰五嶽。互大坎為河川，乾亦為江河，巽後天數四，故曰四瀆。坤為心，巽伏震，震帝故曰帝心。震為福，坤為受、為歲，故曰受福宜年。

The hexagram Jin transforms into Da Guo. Lin's interpretation says: sincerity and agility, respect and humility, reverence for spirits and deities; offering sacrifices to the five mountains and four rivers, which can align with the heart of the heavenly emperor, thus receiving blessings and a bountiful harvest. This is a great auspicious sign of careful reverence leading to blessings. Shang Binghe explains: Qian represents sincerity and agility, while the concealed Kun represents respect and humility; Qian signifies vigilance, hence 'reverence'. The concealed Kun refers to 'spirits'. Qian represents deities, and the concealed Gen (under Dui) signifies respect, hence 'reverence for spirits and deities'. Gen represents mountains, and Xun's hexagram number is five, hence 'five mountains'. The lines two to five form a mutual relationship with Da Kan, Kan represents rivers and streams, and Qian also represents rivers and streams; Xun's position in the Later Heaven is four, hence the annotation refers to 'four rivers' (Lin's text says 'west river', which should be a variation of the character 'four'). Kun represents the heart, and the concealed Zhen (under Xun) represents the emperor, hence 'the heart of the emperor'. Zhen represents blessings, Kun represents receiving and years, hence 'receiving blessings and a good harvest'.

坎。懸懸南海，去家萬里。飛兔腰褭，一日見母，除我憂悔。坎為海，伏離，故曰南海。震為萬里，故曰懸懸。艮為家，震為馬、為兔，坎為腰，故曰飛兔腰褭。飛兔腰褭，皆良馬名。離日，坎數一，故曰一日。本卦坤體，坤為母，乾二五之坤，故見母。坎為憂悔，震為除。

The hexagram Jin transforms into Kan. The interpretation says: far away in the distant southern sea, separated by ten thousand miles from home; riding on the swift horses Fei Tu and Yao Nian, one could see one's mother in a single day, thus resolving my worries and regrets. This is a favorable omen of a successful return from a distant journey. Shang Binghe explains: Kan represents the sea, and the hidden hexagram Li is in the south, hence it is called 'southern sea'. Zhen represents ten thousand miles, hence it is said 'suspended and distant'. Gen represents home, Zhen represents horses and rabbits, Kan represents the waist, hence it is said 'Fei Tu and Yao Nian'—both Fei Tu and Yao Nian are names of ancient swift horses. Li represents the sun, and Kan has the number one, hence it is said 'one day'. The primary hexagram is the structure of Kun, and Kun represents the mother; the yao 2 and 5 of Qian enter into Kun, hence one can see the mother. Kan represents worries and regrets, and Zhen is the one that removes them.

離。雖汙不辱，因何跣足。童子褰衣，五步平復。通《坎》。坎為汙，坤為辱，坎折坤，故不辱。跣足者，赤足也。震足坎赤，故曰跣足。艮為童子，艮手為褰，震為衣，故曰褰衣。震為步，坎數五，坎平，故曰五步平復。○跣，宋元本作洗，步作年，依汲古。

The hexagram Jing transforms into Li. Lin Ci says: Although it has been tainted, it does not amount to disgrace, so why would one need to go barefoot? A child lifts his clothes and takes five steps, then returns to normal. This is an image of minor embarrassment that ultimately results in no harm. Shang Binghe explains: Li and Kan are yin-yang counterparts. Kan represents dirt, and Kun represents disgrace; Kan breaks Kun, hence 'not disgrace.' 'Xian zu' means barefoot; Zhen represents foot, Kan represents red, hence 'barefoot.' Gen represents a child, Gen represents hand, which can lift, Zhen represents clothes, hence 'lifting the clothes.' Zhen represents steps, Kan's number is five, and Kan also governs levelness, hence 'five steps to restore.' Notes: In the Song and Yuan editions, 'xian' is written as 'xi,' and 'bu' as 'nian,' but here we follow the Jigugē edition.

咸。宮城立見，衣就袂裾。恭謙自衛，終無禍尤。通《損》。艮為宮城，震立兌見，艮為衣，震口為袂、為裾，巽為恭謙，震為警衛，坤為自、為禍尤，震解故無禍尤。○裾，宋元本作裙，依汲古。

The hexagram Jin transforms into Xian. Lin's interpretation says: The palace is soon in sight, the clothes are already properly worn, the sleeves and hem are neat. By maintaining respect and humility, one ultimately avoids calamity and mistakes. This is a favorable omen of avoiding misfortune through humility. Shang Binghe explains: Xian and Shen are complementary. Gen represents the palace, Zhen signifies standing, and Dui signifies sight. Gen represents clothing, and Zhen represents the mouth, thus symbolizing the sleeves and hem. Xun signifies respect and humility, Zhen signifies guards, and Kun represents self and calamity. Zhen signifies dispersion, hence there is no calamity. Note: The character 'ju' in the Song and Yuan editions is 'qun', but here we follow the Jigugē edition.

恆。敝笱在梁，不能得魚。望食千里，所至空虛。巽為繩故為笱。笱，罟也。巽下斷故曰敝。艮為梁，巽為魚，巽敝漏故無得。伏艮為望，震為粒粟、為食、為千里，震為虛，故所至空虛。首句齊風語。○食，宋元本作貧，依汲古。

The hexagram Jin transforms into Heng. Lin Ci says: A broken fish trap is placed on the fish weir, but no fish can be caught; looking at grain a thousand miles away, wherever you go, it is all in vain. This is an ominous sign of failure and no gain. Shang Binghe explains: Xun represents a rope, hence the bamboo basket (gu). Xun is broken at the lower trigram, thus indicating 'broken' or 'worn out'. Gen represents the weir, referring to the dam for fishing; Xun represents fish; the basket is broken and leaking, hence no fish can be caught. The hidden Gen represents looking, and Zhen represents grain, food, and a thousand miles; Zhen also signifies emptiness, hence 'everywhere is empty'. The first line is taken from the Book of Songs, Qi Feng, Bi Gu. Notes: The character 'food' in the Song and Yuan editions is 'poverty', but here it follows the Jigugong edition.

遁。千里騂駒，為王服車。嘉其驪榮，君子有成。乾為馬、為赤，故曰騂，艮少為駒，乾為千里，故曰千里騂駒。乾為王，二至四通震，震為車、為服，乾為嘉榮，艮為君子、為成。

The hexagram Jin transforms into Dun. Lin's interpretation says: A red young horse, chosen from a thousand, serves the king; praising its bright and glossy coat, which brings honor and glory, the gentleman thus achieves his accomplishments. This is a favorable omen of being used at the right time. Shang Binghe explains: Qian represents the horse and red color, so it is called "Xing" (red); Gen signifies youth, hence the foal; Qian represents a thousand miles, combining to form "a thousand-mile Xing foal." Qian represents the king, and the second to fourth lines connect with Zhen, which represents a chariot and driving. Qian signifies beauty, honor, and prominence, while Gen represents the gentleman and accomplishment.

大壯。鼎足承德，嘉謀生福。為王開庭，得心所欲。乾為德，震為足，數三，故曰鼎足。乾為福、為生、為嘉、為王、為開，伏艮為庭，兌悅故得所欲。

The hexagram Jin transforms into Da Zhuang. Lin Ci says: Like the three legs of a tripod supporting virtue and achievements, good strategies bring about blessings; establishing a court for the king, everything goes smoothly according to one's wishes. This is a great auspicious sign of harmony between sovereign and ministers. Shang Binghe explains: Qian represents virtue, Zhen represents legs, and Zhen has the number three, hence 'tripod legs'. Qian represents blessings, birth, joy, the king, and opening; the concealed Gen represents the court. Dui governs joy, so one can obtain what one desires.

明夷。右手無合，獨折左指。禹湯失佐，事功不立。艮為手、為指，先天坎西，故曰右手，艮覆故指折。震左，坎折，坤寡，故曰獨折左指。震為王，故曰禹，水在火上故曰湯。震佐坎失，故曰禹湯失佐。坤為事功不立。○佐，汲古作位，依宋元本。

The hexagram Jin transforms into Mingyi. Lin's interpretation says: the right hand cannot be closed, yet the left finger is broken; even sages like Yu the Great and Tang of Shang lost their assistants, and thus their achievements and fame could not be established. This is a凶象 (auspicious omen) of losing assistance and failing to achieve success. Shang Binghe explains: Gen represents hands and fingers; in the Earlier Heaven arrangement, Kan is located to the west, hence 'right hand'; Gen symbolizes covering, hence the broken finger. Zhen is on the left, Kan signifies breaking, and Kun signifies loneliness and isolation, hence 'the left finger is broken alone'. Zhen represents the king, thus Yu is taken as an image; water above fire, thus Tang is taken as an image. Zhen represents assistants, and Kan signifies loss, hence 'Yu and Tang lost their assistants'. Kun signifies failure to establish achievements. Note: The term '佐' in the Ji Gu Ge edition is '位', but here we follow the Song and Yuan editions.

家人。憂凶增累，患近不解。心意西東，事無成功。坎為憂憎、為凶、為累、為患，坎陷故不解。坎為心意、為西，離為東，故曰心意西東。巽為風，風散故事無成功。○增，宋元本作憎，依汲古。

The hexagram Jin transforms into the hexagram Jiaoren. Lin Ci says: Worry and danger accumulate layer by layer, calamity approaches but cannot be resolved; the mind shifts from west to east, and the matter ultimately fails. This is an omen of lack of focus and failure. Shang Binghe explains: Kan represents worry, hatred, danger, and burden, and Kan signifies falling into a pit, hence the problem cannot be resolved. Kan represents the mind, located in the west, while Li is located in the east, hence the phrase 'the mind shifts from west to east'. Xun represents wind, which disperses when it blows, hence the matter does not succeed. Note: The character 'zeng' in the Song and Yuan editions is 'zeng', but this follows the Jigugē edition.

睽。東行食榆，困於枯株。夫妻無家，志窮為憂。離東兌食，坎為榆，皮可食。坎上下皆離，離科上槁故困於枯株，株枯則無皮可食。坎夫離妻，艮為家，艮伏故曰無家。坎為志、為憂。稽康《養生論》："榆令人瞑。"《博物志》"啖榆則眠不欲覺"，又《禮內則》"枌榆以滑之。"古蓋常食榆皮。○夫，宋元本作失，依汲古。

The hexagram Jin transforms into Kui. Lin's interpretation says: going east, relying on eating elm bark to survive, yet being trapped by a dry tree stump; husband and wife have no home to return to, their aspirations exhausted, only sorrow remains. This is a凶 portent of being homeless and destitute. Shang Binghe explains: Li is in the east, Dui represents food, and Kan is elm—elm bark can be used for sustenance. The upper and lower parts of Kan are both Li, which symbolizes 'the branches above are withered' (the trunk is in the middle and the upper part is dry), hence being trapped by a dry stump; the stump is dry, so even the bark is not edible. Kan represents husband, Li represents wife, and Gen represents home; Gen is hidden and not visible, hence 'no home'. Kan represents aspirations and sorrow. Previous interpretations may refer to Ji Kang's (original text says 'Ji Kang') "Treatise on Cultivating Life" which says elm can cause drowsiness, the "Biwu Zhi" says eating elm bark makes one too sleepy to want to wake up, and the "Liji · Nei Ze" says using elm white bark makes food slippery—this shows that ancients often ate elm bark. Note: In the Song and Yuan editions, the character 'husband' is written as 'loss', but here we follow the Ji Gu Ge edition.

蹇。五經六紀，仁道所在。正月繁霜，獨不離咎。離為文，故曰經紀，坎納戌，數五，故曰五經。坎數六，故曰六紀。艮為道路、為反震，震為仁，故曰仁道所在。坎為中正、為月、為霜，重坎故曰正月繁霜。坎為獨、為咎。離，罹也，坎隱，故獨不罹咎。五經者，五常，《漢書賈誼傳》："六親有紀"，六紀即六親也。《白虎通》："六紀者，諸父、兄弟、族人、諸舅、師長、朋友。"正月，《小雅》篇名，憂亂而作。

The hexagram Jin transforms into Jian. Lin's interpretation says: the teachings of the Five Classics and the Six Relations are exactly where benevolence lies; even if it is like the poem of Zhengyue which describes heavy frost falling in the first lunar month, only oneself is not subjected to calamity. This is a favorable omen of maintaining righteousness and avoiding misfortune. Shang Binghe explains: Li represents literature, hence it is called 'broker' or 'regulation'; Kan contains the earthly branch Xu, whose number is five, so it is called 'Five Classics'; Kan's number is six, hence it is called 'Six Relations'. Gen represents roads, and also signifies the reverse of Zhen, which is the trigram of benevolence, hence it is said 'benevolence lies here'. Kan represents uprightness, the moon, and frost; with two Kan trigrams above and below, it is said 'frost falls in the first lunar month'. Kan represents solitude and calamity; the last sentence's 'Li' is read as 'Li', meaning to suffer; since Kan is hidden, only oneself is not subjected to calamity. 'Five Classics' refer to the teachings of the Five Constants; the Book of Han, in the biography of Jia Yi, says 'the Six Relations have order'; the Six Relations refer to the Six Kinship. The Book of White Tiger says the Six Relations refer to father's elder brother, siblings, relatives, mother's elder brother, teachers, and friends. Zhengyue is the title of a poem in the Book of Songs, Small Ya, composed in times of sorrow and disorder.

解。懈緩不前，怠惰失便。二至之戒，家無禍凶。刻木象形，聞言不信。震往為前，坎陷故懈緩不前，故怠惰失便。坎為冬，至離為夏至，故曰二至。《復》象傳云：先王以至日閉關，商旅不行。又《月令》"是月齊戒掩身"，故云戒。坎為室家、為凶禍，知戒故無禍。刻木象形未詳。坎為聞，震為言，坎上下兩兌口相背，故云不信。○怠惰，宋元本作熖怠，依汲古、局本。木字，宋本汲古作水，依元本。解懈古通。觀首二句焦氏似讀解為懈。

The hexagram Jin transforms into Xie. Lin Ci says: being lazy and slow, unwilling to advance, leading to negligence and missing the right opportunity; if one maintains self-discipline during the two solstices, winter solstice and summer solstice, there will be no misfortune in the family. Carving a wooden image, even if one hears others' words, one does not believe them. Shang Binghe explains: Zhen (Thunder) indicates a leader going forward, Kan (Water) indicates a fall, so being lazy and slow to advance, thus leading to negligence and missing the opportunity. Kan represents winter solstice, Li (Fire) represents summer solstice, so it is said 'the two solstices'. The Image Commentary of Fu hexagram says that the former kings closed the passes on the solstices, and merchants did not travel; the Book of Rites, Monthly Orders, also says that in this month one should fast and cover oneself, so it is said 'to keep a戒'. Kan represents family and misfortune; understanding caution, thus there is no misfortune. The phrase 'carving a wooden image' is unclear in meaning. Kan represents hearing, Zhen represents speech; the two upper and lower Dui (Lake) mouths of Kan are opposite to each other, so it is said 'not believing'. Notes: 'negligence' in the Song and Yuan editions is 'flame negligence', here following the Jigugē and official editions; the character 'wood' in the Song and Jigugē editions is 'water', here following the Yuan edition. 'Jie' and 'xie' were commonly used interchangeably in ancient times. Considering the meaning of the first two sentences, Jiao Yanshou seems to have read 'Jie' as 'xie'.

損。仁愛篤厚，不以所忿。害其所子，從我舊都，日益富有。震為仁愛，艮為篤厚，乾為忿，乾三之上成艮故不忿。《象傳》所謂"懲忿"也。震子坤害，故害其所子。坤為都，伏乾為舊、為我，震為從，故曰從我舊都。坤輿為富有，艮為日，故曰日益富有。○從，汲古作徙，依宋元本。

The hexagram Jin transforms into Shen. Lin's interpretation says: "With sincere and earnest benevolence, one does not act on the impulse of anger; even if one harms one's own children, they will follow me back to the old capital, and the family will gradually become prosperous." This is an image of overcoming anger to achieve prosperity. Shang Binghe explains: Zhen represents benevolence, Gen represents earnestness, and Qian represents anger; the hexagram Shen is formed by the third line of Qian ascending into Gen, thus being able to overcome anger, which is precisely what the Image Commentary of Shen says, "overcoming anger." Zhen represents children, Kun represents harm, so it says "harming one's children." Kun represents the capital, and the hidden Qian represents the old and oneself; Zhen represents following, so it says "following me to the old capital." Kun represents a large chariot, hence prosperity; Gen represents the sun, so it says "daily prosperity." Notes: The character "from" in the Jiguge edition is "move," but here we follow the Song and Yuan editions.

益。缺破不成，胎卵未生，弗見兆形。巽隕落，故缺破不成。震為胎卵，震生，坤拆為兆、為形，巽伏故弗見。

The hexagram Jin transforms into Yi. Lin's interpretation says: broken and damaged things cannot become complete, and neither the embryo nor the egg has hatched, with no sign or trace visible. This is a凶 omen indicating an unformed affair. Shang Binghe explains: Xun represents falling, hence 'broken and incomplete'. Zhen represents embryos and eggs, and Zhen signifies birth; Kun causes cracks and forms signs and shapes; Xun being hidden, hence nothing is visible.

夬。摧角不傷，雖折復長。秉德無愆，老賴榮光。艮為角，艮伏兌折，故摧角，然陽必長故摧而不傷，雖折而復長。乾為德、為老，陽長故無愆，故老而愈榮。○愆，宋元本作騫，依汲古。

The hexagram Jin transforms into Guai. Lin's interpretation says: The horn may be broken but not harmed, broken parts can regrow; upholding virtue without fault, aging brings even greater glory. This is a favorable omen of growing stronger through adversity. Shang Binghe explains: Gen represents the horn, and the concealed Dui within Gen signifies breaking, hence 'breaking the horn'; however, yang energy inevitably grows, so it is broken but not harmed, and broken parts can regrow. Qian represents virtue and old age; since yang energy grows, there is no fault, hence greater glory with age. Note: The character 'qian' in the Song and Yuan editions is 'qian', but here we follow the Jigugē edition.

姤。乘桴浮海，免脫厄中，雖困無凶。通《復》。震為桴、為乘，坤為海，坤厄震出，故免脫，故雖困無凶。○浮，宋元本作渡，凶作咎，依汲古。

The hexagram Jin transforms into Gou. Lin's interpretation says: sitting on a raft crossing the sea, escaping from danger, although in difficulty, there is no great misfortune. This is an image of being in困境 but able to escape. Shang Binghe explains: Gou and Fu are complementary. Zhen represents the raft and riding, while Kun represents the sea; Kun signifies困境 and Zhen signifies escape, so one can get out of danger, hence although in困境 there is no misfortune. Notes: The character 'float' in the Song and Yuan editions reads 'cross', and 'misfortune' reads 'fault'; this version follows the Jigugong edition.

萃。孔鸞鴛雛，鵕鵜鶘。翱翔紫淵，嘉禾之圃，君子以娛。通《大畜》。震為竹、為孔，坤為文，故為鸞鴛，艮鳥故為鵕鵜鶘。卦為萃故多若是。震為翱翔，兌為淵，乾赤，故曰紫淵。震為嘉禾，艮為圃、為君子，震樂故娛。○鵕，宋元本作鵁鵝，依汲古。禾，元本作木，依宋本、汲古。

The hexagram Jin transforms into Cui. Lin Ci says: The peacock, the lark, the mandarin duck, the jay, and the pelican all fly together over a purple abyss, and then fall into a garden growing excellent millet. The gentleman thus feels joy. This is a great auspicious sign indicating the gathering of all virtuous men. The second line of the original text only has three characters, which is insufficient for a four-character line, so there may be a missing character. Shang Binghe explains: Cui and Da Xu are complementary hexagrams. Zhen represents bamboo and a hole, hence the peacock; Kun has ornamental patterns, hence the lark and the mandarin duck; Gen represents birds, hence the jay and the pelican. Since the hexagram is called Cui, meaning gathering, the numerous birds are listed. Zhen represents flying, Dui represents abyss, and Qian has a red color, so it is said 'purple abyss'. Zhen represents excellent millet, Gen represents garden and gentleman, and Zhen signifies joy, hence 'joy'. Notes on the text: 'Jay' is written as 'Jiao Ge' in the Song and Yuan editions, but here we follow the Jigugeshi edition; 'Millet' is written as 'wood' in the Yuan edition, but we follow the Song and Jigugeshi editions.

升。甘露溫潤，眾來得願。樂易君子，不逢禍亂。兌為露、為潤，坤為眾，震樂，故眾來得願。通《無妄》。艮為君子，震樂乾易，故曰樂易君子。坤為禍亂，乾在外故不逢。○二三句宋元本倒置，依汲古。

The hexagram Jin transforms into Sheng. Lin's interpretation says: Sweet dew, warm and moist, spreads widely, and all people come to fulfill their wishes; a harmonious and easy-going gentleman does not encounter calamity. This is a favorable omen of virtue benefiting all. Shang Binghe explains: Dui represents dew and moistness, while Kun represents the people; Zhen signifies joy, so all people come and their wishes are fulfilled. Sheng and Wuwang are complementary, and Gen represents the gentleman; Zhen signifies joy, and Qian signifies ease, so it is said 'a joyful and easy-going gentleman'. Kun represents calamity, and Qian is in the outer trigram, so calamity is not encountered. Note: In the Song and Yuan editions, the second and third sentences are reversed; here we follow the Jigugē edition.

困。東騎墮落，千里獨宿。高岸為谷，陽失其室。通《賁》。震為東、為騎，坎陷故墮落。震為千里，坎為獨、為宿，故曰千里獨宿。艮為高岸，坎窞為谷，故曰高岸為谷。坎為室、為失，困剛掩，故曰陽失其室。《詩小雅》："高岸為谷，深谷為陵"。

The hexagram Jin transforms into Kun. Lin Ci says: Riding east on a horse but falling down, alone seeking shelter a thousand miles away; a high riverbank collapses into a deep valley, the Yang loses its dwelling. This is a凶 omen of losing one's footing and being displaced. Shang Binghe explains: The hexagram Kun is opposite to the hexagram Ben. Zhen is in the east and represents riding, Kan represents a collapse, hence the falling down. Zhen represents a thousand miles, Kan represents solitude and lodging, so it is said 'a thousand miles alone lodging'. Gen represents a high bank, Kan represents a deep pit, thus forming a valley, so it is said 'a high bank becomes a valley'. Kan represents a dwelling and loss; the meaning of the hexagram Kun is that the strong is covered by the flexible, hence 'Yang loses its dwelling'. 'A high bank becomes a valley' comes from the Book of Songs, Xiao Ya, October's Meeting: A high bank becomes a deep valley, a deep valley becomes a hill.

井。八才既登，以成嘉功。尨降庭堅，國無災凶。通《噬嗑》。後天艮數八，震為才、為登、為嘉、為功，艮為成，故曰以成嘉功。震為尨，艮為庭，尨降庭堅，乃八元之二人。庭堅，即皋陶字也。艮為國，坎為災凶，震樂故無。○嘉，宋元本作善，尨作厖，茲依汲古。

The hexagram Jin transforms into Jing. Lin Ci says: All eight virtuous talents have been appointed, achieving excellent achievements; there are people like Meng Xiang and Ting Jian in office, so the state has no calamity or misfortune. This is a great auspicious sign indicating the governance through the appointment of virtuous people. Shang Binghe explains: Jing and Shi He are complementary. In the Later Heaven arrangement, the number of Gen is eight, Zhen represents talent, promotion, good fortune, and achievement, while Gen represents completion. Therefore, it is said 'to complete good achievements'. Zhen represents Meng, and Gen represents Ting. Meng Xiang and Ting Jian are two of the ancient 'eight virtuous talents'; Ting Jian is the given name of Gao Yao. Gen represents the state, Kan represents calamity and misfortune, and Zhen signifies joy, hence there is no calamity or misfortune. Notes: The character 'Jia' in the Song and Yuan editions is 'Shan', and 'Meng' is 'Mang', here following the Ji Gu Ge edition.

革。邯鄲反言，父兄生患。意涉憂恨，卒死不還。通《蒙》。二至上正覆兩震言相反，坤為國，故曰邯鄲反言。乾父震兄，坎為患，震生，故曰父兄生患。坎為憂恨、為水，坤亦為水，震為涉，艮為終，故曰竟涉憂恨。震為還，坤死，故曰卒死不還。案此似用《史記陳涉傳》事。邯鄲反言者，言武臣反，陳涉自立為趙王，涉欲繫其家屬，後涉竟戰死不得還也。○宋元本革鼎在震艮後，非。

The hexagram Jin transforms into the hexagram Ge. Lin's interpretation says: There is news of rebellion coming from Handan, and the father and elder brothers thus bring about calamity; the mind is full of sorrow and resentment, and finally dies outside, unable to return. This is a great凶 omen of military disaster leading to death. Shang Binghe explains: Ge and Meng are yin-yang counterparts. From the second line to the top line, viewed normally or reversed, they form two Zhen trigrams. Zhen represents speech and direction is opposite. Kun represents the country, so it is said "Handan speaks against." Qian represents the father, Zhen represents the elder brother, Kan represents calamity, and Zhen represents life, so it is said "the father and elder brothers bring about calamity." Kan represents sorrow and resentment, as well as water, and Kun also represents water. Zhen represents crossing a river, Gen represents the end, so the annotation says "finally crossing through sorrow and resentment," which differs from Lin's use of the word "intent involves." Zhen represents returning, and Kun represents death, so it is said "dies and does not return." The commentary notes that this probably refers to the events in the "Records of the Grand Historian: The Biography of Chen She." The phrase "Handan speaks against" refers to Wu Chen taking control of Handan and rebelling, declaring himself King of Zhao. Chen She originally intended to arrest his family. Later, Chen She himself died in battle and could not return. Notes: The Song and Yuan editions placed the hexagrams Ge and Ding after Zhen and Gen, which is incorrect.

鼎。玉銑鐵頤，倉庫空虛。賈市無盈，與利為仇。元本舊注鍾口兩旁曰銑，蓋乾為金玉，初至五正倒皆兌，兌為口，故曰玉銑鐵頤。頤亦口。卦通《屯》，屯互頤也。屯艮為倉庫，坤為空虛，巽為賈、為市、為利，坤虛故無盈，故與利為仇。坎為仇也。○玉銑，汲古作五銳，從宋元本。銳為矛屬，與下鐵頤不相聯屬，自以取兌象作銑為允當，自來校此書者不知以易象為標準，故當否皆不知，此所以多舛也。

The hexagram "Jin" transforms into "Ding." The commentary says: Although there are jade bells and iron mouths, the storehouses are empty. Trading brings no profit, but instead forms an enmity with profit. This is an inauspicious sign of superficiality and business loss. Shang Binghe explains: The old annotations in the original edition say that the two sides of the bell's mouth are called "Xian." Qian represents metal and jade; from the first line to the fifth line, looking at it either way forms Dui, which represents the mouth. Therefore, it is said "Jade Xian and iron mouth." "Yi" also refers to the mouth. This hexagram is opposite to "Zun," and the mutual hexagram of "Zun" is "Yi." In "Zun," Gen represents storehouses and Kun represents emptiness; Xun represents merchants, markets, and profit. Since Kun is empty, there is no surplus, hence "being at odds with profit." Kan represents enmity. Notes: The "Zhu" edition reads "Wu Rui," but this follows the Song and Yuan editions. "Rui" refers to weapons like spears, which do not fit with the next phrase "iron mouth." It is more appropriate to take "Xian" as representing the mouth, as Dui represents the mouth. Those who have corrected this text in the past have not used the Yi images as a standard, so they cannot determine what is correct or incorrect. This is the reason why this book has many errors.

震。白鳥銜鉺，鳴呼其子。旋枝張翅，來從其母。震為白，互離為鳥，震口為銜，坎為鉺，故曰白鳥銜鉺。震為子、為鳴呼、為木、為枝、為張翅、為從、為來，坤為母，來從其母者，言陽反坤初也。○旋枝，宋元本作施技，依汲古。

The hexagram Jin transforms into Zhen. Lin's interpretation says: A white bird carries food, calling out to its young; it spreads its wings around the branches and flies back to be with its mother. This is a favorable omen of mother and child reuniting. Shang Binghe explains: Zhen represents white, the mutual trigram Li represents the bird, Zhen represents the mouth, hence 'carrying food'. Kan represents the bait, so it is said 'a white bird carries food'. Zhen represents the child, calling, wood, branches, spreading wings, following, and coming. Kun represents the mother. So 'coming to follow its mother' means the yang line returning to the first position of Kun. Note: The text 'spin branches' in the Song and Yuan editions reads 'display skills', but here we follow the Jigugē edition.

艮。學靈三年，聖且神明。先見善祥，嘉吉福慶。鳱鵠知來，告我無憂。學靈者，學語也。三至上正反兩震言相對，下震如何言，上即如言反答，故曰學靈。震為年，數三，故曰三年。坎為聖，震為帝、為神，艮為明，故曰聖且神明。震為善祥、為吉慶。艮為鳱鵠，震為來、為告，坎為憂，震出故無憂。○第五句宋本作餌吉知來，汲古作神馬來見，依《小畜》之《漸》校。又二三句元本作"仁聖且神，明見善祥"，今依宋本。嘉吉，元本作吉喜，汲古作吉盛，亦依宋本。鳱鵠，義詳《小畜》之《漸》。

The hexagram Jin transforms into Gen. The commentary says: Learning to speak took three years, and wisdom is as that of a sage, close to the divine; one can foresee good omens and receive auspicious blessings; the birds called Bi Hu can foresee the future and tell me there is no worry. This is a great auspicious sign of wisdom and foresight. Shang Binghe explains: "Learning to speak" refers to learning to speak. From the third line to the top line, viewed normally or reversed, there are two Zhen trigrams facing each other. Zhen represents speech; whatever the lower Zhen says, the upper Zhen repeats it, hence "learning to speak." Zhen represents years, and Zhen's number is three, so it is said "three years." Kan represents the sage, Zhen represents the emperor and the divine, Gen represents clarity, so it is said "sage and divine." Zhen represents good omens and auspiciousness. Gen represents Bi Hu, Zhen represents coming and informing, Kan represents worry; Zhen represents going out, so there is no worry. Notes: The fifth sentence in the Song edition reads "eat auspiciousness and know the future," and the Jigugang edition reads "divine horses come to see," here it is corrected according to the commentary on Xiao Xu and Zhen. The second and third sentences in the Yuan edition read "benevolent sage and divine, seeing good omens," now following the Song edition; "Jia Ji" in the Yuan edition reads "Ji Xi," and the Jigugang edition reads "Ji Sheng," also following the Song edition. The meaning of "Bi Hu" is detailed in the commentary on Xiao Xu and Zhen.

漸。雲孽蒸起，失其道理。傷害年穀，神君乏祀。坎為雲、為孽，下得艮火，故能蒸起。伏震為起、為道，坎為失，故失其道里。震為年穀，巽隕落，故曰傷害年穀。震為神、為君。○理應為里之訛，依顧校。

The hexagram Jin transforms into the hexagram Zhan. Lin's interpretation says: Clouds and evil spirits rise up in a chaotic manner, deviating from their proper course; they damage the crops of the previous year, and even the worship of deities and the sovereign is interrupted. This is an ominous sign of disorder in the natural order and the discontinuation of sacrifices. Shang Binghe explains: Kan represents clouds and evil spirits, and when it meets the fire of Gen below, it can rise up in a boiling manner. The hidden Zhen represents movement and roads, and Kan signifies loss, hence the phrase 'losing their path'. Zhen represents grain, and Xun signifies falling, hence the phrase 'damaging the grain'. Zhen represents deities and the sovereign. Note: The character 'li' is likely a mistake for 'li', following Gu's corrected edition.

歸妹。春耕有息，秋入利福。獻豜大豵，以樂成功。震為春、為耕、為生，故曰息。兌為秋，震為利福，秋收故曰入。坎為豕，故曰豜、曰豵。震為功、為樂也。○大疑作私。豳風言私其豵，獻豜於公。

The hexagram Jin transforms into Gui Mei. Lin Ci says: In spring, plowing leads to growth and renewal; in autumn, the harvest brings profit and blessings. Large pigs are offered, small pigs are kept, and joyfully celebrating the success is the result. This is a favorable omen of successful farming and harvest. Shang Binghe explains: Zhen represents spring, plowing, and birth, so it is said 'rest' or 'renewal'. Dui represents autumn, and Zhen represents profit and blessings; autumn harvest is stored in granaries, so it is said 'entering'. Kan represents pigs, so it is said 'Jian' (a three-year-old pig) and 'Zong' (a one-year-old pig). Zhen represents achievement and joy. Notes: The character 'Da' (big) may be a mistake for 'Si' (private). The Book of Songs, the seventh month of the Bin Wind section, says that small pigs belong to oneself and large pigs are offered to the authorities.

豐。羸豕躑躅，虎入都邑。遮遏左右，國門勑急。巽為豕，巽繩，故曰羸豕。震為躑躅，巽入，伏艮為都邑、為虎，故曰虎入邑都，艮止故遮遏。震左兌右，艮為國門，坎險故急。○震為勑，元本作敕，依汲古。

The hexagram Jin transforms into Feng. Lin's interpretation says: a thin pig tied with a rope moves back and forth hesitantly, a tiger enters the city; there is obstruction on all sides, and the city gates are under strict guard. This is a凶象 of a fierce beast entering the city and causing nationwide alarm. Shang Binghe explains: Xun represents the pig and also the rope, so it is said "leng shi" (a thin pig tied with a rope). Zhen represents hesitation, and Xun indicates entry. The concealed Gen represents the city and the tiger, so the commentary says "tiger enters the city." Gen represents stopping, so it can block. Zhen is on the left, Dui on the right, Gen represents the city gate, and Kan represents danger, hence "urgent." Note: Shang's commentary takes Zhen as "chi"; the original edition reads "chi," but this follows the Ji Gu Ge edition.

旅。東行西維，南北善迷。逐旅失群，亡我襦衣。通《節》。震為東、為行，兌為西，巽繩為維。維，繫也。震南坎北，坎又為疑，故曰南北善迷。震為逐，陰以陽為伴，旅卦下二陰隨二陽，上一陰隨一陽，故曰逐旅。坤眾為群，坎為失言，否二升五，遺二陰在下，故曰失群。否上乾為衣，下坤為襦，今變旅，乾坤形變，故曰亡我襦衣。

The hexagram Jin transforms into the hexagram Lu. The commentary says: going eastward but being tied down by the west, getting lost in both north and south directions; following the group leads to being left alone, and losing my short robe. This is an ominous omen of a traveler losing his way. Shang Binghe explains: Lu and Jie are complementary. Zhen represents east and movement, Dui represents west, and Xun represents a rope, hence 'wei'—which means to tie or bind. Zhen is in the south, and Kan is in the north, and Kan also signifies confusion, hence 'getting lost in north and south'. Zhen represents pursuit; yin follows yang as a companion. In the hexagram Lu, the two yin lines follow the two yang lines below, and the upper yin line follows the upper yang line, hence 'pursuing the traveler'. Kun represents the multitude, hence a group, and Kan signifies loss. In the hexagram Po, the second line rises to the fifth position, leaving two yin lines below, hence 'losing the group'. The upper trigram of Po is Qian, representing the robe, and the lower trigram is Kun, representing the short robe; now transformed into Lu, the forms of Qian and Kun have changed, hence 'losing my short robe'.

巽。居室之倫，夫婦和親。小人乘車，碩果失豢。通《震》。中爻艮為居，坎為室，震夫巽婦，兌悅故和親。震為車、為人，艮為小，故曰小人乘車。艮為碩果，兩艮皆覆，故失豢。豢，養也。○汲古多"車在夫家，不知孰是"二句，依元本。

The hexagram Jin transforms into Xun. Lin's interpretation says: living together in the same room, observing propriety and morality, husband and wife are harmonious and affectionate; however, small people also ride in carriages, and large fruits are neglected in their care. There is initial good fortune but later there are things to be cautious about. Shang Binghe explains: Xun and Zhen are yin-yang counterparts. The middle line and the interacting line form Gen, meaning dwelling, and Kan represents the room; Zhen represents the husband, Xun represents the wife, and Dui signifies joy, hence harmony and affection. Zhen represents a carriage and a person, while Gen signifies smallness, so it is said 'small people ride in carriages'. Gen represents large fruits; both Gen lines take the image of covering, hence the neglect of care—'huan' means to raise or nurture. Notes: The Ji Gu Ge edition includes two more lines, 'the carriage is in the husband's house, but it is unclear who is the master', but here we follow the Yuan edition.

兌。東方孟春，乘冰戴盆。懼危不安，終失所歡。通《艮》。中爻震為東、為孟春，坎為冰，震為乘，坎在下故乘冰。震為盆，艮為戴，故曰戴盆。坎為危懼，艮為終，兌為歡。○首二句謂當春暖戴盆行冰上，故危而不安也。古人以頭戴物，孟子所謂斑白者不負戴於道路也，汲古作載，非，依宋元本。失，宋元、汲古皆作身，依周本。

The hexagram Jin transforms into the hexagram Dui. Lin Ci says: In the east, during the first month of spring, one walks on ice with a basin on one's head; one is very anxious and unstable, and finally loses the beloved person. This is a凶象 (auspicious omen) indicating danger and loss of joy. Shang Binghe explains: Dui and Gen are complementary. The middle line and the interacting line Zhen represent the east and the first month of spring. Kan represents ice, and Zhen represents riding or moving forward. Since Kan is below, it signifies walking on ice. Zhen represents the basin, and Gen represents wearing or carrying on the head, hence 'wearing a basin on the head.' Kan represents danger and anxiety, Gen represents the end, and Dui represents joy. Notes: The first two lines refer to walking on ice with a basin on one's head during the time when spring is warming, hence the danger and unease. In ancient times, people would carry things on their heads, as mentioned in the Mencius: 'The elderly do not carry burdens on the roads.' The character '戴' in the Ji Gu Ge edition is mistakenly written as '载,' which is incorrect; here we follow the Song and Yuan editions. The character '失' in the Song, Yuan, and Ji Gu Ge editions is written as '身,' which is also incorrect; here we follow the Zhou edition.

渙。風吹塵起，十里無所。南國年傷，不可安處。巽為風，震口為吹，艮為沙石、為小，故為塵。震為起。艮為里，伏兌數十，故曰十里，坎隱故無所也。震為南，艮為國、為時，坎災風隕，故南國年傷。坎險故不安。

The hexagram Jin transforms into Hun. Lin Ci says: The wind rises, causing dust to fly, and there is no place to rest within ten li; the southern country suffers from poor harvests and cannot dwell in peace. This is an ominous sign of wind disaster damaging crops. Shang Binghe explains: Xun represents wind, Zhen represents mouth, hence blowing; Gen represents sand and stone, and signifies small particles, hence dust; Zhen signifies movement. Gen represents li, and the concealed Dui hexagram is about ten, hence 'ten li'; Kan represents concealment and absence, hence 'nowhere'. Zhen is in the south, Gen represents country and time; Kan signifies disaster, and wind signifies falling, hence the southern country suffers from poor harvests. Kan signifies danger, hence unable to dwell in peace.

節。重載傷車，婦女無夫。三十不室，獨坐廬空。震為車、為載，艮山，在山故曰重載，兌折故傷車。兌為婦女，震為夫，坎失故無夫。震數三，兌數十，艮為室，坎隱，故三十無室。坎為獨，艮為坐、為廬，離虛，故曰空廬。

The hexagram Jin transforms into Jie. Lin Ci says: The vehicle is overloaded and breaks down, the woman has no husband; by thirty she has not married, sitting alone in an empty house. This is an ominous sign of an unsuccessful marriage. Shang Binghe explains: Zhen represents a vehicle and loading; Gen represents a mountain, so the vehicle is traveling through the mountain, hence 'overloaded'. Dui signifies breaking and destruction, hence 'the vehicle is damaged'. Dui represents women, Zhen represents a husband, and Kan signifies loss, hence 'no husband'. Zhen is the number three, Dui is the number ten, Gen represents a house, and Kan signifies concealment, hence the commentary states 'by thirty no house' (Lin Ci says 'no house'). Kan represents loneliness, Gen represents sitting and a dwelling, and Li signifies emptiness, hence 'empty house'.

中孚。敗牛羸馬，與利為市，不我嘉喜。中爻艮為牛，震為馬，兌毀折，故曰敗、曰羸。巽為利市，震為喜也。

The hexagram Jin transforms into Zhongfou. Lin Ci says: leading a sick and weak ox and a thin horse to trade for profit, one cannot obtain a favorable result. This is an ominous omen indicating poor capital and no gain. Shang Binghe explains: the middle line and interacting line form Gen, representing the ox; Zhen represents the horse. Dui signifies destruction, hence saying 'failure' and 'weakness'. Xun indicates profit, and Zhen signifies joy.

小過。月出阜東，山蔽其明。章甫薦屨，箕子佯狂。震為東、為出，艮為阜，兌月在山上，故曰月出阜東。艮山巽伏故明隱，艮為冠，故曰章甫。震為履、為草，故曰薦屨。薦，草也。震為箕、為子、為狂，御章甫之禮冠而下躡草履，不恭甚矣，故曰佯狂。○薦屨，汲古訛憂僂，茲從宋元本。

The hexagram Jin transforms into Xiao Guo. Lin Ci says: The moon rises from the eastern earth mountain, but the mountain peak blocks its light; wearing a cap of Zhāngfǔ, yet stepping on grass shoes, just like Ji Zi pretending to be mad to avoid calamity. This is an image of a wise man being concealed and concealing his talents to preserve his body. Shang Binghe explains: Zhen is in the east and signifies emergence, Gen represents the earth mountain, and Dui is the moon residing on the mountain, so it is said 'the moon rises from the eastern mountain'. Gen is the mountain, Xun is hidden, so the light is obscured. Gen is the cap, so it is said 'Zhāngfǔ', which was the ceremonial cap of the Yin dynasty. Zhen is the shoe and grass, so it is said 'jian ju'—'jian' means grass. Zhen is Ji, Zi, and狂. Wearing a Zhāngfǔ cap on the head and grass shoes on the feet is an extremely disrespectful appearance, so it is said 'pretending to be mad'. Note: The term 'jian ju' in the Ji Gu Ge edition is mistakenly written as 'yōu lǚ', but here we follow the Song and Yuan editions.

既濟。出入門所，與道開通。杞梁之信，不失日中。少季渡江，來歸其邦，疾病危亡。此用《晉》象。艮為門、為道，坎為木、為杞，艮為梁，坎為信，離為為日中。艮為少季，坎為江，艮為邦，坎為疾病危亡。杞梁，齊大夫，襄二十三年齊與莒戰，杞梁夜入莒地，莒子賄杞梁，使勿死戰，杞梁曰：昏而受命，日中棄之，亦君之所惡也。少季未詳，或指吳季札，林語似此者甚多，不能強解也。

The hexagram Jin transforms into Ji Ji. Lin's interpretation says: entering and exiting the gate, the road is unobstructed; like Qiliang who kept his word, not missing the noon deadline; Shao Ji crossed the river to return to his country, but caught a disease, danger and near death. The first part is auspicious, the latter part ominous. Shang Binghe explains: this interpretation uses the image of the primary hexagram Jin. Gen represents the gate and the road, Kan represents wood and Qiliang, Gen represents the beam, Kan represents trust, Li represents noon. Gen represents Shao Ji, Kan represents the river, Gen represents the state, Kan represents illness and danger of death. Qiliang was a minister of Qi. In the "Zuo Zhuan" (Commentary of Zuo) from the 23rd year of Duke Xiang, Qi and Ju fought, Qiliang attacked into Ju territory at night. The ruler of Ju offered wealth and goods to bribe him, asking him not to fight to the death. Qiliang said he received the order from the king in the evening, and would abandon it at noon, which was also something the king detested. "Shao Ji" is unclear, perhaps referring to Ji Zha of Wu. In Lin's interpretation, there are many sentences that cannot be clearly identified, and they cannot be forced to explain.

未濟。邑居衛師，如轉蓬時，居之凶危。此仍用《晉》象。坤為眾、為兵、為師、為邑，坤為薪、為蓬，艮為時、為居，坎為凶危。○居，宋元本作兵，茲依汲古，均不協。

The hexagram Jin transforms into Wei Ji. The line statement says: There are garrisons stationed in the city and town, like floating tumbleweeds carried by the wind, which is an omen of danger if one stays there long. It is an ominous sign indicating unsuitability for staying. Shang Binghe explains: This still uses the image of the primary hexagram Jin. The hexagram Kun represents the people, soldiers, armies, and towns; Kun also represents firewood and grass, hence representing tumbleweeds; Gen represents time and residence, while Kan represents danger and misfortune. Notes: The character 'residence' in the Song and Yuan editions is 'soldiers', but here we follow the Jiguge edition; both versions are not very appropriate in meaning.

明夷。他山之錯，與璆為仇。來攻吾城，傷我肌膚，邦家騷憂。震為玉、為璆，坤為城、為邦家，艮為肌膚，三至五艮覆，故曰傷我肌膚。坎為仇、為憂。《詩小雅鶴鳴》篇："他山之石，可以為錯"，《傳》"錯，石也"，可以琢玉，故與璆為仇。

The hexagram Mingyi itself. Lin's interpretation says: the whetstone from another mountain becomes an adversary to the beautiful jade; enemies attack my city, injuring my body, causing the country to be disturbed and fearful. This is a凶象 (auspicious omen) indicating harm from external troubles. Shang Binghe explains: Zhen represents jade and the precious stone qiu (beautiful jade), Kun represents the city and the state, Gen represents the skin and flesh; the lines three to five take the form of Gen (mountain), indicating covering, hence the saying 'injuring my skin and flesh.' Kan represents enemies and worry. The allusion comes from the Book of Songs, Xiao Ya, He Ming: The whetstone from another mountain can be used for sharpening. The Mao commentary says '错' refers to the whetstone, which can be used to polish jade, hence it becomes an adversary to the jade.

乾。踐履寒冰，十步九尋。雖有苦痛，不為憂病。此用遇卦《明夷》象。震為踐履，坎為寒、為冰，坤數十，震數九，故曰十步九尋。《禮王制》注："六尺為步"，《周禮地官媒氏》注："八尺曰尋"。坎為苦痛、為憂病，震在外故解也。

The hexagram Mingyi transforms into Qian. Lin's interpretation says: walking on icy ground, ten steps amount to nine chi; although there is some pain, it does not lead to serious illness. This is an image of facing danger and ultimately achieving safety. Shang Binghe explains: this line uses the encountered hexagram, which is the image of the primary hexagram Mingyi. Zhen represents walking, Kan represents cold and ice; Kun represents ten, Zhen represents nine, hence the phrase 'ten steps nine chi'. The Zheng annotations of the Li Ji's Wang Zhi say that six chi make a step, and the Zheng annotations of the Zhou Li's Di Gao Mie Shi say that eight chi make a chi. Kan represents pain and illness; Zhen is in the outer trigram, so it can lead to relief.

坤。太公避紂，七十隱處。卒逢聖文，為王室輔。此仍用《明夷》象。震為公，坤老故曰太公。坤為惡，故曰紂。坎伏故曰避紂。坤為文，坎為聖、為室，震為王，故曰王室，言太公遇文王為周室輔也。○逢，元本作遭，依宋本、汲古。

The hexagram Mingyi transforms into Kun. Lin Ci says: Jiang Taigong concealed himself from King Zhou of Shang, living in seclusion until he was seventy years old; eventually he met the sage King Wen of Zhou and became a minister of the royal house. This is a favorable omen of long darkness followed by great fortune. Shang Binghe explains: this still uses the imagery of Mingyi. Zhen represents the public official, and Kun signifies old age, so it is said 'Jiang Taigong'. Kun represents evil, thus taking King Zhou as its symbol; Kan represents concealment and not emerging, so it is said 'avoiding King Zhou'. Kun represents culture, Kan represents the sage and the palace, and Zhen represents the king, so it is said 'royal house'—this refers to Jiang Taigong meeting King Wen and becoming a minister of the Zhou royal house. Notes: The original text says 'met' in the original edition, but this follows the Song edition and the Jiguge edition.

屯。日月之塗，所行必到，無有患悔。艮日坎月，震為塗、為行，坎為患。

The hexagram Mingyi transforms into Zun. Lin Ci says: The path taken is the great way of the movement of the sun and moon, and the destination is surely reachable, there is no calamity and no regret. This is a favorable omen of proceeding and stopping in accordance with the normal course, with a beginning and an end. Shang Binghe explains: Gen represents the sun, Kan represents the moon, together forming the path of the sun and moon; Zhen represents roads and movement, so it is said 'the path taken will surely reach'; Kan represents calamity, yet Lin Ci clearly states there is none.

蒙。諷德誦功，美風盛隆。旦輔成周，光濟沖人。震為功德、為言，正反震，故曰諷誦。震為周、為盛、為旦，艮為光，坎為和，沖，和也。震為人，沖人，成王也；旦，周公也。○美風，宋元本作美周，依汲古。

The hexagram Mingyi transforms into Meng. Lin Ci says: singing praises of virtue and spreading the achievements, the beautiful moral teachings flourish greatly; the Duke of Zhou assisted Chengzhou, brightening the earth and supporting the young King Cheng. This is a great auspicious sign of a virtuous minister finding the right person. Shang Binghe explains: Zhen represents virtue and speech, with two Zhen opposing each other, so it is said 'reciting and singing'. Zhen represents Zhou, prosperity, and dawn, Gen represents brightness, and Kan represents harmony; 'chong' means harmony. Zhen represents people, 'chong ren' refers to King Cheng of Zhou; 'dawn' refers to Duke Zhou Ji Dan. Notes: The term 'mei feng' in the Song and Yuan editions reads 'mei zhou', but this version follows the Ji Gu Ge edition.

需。童子無室，未有配合，空坐獨宿。伏艮為童子，坎為室，兌毀故無室。坎為合，二五不相應，故無合。坎為獨、為宿。○子，宋元本作女，依汲古。

The hexagram Mingyi transforms into Xu. Lin's interpretation says: A young man has not yet married or found a spouse, and can only sit alone and sleep alone. This is an ominous sign indicating an unsuccessful marriage. Shang Binghe explains: The concealed Gen represents a child, Kan represents a house, and Dui signifies destruction, hence 'no house'. Kan represents union, but the second line and the fifth line do not correspond, so there is no union. Kan also represents solitude and lodging. Notes: The text '子' in the Song and Yuan editions reads '女', but here we follow the Jigugē edition.

訟。穿鼻繫株，為虎所拘。王母祝詞，禍不成災，惠然肯來。艮為鼻，坎為穿，初至四艮二陽穿其中，故曰穿鼻，此與入於淵入字同義，皆謂二也。巽為繫、為木，故曰繫株，言既穿其鼻復繫於木上也。乾為虎、為王，巽為母，故曰王母。伏震為祝，坎為禍，離為災，風散故脫。

The hexagram Mingyi transforms into Song. Lin's interpretation says: the nose is pierced, a rope is tied to a tree stump, and it is caught by a tiger; fortunately, there is a prayer from the Queen Mother, so the calamity does not become a disaster, and blessings come instead. This is an image of first being trapped and then being released. Shang Binghe explains: Gen represents the nose, Kan represents penetration; from the first line to the fourth line forms Gen, with two yang lines in the middle, so it is said 'piercing the nose'—the character 'pierce' here has the same meaning as 'enter the abyss' in the character 'enter', both referring to the line nine in the second position. Xun represents tying and wood, so it is said 'tying to a tree stump', meaning that after piercing the nose, it is tied to a tree. Qian represents the tiger and the king, Xun represents the mother, so it is said 'Queen Mother'. The hidden Zhen represents prayer, Kan represents calamity, Li represents disaster; Xun wind can disperse, so it is possible to escape.

師。黃帝神明，八字聖聰。佚受大福，天下平康。震為帝，坤黃故曰黃帝。坎為聖、為聰，坤卦數八，震為子，故曰八子。震為福，坤為天下，坎為平，故天下平康。

The hexagram Mingyi transforms into the hexagram Shi. Lin Ci says: The Yellow Emperor is wise and enlightened, with eight sons all intelligent and sage-like; enjoying great blessings, the world is peaceful and prosperous. This is a great auspicious sign of a sage ruler governing the world. Shang Binghe explains: Zhen represents the Emperor, Kun represents the yellow color, hence 'the Yellow Emperor'. Kan represents the sage and wisdom, and Kun's number is eight, Zhen represents the son, so the annotation refers to 'eight sons', differing from Lin Ci's use of 'eight characters'. Zhen represents blessings, Kun represents the world, and Kan signifies peace, hence 'the world is peaceful and prosperous'.

比。深谷為陵，衰者復興。亂傾之國，民得安息。中婦病困，遂入冥室。艮為谷、為陵，坤為國、為亂、為民，艮止為安息。火為水妃，火伏，故曰中婦病困。坎為室、為冥，坤為死，入冥室，言死也。卦坎為水，坤又為水，故離火病也。《詩小雅》："高岸為谷，深谷為陵"。

The hexagram Mingyi transforms into Bi. Lin Ci says: deep valleys rise to become hills, the declining is renewed; overturned and chaotic states find peace for their people; only the middle-aged woman in the family is ill and eventually enters the chamber of the underworld. National affairs turn favorable, but there is a domestic loss. Shang Binghe explains: Gen represents valleys and hills, and Kun represents the state, chaos, and the people; Gen signifies stopping, hence peace. Fire is the spouse of water, and since fire is hidden, it is said 'the middle-aged woman is ill and distressed'. Kan represents the room and the underworld, and Kun governs death; thus 'entering the chamber of the underworld' refers to death. This hexagram has Kan as water and Kun also as water, indicating excessive water power, hence the illness caused by Li fire. 'Deep valleys become hills' comes from the Book of Songs, Xiao Ya, Shiyue: high banks become deep valleys, and deep valleys become hills.

小畜。道遠遼絕，路宿多悔。頑囂相聚，生我畏忌。乾為道路、為遼遠，坎為宿，坤為悔，故曰路宿多悔。坤為聚、為惡，故曰頑囂相聚。震為生，坎為畏，皆用伏象。○忌，宋元本作惡，依汲古。

The hexagram Mingyi transforms into Xiaoxu. Lin's interpretation says: The road is distant and isolated, with many regrets from camping along the way; wicked and noisy people gather together, causing me to feel fear and apprehension. This is an ominous sign of a traveler encountering evil people. Shang Binghe explains: Qian represents roads and distance, Kan represents lodging, and Kun represents regret, hence the phrase "camping along the way brings many regrets." Kun represents gathering and evil, hence "wicked and noisy people gather together." Zhen represents life, and Kan represents fear—these images are all derived from the hidden images, meaning the yin and yang of the component trigrams within the primary hexagram are reversed to form these meanings. Note: The character "忌" in the Song and Yuan editions reads "恶," but this version follows the Jigugong edition.

履。旦樹菽豆，暮成藿羹。心之所樂，志快心歡。伏《謙》。震為旦、為樹、為菽豆，坎為暮，巽為藿，坎為心，震為樂。○羹、歡，依宋元，汲古本作藿葉、作心愜，韻似協，然不可從。

The hexagram Mingyi transforms into the hexagram Li. Lin Ci says: Planting beans in the morning and boiling bean leaves into a soup by evening; this is exactly what one desires in the heart, achieving one's aspirations with joy and contentment. This is a favorable omen indicating quick fulfillment of desires. Shang Binghe explains: The hexagram Li and the hexagram Qian are mutually hidden. Zhen represents dawn, planting, and beans; Kan represents dusk. Xun represents the bean leaves, which are called Huo. Kan represents the heart, and Zhen represents joy. Notes: The characters 'geng' and 'huan' follow the Song and Yuan editions; the Ji Gu Ge edition reads 'Huo ye' and 'xin qie', which are more harmonious in rhyme, but should not be followed.

泰。切切之患，凶憂不成。虎不敢齧，利當我身。坤為患、為凶憂，兌為虎、為齧，坤為我、為身，伏巽為利。○齧，宋元本作齚，依汲古。

The hexagram Mingyi transforms into Tai. Lin Ci says: A calamity imminent and pressing, the danger and sorrow will not materialize; the tiger dares not bite, and the benefit falls to me. This is a favorable omen of danger turning into safety. Shang Binghe explains: The hexagram Kun represents calamity and misfortune, the hexagram Dui represents the tiger and biting, Kun also represents me and my body, and the hidden hexagram Xun represents benefit. Note: The character 'nei' in the Song and Yuan editions is 'zha', but here we follow the Jigugong edition.

否。王伯遠宿，長婦在室。異庖待食，所求不得。震為王、為伯，坤為宿，震伏不見，故曰遠宿。巽為長婦，互艮為室，故曰長婦在室。艮為庖、為待，伏兌為食。艮為求，言與庖廚離異不能得食也。○待，宋元本作恃，依汲古。

The hexagram Mingyi transforms into the hexagram Pǒ. Lin Ci says: The king and his elder brother are far away, the elder wife remains at home; the kitchen is on the other side, waiting for the meal, yet what is desired remains unattained. This is a凶 (auspicious) omen of seeking without success. Shang Binghe explains: Zhen represents the king and the elder brother, Kun represents lodging; Zhen is hidden and not visible, hence 'far away lodging'. Xun represents the elder wife, the interacting trigrams Gen represents the room, hence 'the elder wife is in the room'. Gen represents the kitchen and waiting, the concealed Dui represents food. Gen represents seeking; this indicates that person and the kitchen are separated, hence unable to eat. Note: The character 'wait' in the Song and Yuan editions is 'rely', but here we follow the Jigugē edition.

同人。寒燠失時，陽旱為災，雖耗無憂。乾寒離火，故曰寒燠失時。離為陽旱、為災，巽隕落故曰耗，故為憂。坎伏故無憂。

The hexagram Mingyi transforms into Tongren. Lin Ci says: Cold and heat are out of season, excessive yang causes drought and disaster; although there is some loss, it does not lead to great worry. This is an omen of loss without major harm. Shang Binghe explains: Qian represents cold, Li belongs to fire, cold and heat clash, hence "cold and heat are out of season." Li indicates excessive yang and disaster; Xun signifies falling, hence "loss," and thus brings worry; Kan is hidden and does not emerge, hence "no worry."

大有。雖窮復通，復危不凶，得其明功。此用遇卦《明夷》象。震為通、為履，坎在震下，故曰履危。

The hexagram Mingyi transforms into Dayou. Lin Ci says: Although there was once hardship and poverty, in the end there will be success; encountering danger again does not lead to misfortune, but instead achieves prominent achievements. This is a favorable omen of reversal from bad to good. Shang Binghe explains: This uses the image of the hexagram Mingyi. Zhen represents communication and walking, Kan is below Zhen, so the commentary says "walking on danger," which is slightly different from Lin Ci's "again in danger." The phrase "achieving merit" directly relates to the "bright" in Mingyi, meaning that after darkness, merit will eventually be recognized.

謙。狼虎所宅，不可以居，為我患憂。艮為虎狼、為宅，坎坤皆為憂患，故不可居。

The hexagram Mingyi transforms into Qian. Lin Ci says: It is the place where jackals and tigers dwell, where one cannot settle down, for staying there would bring only calamity. This is an inauspicious sign indicating that one is in an inappropriate place and should leave quickly to avoid trouble. Shang Binghe explains: The hexagram Gen represents tigers and wolves, as well as dwellings, so when combined with the hexagram Kan and Kun, which both signify calamity, it forms an image of fierce beasts occupying the house. Therefore, it is said that one should not reside there.

豫。喋囁噱嚾，昧冥相摶。多言少實，語無成事。震言故曰喋囁。噱，大笑。嚾，喧囂也，卦正反艮，故曰相摶，正覆震相背，故曰多言少實，語無成事。○噱嚾，宋元本作處嚁，汲古作處耀。摶，宋元本、汲古訛傳，均依汲古《中孚》之《升》校。

The hexagram Mingyi transforms into Yu. Lin Ci says: Chattering and noisy, laughing and shouting, fighting each other in darkness; talking a lot but doing little, talking for a long time but nothing is accomplished. This is an inauspicious sign of empty words without substance. Shang Binghe explains: Zhen represents speech, so it is said "detailed speech." "Xue" means loud laughter, "Huang" means noisy. The hexagram structure, whether viewed upright or inverted, is Gen, so it is said "mutual struggle," meaning fighting each other; when viewed upright and inverted, the two Zhen trigrams are opposite, so it is said "much speech but little substance, words without results." Notes: "Xue Huang" in the Song and Yuan editions read "Chu Yan," and the Jigugē edition reads "Chu Yao"; "Tuan" in the Song, Yuan, and Jigugē editions all mistakenly read "Chuan" — the above are all corrected according to the Jigugē edition's Zhongfū hexagram's Sheng section.

隨。履冰蹈凌，雖困不窮。播鼓登巖，卒無憂凶。明夷坎為冰凌，震為蹈履、為通，故不窮。震為鼓，互艮手故曰播鼓。艮為巖，震為登，言登山擊鼓也。○鼓，宋元本作雀，茲依汲古。

The hexagram Mingyi transforms into Suí. Lin's commentary says: walking on thin ice and solid ice, although difficult, does not lead to a dead end; beating drums and climbing rocky hills, ultimately there is no worry or danger. This is a favorable omen of being safe while facing danger. Shang Binghe explains: the primary hexagram Mingyi has Kan as ice, and Zhen as walking and as being unobstructed, hence 'not exhausted'. Zhen represents drums, and the interacting trigrams Gen represents hands, so it is said 'beating drums', meaning striking drums. Gen represents mountains and rocks, and Zhen represents ascending, together forming the image of climbing mountains while beating drums. Notes: The character 'gu' in the Song and Yuan editions is 'que', but here we follow the Jigugē edition.

蠱。文文墨墨，憂禍相雜。南北失志，東西不得。震東兌西，震亦為南北象，或指大坎。○首句依宋元本，汲古作文墨且墨，文疑汶之訛，汶汶墨墨，言雜亂不明也。

The hexagram Mingyi transforms into Gǔ. Lin Ci says: confused and indistinct, with sorrow and calamity intertwined; going south or north loses one's purpose, going east or west yields nothing. This is a凶 portent of being lost in all directions. Shang Binghe explains: Zhen is in the east, Dui is in the west; Zhen may also represent the north-south direction, or it refers to the great Kan within the hexagram. Notes: The first sentence follows the Song and Yuan editions; the Jigugē edition reads 'wen mo qie mo'. 'Wen' is likely a mistake for 'wen', and 'wen wen mo mo' means mixed and obscure, unclear.

臨。爭訟不已，更相談訽。張季弱口，被髮北走。詳《大畜》之《家人》。○口，宋元本訛日，依汲古。

The hexagram Mingyi transforms into Lin. Lin Ci says: disputes continue endlessly, with mutual slander and accusations; Zhang Ji cannot prevail in verbal disputes, and ends up with his hair disheveled fleeing northward. This is an ominous sign of losing one's self in a lawsuit. Shang Binghe explains: a detailed explanation of this can be found in the section on Daxu and Jiaren. Note: In the Song and Yuan editions, the character 'mouth' was mistakenly written as 'sun', but here we follow the Jigugong edition.

觀。德積逢時，宜其美才。相明輔聖，拜受福休。長女不嫁，後為大悔。坤為積，艮為時、為明，伏乾為聖、為休福，艮為拜，故拜受福休。巽為長女，震為嫁，震伏故不嫁。

The hexagram Mingyi transforms into Guan. Lin's interpretation says: virtue has been accumulated and a favorable time has arrived, which is exactly suitable for his outstanding talent; assisting a wise and virtuous sovereign, receiving blessings and good fortune. However, the eldest daughter remains unmarried for a long time, which will become a great regret in the future. Overall it is auspicious, but the last line leaves a slight regret. Shang Binghe explains: the earth (Kun) represents accumulation, the mountain (Gen) represents time and brightness, and the hidden Heaven (Qian) represents the sage and good fortune. The mountain (Gen) also represents bowing and receiving, so it says 'bowing to receive good fortune'. The wind (Xun) represents the eldest daughter, and the thunder (Zhen) represents marriage; since the thunder is hidden, it says 'not marrying'.

噬嗑。江水沱泛，思附君子。仲氏爰歸，不我肯顧，侄娣悔恨。詳《遯》之《巽》。

The hexagram Mingyi transforms into Shike. Lin Ci says: The Jiang River flows from the沱汊 and spreads out, eager to attach itself to the gentleman; the second younger sister then marries, but refuses to look back at me even once, and the accompanying niece and younger sister are full of regret. This is an ominous sign of being abandoned and forsaken. Shang Binghe explains: A detailed explanation of this is found in the section on Dùn and Xun. "Niece and younger sister" refers to the niece and younger sister who accompanied the bride when a feudal lord married off his daughter; Lin Ci uses the meaning from the Book of Songs, Zhao Nan, Jiang You Si, depicting the resentment of those who are left behind.

賁。光祀春成，陳寶雞鳴。陽明失道，不能自守，消亡為咎。詳《大有》之《井》。○祀，汲古作禮，寶作室，陽作師，均依宋元本。

The hexagram Mingyi transforms into B贲. Lin Ci says: "Bright and grand worship, spring affairs are successful, the divine chicken of the shrine of Chén Bǎo crows; the bright yang loses the constant path, cannot hold on to itself, finally perishes into calamity. First good, then bad." Shang Binghe explains: This detailed explanation is found in the entry for Dàyǒu and Jǐng. "Chén Bǎo" is a divine shrine in the state of Qin, it is said that when the divine spirit descends, it appears like a rooster and crows, as recorded in the "Records of the Grand Historian: Book of the Rites and Divine Manifestations." Notes: In the Ji Gu Ge edition, "sacrifice" is written as "ritual," "treasure" as "room," and "yang" as "teacher," but here we follow the Song and Yuan editions.

剝。驚虎無患，虞為我言，賴得以安。艮為虎，坤為患，艮安故無患。虞，虞人，守山澤之官，艮為官、為山，故艮為虞人，反震為言。

The hexagram Mingyi transforms into Bao. Lin Ci says: The startled tiger did not become a calamity; the forest keeper spoke for me, and by relying on him I was safe. This is a fortunate omen of being saved from disaster through the help of others. Shang Binghe explains: Gen represents the tiger, and Kun represents calamity; Gen signifies safety, so there is no disaster. "Yu" refers to the forest keeper, who is an official in charge of mountains, rivers, and lakes; Gen represents officials and mountains, so Gen can symbolize the forest keeper; the reverse Zhen represents speech.

復。偽言妄語，轉相詿誤，不知狼處。震為言，坤虛，故曰偽妄、曰詿誤。艮為狼，艮覆坤迷，故不知。○相，汲古作為，依宋元本。

The hexagram Mingyi transforms into Fu. Lin Ci says: False words and absurd speech spread from one to another, causing mutual misunderstanding. Even the location of a wolf is unknown. This is an ominous sign indicating that rumors can cause misfortune and hidden dangers. Shang Binghe explains: Zhen represents speech, and Kun indicates emptiness, hence 'falsehood' and 'misunderstanding'. Gen represents a wolf; Gen signifies covering and concealing, while Kun signifies confusion, hence 'not knowing'. Note: The character 'xiang' in the Jigusha edition is 'wei', but this version follows the Song and Yuan editions.

無妄。履隙自敵，凶憂來到，痛不能笑。互巽為隙，震為履、為笑，伏坤為凶憂，故不能笑。○隙，宋元本作悖，依汲古。能笑，汲古作死哭，依宋元本。

The hexagram Mingyi transforms into Wuwang. Lin Ci says: stepping on a crack, creating enemies for oneself, danger and worries follow, pain prevents laughter. This is an inauspicious sign of self-inflicted misfortune. Shang Binghe explains: the mutual trigrams Xun indicate a crack, Zhen indicates stepping and laughing, and the hidden Kun indicates danger and worry, hence the inability to laugh. Notes: In the Song and Yuan editions, "隙" is "悖", but here we follow the Jigugē edition; in the Jigugē edition, "能笑" is "死哭", but we follow the Song and Yuan editions.

大畜。牽尾不前，逆理失臣，惠朔以奔。艮為尾、為牽，艮止故不前。坤為理、為臣，坤伏故失臣。乾為朔，互震為奔，衛惠公名朔，初譖急子於宣公，公令急子使齊，其弟壽知之，先往，盜殺之，急子至，又殺之，及朔即位，為諸公子所惡，故出奔，見《左傳桓十六年》。

The hexagram Mingyi transforms into Daxu. Lin Ci says: dragging the tail but unwilling to move forward, going against the norm and losing the ministers, so Wei Hui Gong Shuo fled. This is a凶 portent of rebellion from the people and estrangement from relatives. Shang Binghe explains: Gen represents the tail and the act of dragging, and Gen signifies stopping, hence the inability to advance. Kun represents principles and ministers; since Kun is hidden, it is said 'losing the ministers'. Qian represents Shuo, and the interacting Zhen represents running away. Wei Hui Gong's name was Shuo. Initially, he slandered the crown prince Ji Zi before Wei Xuan Gong, and Xuan Gong sent Ji Zi to Qi while secretly setting up bandits to ambush him. Ji Zi's younger brother, Prince Shou, learned of this and left first, and was killed by the bandits. Ji Zi arrived later and was also killed. When Shuo became king, he was hated by all the princes, hence he fled. This event is recorded in the Zuo Zhuan, Year 16 of Duke Huan.

頤。三狸捕鼠，遮遏前後。死於環城，不得脫走。詳《離》之《遯》。

The hexagram Mingyi transforms into Yí. Lin Ci says: Three leopard cats surround a mouse, blocking it off completely in front and behind; the mouse dies beneath the city walls, unable to escape. This is an inauspicious sign of being trapped in a tight encirclement with no way out. The term 'ringing the city' describes a situation where all four sides are tightly enclosed, surrounding with no gaps. Shang Binghe explains: A detailed explanation of this is found in the section on Li transforming into Dùn.

大過。言笑未畢，憂來暴卒。身加檻纜，囚繫縛朿。大過為棺槨，故為死卦，兌口故曰言笑。伏坤為憂、為身，艮為檻。《史記陳平傳》："即反接噲載檻車詣長安"，巽為繩，故曰纜。縲，紲也。卦為大坎，坎為囚，巽為繫縛，漢人以大過為死卦，故象如此。○畢，宋元本作卒，依汲古。三四句宋元本汲古皆作"身墨丹索，檻囚裝朿"，茲依汲古《既濟》之《大過》校。

The hexagram Mingyi transforms into Daguò. Lin Ci says: Laughter has not yet ended, but sudden calamity comes upon one; a cage and ropes are added to the body, and one is bound and confined. This is a great凶 omen of sudden misfortune. Shang Binghe explains: Daguò has the image of a coffin and a lid, so it is the hexagram of death; Dui represents the mouth, so it is said 'speaking and laughing'. The hidden Kun represents worry and the body, and Gen represents the cage. The Records of the Grand Historian, the Biography of Chen Xiang, records the incident of binding Fan Kuai and transporting him to Chang'an in a cage cart; Xun represents ropes, so it is said 'rope'. 'Léi' is the rope. The entire hexagram is a great Kan, Kan represents being confined; Xun governs binding. Han dynasty people regarded Daguò as the hexagram of death, so the imagery is taken in this way. Notes: 'Bi' in the Song and Yuan editions is 'Zu', here following the Jigugē edition; the third and fourth lines in the Song and Yuan editions and the Jigugē edition are 'Shēn mò dān suǒ, jiàn qiú zhuāng cì', here following the Jigugē edition's entry on Daguò in Ji Ji.

坎。陰積不已，雲作滛雨。傷害平陸，民無室屋。坎為積、為雲、為雨，重坎故曰滛雨。艮為平陸、為室屋、為民，坎陷，故傷害而無室廬也。

The hexagram Mingyi transforms into Kan. Lin Ci says: Accumulated yin energy does not cease, thick clouds turn into continuous rain; flat land is flooded and destroyed, people lose their houses. This is a凶 omen of water disaster harming the people. Shang Binghe explains: Kan represents accumulation, clouds, and rain; upper and lower trigrams both being Kan, so it is called '淫雨', meaning continuous rain without end. Gen represents flat land and houses, and people; Kan signifies sinking, so people suffer and lose their homes.

離。山林麓藪，非人所處。鳥獸無禮，使我心苦。伏艮為山麓，巽為林。

The hexagram Mingyi transforms into Li. Lin Ci says: Mountains and forests, as well as grasslands and thickets, are not places where people should stay; the birds and beasts there do not understand propriety, causing me sorrow in my heart. This is a凶 omen of being stranded in the wilderness, with no one to share one's company. Shang Binghe explains: The concealed Gen represents the mountain foot, and Xun represents the forest trees— the commentary only points out the imagery of the first two sentences, and does not explain the latter two.

咸。新作初陵，踰蹈難登。三駒推車，跌頓傷頤。艮為陵，震為踰蹈、為登，震伏，故難登，言始皇初即位，即穿治驪山為陵，其高大難登也。震為駒、為車，數三故曰三駒，兌毀折故曰跌頓。兌又為頤。○蹈。汲古作陷。頓作損。均依宋元本。

The hexagram Mingyi transforms into Xian. Lin Ci says: A new tomb is built, climbing and ascending are difficult; three small horses pull a cart up, fall and injure the chin. This is a凶 omen of serious injury to people. Shang Binghe explains: Gen represents a tomb, Zhen represents climbing and trampling, and also ascending; since Zhen is hidden, it is difficult to ascend. This refers to Qin Shi Huang, upon ascending the throne, beginning to excavate Lishan to build a tomb, the tomb being high and difficult to climb. Zhen represents a young horse and a cart, and Zhen has the number three, hence 'three horses'; Dui signifies breaking and damage, hence 'falling and injuring'; Dui also represents the chin. Notes: The character '蹈' in the Ji Gu Ge edition is '陷', and '顿' is '损', but here we follow the Song and Yuan editions.

恆。魂微惙惙，屬纊聽絕。擴然大通，復更生活。乾為魂，陷陰中成大過，大過死，故曰魂微惙惙。惙惙，短氣貌。巽為纊，兌為絕，震為通、為生，震在上出大過，故更生也。○屬，宋元本作行，依汲古。

The hexagram Mingyi transforms into Heng. Lin Ci says: The spirit is weak, the breath is faint and shallow; placing new silk cotton over the mouth and nose to test for breath, there is no sound of breathing; suddenly there is a clear and open passage, and the person is revived again. This is an omen of being reborn in the midst of apparent death. Shang Binghe explains: Qian represents the spirit; when Qian is submerged in a yao of yin, it becomes Daguò, which is a death hexagram, hence the saying "the spirit is faint and weak." "Chuo chuo" describes a short and weak breath. Xun represents the silk cotton, which ancient people used to test for breath at the moment of death; Dui represents the end, Zhen represents communication and life; Zhen is above and escapes from Daguò, thus enabling rebirth. Note: The text in the Song and Yuan editions reads "xingshang" instead of "zhu", but this version follows the Jigugē edition.

遯。欒子作殃，伯氏誅傷。州犁奔楚，去其邑鄉。通《臨》。震木故曰欒子，坤為殃、為誅傷，震為伯，故伯氏誅傷。震為犁，坤為州，震為奔、為楚，坤為邑、為鄉，《左傳成十五年》："晉三卻殺伯宗及欒弗忌，伯宗子伯州犁奔楚"。○楚，宋元本作荊，依汲古。

The hexagram Mingyi transforms into Dùn. Lin Ci says: The son of the Luan clan brought calamity, and Bo Shi was executed. Bo Zhou Li fled to the state of Chu and left his city and hometown. This is an inauspicious sign indicating family disaster and flight. Shang Binghe explains: Dùn and Lin are complementary. Zhen represents wood, so it is said 'the son of Luan'; Kun represents calamity and punishment, and Zhen represents Bo, so it is said 'Bo Shi was punished'. Zhen represents fleeing, and Kun represents the state of Chu and the city and hometown. The historical reference is from the Zuo Zhuan, Chenggong Fifteenth Year: The three Xi of Jin killed Bo Zong and Luan Fu Ji, and Bo Zong's son Bo Zhou Li fled to Chu. Notes: The text in the Song and Yuan editions reads 'Jing', but this version follows the Jigugē edition.

大壯。驕胡犬形，造惡作凶。無所能成，遠自滅身。通《觀》。坤為胡，艮為犬，故曰驕胡犬形。坤為凶惡、為身，兌毀故無成，坤死故滅身。

The hexagram Mingyi transforms into Dazhuang. Lin Ci says: A shape resembling a proud barbarian and a vicious dog, which specializes in creating evil and causing calamity; nothing can be accomplished, and it will ultimately bring about its own destruction. This is an inauspicious sign of self-destruction through wrongdoing. Shang Binghe explains: Dazhuang and Guan are complementary.坤 represents a barbarian, and Gen represents a dog, hence the phrase "proud barbarian and dog shape."坤 signifies evil and the body;兑 indicates destruction, hence no success;坤 also signifies death, hence self-destruction.

晉。陳詞達情，使安不傾。增榮益譽，以成功名。艮為榮譽、為名。○情，宋元本作城，蓋誠之訛，茲依汲古。

The hexagram Mingyi transforms into Jin. Lin Ci says: To state words clearly and express thoughts smoothly, making the situation stable and preventing collapse; glory and reputation continuously increase, thus achieving fame and success. This is a favorable omen of being good at expressing words and thus establishing oneself. Shang Binghe explains: This annotation is very concise, mentioning only that Gen represents honor and reputation. Notes: The character 'qing' in the Song and Yuan editions is 'cheng', likely a miswriting of 'cheng', here following the Jigugē edition.

家人。三杞無棗，家無積莠。使鳩求婦，頑不我許。巽為杞，離卦數三，故曰三杞。巽為不果，故無棗。巽為茅、為莠，坎為積、為室家，莠在火上故曰家無積莠。離為鳩，巽為婦、為反，兌言反故不許。

The hexagram Mingyi transforms into the hexagram Jiaoren. Lin Ci says: Three杞trees do not bear dates, and there is not even a pile of weeds in the house; sending a hoopoe to ask for a wife, but the other party is stubborn and refuses. This is a凶sign indicating failure in seeking. Shang Binghe explains: Xun represents杞, and the number of Li hexagram is three, hence 'three杞'. Xun has the image of 'not achieving', hence no dates are borne. Xun represents grass and weeds, Kan represents accumulation and family; weeds are on fire, hence 'no accumulated weeds in the house'. Li represents hoopoe, Xun represents wife and reversal;兑represents speech, which is reversed, hence refusal.

睽。慎禍重患，顏子為友，乃能安存。牢戶繫羊，乃能受福。坎為禍患，伏艮為顏，與下兌為友。坎為牢，兌羊在坎下，故曰繫羊牢戶，坎陷故曰繫。○患，宋元本作病，福作慶，依汲古。

The hexagram Mingyi transforms into Kui. Lin Ci says: be cautious to avoid calamity, value hardship, and associate with friends like Yan Hui, thus being able to remain safe; tie a sheep to the gate and prepare sacrifices, thus being able to receive blessings. This is a favorable omen of careful virtue and choosing good friends to gain blessings. Shang Binghe explains: Kan represents calamity, and the concealed Gen represents Yan. Combined with the lower Dui, it forms the image of 'friend'. Kan represents the prison, Dui represents the sheep, located below Kan, so it says 'tie the sheep to the gate'; Kan governs sinking, thus it says 'tie'. Note: In the Song and Yuan editions, 'huan' is written as 'bing', and 'fu' as 'qing'; this follows the Jigugē edition.

蹇。鹿得美草，鳴呼其友。九族和睦，不憂飢乏。詳《同人》之《蹇》。

The hexagram Mingyi transforms into Jian. Lin's interpretation says: A deer finds lush green grass and calls out to its companions; all nine clans live in harmony and have no fear of hunger or poverty. This is a great auspicious sign of close family relations and sharing blessings. The first two lines take the meaning from the poem "Luying" in the Book of Songs, "You you lu ming, shi ye zhi ping," which uses the deer finding grass and calling out to its companions to symbolize not enjoying benefits alone. Shang Binghe explains: A detailed explanation of this is found in the entry for "Tongren" transforming into "Jian."

解。亡玉失鹿，不知所伏。利以避危，全我生福。甘雨時降，年穀有得。震為玉、為鹿，坎為隱伏故亡失。坎為甘雨，震為年、為谷。○谷，宋元本作歲，依汲古。

The hexagram Mingyi transforms into Xie. Lin Ci says: losing jade, losing a deer, not knowing where they are hidden; it is appropriate to avoid danger, to preserve oneself and one's fortune; timely rain falls, and the harvest of grain for the year is secured. This is an omen of small loss and great gain. Shang Binghe explains: Zhen represents jade and deer; Kan signifies concealment, hence the image of loss. Kan represents timely rain, and Zhen represents year and grain. Note: The character '谷' in the Song and Yuan editions reads '岁', but here we follow the Jigugē edition.

損。逢時積德，身受福慶。○積德，宋元本作得當，依汲古。

The hexagram Mingyi transforms into the hexagram Shen. Lin Ci says: Having caught a favorable time and accumulated virtue, one thus receives blessings and joy. This entire phrase consists of only eight characters, making it one of the shortest auspicious phrases in the Yi Lin. It signifies the mutual contribution of 'time' and 'virtue'. Shang Binghe did not provide a commentary for this line, leaving the source of the imagery unspecified. The collation note states: 'Accumulated virtue' is written as 'appropriate conduct' in the Song and Yuan editions, but here we follow the Jiguge edition.

益。鵠思其雄，欲隨鳳東。順裡羽翼，出次須日。中留北邑，復反其室。艮為鵠，坤為鳳，震為東、為隨，故欲隨鳳東。震為羽翼，艮為日，艮止，故曰須日、曰中留。坤為邑、為北，艮為室。○須日中，汲古作日中須，茲依宋元本。

The hexagram Mingyi transforms into Yì. Lin's interpretation says: A female goose longs for her male companion, wanting to follow the phoenix to the east; having arranged its wings, it goes out and settles down waiting for the right time; it is temporarily detained in the northern city, and finally returns to its nest. This is an omen of having a far-reaching intention but ultimately returning to the original place. Shang Binghe explains: Gen represents the goose, Kun represents the phoenix, and Zhen represents the east and following. Therefore, it is said, "desiring to follow the phoenix to the east." Zhen represents the wings, and Gen represents the sun; Gen signifies stopping, so it is said, "waiting for the sun" (waiting for the right time) and "being temporarily detained." Kun represents the city and being in the north, and Gen represents the dwelling. Notes: The text "must wait at noon" in the Jigusha edition reads "noon must wait," but here we follow the Song and Yuan editions.

夬。環堵倚鉏，升斗屬口。貧賤所處，心寒悲苦。此用《明夷》象。坤為堵，震為鉏、為升斗、為口，坤為貧賤。坎為心、為寒、為悲苦。○升斗，宋元本作升升，悲作昨，依汲古。堵，汲古作緒，依宋元本。

The hexagram Mingyi transforms into Guai. Lin's commentary says: A single earthen wall, with a hoe leaning against it, barely making a living by measuring out one sheng and one dou; being in a state of poverty and lowliness, with a heart full of coldness and sorrow. This is an ominous sign of extreme poverty and hardship. Shang Binghe explains: This line uses the imagery of Mingyi. The earth element represents the wall; Zhen represents the hoe, the sheng and dou, and the mouth; the earth element also signifies poverty and lowliness. Kan represents the heart, coldness, and sorrow. Notes: The original text in the Song and Yuan editions reads 'sheng sheng' instead of 'sheng dou', and 'zuo' instead of 'bi'; this version follows the Jigugong edition. The character 'xu' in the Jigugong edition is here replaced by 'du' as per the Song and Yuan editions.

姤。孤獨特處，莫依為輔，心勞志苦。巽為寡，故曰孤獨。伏坤為心志、為勞苦。

The hexagram Mingyi transforms into Gou. Lin's interpretation says: being alone and isolated, with no one to rely on or support, exhausted in mind and body, and distressed in spirit. This is a凶 omen of being trapped in困境 without help. The word "莫" here means "no" or "without," referring to having no support. Shang Binghe explains: Xun represents寡, hence "loneliness"; the hidden Kun represents the mind and spirit, as well as labor and hardship.

萃。稷為堯使，西見王母。拜請百福，賜我喜子，長樂富有。此用《明夷》象。互震為稷，又為帝、為堯。坎為西，震為王，坤為母，故曰王母。震為百、為福、為富有，又為喜子，喜子，蠨蛸也。劉向《新論》"野人晝見蟢子者，以為有喜樂之瑞"。

The hexagram Mingyi transforms into Cui. Lin Ci says: After Jisi was sent by Emperor Yao to the west to pay homage to the Western Queen Mother, he knelt and prayed for all kinds of blessings, and the Queen Mother bestowed upon him the 'Xizi', a long-legged spider, so that he could enjoy lasting joy and wealth. This is a great auspicious omen of obtaining blessings. Shang Binghe explains: This line uses the image of Mingyi. The mutual trigram Zhen represents Jisi, as well as Emperor and Yao. Kan is located in the west, Zhen represents the king, and Kun represents the mother, hence 'Queen Mother'. Zhen represents hundred, blessings, wealth, and also 'Xizi'—which is a long-legged spider. Liu Xiang's Xinlun says that when country folk see Xizi during the day, they regard it as a sign of joy and auspiciousness.

升。鳴條之災，北奔犬胡。左袵為長，國號匈奴。主君旄頭，立為單于。詳《屯》之《無妄》。災，宋元本作郊，為作尊，依汲古。

The hexagram Mingyi transforms into Sheng. Lin Ci says: After the defeat at Mingshao, they fled north to the Qianrong Hu region. They adopted the custom of wearing clothes with the left side in, and were regarded as the leader, establishing their country as HuXu. As a ruler, he was called Maotou and was established as the Xan Yu. This is the story of a defeated tribe that established a new state. It is said that after the defeat of Xia Jie at Mingshao, his descendants moved north. The Records of the Grand Historian: Biography of the Hu Xiu mentions that the ancestors of the Hu Xiu were descendants of the Xia Hou clan. Lin Ci used this account. Shang Binghe explains: A detailed explanation of this is found in the section on Zun in the hexagram Zun. Note: In the Song and Yuan editions, 'zai' is written as 'jiao', and 'wei' as 'zun'; this text follows the Ji Gu Ge edition.

困。絕而復通，雖危不窮。終得其願，姬姜相從。兌為絕，坎為通，故絕而復通。坎為危，巽為姜，伏震為姬。○危，宋元本作達，依汲古。

The hexagram Mingyi transforms into Kun. Lin Ci says: After a break, there is a restoration, though there is danger, it does not lead to a dead end; finally, the wish is fulfilled, the Ji surname and the Jiang surname form a marriage alliance. This is a favorable omen of turning danger into safety and achieving a successful marriage. "Ji" is the royal surname of the Zhou dynasty, and "Jiang" is the royal surname of the Qi dynasty. In ancient times, "Ji Jiang" was used to refer to marriages between families of equal status. Shang Binghe explains: Dui represents a break, Kan represents a connection, so it is said "after a break, there is a restoration." Kan represents danger, Xun represents Jiang, and the hidden Zhen represents Ji. Note: The character "danger" in the Song and Yuan editions is "reach," but this follows the Jiguge edition.

井。陽並悖狂，拔劍自傷，為身生殃。並，依宋本、汲古，元本作氏。生，宋元本作坐，依汲古。翟云升云：《內經》：陰不勝其陽，則脈流薄疾並乃狂，注：盛，實也。

The hexagram Mingyi transforms into Jing. Lin Ci says: When the yang energy becomes excessively strong, it leads to madness and rebellion. One draws the sword and wounds oneself, bringing calamity upon oneself. This is a inauspicious portent indicating self-inflicted harm out of loss of control. Shang Binghe did not provide a commentary on the numerical and symbolic aspects of this transformation, only recording collation notes and previous interpretations. The collation note states: The character '并' follows the Song edition and Jigugong edition, while the Yuan edition reads '氏'; the character '生' is '坐' in the Song and Yuan editions, but follows the Jigugong edition here. Zhai Yunsheng cites the Yellow Emperor's Inner Canon, stating that when yin cannot overcome yang, the pulse becomes urgent and rapid, and yang's excess leads to mania; the old commentary says '盛' means 'full' or 'excess'. This uses medical theory to explain the four characters '阳并悖狂'.

革。方圓不同，剛柔異鄉。掘井得石，勞而無功。互乾為圓，伏坤為方。乾剛坤柔故曰異鄉。兌為井，乾為石，互巽亦為石。伏坎為勞，掘井得石，不能再掘，故勞而無功。

The hexagram Mingyi transforms into Geg. Lin Ci says: Square and round are originally different, hardness and softness each occupy their own place; digging a well yet hitting a stone, wasting effort and achieving nothing. This is an ominous image of seeking something inappropriate and labor in vain. Shang Binghe explains: The interacting trigrams Qian represents round, and the hidden trigram Kun represents square; Qian is hard and Kun is soft, hence 'different places,' meaning each in its own position. Dui represents a well, Qian represents a stone, and the interacting trigram Xun also represents a stone. The hidden trigram Kan represents labor; digging a well and hitting a stone prevents further digging, hence labor without success.

鼎。乘風駕雨，與鳴鳥俱。動舉千里，見我愛母。通《屯》。震為乘，坤為風，故曰乘風。坎為雨，故曰駕雨。震為鳴，艮為鳥，坤為千里、為母。○駕雨，宋元本作雨會，鳴作飛，均依汲古。

The hexagram Mingyi transforms into Ding. Lin Ci says: riding the wind, driving the rain, traveling with the calling birds; once moving, it is a thousand miles, and one sees the mother one has longed for. This is a favorable omen of swift travel and reunion between mother and child. Shang Binghe explains: Ding and Tun are complementary. Zhen represents riding, Kun represents wind, so it is said 'riding the wind'; Kan represents rain, so it is said 'driving the rain'. Zhen represents calling, Gen represents bird, Kun represents a thousand miles and mother. Notes: The Song and Yuan editions read 'rain meeting' instead of 'driving the rain', and 'flying' instead of 'calling'; here we follow the Jigugeshan edition. This passage is similar in meaning to the one in Da Zhuang's Bao, which says 'riding the wind, driving the rain, traveling with flying birds'. The textual criticism here is based on mutual verification with that passage.

震。三塗五獄，陽城太室。神明所扶，獨無丘革。詳《需》之《蒙》。

The hexagram Mingyi transforms into Zhen. Lin Ci says: The three Tu Mountains and the five great mountains, Yangcheng and Taishi Mountain, all have divine assistance, but there is no such calamity as the change of hills. This is a favorable omen of receiving divine protection and being secure and unshaken. The three Tu Mountains are famous ancient mountains, Taishi is the main peak of Song Mountain, and Yangcheng is located below Song Mountain; they are all sacred places revered by ancient people. The 'five yu' refer to the five great mountains. Shang Binghe explains: A detailed explanation of this is found in the entry on Xu and Meng.

艮。鴟鴞娶婦，深目身。折要不媚，與伯相背。艮為鴟鴞，震為娶，伏兌為艮婦，互大離故曰深目。艮為身，坎隱，故曰身。坎為腰、為折，兌為媚，兌伏，故曰不媚。互震為伯、為反艮，故曰相背。○元本作鴞鴟，從宋本、汲古。背，汲古作悖，依宋元本。

The hexagram Mingyi transforms into Gen. Lin's commentary says: A crow takes a wife, with deep-set eyes, a body (the original text here is missing some characters, making the four-character phrase incomplete); the waist is broken, the appearance is unattractive, and it is separated from the elder brother. This is a凶 omen of ugliness and separation. Shang Binghe explains: Gen represents the crow, Zhen represents taking a wife, and the hidden Dui becomes the wife of Gen; the lines from two to five form a large Li together, so it is said 'deep eyes'. Gen represents the body, Kan is hidden, so it is said 'body' — this sentence in the annotation is also missing characters, and the original text is difficult to restore. Kan represents the waist and breaking, Dui represents charm; since Dui is hidden, it is said 'not charming'. The mutual Zhen represents the elder brother and also reversal of Gen, so it is said 'mutual separation'. Notes: The original text says 'xiao chi' in the original edition, but here follows the Song edition and Jiguguo edition; 'bei' in Jiguguo edition is 'bei', here follows the Song and Yuan editions.

漸。轉行軌軌，行近不遠。旦夕入門，與君笑言。伏震為旦，坎為夕，艮為門，巽入。震為君、為笑言。

The hexagram Mingyi transforms into Zhen. Lin Ci says: The chariot wheel turns and moves forward, with tracks connected, the distance is near and not far; one can enter in the morning and evening, and converse with the lord in joy. This is a favorable omen of ease in coming and going and close, harmonious relations. Shang Binghe explains: The hidden Zhen represents dawn, Kan represents dusk, Gen represents the gate, and Xun governs entry. Zhen represents the ruler and joyful speech.

歸妹。求利離國，逃去我北。復歸其城，不為吾賊。伏艮為求、為國、為城，巽為利，在外故曰離國、曰逃去。坎為北、為賊，巽亦為賊，茲曰不為吾賊。似用伏巽。○離，從汲古，宋元本作難。

The hexagram Mingyi transforms into Guimei. Lin's interpretation says: leaving the country in pursuit of benefit, fleeing north; later returning to that city, without becoming my misfortune. This is an image of first dispersing and ultimately without blame. Shang Binghe explains: the hidden Gen represents seeking, the country, and the city; Xun represents benefit. Since Xun is the outer trigram, it is said 'leaving the country' and 'fleeing'. Kan is located in the north and represents thieves; Xun also represents thieves. However, here it says 'not becoming my thief', seemingly using the hidden Xun image. Note: 'difficult' is taken from the Jigugē edition; the Song and Yuan editions read 'difficulty'.

豐。日月之塗，所行必到。無凶無咎，安寧不殆。離日兌月，伏震為大塗、為行，伏艮為安寧。

The hexagram Mingyi transforms into Feng. Lin Ci says: The path taken is the great way of the sun and moon, and the destination is certainly reachable; there is no danger and no mistake, peace and no peril. This is a statement of complete good fortune, similar to the line Zun in the original hexagram Mingyi, which says, "The path of the sun and moon, what is set out upon will surely be reached." The meaning is the same, but the expression of good fortune is more complete. Shang Binghe explains: Li represents the sun, Dui represents the moon; the hidden Zhen represents the great way and movement, and the hidden Gen represents peace and security.

旅。管仲遇桓，得其願歡。膠目啟牢，振冠無憂。笑喜不莊，空言妄行。通《節》。震為管，坎為仲，震為桓，桓，木表也，故曰管仲遇桓。震為歡，兌為澤、為膠，上離故曰膠目，坎為牢，互震故曰啟牢。艮為冠、為手，故曰振冠。坎憂震解，故曰不憂。《呂氏春秋》："魯送管仲於齊，鞹其拳，膠其目"。○啟牢，汲古、丁本作殺糾，局本作膠口，依宋元本。

The hexagram Mingyi transforms into Lü. Lin Ci says: Guan Zhong met Qi Huanggong, thus fulfilling his wish and being happy; previously he was sealed with glue and imprisoned, now the prison door is opened, he shakes his hat and no longer has worries; however, his laughter is casual and not solemn, speaking empty words and acting recklessly. There is good fortune at first but something to be cautious about afterwards. Shang Binghe explains: Lü and Jie are complementary hexagrams. Zhen represents Guan, Kan represents Zhong, and Zhen also represents Huang—'Huang' originally refers to a wooden post, so it is said 'Guan Zhong met Huang'. Zhen represents joy; Dui represents泽 (lake), and also glue, with Li above, so it is said 'glue on the eyes'; Kan represents prison, and the interacting Zhen indicates action, so it is said 'opening the prison'. Gen represents hat and hand, so it is said 'shaking the hat'. Kan represents worry and Zhen represents resolution, so it is said 'no more worry'. The story is found in the Lüshi Chunqiu: Lu country sent Guan Zhong to Qi, binding his hands with leather and gluing his eyes. Notes: 'Opening the prison' is written as 'killing Jiu' in the Ji Gu ge edition and Ding edition, and as 'glue on the mouth' in the Ju edition; here we follow the Song and Yuan editions.

巽。出入蹈踐，動順天時。俯仰有節，禍災不來。

The hexagram Mingyi transforms into Xun. Lin's commentary says: Going out and coming in, every step is solid and grounded, every movement conforms to the heavenly timing; bowing and lifting the head, advancing and retreating, all are in proper measure, so calamity will not come knocking. This is a favorable omen of following the right time and maintaining proper conduct, ensuring safety. This passage by Shang Binghe is continued in the next section, and this section only contains Lin's four lines.

巽入震出，伏艮為天、為時，巽順，離為禍災。

Following the previous annotation on the hexagram Mingyi changing to Xun, Shang Binghe continues to explain the imagery sources used in Lin's verses. In the hexagram Xun, the original meaning is to enter, while in Zhen, the original meaning is to exit. Since both Xun and Zhen appear in the same hexagram, Lin's verse begins with "entering and exiting." The hidden hexagram, which is Gèn, combines the imagery of heaven and time — the term "hidden image" refers to the hexagram obtained by reversing the yin and yang of each line of the original hexagram, as well as the image that is concealed within the hexagram but not apparent. Shang Binghe's interpretation of the Yi Lin particularly emphasizes this method — the term "heavenly time" in "moving in accordance with heavenly time" now has a clear reference. The virtue of Xun is precisely flexibility and compliance, which aligns with "moving in accordance with." In the Yi Lin, Li represents fire, calamity, and disaster; the words "calamity and disaster" in the final line derive from the imagery of Li.

兌。內崩中傷，上亂無常。雖有美粟，我不得食。互離為亂，兌毀故曰內崩中傷。兌為常，亂故無常。互巽為粟，兌為食。○中傷，宋元本作傷中，常作恆，依汲古。美，汲古作米，依宋元本。

The hexagram Mingyi changes into Dui. Lin's interpretation says: the inner part collapses, the middle is injured, the upper part is in disorder and loses its regular course; even though there is good grain stored, I cannot get it into my mouth — this is an ominous sign of having something on the outside but not being able to enjoy it. Shang Binghe explains: the second to fourth lines of Dui form the mutual hexagram Li (mutual hexagram is formed by taking three consecutive lines from the six lines to form another hexagram). In the Yi Lin, Li signifies disorder, hence the phrase 'upper disorder'; Dui's nature is to break, hence the collapse inside and the injury in the middle. Dui originally has the image of regularity, but now it is taken away by chaos, hence the phrase 'no regularity'. The third to fifth lines form the mutual hexagram Xun, which governs grasses and grains, from which the character 'sù' (grain) comes; Dui represents the mouth and governs food, but Dui also signifies breaking, hence having grain but not being able to eat it. Notes: The words 'injury in the middle' in the Song and Yuan editions are 'injury in the middle', and the character 'constant' is 'constant'; here we follow the Jigugong edition. The character 'beauty' in the Jigugong edition is 'rice', here we follow the Song and Yuan editions.

渙。逐禍除患，道德神仙。遏惡萬里，福常在前，身樂以安。坎為患，震為逐，艮為壽，故曰仙。震為神、為道德、為福、為樂，艮為身。○遏，汲古作過，依宋元本。

The hexagram Mingyi changes to Huan. Lin's words say: driving away misfortune, removing worries, cultivating virtue, achieving immortality; evil qi is blocked ten thousand miles away, blessings are always before one's eyes, and one enjoys peace and comfort. Great auspiciousness. Shang Binghe explains: Huan is composed of Kan below and Xun above. Kan represents calamity and hardship, from which the character "huan" (trouble) originates; the lines two to four form the trigram Zhen through mutual interaction, and Zhen represents driving away and running, hence the term "chase"; the reversed image of Zhen, known as "fu xiang" (reversed image), corresponds to Gen (reversing a hexagram and taking another image), and Gen represents longevity and high age. Longevity without aging is immortality, hence the term "shen xian" (immortal). In the Yi Lin, Zhen also represents deities, virtue, blessings, and joy, while Gen represents the body. The last two lines, "blessings always before, body enjoying comfort and peace," are derived from the images of these two hexagrams. Note: The character "e" (to block) in the Jigusha edition is "guo" (to pass), but here we follow the Song and Yuan editions.

節。牛驚馬走，上下渾擾。鼓音不絕，頃公奔敗。艮為牛，震為馬，正反艮震故曰牛驚馬走，上下渾擾。震為鼓、為音、為公，兌毀折故敗。○頃，汲古及各本訛項，依宋元本。齊頃公與郄克戰，敗。見《左傳成十三年》。

The hexagram Mingyi changes to Jie. Lin's commentary says: Cows are startled, horses flee, and there is chaos everywhere; the war drums sound continuously, and King Qinggong finally retreats in defeat. This is an inauspicious outcome. Shang Binghe explains: Jie is the hexagram with Dui below and Kan above. In the hexagram, Gen represents cows and Zhen represents horses; this hexagram includes both the original Gen and its reversed form, as well as the original Zhen and its reversed form. "Reversed" means looking at the hexagram upside down. The cows and horses run in opposite directions, hence the saying that cows are startled and horses flee, causing confusion above and below. Zhen also represents war drums and sounds, as well as the Duke. "Continuous war drum sounds" and "King Qinggong" both come from the Zhen image. Dui represents destruction, which is an omen of defeat. Notes: The character "Qing" in the Jiguge edition and other versions is mistakenly written as "Xiang," so here we follow the Song and Yuan editions. Shang also notes that this refers to the battle between King Qinggong of Qi and Xie Ke of Jin, which resulted in a great defeat. This event is known as the Battle of An, recorded in the Zuo Zhuan, dated to the second year of Chenggong, but Shang records it as the thirteenth year of Chenggong.

中孚。西上九阪，往來流連。止須時日，虛與有得。兌西，震為阪，數九，故曰西上九阪，正覆艮震，故曰往來流連。艮為時日，艮止故曰須。○阪，宋本、汲古皆作陂，依元本。止，汲古作心虛、作靈，依宋元本。

The hexagram Mingyi transforms into Zhongfu. Lin's commentary says: going westward, climbing a ninefold slope, coming and going, hesitating and not advancing; stopping down, one must wait for some time, seemingly empty, but in the end, there will be something gained—first delayed, then connected. Shang Binghe explains: Zhongfu is the hexagram with Dui below and Xun above. Dui is located in the west, so it is said 'west'; Zhen governs slopes and ridges, and the number nine is used, forming 'nine slope' (In the "Yi Lin," numbers are taken in various ways, either using the Earlier Heaven hexagram numbers, or the Later Heaven nine palace numbers, or the yarrow stalk method of old yang nine and old yin six. Shang's approach varies with the text). Within the hexagram, the correct Zhen and inverted Zhen, the correct Gen and inverted Gen are seen together, going and coming, hence 'coming and going, lingering.' Gen also governs time and days. The original meaning of Gen is to stop, hence 'must wait,' which means waiting. Notes: The character 'ban' in the Song edition and Jigugē edition is 'bei,' here following the Yuan edition; the character 'zhi' in the Jigugē edition is 'xin,' and 'xu' is 'ling,' here following the Song and Yuan editions.

小過。虎怒捕羊，蝟不能攘。艮虎兌羊，卦是坎形，故曰蝟。蝟能伏虎，見《龜策傳》注。

The hexagram Mingyi changes into Xiaoguo. Lin Ci explains: A tiger attacks a sheep, and even a hedgehog cannot stop it — a凶 omen showing the difficulty of the weak to protect themselves. Shang Binghe explains: In the hexagram Xiaoguo, the trigram Gen represents the tiger, and the trigram Dui represents the sheep; the entire hexagram has two yang lines in the middle and four yin lines above and below, forming a large Kan shape. The middle is solid while the surrounding is empty, and it is all covered with spines, exactly like a hedgehog, so Lin Ci says "hedgehog." The idea that a hedgehog can subdue a tiger is found in the annotations of the "Records of the Grand Historian: Biographies of Divination and Omens." Here, however, it is said that the hedgehog "cannot repel" — "repel" meaning to resist — using the opposite meaning, thereby highlighting even more the fierce power of the tiger.

既濟。湧泉涓涓，南流不絕。卒為江海，壞敗邑里。家無所處，將師襲戰，獲其丑虜。重坎，故泉流不絕，故為江海。離為南。○湧，元本作踴，依宋本、汲古。四五兩句依宋元本增，汲古無。

The hexagram Mingyi changes into Ji Ji. Lin's commentary says: spring water flows continuously, flowing gently southward without ceasing; eventually it gathers into rivers and seas, flooding villages and destroying homes, leaving people without a place to live; generals take advantage of the situation to attack, capturing numerous captives. After the water disaster comes military calamity. Shang Binghe explains: Ji Ji consists of Li below and Kan above, with the upper trigram being Kan. The interaction of lines two to four also forms Kan, resulting in two Kan trigrams overlapping. The water source does not run dry, so the spring flows continuously and eventually becomes rivers and seas; Li is located to the south, thus determining the direction of the southern flow. Notes: The character '涌' in the original edition was '踊', here following the Song and Jigugong editions. The fourth and fifth sentences 'destroying villages and towns, families having nowhere to stay' are added according to the Song and Yuan editions, while the Jigugong edition does not include these sentences.

未濟。桃弓葦戟，除殘去惡，敵人執服。此用遇卦明夷象。震為桃葦，坎為弓，離為戟。丁雲《左傳昭四年》："桃弧棘矢以除其災"，又《太平御覽》引《禮稽命徵》曰"桃孤葦矢以除疾殃"。

The hexagram Mingyi transforms into Weijì. Lin's commentary says: Using peach wood as a bow and reed as a spear, to drive away cruelty and eliminate evil, enemies are forced to submit. It is auspicious. Shang Binghe explains: This line refers to the hexagram Mingyi as the encountered hexagram—the encountered hexagram is the one originally obtained, and the transformed hexagram is opposite to it. Each hexagram in the Yilin has sixty-four commentaries, and the name of the hexagram at the beginning of each line is the transformed hexagram. Mingyi is composed of Li below and Kun above. The hexagram contains Zhen representing peach wood and reed, Kan representing the bow, and Li representing the spear and halberd. Qing scholar Ding Yan points out that the Zuo Zhuan from the fourth year of Zhao Gong mentions "peach bows and thorn arrows to remove calamity." The Taiping Yulian cites a text from the esoteric book Li Ji Mingzheng, which also says "peach bows and reed arrows to remove illness and calamity" (the original text writes "hu" as "gu," which is a homonym error). This shows that using peach bows and reed arrows to remove disasters was a common ancient ritual among the Han people, and Lin's commentary is based on this.

行唐尚秉和節之注

This is the title at the beginning of volume ten. "Xingtang" is Shang Binghe's native place, that is, Xingtang County in Zhili (now part of Hebei); "Jie zhi" is his given name. The whole sentence indicates that the annotations of this volume of "Yi Lin" were written by Shang Binghe from Xingtang, and "Jie zhi zhu" means the annotations made by Jie.

受業蒲城仵道益、豐潤董維城堃校刊

Following the official title is the name of the editor: the disciple from Pucheng, Wu Daoyi, and the disciple from Fengrun, Dong Weicheng Kun, who jointly took charge of the proofreading and overseeing the carving of the edition. Pucheng is now in Shaanxi, and Fengrun is now in Hebei. In old editions, "receiving instruction" was a self-reference by students to their teachers, and "proofreading and printing" referred to both checking the text and carving it for printing. "Dong Weicheng Kun" would be a surname Dong, given name Kun, and courtesy name Weicheng. In ancient times, when giving names, the courtesy name was often placed before the given name.

家人。天命赤烏，與兵徼期。征伐無道，誅其君傲，居止何憂。坎為赤，離為烏，巽為命，離為兵戈，伏震為征伐。震為大塗、為君，震伏故曰無道、曰誅其君。坎巽皆為伏，故曰居止。《史記周本紀》："武王伐紂，有赤烏流於王屋"，首二句謂天以赤烏示瑞，示伐紂之期至也。○天，汲古作王，兵作君，均依宋元本。

The first line of the transformed hexagram of "Family" returns to the original hexagram of "Family." Lin's commentary says: Heaven sends down the red crows as a mandate, and with the army agrees on the time to meet; the army goes out to attack the unjust state,诛戮 its arrogant ruler, and the people who dwell in their homeland have nothing to worry about. It is auspicious. Shang Binghe explains: The hexagram "Family" has fire below and wind above. The lines two to four form the trigram kan, which represents red color, and fire represents flying birds, thus forming "red crows." Wind represents orders and decrees, so it is said "heaven's mandate." Fire also represents weapons, and the trigram zhen, hidden within the hexagram, represents military campaigns. Zhen originally symbolizes the great way and the ruler, but now it is hidden and not visible, hence Lin says the other side is "unjust" and says to "kill its ruler." Kan and wind both have the meaning of concealment, hence "residing and resting," meaning to stay still. Shang also cites the "Records of the Grand Historian: The Annals of the Zhou Dynasty," which says that when King Wu attacked Zhou, red crows fell on Wangwu, which exactly matches the first two lines, meaning that heaven uses red crows to show auspicious signs, announcing that the time to attack Zhou has arrived. Notes: In the Ji Gu Ge edition, the character "heaven" is written as "king," and "army" is written as "ruler," both corrected according to the Song and Yuan editions.

乾。千歲槐根，身多斧瘢。傷夷倒掘，枝葉不存。乾為千歲，家人巽為槐，兌為斧，初二三四皆兌形。艮為節、為瘢，二三四五皆艮形，故曰身多斧瘢。巽隕落故曰傷夷，故無枝葉。○瘢，汲古作痕，非，依宋元本。三句宋元作傷癕搗理，依汲古。

The hexagram Family changes to Heaven. Lin's interpretation says: A single ancient locust tree, its roots exposed, its trunk full of scars from axes; wounded, uprooted, with not a single leaf remaining—this is the image of decay and dispersal. Shang Binghe explains: Heaven represents longevity, hence the term 'thousand years'; when encountering the hexagram Family, its upper trigram is Xun, which represents woody plants such as locust trees. The trigram Dui represents axes, although the pure Heaven hexagram does not contain the entire Dui trigram, there are everywhere signs of Dui's 'half trigram'—a half trigram is formed by taking two adjacent lines as half of a trigram. Two yang lines can serve as the lower half of Dui or the upper half of Gen. Therefore, from the first line to the fourth line, there are everywhere signs of Dui; from the second line to the fifth line, there are everywhere signs of Gen. Gen represents the joints of bamboo and wood, and the scars on the trunk are called 'scars'. Therefore, it is said that the trunk is full of axe scars. Xun also represents falling, hence the saying 'injury' and 'leaves not remaining'. Notes: The character 'scars' in the Jigusha edition is 'marks', which is incorrect; here we follow the Song and Yuan editions. The third sentence in the Song and Yuan editions reads 'injury and treatment', here we follow the Jigusha edition.

坤。喭喭諤諤，虎豹相齚。畏懼悚息，終無難惡。此亦取遇卦《家人》象。家人重離，離正反兌口相對，喭喭諤諤，語多貌，離正反兌相對艮為虎豹，故曰相齚.齚，亦兌象也。坎為畏懼。

The hexagram Family changes to the hexagram Earth. Lin's commentary says: there is much noise and argument, like tigers and leopards fighting each other; everyone is frightened and holds their breath, but in the end no disaster occurs — first there is alarm, then peace. Shang Binghe explains: this line also takes the image of the hexagram Family. The lower trigram of Family is Fire, and the trigrams from lines three to five also form Fire, so two Fires are stacked on top of each other; within the image of Fire there are two opposing Lake trigrams, representing speech and argument. "Yan yan e e" describes the appearance of many voices. Two mouths facing each other, combined with the image of Tiger and Leopard from the trigram Mountain, form "xiang ya" — ya means to bite, and the character for bite itself also represents the image of Lake. The trigrams from lines two to four form Water, and Water represents fear, so it says "fear and holding one's breath."

屯。娶於姜呂，駕迎新婦。少齊在門，夫子歡喜。震為娶，伏巽為姜呂、為震婦、為少齊。坤為門，震為夫子、為喜，《左傳昭三年》："少姜有寵於晉，謂之少齊"。

The hexagram Family changes to the hexagram屯. Lin Ci said: going to the family of the Jiang surname and Lu surname to marry, driving a carriage to bring the bride back; Shao Qi was already waiting at the gate, the husband was very happy. This is a good omen for marriage. Shang Binghe explained:屯 is Zhen below and Kan above, Zhen represents marriage; the hidden trigram in the hexagram is Xun, which represents the Jiang surname and Lu surname, that is, the royal family of the state of Qi. Xun is also the spouse of Zhen, so it is called "Zhen wife," that is, Shao Qi in Lin Ci's statement. Kun represents the family gate, Zhen represents the man, and also represents joy. Shang's reference to the "Zhaogong San" chapter of the "Zuo Zhuan": the wife of the state of Qi, Shao Jiang, married into the state of Jin and was very favored, the people of Jin called her "Shao Qi" — the "Shao Qi" in Lin Ci's statement refers to this woman from Qi.

蒙。膏壤肥澤，民人孔樂。宜利居止，長安富有。坎為膏澤，坤為壤、為民人，互震為孔樂，艮止故利居。坤為安，震為長，故曰長安，坤多故曰富有。

The hexagram Family changes to the hexagram Enlightenment. Lin's interpretation says: the land is fertile, the waters and marshes are abundant, and the people are very happy; it is suitable to reside locally, ensuring long-term peace and security, with every household well-provided for. Great auspiciousness. Shang Binghe explains: Enlightenment is composed of the trigram Water below and Mountain above. Water represents the rich and moist marshes, Earth represents the soil and also the people. The lines two to four form the trigram Thunder, which represents joy, and "Kong Le" means great joy. The trigram Mountain originally means to stop, so it is suitable to reside and settle; Earth also represents peace and stability, while Thunder represents enduring, so together they mean "long peace." Earth also represents abundance, so it is said "rich and prosperous."

需。主有聖德，上配太極。皇靈建中，授我以福。乾為聖、為主，乾天故配太極，乾為帝、為皇、為福，坎為中。○主，元本訛坐，從宋本、汲古。《詩大雅》："克配彼天"、"莫匪爾極"，《書》："建中於民，斂時五福"。

The hexagram Family changes to Need. Lin Ci said: The sovereign possesses the virtue of a sage, and can be matched with the Taiji; the heavenly spirits establish the principle of correctness and uprightness for the people below, and bestow blessings upon me. Great auspiciousness. Shang Binghe explained: Need is composed of the trigram Qian below and Kan above. Qian represents sages and sovereigns, and also represents heaven. Heaven and Taiji are both vast and boundless, so it is said 'matching with Taiji'. Qian also represents emperors and blessings, while Kan occupies the central position, representing the principle of correctness and uprightness, hence 'establishing the center'. Note: The original edition mistakenly wrote 'sit' instead of 'master', and this version follows the Song edition and the Jigugong edition. Shang also pointed out that the vocabulary used by Lin Ci has its origins: The Book of Poetry, Great Yamen, contains the lines 'can match with heaven' and 'none is not your extreme'; the Book of Documents contains 'establishing the center among the people' (from Zhonghui Zhi Gao) and 'gathering the five blessings' (from Hongfan). The phrases 'matching with Taiji', 'heavenly spirits establishing the center', and 'bestowing blessings upon me' are all derived from these idioms.

訟。耄老懞鈍，不見東西。少者弗慕，君不與謀。懸輿致仕，退歸里居。乾為老，離東坎西，坎隱故不見東西。兌為少，乾為君，今兌口向下，與乾君背，故曰弗慕、曰君不與謀。伏坤為輿，在上故曰懸輿。艮為官、為仕，伏震艮覆，故曰致仕。震為歸，坤為里。

The hexagram Family changes to the hexagram Strife. Lin Ci explains: the old man is confused and unable to distinguish east from west; the young people do not come close, and the sovereign does not consult him on state affairs; he can only hang up his carriage and resign from office, returning to live in the village. This is a sign of decline in old age and retirement from public life. Shang Binghe explains: Strife is composed of Kan below and Qian above, Qian represents the old; Li is in the east and Kan in the west. Now Kan is hidden and not visible, so it is said 'not seeing east and west'. Dui represents the young, Qian the sovereign, but in the hexagram Dui's mouth is facing down, directly opposite the Qian above, so it is said the young do not admire and the sovereign does not consult. The hidden trigram Kun represents the carriage, located above, the carriage not touching the ground, which is 'suspended carriage'; ancient people who resigned from office were called 'suspended carriage'. Gen represents official position and career, and the hidden trigram Zhen is the reverse of Gen, indicating the official position is unstable, so it is said 'retirement', retirement meaning returning the official position. Zhen represents returning, Kun represents the village, the last sentence 'retiring to live in the village' comes from this.

師。三狂北行，道逢大狼。暮宿患宅，為禍堪傷。震為狂，數三，故曰三狂，坤北故曰北行。震為行、為道，艮為狼，狼首向內，與坎室連，故曰患宅。坤為暮，坎為宿、為患、為室，故曰暮宿患宅。○堪，汲古作所，依宋元本。

The hexagram Family changes to the hexagram Army. Lin Ci said: Three wild men went north, on the way they met a big wolf; at night they sought shelter and stayed in a haunted house, the calamity they brought about was truly harmful. It is凶 (a bad omen). Shang Binghe explained: Army is composed of Kan below and Kun above. Zhen governs restlessness and frenzy, taking the number three, forming the term 'three wild men'; Kun is located in the north, so it is said 'going north'; Zhen also governs movement along roads. Gen represents a wolf, in the hexagram the wolf's head faces inward, directly connected to Kan which represents a house, so the place of lodging became a 'haunted house'. Kun represents dusk, Kan governs staying overnight and also represents worries and houses, the four characters 'dusk, staying overnight, haunted house' all come from these two hexagrams. Notes: The character '堪' in the Ji Gu Ge edition is '所', but here we follow the Song and Yuan editions.

比。更旦初歲，振除禍敗。新衣元服，拜受利福。震為旦，震覆，故曰更旦。坤為歲、為禍敗，艮手故曰振除禍敗。坤為衣服，坤黑，故曰元服。艮手為拜，坤為受，一陽居五，群陰拱之，故云利福指五。

The hexagram Family changes to the hexagram Ratio. Lin Ci says: A new day has come, a new year has begun, the misfortunes of the previous year are shaken off completely; wearing new clothes, black ceremonial robes, to receive auspiciousness and blessings. Auspicious. Shang Binghe explains: Ratio is composed of the earth below and water above. The trigram Zhen (Thunder) is the master of heaven's brightness, but in the hexagram, Zhen is inverted, forming a reversed Zhen, symbolizing that after one day ends, another day begins, hence 'more dawn' where 'more' means change. The earth represents years and misfortunes; the mountain represents the hand, using the hand to shake off and remove misfortunes, hence 'shake off misfortunes'. The earth also represents clothing, and the color of the earth is black, so 'original clothing' refers to black robes. The mountain represents bowing and greeting, and the earth represents receiving; the entire hexagram has only one yang line, the ninth line in the fifth position, occupying a high and honorable position, with all the yin lines surrounding it. Therefore, Shang's explanation of Lin Ci's 'favorable for blessings' refers precisely to this fifth line.

小畜。杲杲白日，為月所食。損上毀下，鄭昭出走。互離為日，兌為月，兌侵入離體之半，故曰日為月所食。巽為損，在上故曰損上，兌毀折在下，故曰毀下。伏坎為鄭，離為昭，鄭昭名忽，桓十一年出奔。○下。汲古作上。依宋本。

The hexagram Family changes to the hexagram Small Accumulation. Lin's interpretation says: In a bright daylight, the moon suddenly devours the sun; the upper part is damaged, the lower part is destroyed, and Zheng Zhao Gong had no choice but to flee to another country. This is ominous. Shang Binghe explains: Small Accumulation consists of Qian below and Xun above. The lines two to four form the trigram Li, which represents the sun; Dui represents the moon, and the Dui trigram invades half of the Li trigram, thus the sun is eaten by the moon, hence the saying 'the sun is devoured by the moon'. Xun represents reduction, located in the upper trigram, hence 'loss on the upper'. Dui represents destruction, located in the lower trigram, hence 'destruction on the lower'. The hidden trigram Kan represents Zheng country, and Li represents brightness, together they form Zheng Zhao Gong, whose name was Hu. In the eleventh year of Lu Huan Gong, he was expelled and fled. Note: The character 'down' in the Jigusha edition is 'up', but here we follow the Song edition.

履。君子失意，小人得志。亂擾並作，奸邪充塞。雖有百堯，顛不可救。通《謙》。艮為君子，在下故失意。坤為小人，在上故得志。坎為失、為志，坤為亂、為奸邪，震為帝，坤為百，故曰百堯。正反震故曰顛。○擾，汲古作憂，依宋元本。

The hexagram Family changes to the hexagram Following. Lin Ci says: A gentleman is in misfortune below, while a petty person is in power above; calamity and disturbance arise together, and wicked people fill the court; even with a hundred Yao, the trend of collapse cannot be reversed. Great misfortune. Shang Binghe explains: This should be viewed in relation to the hexagram of Humility, which is the opposite of Following. Opposite transformation involves flipping the yin and yang of each of the six lines. Following is composed of the hexagram Dui below and Qian above; flipping each line gives the hexagram Gen below and Kun above, which is Humility. In Humility, Gen represents the gentleman, and since Gen is in the lower position, the gentleman is in misfortune; Kun represents the petty person, and since Kun is in the upper position, the petty person is in power. Kan represents loss and the mind; Kun represents disorder and wickedness; Zhen represents the emperor, and Kun represents a hundred, hence the phrase 'a hundred Yao'. Within the hexagram, the correct Zhen and the reversed Zhen appear together, one in order and one inverted, hence the term 'upside down'. Note: The character '扰' in the Jigusha edition is '忧', but here we follow the Song and Yuan editions.

泰。仁德利洽，恩及異域。澤被殊方，福慶隱伏。作蠶不織，寒無所得。乾為仁德，兌為恩澤，坤為方域，乾為福慶，在下故隱伏。巽為蠶，巽覆故不織。乾為寒。○利，汲古作擾，依宋本。

The hexagram Family changes into the hexagram Great Peace. Lin Ci said: The virtue of benevolence spreads widely, its grace reaches distant lands; the virtue covers all directions, yet the family's blessings remain hidden and not apparent. Although silkworms are raised, the silk cannot be woven; even in cold weather, there is nothing gained. The benefit is outside but does not reach oneself. Shang Binghe explained: Great Peace consists of Heaven below and Earth above. Heaven represents benevolence and virtue, Lake represents grace, and Earth represents the four directions. Therefore, the grace reaches distant lands and the virtue covers all regions. Heaven also represents blessings, but since Heaven is in the lower position, it is in a humble place and thus hidden, hence the saying 'blessings are hidden'. The trigram Wind represents silkworms and mulberry trees; in this hexagram, the Wind trigram is inverted, indicating reversed function, hence raising silkworms but not being able to weave silk. Heaven represents cold, and the last sentence 'no gain in cold' comes from this. Note: The character 'benefit' in the Jiguge edition is 'disturbance', but here we follow the Song edition.

否。東求金玉，反得弊石。名曰無宜，字曰醜惡，眾所賤惡。伏震為東，艮為求，乾為金玉，艮為石，互巽故曰弊石。艮為名，坤為字、為醜惡、為眾、為惡、為賤。

The hexagram Family changes to the hexagram Oppression. Lin's interpretation says: going east to seek gold and jade, one ends up picking up a piece of rotten stone; its name is called "No Suitability," its surname is called "Ugliness," and everyone despises it. This is an ominous sign of seeking beauty but obtaining ugliness. Shang Binghe explains: Oppression is composed of the Earthly element below and the Heavenly element above. The hexagram contains the trigram Zhen, which governs the east; lines two to four form the trigram Gen, which governs seeking and also mountains and stones; the Heavenly element governs gold and jade; lines three to five form the trigram Xun, which governs decay, and when combined with Gen's stone, it forms "decayed stone." Gen also governs names, and the Earthly element governs surnames, as well as ugliness, multitude, and contempt. The last three sentences all arise from the Earthly element's image.

同人。擊鼓合戰，士怯叛亡。威令不行，敗我成功。通《師》。震為鼓、為戰、為士，坤柔故曰怯。震為往、為亡、為威令，坤閉故不行，坤喪故敗。

The hexagram Family changes to the hexagram Fellowship. Lin Ci says: War drums are beaten and forces clash, but soldiers are timid and scatter in flight; the commander's orders cannot be carried out, and the hard-won victory is lost. This is a凶 (auspicious but dangerous). Shang Binghe explains: This line takes the hexagram Teacher, which is the opposite hexagram of Fellowship, to interpret it. Fellowship has the trigram Fire below and Heaven above; when the yin and yang lines are reversed, it becomes the hexagram Teacher, which has the trigram Water below and Earth above. The hexagram Teacher has the trigram Thunder, which represents drums and warfare, as well as soldiers; Earth is characterized by softness and weakness, hence 'timidity'. Thunder also represents movement and flight, as well as authority; Earth represents blockage, hence the orders cannot be carried out. Earth also represents loss, hence the victory is lost at the last moment.

大有。仲春孟夏，和氣所舍。生我嘉福，國無殘賊。伏《震》，與坎連故曰仲春，巽為孟夏。坎為和。舍，發也，伏艮為國，坎為賊，首二句言春夏之交，陽和之氣發生也。用《家人》象。

The hexagram Family changes to the hexagram Great Possession. Lin's interpretation says: In the second month of spring and the fourth month of early summer, the warm and harmonious energy is spreading out; this brings me good fortune, and there are no harmful people causing chaos in the country. It is auspicious. Shang Binghe explains: This interpretation uses the hidden trigram Zhen (Thunder) within the hexagram. Zhen is located in the east, and connects with Kan (Water), which governs winter. The season is appropriate for the middle of spring. Xun (Wind) is located in the southeast, and corresponds to the beginning of summer. Kan represents harmonious energy; the character 'she' here means to spread out. The hidden trigram Gen (Mountain) represents the state, and Kan represents thieves and harm. The first two lines refer to the flourishing of all things during the transition from spring to summer due to the rising yang energy. The entire interpretation makes use of the imagery of the hexagram Family.

謙。尹氏伯奇，父子生離。無罪被辜，長舌為災。震為伯、為父，又為子，正反震相背故曰生離。坤為罪辜，兌為舌，震形似兌而長故曰長舌。坤為災。伯奇，尹吉甫子為後母所讒，被放逐。○生，汲古作相，依宋元本。

The hexagram Family changes to the hexagram Humility. Lin Ci said: The son Boqi of the Yin family was separated from his father, though he had no guilt but was punished with criminal punishment; a long tongue brought about disaster. It is an inauspicious portent. Shang Binghe explained: Humility is the hexagram with mountain below and earth above. The trigram Zhen (Thunder) governs the father and the son, and also the master; within the hexagram, the upright Zhen and the reversed Zhen face opposite directions, father and son each facing a different direction, so it is said 'separation'. Earth governs guilt and punishment, and Dui (Lake) governs speech and words. Zhen's form resembles Dui but is longer, so it is said 'long tongue'; earth also governs calamity. Shang also explained the story: Boqi was the son of the minister Yijifu of the Zhou Xuanwang dynasty. He was exiled because his stepmother slandered him. Notes: The character '生' in the Jiguge edition is '相', but here we follow the Song and Yuan editions.

豫。五榖不熟，民苦困急。駕之新邑，嘉樂有得。震為榖，坎納戊，數五，故曰五榖，坤喪故不熟。坤為民，坎為困苦，震為駕、為樂，坤為邑。○五，宋元本作三，依汲古。第二句汲古作困民惡極，樂作禾，均依宋元本。

The hexagram Family changes to the hexagram Joy. Lin's interpretation says: the five grains cannot mature, the people are in hardship and distress; they can only drive their carts to move to a new city, and thus find peace and comfort. It starts with misfortune but ends with good fortune. Shang Binghe explains: Joy consists of the earth below and thunder above. Thunder governs grain; in the method of Najia, the trigram Kan is paired with the heavenly stem Wu. In the Najia system, the eight trigrams are paired with the heavenly stems: Qian is paired with Jiā and Rén, Kun with Yǐ and Guǐ, Zhen with Gēng, Xun with Xīn, Kan with Wǔ, Li with Jǐ, Gen with Bīng, and Dui with Dīng. Wu and Jǐ belong to the earth element and are located in the Central Palace. The number of the Central Palace is five, hence the term 'five grains'. Kun governs loss, hence the failure of the crops to mature. Kun governs the people, Kan governs hardship, Zhen governs driving carts and also joy, and Kun also governs cities. Notes: The character 'five' in the Song and Yuan editions reads 'three', here we follow the Jigugē edition. The second sentence in the Jigugē edition reads 'the people are in extreme distress', and the character 'joy' is written as 'grain', both following the Song and Yuan editions.

隨。登虛望貧，暮食無飡。長子南戍，與我生分。震為登，艮為虛，《詩》"登彼虛矣"。艮為望，巽隕落，故曰貧。兌為暮、為食，震為長子、為南，艮守故曰南戍。艮為我，正反艮故曰生分。震為生。

The hexagram Family changes to the hexagram Following. Lin's interpretation says: climbing a high hill to look afar, one sees a barren land; by evening there is no food to eat; the eldest son is stationed in the south, separated from me in body and blood. This is ominous. Shang Binghe explains: Following is composed of Zhen below and Dui above. Zhen represents ascending and climbing, while Gen represents a great hill or ruined site. The Book of Poetry says, "Climbing that empty hill," where empty refers to a great hill. Gen also represents looking afar; Xun represents falling, and when things reach their end they become poor, hence "poor." Dui represents evening and food; Zhen represents the eldest son and the south; Gen represents guarding, hence "southern garrison." Gen also represents oneself, and since the hexagram has two Gens, one positive and one negative, they are opposite to each other, hence "separation" meaning being alive yet apart; Zhen represents life.

蠱。東市齊魯，南賈荊楚。羽毛齒革，為吾利寶。巽齊兌魯，震為東、為南，巽為市、為賈，震為荊楚，故東市齊魯，南賈荊楚。震為羽毛，兌為齒，艮為革，巽為利，震為寶。

The hexagram Family changes to the hexagram蛊. Lin Ci said: Going east to Qi and Lu to trade, going south to Jingchu to do business; the feathers, horns and leather goods brought back all became my profitable treasures. The fortune of traveling for trade is auspicious. Shang Binghe explained:蛊 is composed of Xun below and Gen above. Xun represents Qi, and兑 represents Lu. Zhen represents the east and also the south. Xun governs markets and merchants, and Zhen also represents Jingchu. Thus there is trade going east to Qi and Lu and south to Jingchu. Zhen governs feathers,兑 governs teeth, and Gen governs leather—these three were the main goods traded between the north and south in ancient times. Xun governs profit, and Zhen governs treasures.

臨。節情省欲，賦斂有度。家給人足，公劉以富。坤為情慾、為吝嗇，故曰節省。坤為聚，故曰賦斂，坤多，故曰家給人足。坤為輗，震為公，故曰公劉。公劉，周祖也。○斂。宋元本作鈠。依汲古。

The hexagram Family changes to the hexagram Approaching. Lin's commentary says: Control emotions and desires, reduce indulgences, and taxation has a fixed limit; every household is well-provided for, and everyone is warm and well-fed, like the prosperous state of Gong Liu, an ancestor of the Zhou people. Great auspiciousness. Shang Binghe explains: Approaching consists of the trigram Dui below and Kun above. Kun governs emotions and desires, and also signifies stinginess, hence the saying 'control emotions and desires'; Kun also signifies gathering, hence 'taxation'; Kun signifies multitude, hence 'every household is well-provided for'. Shang also says that Kun symbolizes the yoke of a carriage, and Zhen symbolizes a prince or marquis, together forming the term 'Gong Liu'—Gong Liu was an ancestor of the Zhou people, who led his clan to migrate to Bin and thus made the Zhou way flourish. Notes: The character '敛' in Song and Yuan editions was written as '鈠', but here we follow the Jigugong edition.

觀。恭寬信敏，功加四海。闢去不祥，喜來從母。坤柔故曰恭寬，止故信，風散故敏。坤為海，巽數四，風散故功加四海，坤死故不祥，巽伏故避去不祥。伏震為喜，坤為母。

The hexagram Family changes to the hexagram Contemplation. Lin Ci says: Being respectful to others, broad-minded, sincere, diligent and quick to act, one's achievements extend throughout the four seas; expelling ill omens, joy follows the mother. Auspicious. Shang Binghe explains: Contemplation is composed of the earth below and the wind above. The earth is gentle and compliant, hence respect and broad-mindedness; the mountain is firm and unmoving, hence sincerity; the wind spreads everywhere, hence diligence and quickness. The earth represents the sea, and the number of the wind hexagram is four, with the wind spreading in all directions, hence 'achievements extend throughout the four seas'. The earth represents death and mourning, which is an ill omen, but the wind represents concealment, thus expelling ill omens. The joy in the hexagram is represented by the hidden trigram Zhen (Thunder), and the mother is represented by the earth. The four words 'respectful, broad-minded, sincere, diligent and quick' originally come from the Analects of Confucius, Book of Yanghuo, where Confucius answers Zi Zhang's question about benevolence. Lin Ci uses this phrase as an idiom.

噬嗑。張狂妄行，與惡相逢。不得所欲，生我獨凶。震為張狂、為行，遇坎陷，故曰與惡相逢，故曰不得所欲。○行，宋元本作作，依汲古。

The hexagram Family changes into the hexagram Eating the Fire. Lin's commentary says: Going about recklessly and wildly, one collides with something fierce and evil; what one desires cannot be obtained, and instead brings about a unique misfortune. Auspiciousness. Shang Binghe explains: Eating the Fire is the hexagram with Zhen below and Li above. Zhen indicates movement and action, as does the idea of going about. Proceeding forward leads to encountering Kan's trap, so it is said 'meeting evil,' and thus 'not obtaining what is desired.' Notes: The character '行' in Song and Yuan editions is '作,' but here we follow the Jigugē edition.

賁。畫龍頭頸，文章不成。甘言美語，詭辭無名。賁，飾也，故曰畫。震為龍，艮為頭頸，離為文章，坎黑而隱伏，故文章不成。三至上正反震，故曰甘言美語，故曰詭辭。艮為名，坎伏故無名。

The hexagram Family changes to the hexagram Brightness. Lin's interpretation says: Drawing a dragon only shows its head and neck, but the patterns and colors are not completed; full of sweet words, they are all deceitful, and thus cannot bring a good reputation. This is ominous. Shang Binghe explains: The original meaning of Brightness is ornamentation, so it is called 'drawing'. The trigram Zhen represents the dragon, and Gen represents the head and neck, while Li represents patterns and colors. Kan is black and hidden, so the patterns and colors are concealed, hence 'the article is not completed'. Between the third line and the top line there is a correct Zhen and an inverted Zhen, meaning one sweet word and one deceitful word, hence 'sweet words', and 'deceitful words'. Gen represents reputation, and Kan is hidden and not visible, hence 'no reputation'.

剝。騎龍乘風，上見神公。彭祖受刺，王喬贊通。巫咸就位，拜壽無窮。伏乾為龍，坤為風，一陽在上故曰騎乘。乾為神、為公，艮為壽，故曰彭祖，艮陽在上故曰刺。刺，謁札也。王喬，古仙人，亦艮象。巫咸，王逸，《離騷》注：古神巫也，殷中宗之世下降。伏兌為巫。彭祖受刺者，言欲見神公彭祖受謁札；王喬贊通者，言見神公時王喬為通其名也。艮為拜、為壽。○刺，汲古訛制，喬訛高，均依宋元本。

The hexagram Family changes to the hexagram Splitting. Lin's interpretation says: riding on a dragon and driving on the wind, going up to heaven to pay homage to the divine elder; Pengzu presents a letter of introduction to request an audience, and Wangziqiao serves as the attendant to announce his name; Wu Xian also takes their respective positions, bowing to seek endless longevity. This is a favorable omen for seeking immortality and wishing longevity. Shang Binghe explains: Splitting is the hexagram with Earth below and Mountain above. The hidden trigrams within the hexagram are Heaven, which represents the dragon, and Earth, which represents the wind; one yang line is at the top line, high above and looking down, hence the image of riding. Heaven represents spirits and also nobles and princes, combined as 'divine elder'; Mountain represents longevity, hence 'Pengzu'; the yang line of Mountain is at the top, like presenting a letter, hence 'ci'—'ci' refers to the letter of introduction used for visiting. Wangziqiao is an ancient immortal, and the same image is taken from Mountain. Wu Xian, according to Wang Yi's commentary on the Lamentations, is an ancient divine shaman who descended from heaven during the reign of Yin Zhongzong; the hidden trigram within the hexagram is Dui, representing the shaman. Shang's explanation of these two lines says: 'Pengzu presents a letter' means to present the letter of introduction before meeting the divine elder; 'Wangziqiao serves as the attendant' means that during the meeting with the divine elder, Wangziqiao serves as the attendant to announce his name. Mountain also represents bowing and longevity. Notes: The character 'ci' in the Jigusha edition was mistakenly written as 'zhi', and 'qiao' was mistakenly written as 'gao', both have been corrected according to the Song and Yuan editions.

復。溫仁君子，忠孝所在。八國為鄰，禍災不處。坤柔故曰溫仁，曰忠孝。震為君、為子，故曰溫仁君子。震為鄰，坤為國，卦數八，故曰八國為鄰。坤為禍災，震解故不處。○處，汲古作起，依宋元本。

The hexagram Family changes to the hexagram Return. Lin's interpretation says: A kind and benevolent gentleman, whose loyalty and filial piety are evident; neighboring states surround him, and misfortune will not remain here. It is auspicious. Shang Binghe explains: The hexagram Return consists of the trigram Zhen below and Kun above. The nature of Kun is gentle and yielding, hence it is said to be kind and benevolent, and to embody loyalty and filial piety. Zhen represents the sovereign and also the son, together forming the concept of 'gentleman'. Zhen governs neighbors, while Kun governs states. The number of the original heaven hexagram of Kun is eight, thus it is said 'eight states are neighbors'. Kun governs calamity, while Zhen has the function of dispersing, so calamity will not remain. Note: The character '处' in the Jiguge edition is '起', but here we follow the Song and Yuan dynasty editions.

無妄。威權分離，烏夜徘徊。群蔽月光，大人誅傷。震為威，巽為權，初至四正反震，故曰分離。艮為鳥，伏坤為夜、為群，兌為月，兌伏，故月為坤黑所蔽也。乾為大人，坤殺，故誅傷，此必有故實，或以左氏楚幕有烏及城上有烏，齊師其遁當之，皆不合，俟考。○月，宋元本作日，非，依汲古。

The hexagram Family changes to the hexagram Without Pretense. Lin's commentary says: Authority and power are separated, crows circle around at night without leaving; a group of yin forces block the moonlight, and the great man suffers punishment and injury. This is ominous. Shang Binghe explains: Without Pretense consists of Zhen below and Qian above. Zhen represents authority and power, while Xun represents authority. Between the first line and the fourth line, Zhen and its opposite Zhen are both present, hence the saying 'separation'. Gen represents flying birds, while the hidden Kun represents night and the masses; Dui represents the moon, but Dui is hidden, so the moonlight is obscured by the darkness of Kun. Qian represents the great man, while Kun represents killing, hence the saying 'punishment and injury'. Shang氏 admits that this line must have historical events as its background. Some people compare it to the "crows on the楚 banner" and "crows on the city wall, the Qi army will retreat" from the Zuo Zhuan, but these are not consistent. It can only be left in doubt for further investigation. Note: The character 'moon' in the Song and Yuan editions is 'sun', which is incorrect. This version follows the Jigugē edition.

大畜。學靈三年，仁聖且神。明見善祥，吉喜福慶。鳱鵠知來，告我無憂。詳《小畜》之《漸》，第五句宋元本作神烏來見，汲古烏作鳥，皆依《小畜》之《漸》校。

The hexagram Family changes to Great Accumulation. Lin's commentary says: Studying the Dao has connected with the spiritual for three years, being both benevolent and saintly, almost approaching the divine; clearly seeing the signs of good and virtue, joy and blessings have come; the magpie brings news of good things coming, telling me not to worry. Great auspiciousness. Shang Binghe explains: The imagery used here is detailed in the change from Small Accumulation to Gradual Progress, so it is not repeated here. Notes: The fifth sentence in Song and Yuan editions reads 'the divine bird appears,' while the Jigugang edition has 'bird' instead of 'bird,' both editions are corrected according to the change from Small Accumulation to Gradual Progress to 'the magpie knows the coming,' where magpie refers to the dry鹊, which is the magpie, and ancient people regarded the noise of magpies as a sign of good news.

頤。東山辭家，處婦思夫。伊威盈室，長股羸戶。嘆我君子，役日未已。震為東、為夫，艮為山、為室家、為君子，巽為震婦，巽伏，故曰處婦。坤為心、為思，巽為蟲，故曰伊威。《詩傳》："伊威，委黍也"，陸機雲"生甕底似白魚"。長股，蠨蛸也，詩疏：即長腳小蜘蛛。羸，宋衷易羸豕注：以羸為大索。陸績、虞翻皆讀作縲，長股羸戶者，言蜘蛛作網於戶。元本舊注疑羸為臝，誤之遠矣，巽為股、為長，故曰長股。《詩》"蠨蛸在戶"《傳》"蠨蛸長踦"，是焦詩與毛同也。

The hexagram Family changes to the hexagram Nourishment. Lin's interpretation says: The husband is far away in the eastern mountains, having left home; the wife alone in the empty house misses him. The room is infested with centipedes, and the door is covered with the web of a long-legged spider. Alas for my husband, his service has no end. This is a symbol of a soldier serving for a long time, and the family left in disarray. Shang Binghe explains: Nourishment consists of Zhen below and Gen above. Zhen represents the east and also the husband; Gen represents mountains and also the family and the gentleman. Xun is the spouse of Zhen, so it is called "Zhen wife." Xun is hidden and not visible, so it is called "dwelling wife," meaning a wife living alone. Kun represents the heart and longing; Xun represents insects, so there is "Yi Wei," which refers to centipedes. The "Po Shu Zhuan" says "Yi Wei is a type of grain beetle," and Lu Ji says it lives in the bottom of a jar, resembling a white fish. "Chang Gu" refers to a long-legged spider, as stated in the "Mao Shi Zhengyi," which says it is a long-legged spider. The character "Ling" is explained by Song Zhong in his commentary on the Book of Changes as "Ling Shi," meaning a large rope, and Lu Ji and Yu Fan both read it as "Lei." Therefore, "Chang Gu Ling Hu" refers to a spider weaving a web on the door. The old annotations in the original edition of the Yuan dynasty doubted that "Ling" should be "Lu," but this is a great mistake. Xun represents the thigh and also length, so it is called "Chang Gu." The "Book of Songs" mentions "Xiao Shao in the door," and the "Mao Zhuan" says "Xiao Shao has long legs," showing that Jiao Yanshou's interpretation of the poem is the same as that of Mao.

大過。張頷開口，舌直距齒。然諾不行，政亂無緒。兌為口、為頷、為舌、為齒，乾為直，兌為言，正覆兌相背，故曰舌直距齒，曰然諾不行。伏坤為政、為亂，巽為緒。○直距，汲古作宜絕，依宋元本。

The hexagram Family changes to Great Excess. Lin Ci says: Opening the jaw, opening the mouth wide, the tongue is straight and touches the teeth; promising something but not fulfilling it, political affairs are chaotic and there is no order. This is ominous. Shang Binghe explains: Great Excess consists of the trigram Xun below and Dui above. Dui governs the mouth, the jaw, the tongue, and the teeth; Qian governs straightness, and Dui also governs speech. In the hexagram, the upright Dui and the inverted Dui face each other, so it is said that the tongue is straight and touches the teeth, and that promises are made but not fulfilled. The hidden trigram Kun governs political affairs and disorder, while Xun governs threads and strands; when the strands are disordered, there is no order. Note: The text 'straight distance' in the Jigusha edition reads 'suitable to cut off,' but here we follow the Song and Yuan editions.

坎。吹角高邦，有失牛羊。眾民驚惶，敬慎避咎，勑不行殃。互艮為角、為高邦，震口為吹、為羊，艮為牛，坎為失，故有失牛羊。坎為眾、為民，震為驚，艮為敬慎。○敬，宋元本作警，從汲古。

The hexagram Family changes to the hexagram Water. Lin's interpretation says: On a high city, a horn is blown, cattle and sheep are lost; the people are frightened and uneasy, but if they are respectful and cautious, they can avoid calamity. If there is a warning beforehand, it will not become a disaster. This is an omen of first danger then safety. Shang Binghe explains: The hexagram Water is a double Water hexagram. The lines two to four form the hexagram Mountain, which represents a horn and a high city. The trigram Thunder represents the mouth, which is associated with blowing, and also with sheep. The trigram Mountain represents cattle. The trigram Water represents loss, so there is the loss of cattle and sheep. Water also represents the people, and Thunder represents disturbance. Mountain represents respect and caution. Notes: The character 'respect' in Song and Yuan editions was written as 'alert', but here we follow the Jigugē edition.

離。南行出城，世得福祉。王姬歸齊，賴其所欲。通《坎》。震為南、為行，艮為城、為世，震為福祉、為王、為姬、為歸，巽為齊。○得，汲古作德，歸作嫁，均依宋元本。王姬嫁齊魯為主在莊元年。

The hexagram Family changes to Fire. Lin Ci says: Going south out of the city and walking, generations will enjoy blessings; the royal princess marries into the state of Qi, and all her wishes are fulfilled. It is auspicious. Shang Binghe explains: This line takes the opposite hexagram of Li, which is Kan. The six lines of Li are reversed in yin and yang to form Kan. Zhen governs the south and also movement; Gen governs cities and also generations; Zhen governs blessings, as well as the king and the princess, and also marriage; Xun governs the state of Qi. Notes: The character 'de' in the Jigusha edition is 'de', and 'gui' is 'jie', both following the Song and Yuan editions. Shang also points out that the marriage of the king's daughter, the princess, to the state of Qi, arranged by the state of Lu, is recorded in the Spring and Autumn Annals, Year One of Duke Zhuang.

咸。心狂志悖，視聰聳類。政令無常，下民多孽。通《損》。坤為心志，震為狂，艮為視，坤為類，艮一陽在坤上，故曰聳類。坤為政，巽為令，二至上正反巽，故曰無常。坤為下民、為孽。○志，宋元本作老，茲依汲古。視聳，汲古作耳從，依宋元本。

The hexagram Family changes to the hexagram Salt. Lin's interpretation says: The mind is wild and confused, the will is perverse and wrong, the eyes and ears are all neglected and ignored. The government orders are changeable and inconsistent, and the common people suffer much misfortune. This is ominous. Shang Binghe explains: This line takes the opposite hexagram of Salt, which is Loss. The earth element represents the mind and will, and the thunder element represents wildness and confusion; the mountain element represents sight, and the earth element represents categories; a single yang line is high above the earth element, so it is said 'rising above the category.' The earth element represents government affairs, and the wind element represents orders. Between the second line and the top line, the wind element and its opposite alternate, so it is said 'without constancy'; the earth element also represents the common people and calamities. Notes: The character 'will' in the Song and Yuan editions is 'old,' here following the Jigugong edition; the characters 'sight and rising' in the Jigugong edition are 'ear follows,' here following the Song and Yuan editions.

恆。安上宜官，一日九遷。踰群越等，牧養常山。通《益》。艮為山、為上、為官，乾為日，卦數一，故曰一日，震數九，故曰九遷。坤為群、為等、為牧養，震為遷，故曰踰越。艮為山，坤北故曰常山。常山，北嶽也。

The hexagram Family changes to the hexagram Constancy. Lin's commentary says: To reside in a high position, it is suitable to hold an official post; within a single day, one may rise nine ranks; surpassing peers and exceeding ranks, one should tend livestock in the area of Mount Changshan in the north. Greatly auspicious. Shang Binghe explains: This line takes the hexagram Benefit, which is the reverse of the hexagram Constancy. The trigram艮 (Gen) represents mountains, upper positions, and official posts; the trigram乾 (Qian) represents the sun, and since the number of the hexagram is one, it is said 'one day'. The trigram震 (Zhen) has the number nine, so it is said 'nine promotions'. The trigram坤 (Kun) represents the people, ranks, and also livestock breeding; the trigram震 (Zhen) represents movement, so it is said 'to surpass'. Since艮 (Gen) represents mountains and坤 (Kun) is located in the north, together they form 'Mount Changshan'—Mount Changshan is the northern mountain, Mount Heng.

遯。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。莊當為桓，事在桓九年紀季姜歸於京師。○王，汲古作主，非。

The hexagram Family changes to the hexagram Retreat. Lin's commentary says: A neighboring country to the east married off its daughter, who became the consort of the Son of Heaven; the king built a pavilion for her to honor the Queen Mother; the daughter went far to the capital, and Ji Jiang was delighted in her heart. This is a favorable marriage. Shang Binghe explains: The symbolic meaning of this is detailed in the case of the hexagram Zun changing to Guan. The term 'Zhuang Gong' should be 'Huan Gong', an event that occurred in the ninth year of Lu Huan Gong, when Ji Jiang from the state of Ji married into the capital to become the Queen Mother of the Zhou dynasty. Notes: The character 'Wang' in the Jigusha edition is 'Zhu', which is incorrect.

大壯。六甲無子，以喪其戊。五丁本親，庚失曾孫，癸走出門。乾納甲，震為子，兌毀折，乾數六，故曰六甲無子。坎居子，方納戊，六甲始於子，今無子故曰以喪其戊。互兌，納丁，伏巽，卦數五，故曰五丁，乾健震健，兌剛，遠行故不親。震納庚，艮為曾孫，艮覆故曰失。坤上卦納癸，乾為門，震出，大壯五上皆坤爻，在外故曰癸走出門。○以，宋元本作已，從汲古。

The hexagram Family changes to the hexagram Great Strength. Lin's interpretation says: among the six Jia lines, there is no Zi, so it lost its Wu; the five Ding are not close, and Geng lost his grandson, and Gui went out. This is a凶象 of the heavenly stems and earthly branches being scattered and family members being lost. Shang Binghe explains: this entire passage is based on the method of 'Najia' (stem assignment). Qian hexagram takes Jia, Zhen hexagram governs descendants, Dui hexagram governs destruction, and Qian's number is six, so it is said 'six Jia have no Zi'; Kan is located in the position of Zi, and the heavenly stem assigned is Wu. The sequence of the six Jia starts with Jiazi, but now there is no Zi, so Wu is also lost. The intermediate hexagram forms Dui, which takes Ding, and the hidden Xun hexagram has the number five, so it is said 'five Ding'; Qian is strong, Zhen is active, and Dui is strong, all indicating distant travel. Traveling far means not being close. Zhen takes Geng, Gen governs the grandson, and Gen's form is inverted, so it is said 'lost'. Kun in the upper hexagram takes Gui, Qian governs the gate, and Zhen governs going out. The fifth line and the top line of Great Strength are both Kun lines, located outside the hexagram, so it is said 'Gui went out'. Note: In Song and Yuan editions, the character '以' is written as '已', but here we follow the Jigugong edition.

晉。陰霧不清，濁政亂民。孟秋季夏，水壞我居。坎為陰霧、為混濁，坤為政、為民，伏兌為秋，兌與離連，故曰孟秋。上離為夏，離與艮連故曰季夏。坤坎皆為水，艮為居，坎破故曰壞。孟秋季夏用象之精，非夷所思。○秋，汲古作春，是不知象者妄改，依宋元本。

The hexagram Family changes to the hexagram Progress. Lin Ci says: "The thick mist and haze do not disperse; political affairs are corrupt and people's lives are chaotic. At the junction of the first month of the seventh lunar month and the last month of the sixth lunar month, a great flood ruined my dwelling. This is ominous." Shang Binghe explains: "The hexagram Progress is composed of the hexagram Earth below and Fire above. The trigram坎 (Kan) represents mist and also turbidity; the trigram Earth represents political affairs and the people. The hidden trigram兑 (Dui) represents autumn, and since Dui is adjacent to Fire, it is said 'the first month of autumn.' The upper trigram Fire represents summer, and since Fire is adjacent to Mountain, it is said 'the last month of summer.' Both Earth and Kan represent water, and Mountain represents dwelling, while Kan represents damage, hence 'ruined.' Master Shang praises the symbolic representation of 'the first month of autumn and the last month of summer' as extremely subtle, something not easily thought of by ordinary people." Notes: In the Ji Gu Ge edition, the character 'autumn' is written as 'spring,' which is a mistaken alteration by those who do not understand the hexagram symbols. Here, we follow the Song and Yuan dynasty editions.

明夷。騎豚逐羊，不見所望。徑涉虎廬，亡豚失羊。震為騎，坎為豕，震為羊，離為望，坎隱故不見。又豚行緩亦不能及也。艮為虎，艮反與坎室連，故曰虎廬。坤為喪，故曰亡失。○羊，宋元本作羔，依汲古。

The hexagram Family changes to the hexagram Brightening of the Sun. Lin's explanation says: riding a small pig to chase a sheep, looking for it but unable to see; suddenly rushing into the tiger's den, losing both the pig and the sheep. This is ominous. Shang Binghe explains: Brightening of the Sun is the hexagram with Fire in the lower trigram and Earth in the upper trigram. The trigram Zhen represents the main subject, which is riding and using a vehicle. The trigram Kan represents pigs and boars, and Zhen also represents sheep. The trigram Li represents looking ahead, but Kan is hidden and not visible, so the sheep cannot be seen. Moreover, the small pig moves slowly and cannot catch up with the sheep. The trigram Gen represents the tiger, and the reversed Gen trigram connected with the house represented by Kan and the trigram of the dwelling indicates 'tiger's den'. The trigram Kun represents loss, so it is said 'loss' and 'lost'. Note: In Song and Yuan editions, the character 'sheep' is written as 'lamb', but here we follow the Jigugé edition.

睽。安床厚褥，不得久宿。棄我喜晏，困於南國。投杼之憂，不成禍災。伏《蹇》。艮為床，坎為宿，離為南，艮為國，故曰南國。坎為杼，《戰國策》甘茂曰：昔曾參之母方織，人謂曾參殺人，三告之，其母投杼而走。○得，宋元本作歸，晏作燕，不作弗，依汲古。

The hexagram "Family" changes into "Disparity." Lin's interpretation says: The bed cannot be stable, the mat is thick, yet one cannot stay long; abandon my revelry, and be confined in the southern country; although there is the worry of slander like the case of Zeng Shen killing someone, it does not result in disaster. First there is worry, then there is peace. Shang Binghe explains: This line refers to the hidden hexagram "Obstruction" within "Disparity." "Disparity" is composed of the trigram Dui below and Li above; when all six lines change their yin and yang, it becomes Gen below and Kan above, which is "Obstruction." Gen represents the bed, Kan represents staying overnight; Li is located in the south, Gen represents a state, thus forming "the southern country." Kan also represents the loom's shuttle. Shang cites the words of Gan Mao from the "Strategies of the Warring States": In the past, when Zeng Shen's mother was weaving, someone ran to tell her that Zeng Shen had killed someone, and this was reported three times, and she finally threw down the shuttle and ran away. The phrase "the worry of throwing away the shuttle" comes from this story of slander and deception. Notes: The character "得" in the Song and Yuan editions reads "归," "晏" reads "燕," and "不" reads "弗," but here we follow the Jigugu version.

蹇。五方四維，安平不危。利以居止，保有玉女。坎納戊，數五，伏兌，納丁，數四，故曰五方四維。艮為安、為居止，坎為危，艮安故不危。伏兌為女，艮堅故曰玉女。○方，汲古作日，依宋元本。

The hexagram Family changes to the hexagram Obstruction. Lin's commentary says: The five directions and the four cardinal points are all peaceful and smooth, with no danger; it is suitable to stay in one's place and can still retain a beautiful woman. Auspicious. Shang Binghe explains: Obstruction is composed of the mountain below and the water above. In the system of stem assignment, the water trigram corresponds to the stem Wu, which is numbered five, hence the term 'five directions'; the hidden trigram is the lake, which corresponds to the stem Ding, numbered four, hence the term 'four cardinal points'—the four cardinal points refer to the southeast, southwest, northwest, and northeast. The mountain trigram signifies peace and stability, while the water trigram signifies danger. Since the mountain is stable, danger cannot be imposed. The hidden trigram lake signifies a woman, and the mountain is solid and firm. A firm and beautiful one is jade, hence the term 'jade woman'. Note: The character 'fang' in the Jigusha edition is 'ri', but here we follow the Song and Yuan editions.

解。西賈巴蜀，寒雪至轂。欲前不得，復反其室。坎位西，伏巽為賈，巽在西南，故曰巴蜀。坎為寒、為雪、為轂，坎陷故不能前。震為反，坎為室，此為坎西、巽西南之確證。○復反，汲古作反覆，依宋元本。

The hexagram Family changes to the hexagram Release. Lin Ci says: Going west to do business in Bashu, heavy snow piles up to the hub of the cart; unable to move forward, one can only return to one's own house. This is an omen of travel being obstructed. Shang Binghe explains: Release is composed of Kan below and Zhen above. In the Earlier Heaven arrangement, Kan is located in the west. The hidden trigram Xun, which governs merchants, is located in the southwest, precisely the region of Bashu, hence the saying 'trading west to Bashu'. Kan governs cold and snow, and also the hub of a cart; Kan also represents a pit, hence the inability to advance. Zhen governs returning, and Kan governs houses. Shang particularly points out: this is clear evidence that the Yi Lin uses the Earlier Heaven arrangement—Kan in the west, Xun in the southwest. Note: The characters 'fu fan' in the Jigusha edition are 'fu fu', but here we follow the Song and Yuan editions.

損。剛柔相呼，二姓為家。霜降既同，惠我以仁。兌為剛，互坤為柔，正反震，故曰相呼。坤為姓，數二，故曰二姓。艮為家，坤為霜、為我，震為仁。家，音姑，《荀子大略》篇："霜降逆女，冰泮殺內"，言嫁娶始於霜降，至冰泮而止。

The hexagram Family changes to the hexagram Loss. Lin Ci said: The strong and the gentle call to each other, two families unite as one; having met at the time of Frost Descent, they extend kindness to me. This is a favorable omen for marriage. Shang Binghe explained: Loss is the hexagram with Dui below and Gen above. Dui represents the strong, and the interacting trigrams include Kun which represents the gentle. Within the hexagram, the correct Zhen and the reversed Zhen face each other, one calling and the other responding, hence the saying 'mutual call'. Kun represents family names, and its number is two, hence 'two families'; Gen represents the household, Kun represents frost and also oneself, and Zhen represents kindness. The character 'family' is read as 'gu' here to rhyme. Shang cited the passage from the Xunzi, 'At Frost Descent, young women are married off, and by the time the ice melts, the inner affairs are concluded,' meaning that in ancient times, marriage began at Frost Descent and ended when the ice melted in spring. Therefore, Lin associated marriage with the time of Frost Descent.

益。天馬五道，炎火分處。往來上下，相隨哭歌，凶惡如何。震為馬、為大塗，艮為天，巽卦數五，故曰天馬五道。《晉書天文志》："王良，五星，一名天馬"。艮為火，正反艮，故曰分處。震為往，正反震，故曰往來上下。震為歌，震之反則哭矣。《中孚六二》云："或泣或歌"，林所本也。坤為凶惡。○宋元本第三句下多"住又亡駒，衣柔巾麻"二句，定為衍文，依汲古刪。炎火，汲古訛夾大，如何訛好向，均依宋元本。

The hexagram Family changes to the hexagram Gain. Lin's statement says: The Heavenly Horse treads five great paths, fierce fire is divided into two directions; going up and down, coming and going without ceasing, along the way there is weeping and singing, so evil has reached such a degree, how can it be good? Great evil. Shang Binghe explains: Gain is composed of Zhen below and Xun above. Zhen represents horses and great roads; Gen represents Heaven, and Xun's number is five, so it is said 'Heavenly Horse on five roads'. The "Book of Jin·Astronomical Records" says Wang Liang has five stars, which are also called Heavenly Horses. Gen represents fire, and in the hexagram both the correct and reversed Gen appear, so it is said 'divided into two directions'. Zhen represents going forward, and in the hexagram the correct and reversed Zhen alternate, so it is said 'going up and down, coming and going'. Zhen represents singing, and when Zhen is reversed it becomes crying—there is a line statement in the hexagram Zhongfou saying 'sometimes weeping, sometimes singing', which is the source of Lin's meaning (note: in the present edition this line is in Zhongfou's sixth line, but Shang Binghe records it as the second line). Kun represents evil. Notes: The Song and Yuan editions have two more lines 'staying and losing the horse, wearing soft cloth and hemp' after the third line, which are determined to be additions, and they are deleted according to the Jigugē edition; the characters 'inflamed fire' in the Jigugē edition are mistakenly written as '夹大', and 'how' is mistakenly written as '好向', both are corrected according to the Song and Yuan editions.

夬。出門懷憂，東上禍丘。與凶相遇，自為災患。通《剝》。坤為門、為憂禍、為凶災，艮為丘，乾坤納甲乙，故曰東上禍丘。

The hexagram Family changes to the hexagram决. Lin's commentary says: One leaves home full of sorrow, heading east to that dangerous hill; encountering only dangers, bringing misfortune upon oneself. It is凶. Shang Binghe explains: This line takes the opposite hexagram of决, which is剥.坤 governs gates, also representing sorrow, misfortune, and calamity; 艮 governs hills.乾 is assigned the stem 甲, and 坤 is assigned the stem 乙. In the Five Phases, 甲 and 乙 belong to the east and are associated with wood, hence it is said 'heading east to the dangerous hill'.

姤。西行求玉，冀得隋璞。反見凶惡，使我驚惑。通《復》。震為行、為玉璞，坤為凶惡、為惑，震為驚。○隋，宋元本訛隨，依汲古。

The hexagram Family changes to the hexagram Meeting. Lin's commentary says: Going west to search for a beautiful jade, hoping to find the pearl of Sui Hou and the jade of He Shi; instead, encountering evil, causing me to be frightened and confused. This is ominous. Shang Binghe explains: This line takes the opposite hexagram of Meeting, which is the hexagram Returning. The trigram Zhen represents movement and also jade; the trigram Kun represents evil and confusion; Zhen also signifies fear. Notes: The character 'Sui' was mistakenly written as 'Sui' in Song and Yuan editions, but here it follows the Ji Gu Ge edition.

萃。出入無妄，動作失利。銜憂懷禍，使我多悴。伏震為出，巽為入，坤喪兌毀，故無妄。妄，西漢人皆讀為望。兌口為銜，坤為憂禍、為我。○入，汲古作門，妄作至，非，依宋元本。

The hexagram Family changes to the hexagram Accumulation. Lin Ci says: going out and coming in, none of the desires are fulfilled; every movement and action loses advantage; the mouth holds sorrow, the mind harbors misfortune, causing me to be exhausted and weary. This is ominous. Shang Binghe explains: Accumulation is composed of the earth below and the lake above. The hidden trigram Zhen (Thunder) is dominant, and the trigram Xun (Wind) is subordinate. The earth trigram signifies loss, and the lake trigram signifies destruction, hence it is said 'Without Expectation'. Shang's special point is: the character 'wang' was uniformly read as 'wang' (expectation) in the Western Han dynasty. 'Going in and out without expectation' means going in and out with no hope, which is not the meaning of the hexagram name 'Without Expectation'. The lake trigram represents the mouth, indicating holding something in the mouth; the earth trigram signifies worry and misfortune, and also signifies oneself. Notes: The character 'door' in the Ji Gu Ge edition is incorrect, as is the character 'to arrive' for 'wang'. Here we follow the Song and Yuan dynasty editions.

升。高樓無柱，顛僵不久。紂失三仁，身死牧野。坤為重，故曰高樓，本弱故無柱，巽隕故顛僵，坤惡故曰紂。震為仁，數三，故曰三仁，兌毀折，故失三仁。坤為身、為野、為養，故曰牧野。坤殺故曰身死。

The hexagram Family changes to the hexagram Ascending. Lin's interpretation says: A high building without pillars will inevitably collapse; King Shang Zhou lost three virtuous men and died at Muye. This is a great calamity. Shang Binghe explains: Ascending consists of the trigram Xun below and Kun above. Kun represents overlapping, hence 'high building'; its foundation is weak, hence 'without pillars'; Xun signifies falling, hence 'collapse'. Kun represents evil, hence the image of King Shang Zhou. Zhen represents virtue, and the number three is taken, hence 'three virtuous men'—that is, Wei Zi, Ji Zi, and Bi Gan mentioned in the Analects, the three virtuous men at the end of the Yin dynasty. Dui signifies destruction, hence the loss of the three virtuous men. Kun also represents the body, the open field, and livestock breeding, hence 'Muye'; Kun also represents warfare, hence 'dying'.

困。避禍逃殃，身全不傷。高位疾顛，華落墜亡。坎為災，故曰禍殃，坎隱故曰避逃。伏艮為身，在外，故曰身全不傷。艮為位，在上故曰高位，巽隕故顛。兌為華，巽落故曰墜亡。○墜亡，宋本作墮凶，元本作墮亡，依汲古。

The hexagram "Family" changes into "Obstruction." Lin Ci says: avoiding calamity and fleeing from disaster, the body remains unharmed; those in high positions quickly fall, flowers fall and perish. This is an omen of being physically safe but in a dangerous position. Shang Binghe explains: "Obstruction" is composed of the hexagram Kan below and Dui above. Kan represents disaster, hence "calamity"; Kan also represents concealment, hence "avoid" and "flee." The hidden element Gen represents the body, which is located outside the hexagram, hence the body remains unharmed. Gen represents rank, which is located above, hence "high position"; Xun represents falling, hence falling and overturning. Dui represents flowers, and Xun causes them to fall, hence "falling and perishing." Notes: The characters "坠亡" in the Song edition are written as "堕凶," and in the Yuan edition as "堕亡." Here, we follow the edition from Jigugong.

井。張牙反目，怒齚作怒。狂馬撓犬，道驚傷軫。兌為牙，離為目，坎兩半離相背，故曰反目。兌為齚，伏震為怒、為狂，伏艮為犬，艮止，故狂馬竟為犬所撓，而車驚傷軫也。震為道、為驚，兌為傷軫象，或屬坎。○作，汲古作忿，依宋元本。撓，宋元本作燒，依汲古。

The hexagram Family changes into the hexagram Well. Lin's interpretation says: Baring teeth and rolling eyes, they angrily bite each other; a galloping horse is suddenly blocked by a dog, causing alarm on the road and damaging the carriage's crossbar. This is ominous. Shang Binghe explains: The Well hexagram consists of the trigram Xun (Wind) below and Kan (Water) above. Dui (Lake) governs teeth, and Li (Fire) governs eyes and vision. The upper and lower parts of Kan each form half of Li, with the two halves facing opposite directions, hence the phrase 'turning their backs'—this is the method of 'half-figures,' treating adjacent lines as half of a hexagram. Dui represents biting; the hidden Zhen (Thunder) represents anger and frenzy; the hidden Gen (Mountain) represents the dog. Since Gen's original meaning is to stop, the frantic horse is suddenly blocked by the dog, causing the carriage to be startled and damage the crossbar. Zhen also governs roads and disturbances; Dui has the image of damaging the crossbar, or it can also be attributed to Kan. Notes: The character '作' in the Jigusha edition is '忿,' but here we follow the Song and Yuan editions. The character '挠' in the Song and Yuan editions is '烧,' but here we follow the Jigusha edition.

革。泉涸龍憂，箕子為奴。干叔隕命，殷破其家。詳《泰》之《剝》。

The hexagram Family changes to Revolution. Lin Ci says: Spring water dries up, the dragon is trapped in sorrow, Ji Zi was reduced to slavery; Gan Shu dies, thus the state and country of Yin collapse. Great misfortune. Shang Binghe explains: The imagery used here is detailed in the change from Tai to Bao, and is not repeated here. According to Lin Ci's account, all these refer to the downfall of Yin: Ji Zi pretended madness and suffered humiliation as a slave, 'Gan Shu' refers to Bi Gan, the uncle of Zhou, who was killed by having his heart cut out, leading to the fall of the Yin dynasty.

鼎。向食飲酒，嘉賓聚會。羊大豬，君子饒有。通《屯》。坎為酒，兌口為飲，震為嘉賓，坤為眾，故曰嘉賓聚會。兌為羊，巽為豕，與乾連，乾為牡、為大，故曰羊大豬。艮為君子。

The hexagram Family changes to the hexagram Cauldron. Lin's interpretation says: drinking wine at a banquet, distinguished guests gather; there are sheep and large pigs, the gentleman's household is abundant. This is a fortunate omen of revelry. Shang Binghe explains: this line takes the hexagram屯 (Zun), which is the opposite of Cauldron.坎 (Kan) represents wine, and 兑 (Dui) represents the mouth, indicating drinking; 震 (Zhen) represents distinguished guests, and 坤 (Kun) represents many, so it says the gathering of guests. 兑 (Dui) represents sheep, 巽 (Xun) represents pigs, and when combined with 乾 (Qian), which represents a male ox and large size, it says 'sheep and large pigs'; 艮 (Gen) represents the gentleman. The third sentence in the original text only has three characters, which does not fit the four-character structure of the entire text, so there must be a missing character.

震。黃牛騂犢，東行折角。冀得百祥，反亡我囊。艮為牛犢。震為玄黃。故曰黃牛。坎赤故曰騂犢。艮為角，震東坎破，故東行折角。震為百、為祥，坤為囊，坤初變陽，囊之形毀矣，故曰亡。

The hexagram Family changes to Thunder. Lin's interpretation says: A yellow ox and a red calf went east and broke their horns; originally hoping for all kinds of good fortune, yet lost my bag. This is ominous. Shang Binghe explains: Thunder is a hexagram of double thunder, and Mountain represents oxen and calves. Thunder represents the colors yellow and red, so it is said 'yellow ox'; the color of Water is red, so it is said 'red calf'—'xīng' means red. Mountain represents horns, Thunder is in the east and Water represents damage, so it is said they went east and broke their horns. Thunder represents a hundred numbers and also signifies good fortune; Earth represents a bag. Now the first line of Earth has changed to a yang line, so the shape of the bag is destroyed, hence 'lost'.

艮。路多枳棘，步刺我足。不利旅客，為心作毒。詳《遯》之《艮》。

The hexagram Family changes to the hexagram Mountain. Lin's interpretation says: The road is full of thorny bushes and brambles, each step I take pricks my foot; it is unfavorable for travelers going out, and resentment arises in the heart. It is ominous. Shang Binghe explains: The imagery of this change is detailed in the entry on the hexagram Retreat changing to Mountain, and is not repeated here.

漸。執斧破薪，使媒求婦。和合二姓，親御飲酒。召彼鄰里，公姑悅喜。艮手為執，伏兌為斧，巽為薪，坎為破，故曰破薪。《詩豳風》："伐柯如何，匪斧不克；娶妻如何，匪媒不得"。坎為合、為媒，艮為求，巽為婦，坤為姓，數二，坎入坤，故曰和合二姓。坎為酒。按：《禮昏義》："婿親御婦車三周，共牢而食，合巹而酳。"親御、飲酒，皆古禮也。艮為鄰里，巽為母，震為公、為悅喜。○召彼，宋元本作居比，依汲古。飲酒，依《小過》之《益》校，各本皆作斯酒，斯，析也，巹，半瓢也。以一瓢破為二，各持其一以酳，故曰斯酒，亦可從。

The hexagram Family changes to the hexagram Gradual. Lin Ci says: Taking up an axe to chop firewood, sending a matchmaker to propose marriage; two families unite in marriage, the bridegroom personally drives the carriage to welcome the bride, and they drink together; inviting neighbors and relatives, the grandparents are all happy. This is a great auspicious marriage. Shang Binghe explains: Gradual is composed of the hexagram艮 (Gèn, Mountain) below and巽 (Xùn, Wind) above.艮 represents the hand, indicating holding or grasping; the hidden trigram兑 (Duì, Lake) represents the axe, and巽 represents firewood, while坎 (Kan, Water) represents the act of splitting. Therefore, it is said "breaking the firewood." The poem "Fākē" from the "Bīnfēng" section of the "Shī Jīng" says, "How to cut a handle? Without an axe, it cannot be done; how to marry a wife? Without a matchmaker, it cannot be done," which is the source of the first two lines of Lin Ci's explanation. Kan represents harmony and also the matchmaker, Gèn represents seeking, Xùn represents the wife, and Kūn (Kūn, Earth) represents the surname. The number two is taken from this, and Kan enters into Kūn, so it is said "harmonizing two surnames." Kan also represents wine. Shang's commentary says: The "Book of Rites · Hūn Yì" records that the newlywed husband personally drives the bride's carriage around three times, and the couple shares one animal and drinks the wine of the split gourd together—"personal carriage" and "drinking" are both rituals of ancient weddings. Gèn represents neighbors, Xùn represents the mother, Zhèn (Zhèn, Thunder) represents the grandfather, and also signifies joy. Notes: The characters "zhào bǐ" in the original text are found in the Song and Yuan editions as "jū bǐ," but here we follow the Jigugu ge edition. The characters "yǐn jiǔ" are based on the correction from the change of "Xiǎo Guò" to "Yì," where the original texts read "sī jiǔ"—"sī" means to split, and "jiǔ" is a half gourd. Splitting one gourd into two halves, the husband and wife each hold one to rinse their mouths, hence it is called "sī jiǔ." This interpretation is also reasonable.

歸妹。駕車出門，順時宜西。福佑我身，安寧無患。震為駕、為車，伏艮為門，兌為西，卦春夏秋冬皆備，故曰順時。

The hexagram Family changes to the hexagram Returning Wife. Lin's interpretation says: Driving a carriage out, following the heavenly timing and suitable to go west; blessings protect me, peace without calamity. Auspicious. Shang Binghe explains: Returning Wife is the hexagram with the trigram Dui below and Zhen above. Zhen governs the carriage, and also represents the carriage. The concealed trigram Gen represents the gate. Dui is located in the west, so it says 'suitable to go west'. This hexagram contains the images of spring, summer, autumn, and winter all at once, so it says 'following the seasons'.

豐。日新東昇，魁杓為禍。僕臺為秦，使我久坐。離為日、為新，震為東、為升、為魁杓，又伏艮為星，卦數七，斗七星故曰魁杓。魁杓者，斗柄也。斗柄所指，四時以成，《易》六二、九四皆不吉，皆曰日中見斗，故曰為禍。又魁杓即魁罡也。亦謂天罡。《渙》之《比》云"行觸天罡，馬死車傷"，《睽》之《漸》曰"魁罡所當，初為敗殃"。○升，宋元本作從，依汲古。

The hexagram Family changes to the hexagram Abundance. Lin's statement says: The sun rises day by day from the east, but the handle of the Big Dipper brings calamity; the platform becomes the state of Qin, causing me to sit for a long time without being able to move. This is ominous. Shang Binghe explains: Abundance is composed of the trigram Li below and Zhen above. Li represents the sun and also newness; Zhen represents the east and rising, as well as the handle and main part of the Big Dipper. The hidden trigram Gen represents stars, and the number of the hexagram is seven, which corresponds exactly to the seven stars of the Big Dipper, hence it is called 'handle and main part' (魁杓). The handle of the Big Dipper is also called the handle, which determines the sequence of the four seasons. In the hexagram Abundance, the line Six in the Second and Nine in the Fourth are both unfavorable, and their line statements both mention 'the Big Dipper visible at noon,' so Lin takes the Big Dipper as a symbol of misfortune. The handle and main part are also called the Heavenly Gang, or Tian Gang. In the change from the hexagram Huan to Bi, it says 'touching the Heavenly Gang, horse dies and carriage is injured'; in the change from Kui to Zhen, it says 'the Heavenly Gang is in the position, the initial stage brings disaster,' all using the same symbolic imagery. As for the phrase 'the platform becomes the state of Qin,' Shang did not provide an explanation. Note: The character '升' in Song and Yuan editions was written as '从,' but here we follow the Jiguge edition.

旅。山陵邱墓，魂魄室屋。精光竭盡，長臥無覺。艮為山邱、為室屋，震為精光，震伏風隕，故曰竭盡。艮為臥。○魄，汲古作空，依宋元本。

The hexagram Family changes into the hexagram Travel. Lin Ci says: Mountains and hills, and tombs, are the dwellings of the soul and spirit; when the vital energy and brilliance are exhausted, one lies in eternal sleep. This is the image of death and mourning. Shang Binghe explains: Travel is composed of the earth element below and the fire element above. The earth element signifies hills and mountains, as well as houses; the thunder element signifies vital energy and brilliance. Now the thunder is hidden and not visible, and is blown away by the wind element, hence it is said 'exhausted'. The earth element signifies rest and sleep. Notes: The character '魄' in the Jigusha edition is written as '空', but here we follow the Song and Yuan dynasty editions.

巽。孩子貪餌，為利所說。探釜把瓶，爛其臂手。伏震為孩子、為餌，巽為利，震為說、為釜瓶，巽為爛，艮為手、為臂，言孩子無知，貪餅餌微利，探手釜瓶為沸湯所傷也。○第三句宋元本作探把釜瓶，依汲古。臂手，汲古作手臂，依宋元本。

The hexagram Family changes to the hexagram Wind. Lin's interpretation says: A child is greedy for some sweet food, lured by a small profit; he reaches into the pot and touches the jar, burning his arm. It is ominous. Shang Binghe explains: The hexagram Wind is a double Wind, and the hidden trigram Zhen (Thunder) represents children, as well as food. Wind represents profit, Zhen represents persuasion and also pots and jars; Wind indicates burning and rotting, Gen (Mountain) represents hands and also arms. Shang's explanation of this line says: The child is not sensible, greedy for the small benefit of the sweet food, reaches into the pot and touches the jar, and gets burned by the hot soup. Notes: The third sentence in the Song and Yuan editions reads 'probe the pot and jar', here following the Jigugong edition; the words 'arm and hand' in the Jigugong edition read 'arm', here following the Song and Yuan editions.

兌。何材待時，閉門獨愁。蚯蚓冬行，解我無憂。桑蠶不得，女紅不成。何荷同。伏艮為材、為負。何為待、為時，故何材待時。艮為門，坎為閉、為愁，坎孤，故閉門獨愁。互巽為蚯蚓，伏坎為冬，震為解，故無憂。巽為桑、為蠶、為工，故曰女紅。紅同工。《漢書酈食其傳》："紅女下機"，師古讀紅為工，兌毀故無成。○愁，汲古作悲，不韻，非，依宋元本。紅，宋元作功，義同，依汲古。

The hexagram Family changes into the hexagram Lake. Lin's interpretation says: carrying timber and waiting for the right time, closing the door and worrying alone; earthworms emerging from the ground in winter, which dispel my worries; silkworms cannot be raised, and the work of women is not carried out. This is an image of waiting for the right time and a career not yet completed. Shang Binghe explains: "He" and "He" are the same character, meaning to bear a load. The hidden trigram Gen represents timber and also bearing; "He" here also has the meaning of waiting and time, so it is said "He Cai Dai Shi" (waiting for the right time with materials). Gen represents the gate, Kan represents blockage and also sorrow, and Kan also represents solitude, so it is said "closing the door and worrying alone." The interacting trigrams Xun represents earthworms, the hidden trigram Kan represents winter, and Zhen represents dispersion, so it is said "no worry." Xun represents mulberry and silkworms, and also represents work, so it is said "women's work" — "Hong" and "Gong" are the same character. The "Hong Nu Xia Ji" (Red Women on the Loom) in the "Book of Han: Li Yi Ji Zhuan" has the phrase "Hong Nu Xia Ji," and Yan Shigǔ reads "Hong" as "Gong." The trigram Dui represents breaking, so the weaving work does not succeed. Notes: The character "Chou" (worry) in the Ji Gu Ge edition is "Bei" (sadness), which does not conform to the rhyme, and is therefore incorrect; here we follow the Song and Yuan editions. The character "Hong" in the Song and Yuan editions is "Gong," with the same meaning; here we follow the Ji Gu Ge edition.

渙。解商驚惶，散我衣裝，君不安邦。震為解、為商旅、為驚惶、為衣裝、為君，艮為邦，正反震故不安。○裝，汲古作裳，依宋元本。

The hexagram Family changes to the hexagram Dispersal. Lin's commentary says: Merchants are frightened and confused, scattering my clothes and belongings, and the ruler cannot maintain his state. This is ominous. Shang Binghe explains: Dispersal is composed of the trigram Water below and the trigram Wind above. The trigram Thunder is the main element, indicating merchants, alarm, clothing, and the ruler. The trigram Mountain represents the state. Within the hexagram, the trigram Thunder and its opposite trigram Thunder intersect, causing instability, hence the statement 'not at ease'. Note: The character '装' in the Jigusha edition is '裳', but here we follow the Song and Yuan editions.

節。害政養賊，背主人愆。跛行不安，國危為患。坤為政，坎折坤，故曰害政。坎為賊，震為主，艮為背、為覆震，故曰背主。震為足，兌折故跛行。艮為國，坎為危。○國危為患，汲古作國為危患，依宋元本。

The hexagram Family changes to the hexagram Moderation. Lin Ci said: ruining government affairs, harboring villains, abandoning the sovereign, and inviting calamities; limping and unstable in movement, the state is in peril and calamities abound. A great凶. Shang Binghe explained: Moderation has the trigram Dui below and Kan above. Kun represents government affairs, and Kan breaks Kun, hence 'harming government affairs'; Kan also represents thieves. Zhen represents the sovereign, Gen represents turning back, and it is also the reversed image of Zhen, hence 'abandoning the sovereign'. Zhen represents the feet, Dui represents breaking, hence 'limping'; Gen represents the state, and Kan represents danger. Notes: the last sentence 'the state is in peril and calamities abound' is recorded as 'the state is in peril and calamities abound' in the Ji Gu Ge edition, but here we follow the Song and Yuan dynasty editions.

中孚。禍走患伏，喜為我福。凶惡消亡，災害不作。巽為伏，兌為禍患，震行，故曰禍走患伏。震為喜、為福，兌剛魯故曰凶惡毀折，故曰災害。兌覆為巽，巽敝漏，故曰凶惡消亡，曰災害不作。○亡，元本作去，依宋本、汲古。

The hexagram Family changes to the hexagram Middle Trust. Lin Ci says: misfortune runs away, worries are hidden, joy becomes my fortune; evil is completely dispersed, calamity no longer arises. Great auspiciousness. Shang Binghe explains: Middle Trust is with the trigram Dui below and Xun above. Xun signifies concealment, Dui signifies calamity, Zhen signifies movement, so it is said that calamity moves away and worries are hidden. Zhen signifies joy and also signifies blessings; Dui has a nature that is fierce and rough, so it signifies evil, and Dui also signifies destruction, so it signifies calamity. However, when Dui is reversed, it becomes Xun, which signifies decay and leakage, so evil is dispersed and calamity no longer arises. Note: The original edition had the character '亡' as '去', but this follows the Song edition and the Jigugong edition.

小過。老馬為駒，病雞不雛。三雌獨宿，利在山北。震為馬，艮為壽，故曰老馬，兌少故曰駒。巽為雞、為疾，故曰病雞。兌為雛、為雌，震數三，故曰三雌。巽為獨、為伏，故曰獨宿。巽為利，上震為覆艮，故曰山北。《中孚》二至四艮覆曰鳴鶴在陰，在山陰也，茲曰山北，義同。

The hexagram Family changes to the hexagram Excess in Small. Lin's statement says: an old horse is used as a young colt, a sick chicken cannot hatch chicks; three hens each sleep alone, benefits are on the north side of the mountain. This is an image of old age and illness without success. Shang Binghe explains: Small Excess is composed of the lower trigram Gen (Mountain) and the upper trigram Zhen (Thunder). Zhen represents a horse, Gen represents longevity, thus forming 'old horse'; Dui represents youth, hence 'colt'. Xun represents a chicken, and also disease, hence 'sick chicken'; Dui represents chicks and females, Zhen's number is three, hence 'three females'; Xun represents solitude and concealment, hence 'sleeping alone'. Xun represents benefit, and the upper trigram Zhen is inverted Gen, Gen is mountain, inverted means facing the yin, hence 'north of the mountain'. Shang points out: the second to fourth lines of Zhongfu form an inverted Gen, the line statement says 'a crane calls in the yin', which is on the back of the mountain, here 'north of the mountain' has the same meaning.

既濟。播天舞，光地乳。神所守，樂無咎。此皆用半象。光地乳，各本皆作地撓亂，依《剝》之《兌》校。

The hexagram Family changes to the hexagram Completion. Lin's words say: Spread across the heavens and dance, shining on the earth and flowing milk; there is divine protection, peaceful and without error. Auspicious. Shang Binghe explains: These four lines all use the concept of 'half-figures'—half-figures take the image from two adjacent lines as half a hexagram, without needing to complete three lines into a full hexagram. According to this entry, the style differs from the previous and following entries which are in four-character lines; this entire passage is in three-character lines. Notes: The words 'light earth milk' are found in all editions as 'earth disturbance', but here we follow the correction from the entry on the hexagram Splitting changing to the hexagram Joy.

未濟。異國殊俗，情不相得。金木為仇，酋賊擅殺。第四句宋元本作酉賊檀榖，汲古作酋長擅役，茲酋字、擅字依汲古，賊字依宋元本。殺字，依《夬》之《比》校。

The hexagram Family changes to the hexagram Not Yet Completed. Lin's commentary says: Different countries and different customs, feelings and intentions do not harmonize with each other; metal and wood mutually oppose and overcome each other, chieftains and bandits commit killings arbitrarily. This is ominous. Notes: The fourth line in Song and Yuan editions reads 'bandits named Tan Gu', while the Jiguge edition reads 'chieftains acting arbitrarily'. Here, the characters 'chieftain' and 'arbitrarily' follow the Jiguge edition, 'bandit' follows the Song and Yuan editions, and the character 'kill' is corrected according to the change from the hexagram Guai to Bi.

睽，倉盈庾億，宜稼黍稷，年歲有息。詳《乾》之《師》。

The first line of the transformed hexagram Kui remains Kui itself. The line says: The granary is full, the grain stores are counted in millions; it is suitable for planting millet and millet, and the harvest increases every year. Great auspiciousness. Shang Binghe explains: The imagery of this line is detailed in the transformation of Qian to Shi, and is not repeated here.

乾。被服文衣，遊觀酒池。上堂見觴，喜為吾兄，使我憂亡。此兼用遇卦象。乾為衣，睽互離為文，坎為酒、為憂，兌為池。○觀，汲古作視，依宋元本。

The hexagram Kui changes to Qian. Lin Ci says: Wearing a garment with patterns, I stroll by the wine pool; entering the hall to raise a cup, joy for my elder brother dispels my sorrow. Auspicious. Shang Binghe explains: This line combines the imagery of the hexagram Kui. Qian represents clothing, and the mutual hexagram of Kui forms Li, which represents patterns; Kan represents wine and also sorrow; Dui represents a pond. Note: The character 'ganzhuan' in the Ji Gu Ge edition is 'shanshi', but here we follow the Song and Yuan editions.

坤。邑姜叔子，天文在手。實沈參虛，封為晉侯。詳《隨》之《恆》。

The hexagram Kui changes to Kun. Lin Ci says: The younger son of Yic Jiang was born with heavenly characters on his hand. The star Shen and the place of Shishen belong to him, and he was granted the title of Duke of Jin. Great auspiciousness. Shang Binghe explains: The imagery used here is detailed in the entry for the hexagram Sui changing to Heng. According to Lin Ci, the story refers to Taishuyu: After King Wu's death, Yic Jiang became pregnant and dreamed that the heavenly emperor told her, 'I will name your son Yu, and give him the territory of Shen.' When the child was born, there were indeed the characters 'Yu' on his hand. Later he was granted the territory of Tang, becoming the founder of the state of Jin. Shishen was the god of the star Shen, and the territory corresponding to the star Shen was precisely the land of Jin.

屯。改柯易葉，飯溫不食。豪雄爭強，先者受福。震為柯葉，坤殺，故更改。坎為飲食，下有艮火，故曰飯溫，坤閉故不食。震為雄強、為福，初至五正反震，故曰爭強。

The hexagram Kui changes to Tun. Lin's commentary says: The branches are changed, the leaves are altered, the food is warm but not eaten; heroic men contend for superiority, and those who come first receive the blessing. Shang Binghe explains: Tun consists of Zhen below and Kan above. Zhen governs branches and leaves, while Kun governs cutting and killing, hence the change of branches and leaves. Kan governs food, and below it is Gen, which represents fire, so it is said 'the food is warm'; Kun governs blockage, hence the food is not eaten. Zhen governs strength and blessing, and between the first line and the fifth line, Zhen and its opposite Zhen are both present, with two strong forces in contention, hence it is said 'contending for strength'.

蒙。馨香陟降，明德上登。社神佑顧，命予大鄰。伏巽為臭，故曰馨香，二至上正反震，故曰陟降。艮為明，震為德、為登，艮陽在上，故曰上登。坤為社，震為神，艮為顧，伏巽為命，震為鄰，震言，故曰命予大鄰。○予，汲古作為，依宋元本。

The hexagram Kui changes to Meng. Lin's commentary says: The fragrance rises and falls, the bright virtue ascends; the earth god protects and looks after, bestowing a mandate upon this great neighboring state. Great auspiciousness. Shang Binghe explains: Meng is composed of Kan below and Gen above, with Xun hidden, which governs fragrance, hence 'fragrance'; between the second line and the top line, Zhen and its reverse alternate, one ascending and one descending, hence 'rising and falling'. Gen represents brightness, Zhen represents virtue and ascending, and Gen's yang line at the top signifies 'ascending'. Kun represents the earth god and state, Zhen represents spirits, Gen represents looking after, and Xun, hidden, represents the mandate; Zhen represents neighbors, and Zhen also represents speech, hence 'bestowing a mandate upon this great neighboring state'. Note: The character '予' in the Jigusha edition is '为', but here we follow the Song and Yuan editions.

需。老狼白獹，長尾大胡。前顛卻躓，進艮遇祟。此用《伏》象。艮為狼，下坤故曰老狼。獹，犬也。艮為犬，故曰白獹。艮為尾、為胡。胡，領肉下垂也，艮形長，故曰長尾大胡，坎陷故前顛卻躓。《詩》"狼跋其尾" "狼跋其胡"是也。○獹，宋元本作驢，汲古作駒，胡皆作狐，均非，依《震》之《恆》校。

The hexagram Kui changes to Xu. Lin Ci says: A old wolf and a white dog, with long tails and large hanging flesh under the neck; when moving forward, it steps on its own hanging flesh and stumbles, when moving backward, it steps on its tail and collides with ghosts. This is an image of being caught between two difficulties. Shang Binghe explains: This uses the image of the hidden hexagram. Gen represents a wolf, and below it is Kun, which represents old age, so it is called 'old wolf'; 'qiu' is a dog, and Gen represents dogs, so it is called 'white qiu'. Gen also represents the tail and the hanging flesh under the neck; the form of Gen is long, so it is called long tail and large hanging flesh. Kan represents a pit, so there is stumbling forward and backward. The poem "Poetry · Bin Feng · Wang Ba" says "Wang ba qi hu" and "Zai zhi qi wei", which describes exactly this awkward situation. Notes: The character 'qiu' in Song and Yuan editions is 'lu', and in the Ji Gu Ge edition is 'ju'; the character 'hu' in all editions is 'hu', which is incorrect. Here, it is corrected according to the change from Zhen to Heng. Also, the fourth line of this entry originally reads 'entering Gen meets ghosts', while in the entry of Bao changing to Kui, it reads 'advancing and retreating meets ghosts'. 'Gen' should be a mistake for 'retreat'.

訟。山沒邱浮，陸為水魚，燕雀無廬。詳《觀》之《大有》。

The hexagram Kui changes to Song. Lin Ci explains: high mountains submerge, hills float, land becomes a water country for fish and shrimp, and even swallows and sparrows have no place to nest. Great water brings calamity. Shang Binghe explains: the imagery of this line is detailed in the entry on Guan changing to Da You, and is not repeated here.

師。懿公淺愚，不受深謀。無援失國，為狄所賊。詳《比》之《家人》。○賊，汲古作滅，依宋元本。

The hexagram Kui changes to Shi. Lin Ci says: Wei Yi Gong had shallow and foolish insight, and could not accept far-reaching strategies; isolated and without support, he lost his country and was killed by the Di people. A great misfortune. Shang Binghe explains: The symbolic meaning of this instance is detailed in the case of Bi changing to Jiaren. According to Lin Ci, the story used here is about Wei Yi Gong's love for cranes leading to the fall of his state: Yi Gong raised cranes but neglected his people, and when the Di people attacked Wei, his soldiers would not fight for him, and Yi Gong died in the battle at Yongze. Note: The character 'ze' in the Jiguge edition is 'miec', but here we follow the Song and Yuan editions.

比。鼎煬其耳，熱不可舉。大塗塞壅，旅人心苦。詳《觀》之《中孚》。○煬，汲古作易，依宋元本。

The hexagram Kui changes to Bi. Lin's commentary says: The handles of the tripod are scorched by fire and become too hot to lift; the great road is blocked, and travelers are full of sorrow. This is ominous. Shang Binghe explains: The imagery used here is detailed in the commentary on the change from Guan to Zhongfou, and is not repeated here. Note: The character 'Yang' in the Jigusha edition is 'Yi', but here we follow the Song and Yuan editions.

小畜。凶聲丑言，惡不可聞。君子舍之，往恨我心。通《豫》。坤為凶、為丑，震為聲、為言，坎為聞，坤惡故不可聞。艮為君子。坎為恨、為心。○惡，汲古作要，依宋元本。

The hexagram Kui changes to Xiao Xu. Lin Ci says: foul sounds and ugly words are so unpleasant that they are unbearable to hear; the gentleman deliberately ignores them, but the resentment remains in his heart. This is ominous. Shang Binghe explains: this line takes the opposite hexagram Yu from Xiao Xu. The hexagram Kūn represents calamity and ugliness, Zhen represents sound and speech, Kan represents hearing. Since Kūn is inherently calamitous and ugly, the sounds are unbearable. Gen represents the gentleman, and Kan represents resentment and the heart. Notes: The character 'evil' in the Jigusha edition is 'yao', but this version follows the Song and Yuan editions.

履。昧暮乘車，履危蹈溝。亡失群物，摧折兩軸。見前。蹈，宋元本作陷，非，依汲古。

The hexagram Kui changes into the hexagram Li. Lin's commentary says: At dusk when the sky is dark, one still drives a cart, stepping onto dangerous ground and falling into a ditch; all belongings are lost, and both axles of the cart are broken. This is ominous. Shang Binghe explains: The imagery used here is mentioned in the previous text, so it is not repeated here. Notes: The character '蹈' in Song and Yuan dynasty editions is mistakenly written as '陷', which is incorrect. This version follows the Jigugong edition.

泰。南有嘉魚，駕黃取。魴鱮詡詡，利來無憂。詳《離》之《中孚》。

The hexagram Kui changes to Tai. Lin Ci says: In the south there are fat fish, driving a carriage to catch them; the鲂 fish and the鱮 fish come in groups, rejoicing, benefits come, no need to worry. Auspicious. Shang Binghe explains: The symbolic imagery of this line is detailed in the entry on Li changing to Zhongfou, and is not repeated here. According to the second line, the original text only has the three characters 'drive yellow to take', which does not conform to the four-character structure, so there must be a missing character; the vocabulary of Lin Ci is based on the poem 'South There Are Fine Fish' from the Book of Songs, Xiao Ya.

否。隔在九山，往來勞難。心結不通，失其所歡。艮為山，乾數九，故曰九山，艮止故曰隔。坤役萬物，故曰勞難。坤為心、為失，坤閉故不通。震為歡，二至四震覆，故不歡。

The hexagram Kui changes to the hexagram Po. Lin's interpretation says: being blocked by nine great mountains, coming and going is laborious and difficult; the heart is blocked and not smooth, and the beloved person is lost. This is ominous. Shang Binghe explains: Po is the hexagram with K'un below and Qian above. Gen represents mountains, and Qian is numbered nine, so it is called 'nine mountains'. Gen's original meaning is to stop, hence 'blocked'. K'un governs the heart and also represents loss; K'un's nature is obstructive, hence the blockage. Zhen represents joy, but the lines two to four of Zhen are reversed, so joy is empty.

同人。下流難居，狂夫多疲。貞良溫柔，年歲不富。通《師》。坤水坎水，一陽在下，故曰下流難居。震為夫、為狂，坤柔故曰疲，坎冬故曰貞。坤為年歲，坤窮故曰不富。○狂夫，汲古訛任夫。疲，汲古作態，依宋元本。

The hexagram Kui changes to Tongren. Lin Ci says: Being in a low position makes it hard to settle, a reckless man becomes exhausted; the upright and gentle person, however, does not have a bountiful harvest. This is an omen of the virtuous not being recognized. Shang Binghe explains: This line takes the related hexagram Shi from Tongren. The hexagram坤 represents water, and Kan also represents water; a single yang line is submerged below, hence "difficult to dwell in the lower position." Zhen represents a man and also signifies restlessness;坤 is characterized by softness and gentleness, hence "exhaustion"; Kan corresponds to winter and signifies holding fast, hence "uprightness."坤 represents years, and since坤 is in a state of hardship and poverty, hence "not abundant." Notes: The text "狂夫" in the Jigusha edition is mistakenly written as "任夫"; the character "疲" in the Jigusha edition is written as "态," but here we follow the Song and Yuan editions.

大有。狐狸雉兔，畏人逃去。分首竄匿，不知所處。通《比》。離為雉，艮坎皆為狐狸。坎為畏，坎隱伏故曰逃去，曰竄匿。坎為首，乾亦為首，乾在下，坎伏，故曰分首竄匿。○首，宋元本作走，依汲古。

The hexagram Kui changes into Da You. Lin Ci explains: foxes, wild chickens, and rabbits are afraid of people and scatter in all directions; each one hides separately, not knowing where to go. Shang Binghe explains: this line takes the adjacent hexagram Bi from Da You. Li represents wild chickens, and both Gen and Kan represent foxes; Kan represents fear, and Kan is also hidden, so it is said they flee away and hide. Kan represents the head, and Qian also represents the head. Qian is in the lower trigram and Kan is hidden, so it is said 'dividing their heads to hide'. Note: The character 'shou' (head) in Song and Yuan editions was written as 'zou' (run), but here we follow the Ji Gu Ge edition.

謙。異體殊俗，各有所屬。西鄰孤嫗，欲寄我室。主母罵詈，終不可得。坤為體、為俗，中為一陽所隔，故曰異體殊俗。伏兌為西，震為鄰，巽為寡，故曰西鄰孤嫗。互坎為室，艮止，故曰欲寄我室。震為主，坤為母，正反震相背，故曰罵詈。艮為終。

The hexagram Kui changes into Qian. Lin Ci explains: Different forms and different customs, each has its own place; a lonely old widow from the western neighbor wants to stay in my house; the female host scolds her fiercely, and she cannot stay. Shang Binghe explains: Qian is composed of the mountain (Geng) below and the earth (Kun) above. Earth governs form and customs, and a yang line is in the middle, so it is said "different forms and different customs." The hidden trigram Dui governs the west, Zhen governs neighbors, and Xun governs a widow, so it is said "a widow from the western neighbor." The interacting trigrams Kan governs the house, and Geng governs stopping, so it is only "wanting to stay." Zhen governs the host, and Kun governs the mother; the original Zhen and the reversed Zhen are opposite, so it is said "scolding." Geng governs the end.

豫。怒非怨妬，貪得腐鼠。而呼鷹鸇，自令失餌，致被困患。震為怒，坎為妬、為鼠，伏巽故曰腐鼠。震為呼，艮為鷹鸇，坤為失，震為餌，坎為困，言自得腐鼠而呼鷹鸇，致為所奪，語襲莊子。○鷹，宋元本作鵲，依汲古。致作倒，依宋元本。

The hexagram Kui changes into Yu. Lin's commentary says: anger does not arise from hatred or jealousy, but merely because one desires a rotten mouse; yet one also calls in the hawk and the falcon, thus losing the food in one's mouth and inviting misfortune and calamity. This is凶 (a凶 outcome). Shang Binghe explains: Yu consists of the trigram Kun below and Zhen above. Zhen represents anger, Kan represents jealousy and also the mouse, and the concealed Xun represents decay, hence the phrase 'rotten mouse'. Zhen signifies calling out, Gen signifies the hawk and falcon, Kun signifies loss, Zhen signifies baiting food, and Kan signifies distress. Shang's explanation says: one has picked up a rotten mouse, yet calls in the hawk and falcon, resulting in being deprived of the mouse by the hawk and falcon — this statement draws upon the allegory from the Zhuangzi about the yuanyu and the chi bird obtaining a rotten mouse. Notes: the character 'eagle' in the Song and Yuan editions is 'qie', here following the Jigugē edition; the character 'to lead' in the Jigugē edition is 'dao', here following the Song and Yuan editions.

隨。五心六意，歧道多怪。非君本心，生我恨悔。巽卦數五，互坎為心意，數六故曰五心六意。艮為道路，正反艮故曰歧道。坎為怪，互大坎故曰多怪。震為君、為生，坎為心、為恨。○心，宋元本作志，依汲古。

The hexagram Kui changes into Suí. Lin's commentary says: There are five different minds and six different intentions, with many diverging paths and many strange events; this is not the true intention of the superior person, but instead causes me to feel both hatred and regret. Shang Binghe explains: Suí is composed of Zhen below and Dui above. The number of Xun is five, and the mutual hexagram Kan represents the mind, with Kan's number being six, hence the phrase 'five minds and six intentions'. Gen represents paths, and both the correct and inverted Gen appear, hence 'diverging paths'; Kan represents strangeness, and there is a large Kan shape within the hexagram, hence 'many strange things'. Zhen represents the superior person and also represents growth; Kan represents the mind and also represents resentment. Note: In Song and Yuan editions, the character 'heart' is written as 'will', but here we follow the Jigugé edition.

蠱。三班六黑，同室共食。日長月息，我家有德。楚人呼虎為班，艮為虎，數三，故曰三班。黑，豕也。《詩小雅》"以其騂黑"傳：黑，豕也。巽為豕，艮為室，兌為貪、為月，艮為日、為家，震為息，言德能感物使虎豕同居也。

The hexagram Kui changes into Gu. Lin Ci says: Three tigers and six black pigs live in the same room and eat from the same trough; as days grow longer and months increase, my family has its own virtue. This is auspicious. Shang Binghe explains: The Chu people called tigers 'ban', and Gen represents tigers, with the number three, so it is said 'three bans'. 'Black' refers to pigs; the Book of Songs, Xiao Ya, mentions 'with its red and black', and the Mao commentary says 'black refers to pigs'. Xun represents pigs and cattle. Gen represents dwellings, Dui represents greedy eating and also the moon; Gen also represents the sun and the family; Zhen represents growth and life. This indicates that virtue can influence different creatures, even tigers and pigs can live together in the same room.

臨。方船備水，旁河然火，終身無禍。震為船，坤方，故曰方船。方，並也。坤為水、為河，伏艮為火、為終，坤為身、為禍，震解故無禍，言有船則無水患，旁河則無火患也。

The hexagram Kui changes to Lin. Lin's interpretation says: connect the boats together to guard against floods, light fires by the riverbank, and there will be no calamity throughout one's life. It is auspicious. Shang Binghe explains: Lin consists of the trigram Dui below and Kun above. Zhen represents boats, and Kun represents the direction. Here, 'direction' means connecting, as two boats connected are called 'fang' (connected) boats. Kun also represents water and rivers; the hidden trigram Gen represents fire and also signifies completion. Kun also represents the body and calamity, while Zhen has the function of dispersing, hence saying 'no calamity'. Shang points out that these two lines mean: having boats prevents flooding, being by the river prevents fire, both precautions are complete, so there is no worry throughout life.

觀。翳屏獨語，不聞朝市上。以利居服，兔跛後閗。艮為屏，坤為寡，故曰獨，伏兌為語，巽為翳，翳屏獨語，隔屏獨語也。坤為朝市、為利，兌為耳，兌覆故不聞。艮為居，震為兔，兌折故曰兔跛。○以利，汲古作利以，兔跛後閗作究被後門，垮，依宋元本。

The hexagram Kui changes into Guan. Lin Ci says: speaking to oneself behind a screen, unable to hear the affairs of the court and the marketplace; relying on benefits and enjoying comfort, while a rabbit with a lame leg still fights behind. Shang Binghe explains: Guan is composed of K'un below and Xun above. Gen represents the screen, and K'un represents the lonely and the destitute, hence the term 'alone.' The hidden trigram Dui represents speech, and Xun represents concealment, so 'speaking behind a screen alone' refers to speaking to oneself behind a screen. K'un governs the court and the marketplace, and also wealth and benefits; Dui represents the ear, but it is inverted, hence the inability to hear. Gen represents dwelling, Zhen represents the rabbit, and Dui represents injury, hence 'the rabbit is lame.' Notes: The text 'with benefit' in the Ji Gu Ge edition reads 'benefit with,' and 'the lame rabbit still fights behind' in the Ji Gu Ge edition reads 'finally suffers behind the door,' here following the Song and Yuan editions. (The original text at the end of this note has an additional character 'kua,' which does not fit the meaning and is likely a printing error.)

嗑噬。居處不安，徙反觸患。艮為居處，正反艮故不安。震為徙，前與坎遇故曰觸患。○徙，汲古作徒，依宋元。

The hexagram Kui changes into Shehe. Lin's commentary says: staying in one place is unstable, moving away leads to encountering misfortune. It is an inauspicious hexagram. Shang Binghe explains: Gen represents dwelling, and in this hexagram both the correct Gen and its opposite Gen appear, indicating instability and hence the statement 'unstable'; Zhen represents movement, and moving forward meets Kan, hence the statement 'meeting with misfortune'. According to this, the original name of the hexagram was 'Keshi', which is the reversed order of 'Shihe'. Notes on the text: the character '徙' in the Jiguge edition is '徒', but here we follow the Song and Yuan dynasty editions.

賁。剠刖髠劓，子所賤棄。批捍之言，我心不快。通《困》。兌上缺故曰剠，巽下斷故曰刖，巽寡髮故曰髠。艮為鼻，兌上缺故曰鼻。震為人、為言，艮手，故曰批捍。批捍之言，猶打之使言也。坎為心、為憂，故不快。

The hexagram Kui changes to Ben. Lin's commentary says: people who have been branded, had their feet cut off, shaved their heads, or had their noses cut off are looked down upon and despised by the world; words forced out by torture make me feel very uncomfortable. This is a凶 (auspicious) situation. Shang Binghe explains: this line takes the opposite hexagram of Ben, which is Guan. The top line of Dui is broken, so it is called 'branding'—branding is tattooing on the face; the lower line of Xun is broken, so it is called 'amputation'—cutting off the feet; Xun governs hair, so it is called 'shaving'—shaving the head bald. Gen governs the nose, and Dui has a broken upper line, so it is called 'nose-cutting' (the original text here 'nose' should be 'nose-cutting'). Zhen governs people and speech, and Gen represents hands, so it is called 'beating and forcing speech'; 'beating and forcing speech' refers to beating someone to make them speak. Kan governs the heart and sorrow, so the heart feels uncomfortable.

剝。阜田禾黍，堆壤麻枲。衣食我躬，室家饒有。艮為阜，坤為田、為茅茹，故曰禾黍、曰麻枲。艮為堆壤，坤為衣，伏兌為食，艮為躬、為室家，坤多，故曰饒有。麻枲可以為衣，禾黍可食，故曰衣食我躬。○堆，宋元本作槌，依汲古。枲，各本皆訛阜，從王校。

The hexagram Kui changes to Bao. Lin Ci says: In the fields on high ground, millet and millet grow; on piled-up soil, hemp and ramie are planted; clothing and food come from my body, and the family is abundant. Great auspiciousness. Shang Binghe explains: Bao is composed of the earth element below and the mountain element above. The mountain represents high land and soil hills, while the earth represents fields and grasses, hence the mention of millet and ramie. The mountain represents piled-up soil, and the earth represents clothing. The hidden trigram Dui represents food, and the mountain represents the body and the family. The earth represents abundance, hence the phrase 'abundant.' Hemp and ramie can be woven into clothing, and millet and millet can satisfy hunger, hence the phrase 'clothing and food come from my body.' Notes: The character 'pile' in Song and Yuan editions is written as 'chui,' here following the Jigugong edition. The character 'ramie' in all editions is mistakenly written as 'fu,' here following Wang's corrected edition.

復。兩目失明，日奪無光。脛足跛倚，不可以行，頓於丘旁。此兼用遇卦《睽》象。睽重離故曰兩目，坎黑故失明。離為日光，為坎所奪故無。震為脛足，坤敝，故跛倚不行，坤閉故頓於丘旁。震為陵丘。

The hexagram Kui changes to Fu. Lin's interpretation says: both eyes are blind, the light of the sun is taken away; the legs are lame, unable to walk straight, so one can only stop by the hillside. This is ominous. Shang Binghe explains: this line combines the imagery of the hexagram Kui. The hexagram Kui has two Lisi, so it is said 'both eyes'; Kan is black, so it is said to be blind. Lisi represents sunlight, which is taken away by Kan, so there is no light. Zhen represents the legs and feet, Kun represents decay, so there is lameness and leaning; Kun also represents blockage, so one stops by the hillside; Zhen represents the hill.

無妄。金城朔方，外國多半。履霜不時，去復為憂。艮為城，乾金，故曰金城，乾西北故曰朔方，金城，亦西北郡也。伏坤為國，在外卦故曰外國。震為羊，正覆震，故曰多羊。坤初為霜，初震爻故曰履霜。艮為時，正反艮故不時。伏坤為憂，去復為憂者，言震往與坤遇也。

The hexagram Kui changes to Wuwang. Lin's interpretation says: In the northwest, the golden city, the outer lands have flocks of sheep; the time of stepping on frost is inappropriate, going and returning, causing worry. Shang Binghe explains: Wuwang is composed of Zhen below and Qian above. Gen represents the city, Qian represents metal, so it is called 'golden city'; Qian is located in the northwest, so it is called 'Shuofang'—the golden city is also the name of a commandery in the northwest. The hidden Kun represents the state, located in the outer trigram, so it is called 'foreign land'. Zhen represents sheep, and both Zhen and inverted Zhen are present, so it is called 'many sheep' (according to Lin's text, it is now 'mostly', which does not match Shang's explanation; 'half' should be a mistake for 'sheep'). The first line of Kun represents frost, and the first line is exactly the line of Zhen, so it is called 'stepping on frost'; Gen represents the season, and both Gen and inverted Gen are present, so it is called 'not timely'. The hidden Kun represents worry; 'going and returning as worry' refers to Zhen moving forward and colliding with Kun.

大畜。匿病不醫，亂政傷災。紂作淫虐，商破其墟。通《萃》。坤為病，巽為伏匿，艮止，故曰匿病不醫。坤為政、為亂、為災、為惡，故曰紂。坤為虐、為墟，兌為破，震為子，震覆，故曰商破其墟。商，子姓也。○病，汲古作痼，傷作生，均依宋元本。

The hexagram Kui changes to Da Xu. Lin's commentary says: hiding an illness and refusing to seek medical treatment, political affairs are in disorder and disasters injure people; King Zhou of Shang acted tyrannically and indulged in debauchery, and the Shang dynasty eventually became a ruin. This is a great凶 (misfortune). Shang Binghe's explanation: this line takes the opposite hexagram of Da Xu, which is Cui. The hexagram坤 (Kun) represents illness, Xun (Xun) represents concealment, and Gen (Gen) represents stopping, hence the saying 'concealing illness and refusing to seek treatment'. The hexagram坤 also represents political affairs, disorder, disasters, and calamity, so it takes King Zhou as an example;坤 also represents tyranny, and also ruins, Dui (Dui) represents destruction, Zhen (Zhen) represents the royal family, but Zhen is reversed, hence the saying 'Shang destroyed its ruins'—the royal family of Shang was of the Zhen lineage. Notes: the character '病' (illness) in the Jigugong edition is '痼' (chronic illness), and the character '伤' (injury) is '生' (to be born), both follow the Song and Yuan editions.

頤。鬼哭泣社，悲傷無後。甲子昧爽，殷人絕嗣。坤為社、為鬼，震為哭、為後，艮為覆震，故無後。震為子，在東方故曰甲子，震為旦，故曰昧爽。震為子，殷，子姓，坤殺故殷人絕嗣。按：《論衡》云：世稱紂之時，鬼郊夜哭，又曰紂郊鬼哭，即所謂鬼哭泣社也。又《墨子非攻》下雲商王紂之時，婦妖宵出，有鬼宵吟。○社，宋元本作柱，從汲古。人字，汲古作湯，從宋元本。

The hexagram Kui changes into Yi. Lin's interpretation says: ghosts cry in the temple of the earth god, grieving without descendants; on the day of Jiazi, at the time when the sky is just beginning to brighten, the bloodline of the Yin people comes to an end. This is a great misfortune. Shang Binghe explains: Yi is composed of Zhen below and Gen above. Kun governs the temple of the earth god and also the ghost; Zhen governs crying and also descendants, while Gen is the reverse image of Zhen, hence the saying 'without descendants'. Zhen governs the son, which is in the east, hence 'Jiazi'; Zhen also governs the time of daybreak, hence 'mi shuang'—mi shuang means the time just before dawn. The Book of Documents, the Military Oath, says 'at the time of Jiazi, mi shuang', which is the day when King Wu conquered the Shang. Zhen governs the surname of the Son, and the royal family of Yin bore the surname of the Son; Kun governs killing and warfare, hence the extinction of the Yin dynasty. Shang's commentary says: The Discourses on Weight records that during the time of King Zhou, ghosts cried at night in the outskirts, and also says that King Zhou had ghosts crying in the outskirts, which is what Lin's words mean by 'ghosts crying in the temple of the earth god'. The Mozi, Lower Part on Non-aggression, also says that during the time of King Zhou of Shang, there were female spirits appearing at night and ghosts chanting at night. Notes: The character 'suo' in the Song and Yuan editions was written as 'zhu', here following the Jigugong edition; the character 'ren' in the Jigugong edition was written as 'tang', here following the Song and Yuan editions.

大過。猋風卒起，車馳揭揭。棄古追亡，失其和節，憂心惙惙。正反巽故曰猋風。猋風，迴風也。《月令》"猋風暴雨絕至"注：迴風曰猋。伏震為車、為馳，乾為古，大過死故曰棄古、曰追亡。伏坤為失、為憂、為心。按：《詩檜風》："匪風發兮，匪車偈兮"，《傳》云"偈偈疾驅"，茲作揭揭，是齊詩與毛異字。又按此詩思周道而作，棄古追亡者，言見今之人棄周道而蹈滅亡之道也。

The hexagram Kui changes to Da Guo. Lin Ci says: A whirlwind suddenly arises, the chariot rushes swiftly; abandoning the old path to pursue the path of destruction, losing harmony and order, filled with anxiety. This is ominous. Shang Binghe explains: Da Guo consists of Xun below and Dui above. In the hexagram, both Xun and its reverse are present, so it is said "Biao wind" — Biao wind refers to a whirling wind. The "Monthly Order" in the Li Ji says "Biao wind and heavy rain come suddenly," and Zheng's commentary explains that a returning wind is called Biao. The hidden Zhen represents the chariot and also signifies swift movement; Qian represents the past, while Da Guo has an image of death, hence abandoning the old path and pursuing destruction. The hidden Kun signifies loss, also indicating worry and the mind. Shang's commentary notes: The poem "Fei Feng" in the Hui Feng section of the Shi Jing has "Fei Feng fa xi, Fei che ji xi," and the Mao transmission explains "ji ji" as a description of swift movement. Here it is written as "jie jie," showing that the Qi Shi version uses different characters from the Mao Shi version. Furthermore, the poem "Fei Feng" is composed with thoughts of the Zhou Dao, meaning "abandoning the old and pursuing destruction" refers to seeing people abandon the Zhou Dao and head toward destruction.

坎。耄老失明，聞善不從。自令顛沛，反為咎殃。互艮為明、為耄老，坎黑故失明。坎耳為聞，互震為善、為從，艮止故曰不從。○反，宋元本作敗，依汲古。

The hexagram Kui changes into Kan. Lin Ci says: an old man who is blind, hearing good words but not willing to follow them; he himself brings about hardship and wandering, yet it turns into calamity and misfortune. It is凶. Shang Binghe explains: Kan is a double Kan hexagram, and the interacting trigrams include Gen, which signifies brightness and also old age, specifically the elderly in their eighties and nineties. Kan is black in color, so it is said to signify blindness. Kan represents the ear and hearing, while the interacting trigram Zhen signifies goodness and obedience, and Gen signifies stopping, hence the saying 'not following'. Note: The character '反' in Song and Yuan editions reads '败', but here we follow the Jigugē edition.

離。隨風騎龍，與利相逢。田獲三狐，商伯有功。沖沖之邑，長安無他。互巽為風，伏震為龍，巽為利。震為田獲，艮為狐，數三，故曰三狐。震為伯、為商旅，艮為邑、為安。○田，汲古訛日，依宋元本。

The hexagram Kui changes into Li. Lin Ci said: riding on the wind and mounting a dragon, meeting benefits face to face; hunting in the fields, capturing three foxes, the leader of merchants establishes merit; in this city called Chongchong, long peace and no other matters. Auspicious. Shang Binghe explained: Li is the hexagram of double Li, and the mutual structure of Xun represents wind, while the hidden Zhen represents dragon. Xun also represents benefit. Zhen represents hunting and harvest, Gen represents foxes, and the number three is taken from this, hence 'three foxes' — the text of Zhou Yi's Xie Gua (Hexagram 9, second line) mentions 'hunting three foxes.' Zhen represents the leader and merchants, Gen represents the city and peace. Notes: The character '田' (field) in the Jiguge edition is mistakenly written as '日' (sun), and this version follows the Song and Yuan editions.

咸。三牛五牂，重明作福。使我有得，疾入官獄，憂在心腹。艮為牛，數三，故曰三牛。兌為羊，巽卦數五，故曰五牂。互乾為大明，艮亦為明，故曰重明。艮為官，伏坤為憂、為疾、為心腹，坤閉故曰入獄。○牂，汲古作，依宋元本。入，宋元本訛人，依汲古。

The hexagram Kui changes into Xian. Lin's interpretation says: three oxen, five female sheep, two layers of brightness bring blessings; I gain something, but quickly fall into legal troubles and imprisonment, worry accumulates in my chest. This is an omen of gaining first and then suffering. Shang Binghe explains: Xian is composed of Gen below and Dui above. Gen represents oxen, and the number three is taken from it, hence 'three oxen'; Dui represents sheep, and Xun's number is five, hence 'five female sheep'—'zang' refers to female sheep. The interacting trigrams Qian represents great brightness, Gen also represents brightness, two brightnesses overlapping, hence 'double brightness'. Gen represents government offices, and the hidden trigram Kun represents worry, disease, and the chest; Kun is obstructive, hence 'imprisonment'. Notes: The character 'zang' in the Jigusha edition is a different character (the original text here is missing the character being compared), so this version follows the Song and Yuan editions; the character 'ru' in the Song and Yuan editions is mistakenly written as 'ren', so this version follows the Jigusha edition.

恆。孟巳己丑，哀呼尼父。明德訖終，亂害滋起。巽居巳，巳四月為孟夏，故曰孟巳。巽貞丑，故曰已丑。《左傳哀十六年》四月己丑孔丘卒，公誄之曰：嗚呼哀哉尼父。乾為父、為山，故曰尼父。兌口為呼，乾為明德，伏坤為死，故曰訖終、曰亂虐。○己丑，各本多作乙丑，與左傳不符，依《歸妹》之《夬》校。害，汲古作虐，依宋元本。

The hexagram Kui changes to Heng. Lin Ci says: In the fourth month of the first season, on the day of Ji Chou, people wept and cried out for Master Ni Fu; the bright virtue came to an end, and chaos and harm began from then on. Great misfortune. Shang Binghe explains: Heng is composed of Xun below and Zhen above. Xun is located in the direction of Si, and Si corresponds to the fourth month, which is the first season, hence it is called "the first Si month." Xun's initial term is Chou, hence it is called "Ji Chou." The "Zuo Zhuan" records that in the sixteenth year of Duke Ai's reign, in the fourth month on the day of Ji Chou, Confucius died, and Duke Ai composed a eulogy saying, "Alas, how sad! Master Ni Fu." Lin Ci is referring to the mourning for Confucius. Qian represents the father, and also represents the mountain (Ni is the name of a mountain, Ni Qiu), hence it is called "Ni Fu." Dui represents the mouth, which is associated with crying out; Qian represents the bright virtue, and the hidden Kan represents death, hence it is said "the end," and "chaos and harm." Notes: The characters "Ji Chou" in all versions are usually written as "Yi Chou," which does not match the "Zuo Zhuan." Here, it is corrected according to the case of "Gui Mei" changing to "Guai." The character "harm" in the Ji Gu Ge edition is written as "nu," and here it is corrected according to the Song and Yuan editions.

遯。華燈百枝，消暗衰微。精光訖盡，奄如灰糜。乾為大明、為百，艮亦為明，巽為枝，故曰華燈百枝，陰消陽故衰盡。糜，爛也。《孟子》"糜爛其民"。巽消象也。

The hexagram Kui changes to Dun. Lin's interpretation says: A beautiful lamp with a hundred branches of candles gradually becomes dim and weak; the bright light is exhausted, suddenly like it has been burned to ashes. This is ominous. Shang Binghe explains: Dun is the hexagram with Gen below and Qian above. Qian represents great brightness and also the number hundred; Gen also represents brightness. Xun represents branches, so it is said 'a lamp with a hundred branches'. Yin energy consumes Yang energy, hence the decline and exhaustion. 'Mi' means rotten; The Mencius says 'rot the people'. Xun is precisely the image of decline and loss.

大壯。鷹飛雉退，兔伏不起。狐張狼鳴，野雞駭驚。通《觀》。艮為鷹，坤文為雉，艮上故曰鷹飛，坤下故曰雉退。震為兔，巽伏故曰兔伏不起。艮為狐狼，震為張、為鳴，巽為雞，坤為野，故曰野雞。震為驚駭。○狐，宋元本作弧，非，依汲古。退，汲古作遽，駭驚作驚駭，失韻，均依宋元本。

The hexagram Kui changes to Da Zhuang. Lin Ci says: The hawk flies up, the pheasant retreats; the rabbit crouches and does not move; the fox looks around, the jackal howls, and the pheasant is frightened and flies away. This is ominous. Shang Binghe explains: This line takes the related hexagram Guan from Da Zhuang. The mountain (Gèn) represents the hawk, and the earth (Kūn) represents the pheasant's plumage, so it refers to the pheasant. Since Gèn is on top, it says 'the hawk flies'; since Kūn is at the bottom, it says 'the pheasant retreats'. The thunder (Zhèn) represents the rabbit, and the wind (Xūn) represents crouching, so it says 'the rabbit crouches and does not move'. The mountain (Gèn) represents the fox and the wolf, the thunder (Zhèn) represents looking around and also howling; the wind (Xūn) represents the pheasant, and the earth (Kūn) represents the open field, so it says 'the pheasant'; the thunder (Zhèn) also represents being startled. Notes: The character 'fox' in the Song and Yuan editions is 'hú', which is incorrect; this follows the Jigugē edition. The character 'retreat' in the Jigugē edition is 'jù', and the words 'startled and frightened' in the Jigugē edition are 'jīng hài', both of which lose the rhyme; this follows the Song and Yuan editions.

晉。鬬戰天門，身有何患。室家俱在，不失其歡。《內經》以戌亥為天門。艮為刀兵，居戌亥為天、為門，故曰天門。坤為身、為患，坎為室，艮為家。

The hexagram Kui changes to Jin. Lin's interpretation says: fighting beneath the heavenly gate, yet there is no harm to oneself; the family remains intact, and joy is not lost. This is auspicious. Shang Binghe explains: The Yellow Emperor's Inner Canon takes the position of Xu and Hai as the heavenly gate. Gen represents weapons and military conflict, and the original position of Gen is Xu and Hai, combining the images of heaven and gate, hence called 'heavenly gate'. Kun represents the body and also misfortune; Kan represents the house, and Gen represents the family.

明夷。東家殺牛，行逆腥臊。神背西顧，命衰絕周。亳社災燒，宋人夷誅。詳《噬嗑》之《巽》。震為周，坤為社，下離故曰災。艮為宋，坤殺故夷誅。

The hexagram Kui changes into Mingyi. Lin's commentary says: The eastern neighbor killed a cow for worship, but his actions were against ritual propriety, the stench and filth were offensive to the nose; the deities turned their backs and looked westward, indicating the decline of heavenly mandate and the break of the Zhou dynasty; the temple of Bo suffered a fire, and the people of Song were exterminated and executed. This is a great calamity. Shang Binghe explains: The symbolic imagery of this case is detailed in the case of Shihe changing into Xun. Here, I add a few remarks: Zhen represents the Zhou dynasty, Kun represents the temple, and the lower trigram is Li, so it is said 'calamity'; Gen represents the State of Song, and Kun represents warfare and punishment, so it is said 'extermination and execution'. According to the historical record, the temple of Bo was destroyed by fire, as recorded in the Spring and Autumn Annals, the fourth year of Duke Ai's reign, which is the source of Lin's statement.

家人。陰陽辨舒，二姓相合。婚姻孔云，生我利福。坎為合，巽為利。二姓謂離坎。

The hexagram Kui changes to the hexagram Jiaoren. Lin Ci says: Yin and Yang distinguish and expand, two families harmonize with each other; the news of marriage spreads widely, giving rise to my benefits and good fortune. It is auspicious. Shang Binghe explains: Kan represents harmony, Xun represents benefit; the mentioned 'two families' refer to the hexagrams Li and Kan.

蹇。東入海口，循流北走。一高一下，五邑無主。十日六夜，死於水涘。離為東，坤為海，伏兌為口，坎入坤中故曰東入海口。坎為流，重坎故曰循流，坎北故北走。艮高，坎下卦一陰一陽相間，故曰一高一下。坎納戊，數五，艮為邑，震為主，震覆，故五邑無主。伏兌數十，故曰十日坎為夜，數六，故曰六夜。坎為死卦，故曰死於水涘。

The hexagram Kui changes to Jian. Lin's interpretation says: going east into the mouth of the sea, following the current northward; one place high, one place low; five cities without a master; after ten days and six nights, dying by the water. Great misfortune. Shang Binghe explains: Jian is the hexagram with艮 below and坎 above. Li is in the east, Kun represents the great sea, and the hidden Dui represents the mouth. Kan enters into Kun, so it is said 'entering the mouth of the sea to the east'. Kan represents water flow, with two Kan overlapping, so it is said 'following the current'. Kan is in the north, so it is said 'going north'.艮 represents high, and the lower trigram of Kan has one yin and one yang alternating, so it is said 'one high and one low'. In the system of Najia, Kan is paired with Wu, taking the number five.艮 represents cities, and Zhen represents the master, but Zhen is reversed, so it is said 'five cities without a master'. The hidden Dui takes the number ten, so it is said 'ten days'; Kan represents night, taking the number six, so it is said 'six nights'. Kan is the hexagram of death, so it is said 'dying by the water's edge'—'涘' means the edge of the water.

解。孤竹之墟，失婦無夫。傷於蒺藜，不見其妻。東郭棠姜，武子以亡。詳《需》之《剝》。

The hexagram Kui changes to Xie. Lin Ci says: On the ruins of the Guzhu state, a woman loses her spouse and husband; she is pierced by thorn bushes and cannot see her own wife; the East Guo family's Tang Jiang causes Duke Cui Wu Zi to lose his position and family. Great misfortune. Shang Binghe explains: The imagery used here is detailed in the case of Xu changing to Bao. The last two sentences refer to a story from the Zuo Zhuan, year 25 of Duke Xiang: The wife of Qi's Tang Gong, East Guo Jiang, was beautiful, and Duke Cui Wu Zi married her, which led to Duke Zhang Gong's assassination and the downfall of the Cui family.

損。天門東墟，盡既為災。跰喑聾，秦伯受殃。艮居戌亥為天門，震為東，坤為墟、為災。跰，足互貌。震為足，兌為口、為耳，坤閉故曰喑、曰聾。喑，失音也。震為伯，兌西故曰秦伯。義多不解。

The hexagram Kui changes to Sun. Lin's commentary says: The ruins at the eastern gate of heaven have all been exhausted, resulting in disaster; the lame, the mute, the deaf, the Qin lord has suffered. It is凶. Shang Binghe explains: Sun is composed of Dui below and Gen above. Gen is located at Xu and Hai, which are the heavenly gate; Zhen governs the east, and Kun governs ruins and calamity. "Tong" refers to the appearance of both feet entangled; Zhen governs the feet, Dui governs the mouth and the ears, and Kun is characterized by blockage, hence the description of being mute and deaf. "Yin" means not being able to speak. Zhen governs the lord, and Dui is located in the west, hence the reference to "the Qin lord." Shang notes that the meaning of this passage is not entirely clear. According to the original text, the third sentence only has the three characters "tong yin long," which does not conform to the four-character structure. There must be a missing character.

益。賴先休光，受福之祉。雖遭亂潰，獨不危殆。伏乾為先、為休、為光、為福祉，坤為亂潰、為危殆，震解故不危殆。殆，古音以。

The hexagram Kui changes to Yi. Lin's commentary says: entirely relying on the beautiful radiance left by our ancestors, inheriting blessings and auspicious fortune; although encountering calamity and collapse, I alone do not reach peril. It is auspicious. Shang Binghe explains: Yi consists of Zhen below and Xun above. The concealed Qian represents ancestors, symbolizing beauty, goodness, brightness, and blessings. The concealed Kun represents calamity, collapse, and peril, but Zhen has the power to disperse, so peril does not occur. The character 'dai' was pronounced 'yi' in ancient times, rhyming with the previous text.

夬。折若蔽日，不風稚叔。三足孤烏，遠其元夫。詳《師》之《蒙》。○若，汲古作葉，非。

The hexagram Kui changes into Guai. Lin's commentary says: The ifu tree bends down to block the sun, and there is no wind at Zhi Shu's place; the three-legged crow, which resides in the middle of the sun, has flown far away from its original mate. This is ominous. Shang Binghe explains: The imagery used here is detailed in the commentary on the hexagram Shi changing into Meng, and will not be repeated here. Note that 'ifu' refers to the ifu tree, which is the mythical tree where the sun rises, and 'three-legged crow' refers to the crow that resides in the middle of the sun. Both phrases derive their imagery from the sun. Note: The 'ifu' character in the Jigusha edition is mistakenly written as 'ye', which is incorrect.

姤。二人同室，兄弟合食。和樂相好，各得所欲。通《復》。震為人，坤數二，故曰二人。坤為室，震為口，故曰食。震為樂。○欲，宋元本作敬，依汲古。

The hexagram Kui changes to Gou. Lin Ci says: Two people living in the same house, siblings eating together; harmonious and happy, mutually affectionate, each fulfilling their wishes. Auspicious. Shang Binghe explains: This line takes the opposite hexagram of Gou, which is Fu. Zhen represents the person, Kun has the number two, so it is said 'two people'; Kun represents the dwelling, Zhen represents the mouth, so it is said 'eating'; Zhen also represents joy. Notes: The character 'desire' in Song and Yuan editions reads 'respect', but here we follow the Jigugong edition.

萃。繼體守藩，縱慾廢賢。君臣淫佚，夏氏失身。側室之門，福祿來存。坤為體，艮為藩，乾為賢，乾伏故曰廢賢。乾為君，坤為臣，正反震故曰縱慾、曰淫佚。巽為夏，坤為身、為失，故曰夏氏失身。艮為室，兌毀，故曰側室。坤為門，乾為福祿，此似指陳靈公君臣通夏姬事。

The hexagram Kui changes into Cui. Lin Ci says: inheriting the throne, guarding the territory, yet indulging in desires and abandoning virtuous men; the king and ministers together indulge in licentiousness, the woman of the Xia family loses her chastity; from the side door, blessings and favors come instead. Shang Binghe explains: Cui is composed of the earth element below and the lake element above. The earth element represents the body, the mountain element represents the borders and territories, the heaven element represents virtuous men, and the heaven element is hidden and not visible, hence it is said 'abandoning virtuous men'. The heaven element represents the king, the earth element represents the ministers, and in the hexagram, the correct thunder and the reverse thunder are both present, hence it is said 'indulging in desires' and 'licentiousness'. The wind element represents the Xia, the earth element represents the body, and also represents loss, hence it is said 'the woman of the Xia family loses her chastity'. The mountain element represents the dwelling, the lake element represents destruction, hence it is said 'side door'; the earth element represents the gate, the heaven element represents blessings and favors. Shang's interpretation suggests this line refers to the incident of King Chen Linggong and his ministers indulging in licentiousness with the woman Xie Ji.

升。老狐屈尾，東西為鬼。病我長女，哭涕屈指。或西或東，大華易誘。通《無妄》。艮為狐、為尾，正反艮，故曰屈尾。震東兌西，坤為鬼、為病，巽為長女。兌為哭涕，艮為指，艮覆故曰屈指。此似述狐祟人故事，自莊子即有孽狐為祥之語，《虞初志》亡後不得其詳耳。○哭，宋元本作坐，依汲古。華，汲古作革，依宋元本。恐仍有訛，然太華為近。

The hexagram Kui changes to Sheng. Lin Ci says: an old fox curls up its tail, playing tricks here and there, causing my family's daughters to fall ill, making them cry and count the days with their fingers. The fox moves east or west, and it is easiest to lure people in the area near Ta Hua Mountain. This is ominous. Shang Binghe explains: this line takes the opposite hexagram of Sheng, which is Wu Wang. The mountain trigram represents a fox and also the tail, and since the mountain trigram appears both upright and inverted, it is said 'bent tail'. The trigram Zhen is in the east, Dui in the west; the earth trigram represents ghosts and illness; the wind trigram represents the eldest daughter. The trigram Dui represents crying and tears, the mountain trigram represents fingers, and since the mountain trigram is inverted, it is said 'bent fingers'. Shang says this seems to be a story about a fox causing trouble and misleading people - since the Zangzi period there have been accounts of foxes bringing good fortune, but after the loss of works like the Yu Chi Zhi, the details are no longer clear. Notes: the character 'cry' in Song and Yuan editions is 'sit', here following the Jigugong edition; the character 'Hua' in Jigugong edition is 'Ge', here following the Song and Yuan editions. Shang says there may still be errors, but using 'Tai Hua' is more accurate.

困。大樹之子，百條共母。當夏六月，枝葉茂盛。鸞鳳以庇，召伯避暑。翩翩偃仰，各得其所。第七句依《大過》之《需》校，各本皆作穉穉卭甚，恐非。

The hexagram Kui changes to Kun. Lin's commentary says: The fruits grow on a big tree, with hundreds of branches all connected to one trunk; in the sixth month of summer, the branches and leaves grow luxuriantly; the phoenixes and larks find shade under the tree, and Zhao Bo takes shelter from the heat beneath it; birds fly gracefully up and down, moving freely, each finding its proper place. Great auspiciousness. Shang Binghe explains: The last two lines of Lin's commentary describe all things finding their proper places. The reference to 'Zhao Bo taking shelter from the heat' uses the story from the Book of Songs, Zhao Nan, Gan Tang, where Zhao Bo held court under the mulberry tree. Notes: The seventh line is corrected according to the entry where Da Guo changes to Xu, and all versions read 'zhi zhi qiong shen', which seems likely incorrect.

井。井堙木刊，國多暴殘。秦王失戍，壞我太壇。兌為井，坎為塞，故曰井堙。巽為隕落，故曰木刊。伏艮為國，震為暴、為王，兌西故曰秦王。戍，守也。艮為守，艮伏故曰失戍。太壇者，社稷，言秦社稷之壞由於謫戍也。

The hexagram Kui changes to Jing. Lin Ci says: The well is filled up, the trees are cut down, and there is much cruelty and harm in the country; the king of Qin lost his guards, and destroyed my altar of the state. A great misfortune. Shang Binghe explains: Jing is composed of Xun below and Kan above. Dui governs the well, and Kan governs blockage, so it is said 'the well is filled up'; Xun governs falling, so it is said 'trees are cut down'—'cut down' means to cut and削. The hidden trigram Gen governs the state, Zhen governs cruelty and also the king; Dui is located in the west, so it is said 'the king of Qin'. 'Shu' means to guard, and Gen governs guarding, but Gen is hidden and not apparent, so it is said 'lost the guards'. The term 'Tai Tan' refers to the altar of the state; these two lines indicate the collapse of the state of Qin, which began with the rebellion of the谪戍 soldiers.

革。駕黃賈蒼，與利相迎。心獲所守，不累弟兄。通《蒙》。震為馬、為黃、為蒼，巽為利，震巽相往復故曰相迎。坎為心，艮為守、為弟，震為兄。

The hexagram Kui changes to Ge. Lin's interpretation says: riding a yellow horse, trading green goods, meeting with benefits face to face; keeping what should be kept, not involving brothers. Auspicious. Shang Binghe explains: this line takes the related hexagram Meng from Ge. Zhen represents the horse, which also signifies yellow and green; Xun represents benefit; Zhen and Xun interact and cross each other, hence 'meeting face to face.' Kan represents the heart, Gen represents keeping and also brothers, while Zhen represents the elder brother.

鼎。倉盈庾億，宜稼黍稷。年豐歲熟，民得安息。詳《乾》之《師》。

The hexagram Kui changes to Ding. Lin Ci says: The granary is full, the grain stores are counted in millions; it is suitable for planting millet and millet; the harvest is abundant, the five grains are ripe, and the people can rest in peace. Great auspiciousness. Shang Binghe explains: The imagery of this line is detailed in the case of Qian changing to Shi, and is not repeated here.

震。龍生馬淵，壽考且神。飛勝上天，舍宿軒轅。居常樂安。震為龍、為馬、為神，坤為淵，艮為壽考、為天、為星，故曰舍宿軒轅。《史記天官書》"軒轅十二星"。○龍，各本皆作人，依《未濟》之《歸妹》校。考，宋本作若，依元本。馬淵指坤，坤初變震，故曰龍生馬淵。

The hexagram Kui changes to Zhen. Lin's commentary says: A dragon is born in the horse abyss, long-lived and capable of communicating with spirits; it ascends to heaven and resides in the mansion of Xuanyan; it enjoys peace and comfort in its ordinary state. Great auspiciousness. Shang Binghe explains: Zhen is the hexagram of repeated shocks, and Zhen represents dragons, horses, and spirits; Kun represents the deep abyss; Gen represents longevity, also heaven, and also stars and constellations. Therefore, it is said 'abandoning the mansion of Xuanyan' — the Records of the Grand Historian, Book of Celestial Offices, says that Xuanyan consists of twelve stars. The term 'horse abyss' refers to Kun. The first line of Kun changes to a yang line, becoming Zhen, hence 'a dragon is born in the horse abyss.' Notes: The character 'dragon' is recorded as 'person' in all versions, but here it is corrected according to the change from Wei Ji to Gui Mei; the character 'examine' in the Song edition is 'if,' but here it follows the Yuan edition.

艮。思顧所之，今乃逢時。洗濯故憂，拜我歡來。互坎為思，震為之，艮為顧、為時，坎為洗濯、為憂，震為歡。○濯，各本多作我，依《節》之《震》校。

The hexagram Kui changes to Gen. Lin's commentary says: thinking about and remembering the place one wishes to go, now finally encountering a good opportunity; cleansing the old worries, joy comes naturally in gratitude. It is auspicious. Shang Binghe explains: Gen is a hexagram of double mountains, with the mutual element Kan representing thought and worry, Zhen representing movement, and Gen representing contemplation and also opportunity. Kan also represents cleansing and worry; Zhen represents joy. Notes: The character 'zhuo' (washing) is commonly written as 'wo' (I) in various editions, but here it is corrected according to the commentary on the hexagram Jie changing to Zhen.

漸。魁罡所當，初為敗殃。君子流連，困於水漿。求金東山，利在代鄉。賈市有息，子載母行。艮為星，故曰魁罡。《參同契》："二月榆魁臨於卯，麥生天罡據西"注，天罡即北斗。《夢溪筆談》"斗杓謂之剛"。《史記天官書》："魁枕參首"注：魁，北斗第一星也。《渙》之《比》云"行觸天罡，馬死車傷"，是罡星所指之地凶也。巽隕落故敗。艮為君子，坎為水漿，坎陷故困。艮為金、為求、為山，離位東，故曰東山。巽為利市、為母，伏震為子。

The hexagram Kui changes into Jie. Lin Ci says: Where the Kui Gang star is located, there is initially calamity and ruin; the gentleman is stuck and cannot move forward, even water and drink are lacking; going to the East Mountain to gather gold, profit is found in the area of Dai; doing business brings profit, the son carries the mother on the journey. Initially dangerous, later auspicious. Shang Binghe explains: Jie is the mountain below and wind above. The mountain represents stars, so it is said 'Kui Gang'. The "Threefold Concordance" of the Zhou Changes mentions 'In the second month, the Yu Kui star is at the卯, and the wheat grows under the Tian Gang'; the commentary says that Tian Gang is the Big Dipper. The "Dream Pool Essays" says that the handle of the Big Dipper is called 'Gang'. The "Records of the Grand Historian: Celestial Officials" says 'Kui rests on the head of Shen', and the commentary explains that Kui is the first star of the Big Dipper. The hexagram Huan changing into Bi says 'Touching the Tian Gang, the horse dies and the carriage is damaged', showing that the position indicated by the Gang star brings misfortune. The wind represents falling, so it is said 'ruin'. The mountain represents the gentleman, the water represents drink, and the water is a pit, so it is said 'trapped'. The mountain represents gold, also seeking and mountains, the fire is in the east, so it is said 'East Mountain'; the wind brings profit, also represents the mother, and the hidden Zhen represents the son.

歸妹。鉛刀攻玉，無不鑽鑿。龍體具舉，魯般為輔。三聖翼事，所求必喜。通《漸》。艮為刀，巽柔故曰鉛刀。震為玉、為龍，艮手為鑽鑿，兌為魯，故曰魯般。坎為聖，震數三，故曰三聖。震為羽翼、為喜。○具，宋元本作其，般作班，依汲古。

The hexagram Kui changes into Guimei. Lin Ci says: Using a soft lead knife to carve jade, there is no part that cannot be drilled and carved; the entire body of the dragon is carved out, with Lu Ban assisting from the side; three sages have arranged for this matter, and what is sought will certainly be fulfilled. Great auspiciousness. Shang Binghe explains: This line takes the parallel hexagram Zhen from Guimei. Gèn represents the knife, Xùn is flexible, hence it is called 'lead knife'; Zhèn represents jade and also the dragon, Gèn represents the hand, which is the one drilling and carving; Dui represents Lu, hence it is called 'Lu Ban'—meaning the skilled craftsman Lu Ban. Kan represents the sages, Zhèn's number is three, hence it is called 'three sages'; Zhèn also represents wings and joy. Notes: The character 'ju' in Song and Yuan editions is 'qi', and 'ban' is written as 'ban', here following the Jigugē edition.

豐。喜來如云，舉家蒙歡。眾才君子，駕福盈門。通《渙》。震為喜，坎為雲，艮為家、為君子、為門，坎為眾，震為駕、為福。○蒙歡，汲古作歡忻，從宋元本。

The hexagram Kui changes to Feng. Lin Ci says: Joyous events come like clouds, bringing happiness to the whole family; many talented gentlemen arrive with good fortune, filling the gates. Great auspiciousness. Shang Binghe explains: This line takes the opposite hexagram of Feng, which is Huan. Zhen represents joy, Kan represents clouds, Gen represents the family and the gentleman, as well as the gate; Kan signifies multitude, Zhen signifies driving or governing, and also signifies good fortune. Note: The text "mont huān" in the Jigusha edition reads "huān xīn", but here we follow the Song and Yuan editions.

旅。響像無形，骨體不成。微行衰索，消滅無名。巽風響而無形，艮為體、為名，巽伏故無名。

The hexagram Kui changes into Lu. Lin Ci says: Echoes and reflections have no form, and the body cannot be formed; the path is hidden and the strength is exhausted, and after destruction, there is no name left. This is凶. Shang Binghe explains: Lu is formed by the trigram Gen below and Li above. Xun is wind, which has sound but no form; Gen represents form and also reputation, but Xun is hidden, so it is said 'without a name'.

巽。積水不溫，北陸苦寒。露宿多風，君子傷心。伏坎故曰積水、曰苦寒，坎北故曰北陸。坎為露、為宿，重巽故風多。艮為君子，坎為心。

The hexagram Kui changes to Xun. Lin's commentary says: Accumulated water freezes and does not warm, the northern land is bitterly cold and hard to endure; staying outdoors exposes one to much wind, causing the gentleman to grieve. This is an ominous omen. Shang Binghe explains: Xun is a double Xun hexagram, the hidden Kan represents accumulated water, which also signifies bitter cold, and since Kan is located in the north, it is referred to as 'North Land'; Kan also represents dew and staying overnight. The two Xun overlapping indicate strong winds. Gen represents the gentleman, and Kan represents the heart.

兌。黃馬綠車，駕之大都。贊達才能，使我無憂。伏震為玄黃、為馬、為車，兌西方，數四，九宮四色綠，故曰綠車。艮為都，重艮故曰大都。兌口故曰贊達。互巽為材，坎為憂，坎伏故無憂。

The hexagram Kui changes to Dui. Lin Ci says: A yellow horse is driving a green carriage to a big city; someone praises and recommends my abilities, so I have no worries. It is auspicious. Shang Binghe explains: Dui is a double Dui hexagram, and the hidden Zhen (Thunder) indicates the colors of yellow and black, which also represent horses and carriages. Dui is located in the west, and the number four corresponds to it; in the nine palaces, the number four is associated with green, so it is said 'green carriage'. Gen (Mountain) represents a city, and two Gens overlapping indicate 'big city'; Dui is the mouth, so it is said 'praise and recommendation' — 'praise' means commendation, and 'recommendation' means introduction. The mutual hexagram Xun represents talent, and Kan represents worry. Since Kan is hidden and not visible, it is said 'no worry'.

渙。從風放火，艾芝俱死。三害積房，叔子中傷。巽風艮火，巽為艾芝，在火上故死。震數三，坎為害、為積，艮為房、為叔子，坎為中、為傷，《論衡》："身蒙三害，雖孔丘、墨翟不能自免"。○房，汲古作聚，依宋元本。叔，宋元本作十，依汲古。

The hexagram Kui changes to Hun. Lin Ci says: following the wind to set fire, the wormwood and the orchid are burned to death together; three kinds of calamities pile up in the house, and the younger son suffers internal injury. It is凶. Shang Binghe explains: Hun is Kan below and Xun above. Xun is wind, and Gen is fire. Xun governs wormwood and orchid, which grow on fire, so they are burned. The number of Zhen is three, Kan governs calamities and also accumulation; Gen governs the house and also the younger son; Kan governs the center and also injury. The Lunheng says, "To be afflicted by three calamities, even Confucius and Mozi cannot escape," which is the origin of "three calamities." Notes: The character "fang" in the Ji Gu Ge edition is "ju," so we follow the Song and Yuan editions here; the character "shu" in the Song and Yuan editions is "shi," so we follow the Ji Gu Ge edition here.

節。一身三手，無益於輔。兩足共節，不能克敏。艮為身，坎數一，故曰一身，震數三，艮手故曰三手。兌毀坎破，故無益於輔。正反震故曰兩足。艮多節，正反震故曰共節。節者，止也，故不能克敏。

The hexagram Kui changes into Jie. Lin's interpretation says: a body with three hands is of no use for assisting; two feet sharing one joint cannot run fast or accomplish anything. It is凶 (a凶 omen). Shang Binghe explains: Jie is composed of Dui below and Kan above. Gen represents the body, and Kan's number is one, so it is said 'one body'; Zhen's number is three, and Gen represents hands, so it is said 'three hands'; Dui signifies destruction and Kan signifies breaking, hence no benefit for assistance. In the hexagram, the correct Zhen and the reversed Zhen are both present, so it is said 'two feet'; Gen has many joints, and the correct and reversed Zhen combine, so it is said 'sharing a joint.' The meaning of 'Jie' is to stop, and stopping prevents agility.

中孚。南向陋室，風雨併入。埃塵積溼，王母盲痺。偏枯心疾，亂我家次。震為南，艮為室，巽為敝漏，故曰陋室。巽風故起埃塵，兌雨故積溼。艮為埃塵，震為王，巽為母，故曰王母，互大離故曰盲。上風下溼故曰痺。痺，溼病也。巽枯在上故曰偏枯。○次，宋元本作資，依汲古。

The hexagram Kui changes into Zhongfū. Lin's interpretation says: A single room facing south, a broken house, with wind and rain rushing in together; dust accumulates with dampness, and the old lady in the house is blind and suffers from numbness and pain; half of her body is paralyzed, and she has a heart condition, which has completely disrupted the order of the family. This is a凶 (auspicious) situation. Shang Binghe explains: Zhongfū is composed of the trigram Dui below and Xun above. The trigram Zhen represents the south, Gen represents the house, and Xun represents a dilapidated and leaking structure, so it is said to be a 'poor room'. Xun wind lifts up dust, and Dui represents rain, so dampness accumulates; Gen represents dust. Zhen represents the ruler, and Xun represents the mother, so it is said to be 'the ruler's mother'. The hexagram contains a large form of Li, so it is said to be 'blind'; above is wind and below is dampness, so it is said to be 'numbness and pain'—numbness and pain are caused by dampness. Xun is above and dry, so it is said to be 'half-paralysis'. Note: The character '次' in Song and Yuan editions is written as '资', but here we follow the Jiguge edition.

小過。采薇出車，魚麗思初。上下促急，君子懷憂。采薇、魚麗，皆《小雅》詩篇名，毛序謂美萬物盛多能備禮。鄭注：鄉飲酒云，魚麗言太平年豐物多也，焦雲思初念初時之盛而今不然也，與毛鄭異，艮手為採巽為薇，震為車，巽為魚，震為初，艮上震下，風散兌毀，故曰上下促急。艮為君子。

The hexagram Kui changes to Xiao Guo. Lin Ci said: Like the poems "Cai Wei" and "Chu Che" which describe going to war, and like "Yu Li" which expresses longing for the past; the upper and lower parts are urgent and pressing, and the gentleman is full of sorrow. Shang Binghe explained: "Cai Wei," "Chu Che," and "Yu Li" are all titles from the "Small Ya" section of the "Book of Songs." The Mao Shi Xu says that "Yu Li" praises the abundance of all things and the completeness of rituals; Zheng Xuan's commentary on the "Rites of the Village Banquet" also says that "Yu Li" refers to a time of peace, plenty, and abundant resources. Jiao Yanshou, however, said "thinking of the beginning," meaning recalling the former prosperity which is no more, differing from the interpretations of Mao and Zheng.艮 represents the hand, which is associated with gathering; 巽 represents the vegetable "wei," and 震 represents the chariot. 巽 also represents fish, and 震 represents the beginning. Since 艮 is above and 震 is below, 巽 wind disperses, and 兑 signifies destruction, so it is said "upper and lower are urgent and pressing." 艮 represents the gentleman.

既濟。先易後否，告我利市。騷蘇自苦，思我故止。○吾，汲古作再，依宋元本。

The hexagram Kui changes to Ji Ji. Lin's commentary says: At first it is easy, but later there is obstruction; someone tells me there is profit in the market. Rushing about and working hard brings only trouble, so it is better to stop and think. Notes: In the Jigusha edition, the character 'wu' is written as 'zai', but here we follow the Song and Yuan editions (note that the current version of Lin's commentary has the second sentence as 'gao wo li shi', which is slightly different from the 'wu' character mentioned in the note).

未濟。生宜地乳，上皇大喜。隆我福祉，貴壽無極。此與上皆用半象。

The hexagram Kui changes into Wei Ji. Lin Ci says: Growth is appropriate, the great earth nurtures all things, and both Heaven and the Supreme Heaven are very pleased; bestow upon me abundant blessings, honor, longevity without end. Great auspiciousness. Shang Binghe explains: This is similar to the previous one, both using the 'half-agram' method, that is, taking the image from adjacent two lines as half a hexagram.

蹇。同載共輿，中道別去。喪我元夫，獨與孤居。坎為輿，重坎故曰同載共輿。艮為道，坎為中，坎死故別去。震為夫、為元，震覆，故曰喪我元夫。坎為孤，艮為獨，故曰獨與孤居。

The first line of the hexagram "Jian" remains the hexagram "Jian" itself. The line says: originally sitting in the same carriage, but on the way they part ways; I lost my good husband, and now live alone. It is ominous. Shang Binghe explains: "Jian" is composed of "Gen" below and "Kan" above. "Kan" represents a carriage, and two "Kan" overlapping indicate "sitting together in the same carriage." "Gen" represents the road, and "Kan" represents the middle, as well as death, hence "parting ways." "Zhen" represents the husband and also signifies the beginning of goodness, but since "Zhen" is inverted, it signifies "losing my good husband." "Kan" represents solitude, and "Gen" represents isolation, hence "living alone and in solitude."

乾。叔肸居冤，祁子自邑。乘遽解患，羊舌脫免，賴得生全。肸，叔向名也。《左傳襄二十一年》：欒盈之亂，範宣子殺羊舌虎，虎叔向弟，故囚叔向。大夫祁奚聞之，乘馹而見宣子，救叔向，免之。遽即馹。僖三十三年，且使遽告於鄭。注：傳車，即驛遞也，此似用遇卦象。蹇下艮為叔、為邑，坎為車，重坎故曰遽。遽，傳車至驛而更有類，重坎象。坎為患，兌為羊、為舌，兌伏故曰脫免。○肸居，宋元本作盻拘，依汲古。脫免，宋本、汲古作免脫，依元本校協。

The hexagram Jian changes to Qian. Lin Ci explains: Shu Xi was falsely accused and imprisoned, and Qi Zi came from his own fiefdom to rescue him. He traveled by relay carriage to relieve his difficulties, and the Yushē family eventually escaped punishment, thereby preserving his life. The outcome first seems ominous but later turns favorable. Shang Binghe explains: "Xi" is the name of Shu Xiang. The Zuo Zhuan records that in the twenty-first year of Duke Xiang's reign, Luan Ying caused chaos, and Fan Xuanzi killed Yang She Hu, who was Shu Xiang's younger brother. Therefore, Shu Xiang was also imprisoned. When the official Qi Xi heard about this, he traveled by relay carriage to see Fan Xuanzi and saved Shu Xiang, thus sparing him from punishment. "Ju" is the same as "Ri," as mentioned in the thirty-third year of Duke Xi's reign, where it says, "and send a messenger to inform the State of Zheng," with Du's commentary stating that this refers to a relay carriage, that is, a vehicle used for message delivery by the postal system. This instance seems to use the imagery of the Yu hexagram: The lower trigram of Jian is Gen, which represents a person or a city; the trigram Kan represents a carriage, and two Kan trigrams stacked together indicate "Ju" — relay carriages change vehicles at each station, matching the image of two Kan trigrams stacked. Kan represents difficulties, Dui represents sheep and the tongue, forming "Yang She." Dui is hidden and not visible, hence the phrase "escape punishment." Notes: The characters "Xi Ju" in the Song and Yuan editions are written as "Pan Ju," and here we follow the Jigugē edition. The characters "Tuo Mian" in the Song edition and Jigugē edition are written as "Mian Tuo," and here we follow the Yuan edition, taking into account the rhyming.

坤。兔聚東郭，眾犬俱獵。圍缺不成，無所能獲。此仍兼用遇卦象。坎為眾，離位東，艮為郭、為犬，坎為眾，坤為圍，中斷故圍缺。震為兔，茲無震象，疑用艮。《戰國策》"東郭●，宋之狡兔也"。

The hexagram Jian changes into Kun. Lin Ci explains: rabbits gather in the eastern suburb area, and a group of dogs chase them together; the enclosure leaves an opening, so it cannot be fully enclosed, and nothing is caught in the end. Shang Binghe explains: this still uses the image of the hexagram encountered. Kan represents many, Li is in the east, Gen represents the outer city and also dogs; Kun represents enclosure, with a break in the middle, so it is said 'the enclosure is missing'. Zhen represents rabbits, but this hexagram does not have the image of Zhen. Shang suspects that Gen is used instead for the rabbit. The "Zhan Guo Ce" says 'a rabbit in the eastern suburb, which is a cunning rabbit of the State of Song' — according to its name it should be 'Dong Guo Sun', but the original text has a missing character marked as a black dot, so it is kept as it was.

屯。作室山根，人以為安。一夕崩顛，敗我壺飱。艮為室、為山，震為人，艮為安。坎為夕，數一，故曰一夕。震為覆艮，故曰山崩。坤為壺、為漿、為我，坎破故曰敗。○顛，宋元本作頹，壺作盤，依汲古。

The hexagram Jian changes to Zun. Lin's commentary says: Building a house at the foot of a mountain, everyone thinks it is safe; but in one night the mountain collapses and the house collapses, even my vessel and food are smashed. This is ominous. Shang Binghe explains: Zun consists of Zhen below and Kan above. Gen represents a house and also a mountain; Zhen represents people; Gen represents safety. Kan represents night, and its number is one, so it is said 'one night'. Zhen is the inverted image of Gen, so it is said the mountain collapses. Kun represents a vessel, also soup and food, and also oneself; Kan represents damage, so it is said 'ruined'. Notes: The character 'dian' in Song and Yuan editions is 'tui', and the character 'hu' is 'pan', but here we follow the edition from Ji Gu Ge.

蒙。疾風塵起，亂擾崩始。強大並小，先否後喜。坤為風、為疾，艮為塵，震為起，坤為亂擾，二四艮覆故曰崩。震為始，言亂自此始也。震為強大，正反震，中互坤，坤小故曰強大並小。坎陷故曰否。震為喜、為後，故曰先否後喜。○擾，汲古作我，依宋元本。始，疑為殆，殆，古音以，亦葉。

The hexagram "Jian" changes into "Meng." Lin Ci says: "A fierce wind suddenly rises, dust flies about, and disorder and disturbances break out. The strong overpower the weak. At first there is obstruction, but later there is joy. First there is misfortune, then good fortune." Shang Binghe explains: "Meng consists of Kan below and Gen above. Kun governs wind and also rapid movement; Gen governs dust. Zhen governs the beginning and also rising; Kun governs disturbance. The Gen in lines two to four is inverted, hence the term 'collapse.' Zhen governs the beginning, meaning that disorder starts from here. Zhen governs strength; the correct Zhen and reversed Zhen are placed side by side, and the mutual relationship forms Kun, which governs smallness. Hence, 'the strong overpower the small.' Kan is a pit, hence 'no.' Zhen governs joy and also the later stage, hence 'first no, then joy.' Notes: The character '扰' in the Jigusha edition is '我,' but here we follow the Song and Yuan editions. Shang also suspects that '始' should be '殆,' as the ancient pronunciation of '殆' was '以,' which rhymes with the surrounding text."

需。潔齊沐浴，思明君德。哀公怯弱，風氏復北。《論語》："陳成子弒簡公，孔子沐浴而朝，請討之"。坎為水，故曰潔、曰沐浴。乾為君，互離為明。思明君德者，言宜討齊以明君臣之分也。乾為公，坎為憂哀、為怯，風疑為姜。巽為姜，二至四巽覆，故曰姜氏復北。北，敗也。坎為北，言公不從孔子之請，姜氏自此滅也。丁晏等以風氏指顓臾季氏伐之為解，似非。○君，汲古作不，非，依宋元本。

The hexagram "Jian" changes into "Xu." Lin Ci says: After fasting and bathing, one ponders the virtue of a wise and enlightened ruler; yet, alas, Lu Ai Gong was timid and weak, and the Feng clan eventually perished. This is ominous. Shang Binghe explains: The "Analects" records that Chen Chengzi killed King Jian of Qi, and Confucius bathed and then went to court, requesting Lu Ai Gong to send troops to attack. The trigram Kan represents water, so it is said "clean" and "bathing"; the trigram Qian represents the ruler, and the interacting trigram Li represents brightness. The phrase "thinking of the virtue of a wise ruler" refers to the need to attack Qi, to reaffirm the distinction between ruler and subject. Qian represents a prince or marquis, Kan represents worry and timidity. The character "Feng" is suspected by the Shang school to be "Jiang": Xun represents the Jiang clan, and the lines two to four of Xun are inverted, so it is said "the Jiang clan returned north"—north means defeat, and Kan also represents the north; this refers to Lu Ai Gong not heeding Confucius's request, and the Jiang clan thus being lost. Ding Yan and others interpreted "Feng clan" as Zhuan Yu and interpreted this sentence as Ji Shi attacking Zhuan Yu, but the Shang school considers this incorrect. Notes: The character "jun" (ruler) in the Jiguge edition is "bu" (not), which is inaccurate; here we follow the editions from the Song and Yuan dynasties.

訟。土痟瘦薄，培塿無柏，使我不樂。通《明夷》。坤土，坎為薄，震為陵，故曰培塿。艮為木、為堅，故為柏，艮覆故無柏。震為樂，坎憂故不樂。

The hexagram Jian changes to Song. Lin's commentary says: The soil is poor and thin, and even small hills do not support the growth of cypress trees, so I cannot feel happy. This is ominous. Shang Binghe explains: This line takes the hexagram Mingyi, which is the opposite of Song. The trigram坤 represents earth, 坎 represents thinness, and 震 represents hills, so it is said 'peilu'—peilu refers to small hills. The trigram艮 represents trees and hardness, so it refers to cypress trees, but since 艮 is reversed, it is said 'no cypress'. The trigram震 represents joy, and 坎 represents sorrow, so there is no joy.

師。褰衣涉河，水深漬罷。賴遇舟子，濟脫無他。第二句汲古作澗流渦多，依宋元本。罷，音婆，詳《訟》之《萃》。

The hexagram Changes to . Lin Ci says: Pulling up one's clothes to wade across a river, the water is so deep that one becomes exhausted; fortunately, one meets a boatman who helps cross the river without any further mishaps. First danger, then safety. Shang Binghe explains: Notes: The second sentence in the Jigu Academy edition reads 'stream with many whirlpools,' but here we follow the Song and Yuan dynasty editions. The character 'bà' is read as 'pó' sound, meaning tired, as detailed in the entry on changing to .

比。送我季女，至於蕩道。齊子旦夕，留連久處。詳《屯》之《大過》。

The hexagram Jian changes to Bi. Lin Ci says: I sent my youngest daughter to be married, and I accompanied her all the way to the place called Dang; the women from the state of Qi stayed there all day and night, lingering for a long time without leaving. Shang Binghe explains: The symbolic meaning of this line is detailed in the case of Zun changing to Da Guo. According to the text, 'Qi Zi' refers to the woman named Wen Jiang from the state of Qi who was married to the state of Lu. The poem 'Qi Feng' in the Book of Songs frequently mentions 'Qi Zi', and Lin Ci is using this reference.

小畜。三孫六子，安無所苦。中歲廢殆，亡我所使。通《豫》。艮為孫，數三，故曰三孫。震為子，坎數六，故曰六子。艮為安，坎為勞苦、為中，坤為歲、為喪，故曰廢殆。坤又為亡、為我。○歲，汲古作藏，依宋元本。廢，宋元本訛發，依汲古。

The hexagram Jian changes to Xiaoxu. Lin's commentary says: three grandsons, six sons, peaceful and without hardship; but by middle age, decline comes, and even servants are lost. It starts with good fortune and ends with misfortune. Shang Binghe explains: this line takes the parallel hexagram Yu from Xiaoxu. Gen represents grandsons, and the number is three, hence 'three grandsons'; Zhen represents sons, and Kan represents the number six, hence 'six sons'. Gen represents stability, while Kan represents labor and middle age; Kun represents years and also loss, hence 'decline and hardship'; Kun also represents loss and oneself. Notes: the character 'sui' in the Ji Gu Ge edition is 'cang', here following the Song and Yuan editions; the character 'fei' in the Song and Yuan editions is mistakenly written as 'fa', here following the Ji Gu Ge edition.

履。揚風偃草，塵埃俱起。清濁溷散，忠直隱處。互巽為風、為草，巽為伏，故曰偃伏。艮為塵，埃伏，坎為水而與土連，故曰濁、曰溷。清濁溷散，言清濁不分也。坎為忠，乾為直，坎為隱。○首句元本作偃風掦草，依宋本、汲古。

The hexagram Jian changes to the hexagram Lu. Lin's commentary says: A great wind rises, blowing down all the grass, causing dust to rise together; clear and turbid things mix into one, so the upright and sincere persons are forced to hide. This is ominous. Shang Binghe explains: Lu is composed of the trigram Dui below and Qian above. The interacting trigrams include Xun, which represents wind and grass. Xun also signifies concealment, hence the term 'Yan'—grass being bent down. Gen represents dust, and dust first lies down then rises again. Kan represents water connected with earth, hence 'turbid' and 'mixed'. The phrase 'clear and turbid mixed and scattered' means the distinction between clear and turbid is lost. Kan represents loyalty, Qian represents uprightness, and Kan also signifies concealment. Notes: The original text in the first line was 'Yan wind掦 grass' in the original edition, but this version follows the Song edition and the Jigugong edition.

泰。履險登危，道遠勞罷。去家自歸，困涉大波。兌折故危險，震為足，故曰履、曰登。震為道，坤役萬物故勞疲。伏艮為家，震為歸、為涉，坤水乾大，故曰大波。○去家，宋本作玄家，元本作元豕，依汲古。

The hexagram Jian changes to Tai. Lin's interpretation says: walking on dangerous ground, ascending perilous terrain, the path is long and the person is exhausted; after leaving home, returning alone, struggling through great waves. It is ominous. Shang Binghe explains: Tai is composed of Qian below and Kun above. Dui governs loss and damage, hence there is danger and peril; Zhen governs the feet, so it is said 'to walk' and 'to ascend'. Zhen governs roads, and Kun manages all things with toil and hardship without complaint, hence it is said 'exhausted and weary'. The hidden trigram Gen represents home, Zhen represents returning, and also signifies crossing water; Kun represents water, and Qian represents great, hence it is said 'great waves'. Note: The text 'go home' in the Song edition reads 'xuan jia', and in the Yuan edition reads 'yuan shi', here following the Jigugē edition.

否。六藝之門，仁義俱存。鎡基逢時，堯舜為君。傷寒溫，下至黃泉。乾為門，數六，故曰六藝之門。六藝，六經也。乾仁坤義，艮為時，乾為堯舜、為君、為寒，艮火故曰溫。坤為水、為泉、為下，坤死，故下至黃泉。鎡基，《孟子》趙岐注：耒耜也。伏震象。五六二句與上意不屬，似為他林溷入者。

The hexagram Jian changes into the hexagram Po. Lin's commentary says: The six arts contain benevolence and righteousness; agricultural tools are used at a favorable time, and Yao and Shun became kings; alternating cold and heat cause injury, which goes straight down to the Yellow Spring. Shang Binghe explains: Po is the hexagram with the Earthly Trigram K'un below and the Heavenly Trigram Qian above. Qian represents the gate, and the number associated with it is six, so it is said 'the gate of the six arts'—the six arts refer to the six classics. Qian represents benevolence, and K'un represents righteousness; Gen represents the seasons; Qian represents Yao and Shun, as well as the king, and also coldness; Gen represents fire, so it is said 'warmth'. K'un represents water, as well as springs, and also downward direction; K'un's nature is associated with death, so it is said 'down to the Yellow Spring'. 'Zi Ji' refers to plow tools according to Zhao Qi's commentary on the Mencius, and it takes the hidden image of Zhen. Shang pointed out that the fifth and sixth sentences do not fit with the previous text and seem to be mixed in from another Lin's commentary. According to the original text, the fifth sentence only had 'Shang Han Wen' (cold and heat), which does not fit the four-character structure, so there must be a missing character.

同人。被服文衣，遊觀酒池。上堂見觴，喜為吾兄，使我憂亡。乾為衣，離為文，故被服文衣。伏震為遊，離為觀，伏坎為酒池，故遊觀酒池。震為觴、為喜、為兄，伏坤為我、為憂、為亡。

The hexagram Jian changes into Tongren. Lin Ci says: wearing clothes with patterns, enjoying the wine pool; entering the hall to raise a cup, joy for my elder brother dispels my worries. It is auspicious. Shang Binghe explains: Tongren is composed of Li below and Qian above. Qian governs clothing, Li governs patterns, hence 'wearing patterned clothes'. The hidden Zhen governs travel, Li governs viewing, the hidden Kan governs the wine pool, hence 'wandering by the wine pool'. Zhen governs wine cups, which also signify joy and elder brothers; the hidden Kun governs oneself, also signifying worries and demise.

大有。生時不利，天命災至。制於斧瘢，晝夜勤苦。伏艮為時，巽為利、為命，巽覆故不利，故災至。乾為天，坤為災也。伏坎為制，兌為斧，艮多節，故曰斧瘢。離晝坎夜，坎勞故勤苦。

The hexagram Jian changes into Dàyǒu. Lin's commentary says: being born at an inauspicious time, encountering continuous misfortunes everywhere, calamities from heaven follow one after another; restricted by the scar from an axe, working day and night without rest. This is ominous. Shang Binghe explains: Dàyǒu has Qian below and Li above. The hidden Gen represents the season, Xun represents benefit and also heavenly mandate, but Xun is inverted, hence saying 'not beneficial,' hence calamities arrive. Qian represents heaven, Kun represents calamity. The hidden Kan represents restriction, Dui represents the axe, Gen has many scars, hence saying 'axe scar.' Li represents daylight, Kan represents night, and Kan also represents labor, hence saying 'hard work.'

謙。天門開闢，牢戶寥闊。桎梏解脫，拘囚縱釋。《內經》以戌亥為天門，艮先天居戌亥，故曰天門。坤為門戶也。坎為牢、為桎梏，震解故脫。坎為拘囚，震縱釋。

The hexagram Jian changes to Qian. Lin Ci says: The heavenly gate is wide open, and the prison doors are empty. The fetters and shackles are all removed, and all the prisoners are released. This is auspicious. Shang Binghe explains: The Yellow Emperor's Inner Canon takes the position of Xu and Hai as the heavenly gate. Gen is located at the position of Xu and Hai in the Earlier Heaven arrangement, so it is called the heavenly gate. Kun governs doors and gates. Kan governs prisons and shackles, and Zhen has the function of dispersing, so it is said to be 'release'. Kan governs imprisonment, and Zhen governs release.

豫。川原難遊，水為我憂。多言少實，命鹿為駒。建德開基，君子逢時，利以中疑。坤為川原，坎陷故難遊。震為言，正反震，坤虛故少實。震為鹿，亦為馬，故曰命鹿為駒。命，名也。《史記》秦趙高命鹿為馬。艮為名、為君子、為時，伏巽為利，坎為疑、為中，林文疑祇四句而止，後三句皆他人林文羼入者。○建，汲古作道，依宋元本。中，宋元本作仲，依汲古。

The hexagram Jian changes to Yu. Lin's commentary says: It is difficult to travel on river plains, great waters have become my worry; speaking a lot but doing little, forcing a deer to be called a foal; establishing virtue and founding a great cause, the gentleman meets a favorable time, it is appropriate to hold to the middle path in difficulties. Shang Binghe explains: Yu is composed of the trigram Kun below and Zhen above. Kun represents river plains, and Kan represents a pit, so it is difficult to travel. Zhen represents speech, and since Zhen is both the main and the reversed trigram, and Kun is empty, it is said 'little reality'. Zhen represents deer and also horse, so it is said 'calling a deer a foal'—'ming' means naming, referring to the designation. The Records of the Grand Historian mention Zhao Gao of the Qin dynasty who called a deer a horse, which is exactly this meaning. Gen represents name, also gentleman, and also time; the hidden trigram Xun represents benefit, Kan represents doubt, and also the middle. Master Shang doubts that this Lin's commentary originally had only four lines and the last three lines were inserted by others. Notes: The character 'jian' in the Jigusha edition is 'dao', here following the Song and Yuan editions; the character 'zhong' in the Song and Yuan editions is 'zhong', here following the Jigusha edition.

隨。鄉歲逢時，與生為期。枝葉盛茂，君子無憂。震為歲，艮為時，震為生、為枝葉、為茂盛，艮為君子，震喜兌悅故無憂。

The hexagram Jian changes to Suí. Lin's commentary says: In previous years, favorable conditions coincided with the right time for growth; the branches and leaves became flourishing, and the gentleman had no worries. It is auspicious. Shang Binghe explains: Suí is composed of Zhen below and Dui above. Zhen represents years, while Gen represents the seasons. Zhen signifies growth and also the branches and leaves becoming flourishing; Gen represents the gentleman. The movement of Zhen and the joy of Dui lead to the saying 'no worries'.

蠱。六鷁退飛，為襄敗祥。陳師合戰，左股夷傷。遂崩不起，霸功不成。《左傳僖十六年》："六鷁退飛，過宋都，周內史叔興對襄公曰：君將得諸侯而不終。後二十一年，楚人執宋公，二十二年，宋敗於泓，襄公傷左股，遂卒。"故曰為襄敗徵。艮為鷁，震反故曰退飛。震為諸侯，故曰襄公，兌折故敗。祥猶征也。震為陳，坎為眾，互大坎故曰陳師。巽為股，震為戰、為左，兌折故傷。三至五艮覆故曰崩。震為霸、為功，四至上震覆，故霸功不成。○襄敗，宋元本作衰敗，汲古作衰殷，皆非。依《旅》之《萃》校。

The hexagram Jian changes to Gu. Lin's commentary says: Six egrets flying backwards is a premonition of the downfall of Song Xianggong; armies clash, and the left leg is seriously injured; eventually he falls ill and dies, his hegemonic ambitions are not realized. This is a great misfortune. Shang Binghe explains: The "Zuo Zhuan" records in the sixteenth year of Duke Xi's reign that six egrets flew backwards over the capital of Song. Zhou Inner Historian Shuxing told Duke Xianggong that he would gain the support of the feudal lords, but would not have a good end. Later, in the twenty-first year, the Chu people captured Duke Xianggong at Mu; in the twenty-second year, the Song army was defeated at Hong Water, and Duke Xianggong was wounded in his left leg, and then died. Therefore, this is a premonition of the downfall of Duke Xianggong. Here, "xiang" means a sign or omen. Gen represents egrets, and Zhen is reversed, so it is said "flying backwards"; Zhen represents the feudal lords, so it is said "Xianggong"; Dui represents loss, so it is said "defeat". Zhen represents military deployment, Kan represents many, and there is a large Kan in the hexagram, so it is said "military deployment"; Xun represents the thigh, Zhen represents battle, also represents the left, Dui represents loss, so there is an injury. The third to fifth lines are Gen, which is reversed, so it is said "collapse"; Zhen represents hegemony and achievements, and the fourth to top lines are Zhen, which is reversed, so hegemony is not achieved. Notes: The characters "Xiang" and "Bai" in the Song and Yuan editions are written as "Shuai" and "Bai", and the Jigugong edition is written as "Shuai Yin", which are both incorrect. This is corrected according to the case of "Lv" changing to "Cui".

臨。雷君出裝，隱隱西行。霖雨不止，流為河江，南國以傷。震為雷、為君、為出，故曰雷君出裝。雷君，即雷師也。兌為西、為雨，坤為水、為江河、為國，震為南，故曰南國。兌為傷。○河，宋元本作巨，依汲古。以傷，汲古作凶憂，依宋元本。

The hexagram Jian changes to Lin. Lin's commentary says: The thunder god is preparing to go out, moving westward with a rumbling sound; continuous rain falls without end, gathering into rivers and streams, causing disaster to the southern country. This is ominous. Shang Binghe explains: Lin consists of the trigram Dui below and Kun above. Zhen is the trigram of thunder, also representing the ruler and travel, so it is said 'the thunder ruler is preparing to go out' — the thunder ruler is the thunder general. Dui is located in the west and also represents rain; Kun represents water, as well as rivers and states; Zhen represents the south, so it is said 'the southern country'; Dui also signifies injury. Notes: The character 'river' in the Song and Yuan editions is 'ju', here following the Jigugē edition; the words 'to injure' in the Jigugē edition are 'fear and worry', here following the Song and Yuan editions.

觀。牙孽生達，室蟠啟戶。幽人利貞，鼓翼起舞。通《大壯》。震為芽孽、為生，艮為室，坤為戶。蟠，曲也，屈也，言室宇曲屈而啟戶也。震為啟，艮為高尚、為幽人，巽為利、為伏，故曰利貞。震為鼓、為翼、為起、為舞。○汲古林詞與《小畜》之《睽》同，依宋元本。

The hexagram Jiàn changes to Guān. Lin's commentary says: grass sprouts and extends, houses are winding and their doors are open; a person in seclusion maintains correctness and gains benefit, flaps his wings and dances gracefully. It is auspicious. Shang Binghe explains: this line takes the opposite hexagram of Guān, which is Dàzhuàng. Zhen represents the sprouting of grass and growth; Gen represents houses, and Kūn represents doors. "Pan" means winding and twisting, indicating that the houses are winding with open doors. Zhen represents opening, Gen represents high virtue, and also signifies a person in seclusion; Xun represents benefit and also concealment, so it says "benefit in uprightness." Zhen represents movement, also wings, rising, and dancing. Notes: The Lin's commentary in the Jigusheluo edition is the same as that in the line where Xiaoxu changes to Kui. This version follows the Song and Yuan editions.

噬嗑。火起上門，不為我殘。跳脫東西，獨得生完。不利出鄰，病疾憂患。離火在艮門上，故不為患。震為跳脫，離東坎西故跳脫東西。震為鄰、為出，然出即與坎逢而疾病，故不利也。○上，汲古訛土，依宋本。

The hexagram Jian changes into Shexie. Lin's commentary says: fire starts from the upper part of the door but does not harm me; I run around east and west to escape, and my life is preserved alone; it is not advisable to go out to the neighborhood, for there are diseases and troubles there. Shang Binghe explains: Shexie has Zhen below and Li above. The fire of Li is above the door symbolized by Gen, so the fire does not reach me. Zhen represents movement and escape, and Li is in the east while Kan is in the west, hence the phrase 'running east and west'. Zhen also represents the neighborhood and going out, but once one goes out, it meets Kan, which signifies disease, hence 'not advisable'. Note: The character '上' in the Jiguge edition is mistakenly written as '土', and this version follows the Song edition.

賁。舉事無成，不利出征。言不可用，眾莫能平。震為舉，正反震故無成，故不利出征，故言不可用。坎為平、為眾。○莫，汲古作不，依宋元本。

The hexagram Jian changes to Ben. Lin's commentary says: affairs cannot be accomplished, it is not advisable to go to war; words are not accepted by others, and the people cannot be pacified. This is a凶 (auspicious) situation. Shang Binghe explains: Ben is the hexagram with Li below and Gen above. The trigram Zhen is the main one, indicating action. In the hexagram, the trigram Zhen appears both in the main and the reverse position, thus cancelling each other out, so affairs cannot be accomplished, hence it is not advisable to go to war, hence words are not accepted. Kan represents pacification and also the people. Notes: The character '莫' in the Ji Gu Ge edition is '不', but here we follow the Song and Yuan editions.

剝。老狼白獹，長尾大胡。前顛卻躓，進退遇祟。詳《睽》之《需》。獹、胡原作驢、狐，驢，獹之形訛字。狐，胡之音訛字，並依《震》之《恆》校。

The hexagram Jian changes to Bao. Lin's commentary says: A old wolf and a white dog, with long tails and fat hanging flesh below their necks; when moving forward they stumble, when retreating they run into ghosts. This is ominous. Shang Binghe explains: The imagery of this line is detailed in the line where Kui changes to Xu. Notes: The characters 'lou' and 'hu' were originally 'lu' and 'hu'—'lu' is a homonym for 'lou' due to similar form, and 'hu' is a homonym for 'hu' due to similar sound. Both are corrected according to the line where Zhen changes to Heng.

復。日入道極，勞者休息。班馬還師，復我燕室。此用《蹇》象。坎為暮，離在坎下故曰日入。艮為道。極，盡也，言道止於此也。坎為勞，艮止故休息。坎為馬，重坎故曰班馬，坎眾故曰師，艮止故曰還師。坎為室，伏兌故曰燕室。

The hexagram Changes into . Lin's commentary says: The sun has set, the road has reached its end; the weary may rest; the army returns, returning to my comfortable dwelling. Auspicious. Shang Binghe explains: This line uses the image of the hexagram . The trigram Kan represents dusk, and Li is below Kan, so it is said 'the sun has set'. The trigram Gen represents roads, 'extreme' means the end, meaning the road has reached its end. Kan represents toil, Gen represents stopping, so it is said 'rest'. Kan represents horses, with two Kan trigrams overlapping, so it is said 'returning horses' — 'ban' means to line up; Kan represents many, so it is said 'army'; Gen represents stopping, so it is said 'returning the army'. Kan represents a dwelling, and the hidden trigram Dui represents comfort, so it is said 'returning to the dwelling'.

無妄。林麓山藪，非人所處。鳥獸無禮，使我心苦。震為林、為藪，艮為山、為麓，乾為人，在上故不處山林。艮為鳥、為獸，坤為禮，坤伏故曰無禮。伏坤為我、為心。○首句依宋元本，汲古作山林麓藪。第三句疑。

The hexagram Jian changes into Wuwang. Lin Ci said: Mountains, forests, mountain foot and marshes are not places for people to stay; birds and beasts do not understand propriety, which makes me feel distressed. It is凶 (a凶 sign). Shang Binghe explained: Wuwang has Zhen below and Qian above. Zhen represents forests and also marshes; Gen represents mountains and also mountain foot; Qian represents people, located in the upper trigram, so people do not dwell in mountains and forests. Gen represents birds and beasts; Kun represents propriety. Since Kun is hidden and not apparent, it is said to be 'without propriety'. The hidden Kun also represents oneself and the heart. Notes: The first line follows the Song and Yuan editions; the Ji Gu Ge edition reads 'mountain forest foot and marsh'. The third line is doubted by Shang's school.

大畜。蓄利積福，日新其德。高氏飲食，憂不為患。乾為福，伏巽為利，艮止在上故曰蓄積。艮為日、為高，兌口為飲食，故曰高氏飲食。坤為憂患，坤伏故不憂。

The hexagram Jian changes to Da Xu. Lin's interpretation says: accumulating benefits, gathering good fortune, virtue grows day by day. The high family has enough to eat and drink, even if there is worry, it does not become a calamity. Auspicious. Shang Binghe explains: Da Xu is composed of Qian below and Gen above. Qian represents blessings, and the hidden Xun represents benefit. Gen represents stopping and being at the upper position, hence the meaning of accumulation. Gen represents the day and also the high;兑 is the mouth, representing food and drink, hence the phrase 'the high family has food and drink'.坤 represents worry, but since坤 is hidden and not apparent, there is no worry.

頤。張羅百目，鳥不得北。縮頸掛翼，困於窘國。君子治德，獲譽受福。離為目、為網羅，大離故曰百目，坤為百也。坤先天位北，震為鳥，艮止在上故不得北。艮為頸，震為翼，坤退而閉，故縮頸，震反在上故掛翼。艮為國，坤閉故曰窘國。艮為君子、為名譽，震為福，艮為獲，故獲譽。坤受，故受福。

The hexagram Jian changes to Yi. Lin's commentary says: There are over a hundred mesh holes in an open net, and birds cannot fly to the north; they are hunched with their wings hanging, trapped in a difficult country. The gentleman cultivates virtue, gaining a good reputation and receiving blessings. First there is difficulty, then good fortune. Shang Binghe explains: Yi is composed of Zhen below and Gen above. Li governs the eyes and also the net, and the hexagram contains an enlarged image of Li, hence 'a hundred eyes'—Kun originally governs the number of a hundred. The先天 position of Kun is in the north, Zhen governs birds, Gen governs stopping and being above, so birds cannot fly to the north. Gen governs the neck, Zhen governs the wings; Kun is shrinking and closing, hence 'hunching the neck'; Zhen is above, hence 'hanging the wings'. Gen governs the state, and Kun is closed, hence 'difficult country'. Gen governs the gentleman, and also reputation; Zhen governs blessings; Gen governs obtaining, hence 'gaining reputation'; Kun governs receiving, hence 'receiving blessings'.

大過。伯虎仲熊，德義淵宏。使布五教，陰陽順序。伏艮為虎熊，震為伯，坎為仲，卦本大坎也。乾為德，伏坤為義、為淵，故曰淵宏。巽卦數五，又為命令，故曰使布五教。乾陽坤陰，巽順，伯虎仲熊，高辛子，八愷之二。

The hexagram Jian changes to Da Guo. Lin Ci said: Bo Hu and Zhong Xiong, their virtue and righteousness are profound and extensive; they were assigned to promulgate the five teachings, thus bringing yin and yang into proper order. Great auspiciousness. Shang Binghe explained: Da Guo is composed of Xun below and Dui above. The hidden trigram Gen represents the tiger and the bear, while Zhen represents Bo, and Kan represents Zhong. This hexagram itself is a magnified Kan. Qian represents virtue, and the hidden trigram Kun represents righteousness, also representing a deep abyss, hence the phrase 'vast depth'. Xun has the number five and represents commands, hence the phrase 'promulgating the five teachings'. Qian belongs to yang, Kun to yin, and Xun is gentle and harmonious. Bo Hu and Zhong Xiong were sons of Gao Xin, that is, two of the so-called 'eight virtuous men' mentioned in ancient history.

坎。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。詳《大有》之《歸妹》。

The hexagram Jian changes to Kan. Lin Ci says: A lame person walks alongside another with a limp, and when it gets dark the ox is also tired; the whole journey is declining and they fall behind the group, losing benefits and losing the female companion. This is ominous. Shang Binghe explains: The imagery of this line is detailed in the case of Dàyǒu changing to Guīmèi, and is not repeated here.

離。嬴氏違良，使孟尋兵。老師不已，敗於齊卿。互兌為西，故曰嬴氏。艮為良，艮伏故曰違良。伏震為孟，艮為兵，坎為眾、為師，重坎故曰老師不已。兌為敗，巽為齊。齊卿，言孟明視、西乞術、白乙丙，皆卿爵。案：《漢書食貨志》："世家子弟富人或走狗馬博戲，亂齊民。"如淳注：齊，等也，言無貴賤。又《詩召南》："齊侯之子"，齊侯，猶通侯，即諸侯也，由此證敗於齊卿即敗於諸卿也。《左傳僖三十二年》："秦穆公違蹇叔諫，使孟明等伐鄭，敗於崤函"。○老師，宋元本作師老，依汲古。

The hexagram Changes to Li. Lin's commentary says: The Qin king of the Ying surname violated the advice of the virtuous, sending Meng Ming to provoke war; the army was weary and the soldiers exhausted, yet they would not stop, eventually defeated by the ministers. Great misfortune. Shang Binghe explains: The interacting trigrams have Dui (Lake) ruling the west, so it is said 'Ying'—Ying is the state surname of Qin. Gen (Mountain) represents the virtuous, but Gen is hidden and not visible, so it is said 'violated the virtuous'; the trigram Zhen (Thunder) hidden within represents Meng, Gen represents weapons, Kan represents many and also army, with two Kans overlapping, so it is said 'the army was weary and did not cease'; Dui represents defeat, Xun represents unity. So-called 'the ministers of Qi' refers to Meng Mingshi, Xi Qi Shu, and Bai Yi Bing, all of whom held the rank of minister. Shang's research: The "Book of Han·Food and Goods Annals" says 'the descendants of the noble families and the wealthy often indulge in horse racing, gambling, and disorderly conduct, disturbing the common people,' and like Chuan notes that 'Qi' means equivalence, referring to not distinguishing between high and low; the "Poetry·Zhao Nan" mentions 'the son of the Qi Duke,' where Qi Duke is like a Marquis, that is, a feudal lord—thus it can be confirmed that 'defeated by the ministers of Qi' means defeated by the ministers. The "Zuo Zhuan" records in the thirty-second year of Xian Gong that Duke Mu of Qin did not listen to Jian Shu's advice, sent Meng Ming and others to attack Zheng, and was defeated at Xiangyang. Notes: The characters 'teacher old' in the Song and Yuan editions were written as 'teacher old,' here following the Ji Gu Ge edition.

咸。日月並居，常暗且微。高山崩顛，丘陵為溪。兌月艮日，故曰並居。兌為闇昧故曰暗微也。艮為高山，兌毀巽隕，故崩顛。艮為丘陵，兌為溪。○崩，宋本誤萌，依元本、汲古。溪，依宋元本，汲古作溪。

The hexagram Jian transforms into Xian. Lin's commentary says: the sun and moon are squeezed together, the sky becomes dark and obscure; high mountains collapse and fall, hills sink into ravines. This is a great misfortune. Shang Binghe explains: Xian consists of Gen below and Dui above. Dui represents the moon, Gen represents the sun, so it is said 'both dwell together'. Dui signifies darkness, so it is said 'dark and faint'. Gen represents high mountains, Dui signifies destruction, Xun signifies falling, so mountains collapse and the land crumbles. Gen also represents hills, and Dui represents streams and ravines. Notes: The character 'collapse' was mistakenly written as 'germinate' in the Song edition, here we follow the Yuan and Jigugong editions. The character 'ravine' follows the Song and Yuan editions, while the Jigugong edition uses a different form (the original text has the same character in both instances, so it is likely that the variant forms 'xi' and 'xi' were confused in transmission).

恆。鳥雀食榖，張口受哺。蒙被恩德，長大成就。柔順利貞，君臣合好。震為鳥雀、為谷，兌為口，故曰食穀，曰受哺。乾為大，巽為順、為利，乾君伏坤為臣，六爻皆有應，故曰合好。○被恩，汲古作恩被，依宋元本。

The hexagram Jian changes to Heng. Lin Ci explains: birds pecking at grain, opening their mouths to be fed; receiving kindness, growing slowly into maturity; being gentle and upright to gain advantage, with harmonious relations between sovereign and minister. Great auspiciousness. Shang Binghe explains: Heng consists of Xun below and Zhen above. Zhen represents birds and grain; Dui represents the mouth, so it refers to eating grain and being fed. Qian represents growth, Xun represents harmony and benefit; Qian represents the sovereign, and the concealed Kun represents the minister. All six lines correspond in pairs, hence the statement 'harmonious relations'. Note: The text 'be blessed by kindness' in the Ji Gu Ge edition reads 'kindness blessed', but here we follow the Song and Yuan editions.

遯。雖躓復起，不毀牙齒。克免平復，憂除無疾。通《臨》。兌毀折故曰躓。震為起，兌為牙齒，坤為憂、為疾，震解故除。

The hexagram Jiàn changes to Dùn. Lin's interpretation says: although stumbling, one can rise again; the teeth are not harmed; finally avoiding calamity and restoring peace, worries are removed and diseases are completely cured. First danger, then safety. Shang Binghe explains: this line takes the opposite hexagram of Dùn, which is Lín. Dui represents breaking, so it is said 'stumbling'—stumbling refers to being tripped up; Zhen represents rising, Dui represents teeth; Kun represents worry and also disease, while Zhen has the function of dispersing, so it is said 'removal'.

大壯。草木黃落，歲暮無室。虐政為賊，大人失福。通《觀》。候卦為八月，巽為草木、為隕落，坤黃故曰黃落。候卦坤居亥，故曰歲暮。艮為室，巽隕故無室。坤為政，巽為賊，乾為大人。壯，傷也，故失福。

The hexagram Jian changes to Da Zhuang. Lin Ci says: grass and trees wither and fall, in the end of the year there is not even a house; cruel policies become harm, the superior person loses his fortune. This is ominous. Shang Binghe explains: this line takes the opposite hexagram of Da Zhuang, which is Guan. Guan corresponds to the eighth month in the twelve message hexagrams. Xun governs grass and trees, and also falling, while Kun represents yellow, so it is said 'yellow falling'. In the message hexagrams, Kun corresponds to the亥 month, so it is said 'end of the year'. Gen governs houses, Xun governs falling, so it is said 'no house'. Kun governs policies, Xun governs harm, and Qian governs the superior person. 'Zhuang' here is interpreted as 'injury', so it is said 'losing fortune'.

晉。避凶東走，反入禍口。制於牙爪，骨為灰土。坤為凶，離位東，在外，故曰避凶東走。坤為禍，伏兌為口、為牙爪、為骨骸，坤為土，艮火離火，故曰灰土。

The hexagram Jian changes to Jin. Lin's commentary says: fleeing from danger to the east leads one into greater misfortune; bitten by teeth and claws, bones turn to dust. This is a great calamity. Shang Binghe explains: Jin consists of the trigram坤 (Earth) below and 离 (Fire) above. Earth represents misfortune, and Fire is located in the eastern position, which is the outer trigram, hence the saying 'fleeing east to avoid danger'. Earth signifies disaster, and the hidden trigram兑 (Lake) represents the mouth, also symbolizing teeth and claws, as well as bones. Earth is associated with soil, while both Gen (Mountain) and Li (Fire) represent fire, hence the phrase 'dust and soil'.

明夷。欲飛不能，志苦心勞，福不我求。離為飛，坎陷故不能飛。坎為心志、為勞苦。○求，依宋元本，汲古作來。

The hexagram Jian changes into Mingyi. Lin's commentary says: wanting to fly but unable to take off, aspirations are obstructed, heart and strength are exhausted, and good fortune does not come to me. This is凶 (a凶 hexagram). Shang Binghe explains: Mingyi is composed of Li below and Kun above. Li governs flying, while Kan represents a pitfall, hence the inability to fly. Kan also governs aspirations and toil. Notes: The character '求' is taken from the Song and Yuan editions; the Ji Gu Ge edition reads '来'.

家人。羔裘豹袪，東與福遇。駕迎吾兄，送我驪黃。疑用半象。驪，從元本，餘多訛鸝。

The hexagram Jian changes to Jiaoren. Lin Ci says: Wearing a qiu made of young sheepskin with leopard-skin cuffs, going east to meet good fortune; driving a carriage to meet my elder brother, who gives me a black horse and a yellow horse. Auspicious. Shang Binghe explains: This is likely based on the concept of 'half image'. The phrase 'gao qiu bao qu' comes from the poem 'Gao Qiu' in the 'Tang Feng' section of the Book of Songs, referring to the attire of a high-ranking official. Notes: The character 'li' is taken from the Yuan edition, while other editions mostly mistakenly use 'li' instead. 'Li' refers to a black horse.

睽。東耕破犁，西失良妻。災害不避，家貧無資。離為東，兌為西，坎為災害。

The hexagram Jian changes to Kui. Lin's interpretation says: plowing in the east, the plow breaks; in the west, losing a virtuous wife; calamity cannot be avoided, the family is poor with no resources. It is凶 (a凶 omen). Shang Binghe explains: Kui consists of Dui below and Li above. Li is in the east, Dui in the west, and Kan represents calamity.

解。魚陸失所，鳧鼃困苦。澤無雈蒲，晉國以虛。伏巽為魚，震為鳧，鼃坎為困。

The hexagram Jian changes to Xie. Lin's interpretation says: fish are thrown onto land and lose their habitat; wild geese and frogs are also in distress; there is no reed or marsh grass in the water, so Jin is therefore empty. This is ominous. Shang Binghe explains: Xie is composed of Kan below and Zhen above. The hidden Xun represents fish, and Zhen represents wild geese; frogs belong to Kan, and Kan also signifies hardship.

損。脫兔無蹄，三步五罷。南行不進，後市勞苦。震為兔、為蹄，《莊子》"得兔而忘蹄"注：蹄，兔罥也，繫其腳故曰蹄，坤亡故無蹄。震數三，故曰三步，伏巽，卦數五，坤乏，故曰五罷。震為南，艮止，故行不進。伏巽為市，坤勞苦。○兔，元本訛足，依宋本、汲古。勞，宋元本作身，依汲古。

The hexagram Jian changes to Sun. Lin's commentary says: A rabbit that has escaped is no longer tied by a rope, it walks three steps and rests five times; it tries to go south but cannot move forward, and trying to chase the market only wastes effort. This is ominous. Shang Binghe explains: Sun is the trigram Dui below and Gen above. Zhen represents the rabbit, and also the hoof — in the Zhuangzi, "after catching the rabbit, one forgets the hoof," the commentary says that the hoof refers to the rope net used to catch the rabbit, which is tied around the rabbit's foot, hence called the hoof. Kun represents loss, so it is said "without hoof." Zhen's number is three, hence "three steps"; the hidden Xun trigram has the number five, and Kun represents deficiency, hence "five steps" — "five" here means exhaustion. Zhen represents the south, and Gen represents stopping, so it cannot move forward; the hidden Xun trigram represents the market, and Kun represents labor. Notes: In the original edition, the character "兔" was mistakenly written as "足," here we follow the Song and Jigugong editions. In the Song and Yuan editions, the character "劳" was written as "身," here we follow the Jigugong edition.

益。行役未已，新事復起。姬姜勞苦，不得休止。震行坤役，震為姬，巽為姜，坤為勞苦，艮止故曰休止，正反艮故不得休止。

The hexagram Jian changes to Yi. Lin Ci said: The conscription has not yet finished, and new tasks are assigned again; the woman of the Ji surname and the woman of the Jiang surname are overworked and cannot rest. This is ominous. Shang Binghe explained: Yi consists of Zhen below and Xun above. Zhen represents movement and the Ji surname, while Xun represents the Jiang surname. Kun represents labor, and Gen represents stopping, so it is said 'rest'. However, in the hexagram, the correct Gen and the reversed Gen cancel each other out, so even rest is not obtained.

夬。白日楊光，火為正王。消金厭兵，雷車避藏。陰雨不行，民安其鄉。通《剝》。艮為日、為光、為火，乾為王、為金，艮為兵戈，陰消陽故曰消金厭兵。震為雷、為車，震覆故曰避藏。兌為雨，坤為民、為鄉，艮日在上故陰雨不行而民得安也。○白，宋本、汲古皆作向，依元本。

The hexagram Jian changes to Guai. Lin's commentary says: The sun shines brightly and radiates light, fire becomes the ruling king; the metal energy is melted away, weapons are subdued; the thunder chariot hides away; rain does not fall, and the people live in peace in their hometowns. It is auspicious. Shang Binghe explains: This line takes the opposite hexagram of Guai, which is Bao. Gen represents the sun, light, and fire; Qian represents the king and metal; Gen also represents weapons; the yin energy consumes the yang energy, so it is said 'eliminate metal and suppress weapons.' Zhen represents thunder and chariots, but Zhen is inverted, so it is said 'hide away.' Dui represents rain, and Kun represents people and hometowns; the sun represented by Gen is high in the sky, so rain cannot descend and the people can live in peace. Note: The character 'white' in the Song edition and the Jigugong edition is 'towards,' but here we follow the Yuan edition.

姤。放銜垂轡，奔馬不制。棄法作奸，君失其位。通《復》。震為銜、為轡、為奔馬，陽遇陰則通，故曰奔馬不制。坤為奸，震為君，坤為喪，故失位。

The hexagram Jian changes to Gou. Lin's commentary says: releasing the bit and lowering the reins, the wild horse cannot be stopped; abandoning laws and committing wicked deeds, the ruler thus loses his position. A great misfortune. Shang Binghe explains: this line takes the opposite hexagram Fu of Gou. The bit and reins of the horse, as well as the wild horse, are symbolic; when a yang line meets a yin line, there is no obstruction, hence 'the wild horse is not restrained.' The earth element represents wickedness, the thunder element represents the ruler, and the earth element also signifies loss, hence the loss of position.

萃。司命下游，喜解我憂。皇母緩帶，嬰兒笑喜。巽為命，《禮記》："大夫祭五祀"注：五祀：一曰司命。《漢書天文志》："近魁六星，四曰司命"。《晉書天文志》："司命主壽"。互艮為星，故曰司命下游，主壽故解憂，兌悅故喜。坤為母，伏乾故曰皇母。巽為帶，兌為嬰兒，兌悅故笑喜。○兒，宋元本作子，依汲古。

The hexagram Jian changes to Cui. Lin's commentary says: The deity of destiny descends to wander below, joyfully relieving my worries; the mother appointed by the heavenly sovereign loosens her sash, and the infant smiles with joy. Auspicious. Shang Binghe explains: Cui is composed of the earth element below and the metal element above. The trigram Xun represents commands. The Book of Rites says, "The scholar-officials worship five deities," and Zheng's annotation lists the five deities, with the first being the deity of destiny. The Book of Han, in its Records of Astronomy, says that near the handle of the Big Dipper there are six stars, the fourth of which is the deity of destiny. The Book of Jin, in its Records of Astronomy, says the deity of destiny governs longevity. The interacting trigrams have Gen, which represents stars, hence "the deity of destiny descends." Since the deity of destiny governs longevity, it can relieve worries. The trigram Dui represents joy, hence the joy. The trigram Kun represents the mother, and the concealed trigram Qian represents the heavenly sovereign, hence "the heavenly mother." The trigram Xun represents the sash, and the trigram Dui represents the infant; Dui also represents joy, hence the infant smiles with joy. Notes: In the Song and Yuan editions, the character "儿" was written as "子," but here we follow the Jigugong edition.

升。黃帝出遊，駕龍乘馬。東上泰山，南過齊魯，邦國咸喜。震為帝，坤土色黃，故曰黃帝。震為龍、為馬、為東，伏艮為山，故東上太山。

The hexagram Jian changes to Sheng. Lin's commentary says: The Yellow Emperor went on a tour, riding a dragon and a horse; he went eastward to Mount Tai, and southward through the states of Qi and Lu, and all the states and countries were joyful. This is a great auspicious omen. Shang Binghe explains: Sheng consists of Xun below and Kun above. Zhen governs the emperor, and Kun belongs to earth and is yellow in color, hence it is said 'the Yellow Emperor'; Zhen also governs the dragon and the horse, and also the east, and the hidden Gen governs the mountain, hence it is said he went eastward to Mount Tai. According to this volume, the text ends here. The latter part of this commentary—explaining 'southward through Qi and Lu', 'all states and countries were joyful', as well as the collation notes—follows at the beginning of the next volume's page.

震又為南，巽齊兌魯，故曰南過齊魯。坤為邦國，震樂兌悅，故曰咸喜。○邦，宋本、汲古作郡，依元本。

This passage is the latter half of a commentary on the "Jian" hexagram leading to the "Sheng" hexagram. The latter two lines of Lin's commentary, "The Yellow Emperor went out for a tour, riding a dragon and a horse. He went east to Mount Tai, and passed south through the states of Qi and Lu, with all the states rejoicing," are explained here. The "Yi Lin" follows the format of sixty-four verses for each hexagram, with the name of the hexagram at the beginning called the "zhigu" (the hexagram to which it refers). The commentary draws imagery from both the encountered hexagram and the "zhigu." Shang Binghe said: "Zhen" (Thunder) not only represents the east but also the south, so the word "south" has its meaning. The lower trigram of "Sheng" is "Xun" (Wind), and in the "Yi Lin," "Xun" represents the state of Qi, while "Dui" (Lake) represents the state of Lu. Thus, the phrase "passed south through the states of Qi and Lu" is derived. The upper trigram "Kun" (Earth) represents land, which is extended to mean the states; "Zhen" has the image of joy, and "Dui" itself signifies joy, so together they explain "all the states rejoiced." Below the "○" is Shang's collation note: "the character 'bang' (state), in the Song edition and Mao Jin's Ji Gu Ge edition, is written as 'jun' (prefecture). Shang followed the Yuan edition and used 'bang'—prefectures and counties were institutions established after the Qin dynasty, so the term 'states' in the Yellow Emperor's story is more appropriate to ancient language."

困。既往不說，憂來禍結。比戶為患，無所申雪。坎為憂患，坎陷故禍結。伏艮為戶，正反艮相對，故曰比戶，下與坎連，故曰比戶為患。比戶，近鄰也。近鄰為患，防禦難，故曰無所申雪。○雪，汲古作冤，以與患韻，今依宋元本，雪結為韻。

The hexagram Jian transforms into Kun. Past entanglements cannot be escaped, and sorrow follows one after another, calamities forming a dead knot. Neighbors door to door become sources of trouble, and grievances fill the heart with nowhere to appeal or clear. This is a凶辞. Shang Binghe explains the origin of the Lin Ci: The lower trigram of Kun is Kan, which represents sorrow and hardship, and Kan also signifies a pit or trap, where one falls in and cannot get out, hence "happiness is bound." Although the hexagram Kun itself does not contain Gen, its "fu xiang" does—fu means the hexagram obtained by reversing all the yin and yang lines of the original hexagram. Although the reversed hexagram does not appear, its image can still be used. When Kun is reversed, it becomes the hexagram Ben, which is mountain fire. The upper trigram is Gen, representing doors. A right-side-up Gen and an upside-down Gen facing each other, two doors close together, form "bi hu" (every household). These two Gens are connected below by Kan, representing hardship, hence "bi hu wei huan" (every household is a source of trouble). "Bi hu" refers to neighbors, and the trouble comes from them, making it impossible to guard against, hence "wu suo shen xue" (no place to appeal or clear). The note says: "xue" in the Ji Gu Ge edition is written as "yuan," which is to rhyme with the previous "huan." Shang followed the Song and Yuan editions and used "xue," which rhymes with "jie," making the rhyme correct.

井。何蕢隱居，以避亂傾。終身不仕，遂其潔清。通《噬嗑》。艮為何，震為蕢，坎隱伏故曰避亂。離為亂也。艮為終、為身、為仕，坎隱故不仕。坎水故曰潔清。

The hexagram Jian changes to Jing. The hermit carrying a basket of grass hides away to live in seclusion, avoiding the chaotic and turbulent times. He refuses to take office all his life, thus preserving his integrity. "He who carries the basket" refers to "He who carries the basket," as recorded in the Analects of Confucius, Xianwen, where a man carrying a basket of grass passes by Confucius' house and comments on the sound of Confucius playing the磬. This is a famous example of a hermit in ancient texts. Shang Binghe first pointed out that this instance should be interpreted using the method of "parallel transformation," which refers to two hexagrams whose six lines are completely opposite, and is noted as "transformation into a certain hexagram." Jing is composed of Kan above and Xun below, with all six lines transformed, exactly corresponding to the hexagram Shike, which is composed of Li above and Zhen below. Therefore, the following hexagram images are derived from Shike. The "intermediate body" of Shike consists of lines two to four forming Gen, which is the concept of an intermediate body, where lines two to four and three to five of a hexagram are combined to form two other hexagrams. Gen represents stopping, the body, and official position, so it is said "why does Gen represent?" "Why" is equivalent to "carry," meaning to carry. Zhen represents grass and trees, and a basket made of grass is called "ke." Kan represents concealment and hidden things, hence "avoiding chaos"; Li represents the conflict between military force and civilization, hence "chaos." Gen represents stopping, the body, and official position, so it is said "lifelong refusal to take office"; since Kan is hidden, the path to taking office is cut off. Kan is water, which can wash away dirt, hence "clean and pure."

革。折梃舂稷，君不得食。頭癢搔跟，無益於疾。兌為折，巽為梃、為稷，伏艮手故曰春。《孟子》"殺人以梃"趙岐注：梃，杖也，舂米須用槌，今以梃舂，非器。乾為君，兌為食，二至上大過，大過死，故不得食。伏艮為頭，震為跟，坤為疾，故曰癢。正反震艮，故曰頭癢搔跟。搔不得所，與以梃舂稷無功同也。○梃，各本皆作挺，形訛字。孟子梃亦多訛挺，然唐本皆作梃，見阮校。

The hexagram Jian changes to Ge: Using a stick to pound grain, the ruler cannot wait for the meal; an itch on the head yet scratching the heel, there is no benefit at all. Both sentences are metaphors of using the wrong tool and searching in the wrong place, indicating labor without result. Shang Binghe explains: The upper trigram of Ge is Dui, which signifies destruction and breaking, hence 'breaking'; the second to fourth lines form the trigram Xun, which represents wood, so 'stick', and Xun also represents crops, hence 'grain'. The hidden trigram of Ge is Gen, which represents the hand, and pounding rice is a task of the hands, hence 'pounding'. He cites the annotation from Zhao Qi on the sentence 'killing with a stick' in Mengzi: 'stick' refers to a rod. Pounding rice should be done with a pestle, but now a stick is used, which is entirely inappropriate. Qian represents the ruler, and Dui represents food; counting from the second line to the top line, these five lines have yin at both ends and yang in the middle, forming the shape of Da Guo. Da Guo in the Yi Lin signifies funerals and death, hence 'the ruler cannot eat'. The hidden Gen represents the head, Zhen represents the heel, and Kun represents illness; an upright Zhen and an inverted Gen form a pair of head and foot, hence 'itching on the head yet scratching the heel'. Scratching the heel cannot relieve the itch, just as using a stick to pound grain is a wasted effort. Note: The character 'ting' is mistakenly written as 'ting' in all versions, due to similar characters; the 'ting' in Mengzi is also often miswritten as 'ting', but the Tang manuscript consistently uses 'ting', as noted in Ruan Yuan's 'Thirteen Classics Annotations and Corrections'.

鼎。植根不固，華葉落去，便為枯樹。巽下腐，故曰植根不固。兌為華，巽為落、為枯、為樹。

The hexagram Jian changes into Ding. A tree is planted but its roots are not firmly established, causing the flowers and leaves to fall off one after another, and soon it becomes a withered tree. In terms of human affairs, this symbolizes a lack of solid foundation and a situation that is difficult to sustain. Shang Binghe says: The lower trigram of Ding is Xun, which represents wood, and the first line of Xun is a yin line, which is empty and hollow, like rotten roots, hence "the roots are not firmly established." The lines three to five form the trigram Dui, which signifies the blooming of flowers, hence "flowers." Xun also represents falling, withering, and trees, so "falling off" and "withered tree" both come from Xun. This is a typical way in the "Yi Lin" of explaining good or bad fortune through the upper and lower trigrams and their emptiness or solidity.

震。凶門生患，牢戶多冤。沙池禿齒，使叔困貧。艮為門，坎陷故曰凶門。坎為獄，故曰牢戶，坎為憂患，故曰多冤。艮為沙，伏兌為齒，巽為寡髮，故曰禿齒。艮為叔，坎為困。○患，汲古作意，池作陁，叔作我，貧作窮，均依宋元本。沙池，即差池，古通用，言齒差池不齊，正以狀貧困之貌，若作沙陁，何以與下句相屬，且禿齒亦無此國名，故陁字斷為妄人所改，昔人不見易林善本，不知此為訛字。輙據此及安民呼池之語，以疑易林，豈知安為按、呼為湖之訛字也。《詩》"差池其羽"。

The change from the hexagram "Jian" to "Zhen" indicates an unfavorable situation where a door of misfortune gives rise to calamity, and within the prison gate there is much injustice; the teeth are uneven and fall out, causing the third brother to fall into poverty. Shang Binghe explains the imagery: the second to fourth lines of "Zhen" form the trigram "Gen" (Mountain), which represents a door; the third to fifth lines form the trigram "Kan" (Water), which signifies a pit or trap. The door is connected to the trap, hence called "Xiongmen" (a dangerous door). "Kan" also represents prison, hence "Lao Hu" (prison gate); "Kan" signifies worries and troubles, hence "du yuan" (much injustice). "Gen" represents sand and stones, and the hidden image of "Zhen" is "Xun" (Wind). The opposite of "Xun" is "Dui" (Lake), which represents teeth. "Xun" also has the image of "guafa" (sparse hair), and sparse hair is extended to mean missing teeth, hence "tu chi" (sparse teeth). "Gen" represents the third brother (among siblings), and "Kan" represents being inpredicament (困境 means being in a difficult situation). This note is particularly important: the term "huan" in the Ji Gu Ge edition is "yi", "chi" is "tu", "wu" is "wo", and "pin" is "qiong". Shang Binghe follows the old Song and Yuan editions. He clarifies that "shachí" (sand pool) is actually "chachi" (difference), which were commonly used characters in ancient times. In the poem "Yan Yan" from the "Bai Feng" section of the "Shi Jing", "chachi qiyu" (difference in their feathers) refers to this character, describing uneven teeth, which perfectly describes the appearance of poverty. If we take the Ji Gu Ge edition as "shatu" (sand hill), it does not connect well with the next sentence, and moreover, "tu chi" is not a country name. Therefore, "tu" is a false alteration. Previously, people who did not see good editions of the "Yi Lin" suspected that the "Yi Lin" was written after the Tang dynasty, based on this "shatu" and other phrases like "anmin huchí" (calm the people by calling a pool). However, they did not realize that "an" is actually a mistake for "an" (to press), and "hu" is a mistake for "hu" (lake), and these are not valid evidence for the late origin of the "Yi Lin".

艮。登山履谷，與虎相觸。蝟為功曹，班叔奔北，脫之喜國。艮為山谷、為虎，震為登，坎為蝟，艮為官，故曰功曹。艮為叔，楚人謂虎為班，故曰班叔。《史記龜策傳》注：蝟能伏虎。故虎見而奔北。艮為國，震為脫、為喜，《論衛[當作衡]》云"人謂虎食人，功曹為奸所致也"，其意以為功曹眾吏之率虎亦諸獸雄。

The hexagram Jian changes to Gen: climbing to the top of a mountain and entering a valley, facing a tiger head-on; fortunately, a hedgehog acted as the official in charge, causing the tiger to turn back and flee, and the whole country rejoiced at escaping danger. Shang Binghe said: Gen represents mountain, valley, and tiger; the lines three to five form Zhen, which represents movement, hence 'climbing'; the lines two to four form Kan, which represents hedgehog; Gen also represents government offices, and the chief official of the county government is called 'gongcao', so 'hedgehog is gongcao'. Gen also represents a younger brother, and the Chu people called a tiger 'ban', so together they form 'ban shu'. He cited the annotation of the Records of the Grand Historian, Guicè Liezhuan, which says 'hedgehog can subdue a tiger', so when the tiger saw the hedgehog, it fled north. Gen represents a state, Zhen represents escape and joy, hence 'escape and rejoice throughout the country'. Finally, he quoted the Lunheng (the original text mistakenly wrote 'Lunwei', but the annotation already noted it should be 'Lunheng'), saying: people say tigers eat humans, which is the punishment brought about by the gongcao's wrongdoing. Wang Chong meant that gongcao is the chief among officials, and the tiger is the king of beasts, so their positions are equal, hence the common people connect them together. The poet uses the hedgehog to subdue the tiger and the gongcao to suppress the tiger, precisely taking this into account.

漸。麟鳳所翔，國無咎殃。賈市十倍，復歸惠裡。離為麟鳳，艮為國，巽為賈市、為利三倍，伏兌數十，故曰十倍。艮為室。

The hexagram Jian changes to the hexagram Jian: qilin and fenghuang circle in the sky, there is no calamity in the country; going out to trade brings ten times the profit, returning home with great benefits. This is a great auspicious omen. Shang Binghe says: Li represents the image of civilization, qilin and fenghuang are both auspicious signs of civilization, so "Li represents qilin and fenghuang"; Gen represents the state; the upper trigram of Jian is Xun, and the "Sayings of the Hexagrams" states "Xun represents profit three times over," which is the image of doing business. As for "ten times," it is derived from the number of the hexagram - Shang's interpretation of the Yi Lin often uses the number of the hexagram to correspond with the numerical words in the text. Here, the hidden Dui hexagram is taken as ten, hence the phrase "ten times." Gen also represents a dwelling, so "returning to the benevolent village" implies returning home to a secure place.

歸妹。路險道難，水遏我前。進往不利，回車復還。震為道路，坎險故曰道難。坎為水，坎陷故，水遏我前。震為進，坎險故不利。震為車、為反，故曰復還。○遏，汲古訛過，依宋元本。

The hexagram Jian changes to Guimei: the road is dangerous and difficult to travel, with a large body of water blocking the way ahead; proceeding further will not bring advantage, so it is better to turn back. If this hexagram is used to divinate travel, it indicates that retreat is preferable to advancement. Shang Binghe said: the upper trigram of Guimei is Zhen, which represents a great path, hence 'road'; Kan represents danger and peril, and this Kan is taken from the hexagram Jian — Jian is indeed Kan above and Gen below, and the images of the meeting hexagram and the changing hexagram can be used together — danger is on the road, hence 'difficult road'. Kan is also water, which blocks the path, hence 'water blocks my way'. Zhen represents forward movement, but there is a Kan danger ahead, hence 'advancing is not advantageous'; Zhen represents a vehicle, and also signifies repeated movement, hence 'turn back and return'. Note: the character 'e' in the original text was mistakenly written as 'guo' in the Ji Gu Ge edition, and Shang followed the Song and Yuan editions to correct it — if it were 'guo', it would mean smoothly crossing the water, which is contrary to the next sentence 'advancing is not advantageous'.

豐。延頸望邑，思歸我室。臺榭不成，未得安息。通《渙》。艮為頸、為望、為邑，坎為室，震為歸，故曰思歸我室。艮為臺榭，巽隕落故不成，不得安息也。○我，宋元本作其，依汲古。艮為我也。

The hexagram Jian changes to Feng: stretching the neck to look afar at one's own city, longing to return home; but the pavilions are not yet built, so people cannot rest. Shang Binghe first points out this line as a side path: Feng is Zhen above and Li below, with all six lines reversed, resulting in Xun above and Kan below, the hexagram Hun. The images are taken from Hun. Gen represents the neck, looking afar, and the city; Kan represents the dwelling. The second to fourth lines of Hun form Zhen, which represents returning, hence "longing to return home." Gen also represents pavilions and buildings, while the upper trigram of Hun is Xun, which signifies falling, so the pavilions cannot be built, hence "the pavilions are not yet built," and people naturally "have not yet found rest." Note: The character "I" in the Song and Yuan editions was written as "its," but Shang followed the Jiguge edition and used "I," adding a reason: In the Yi Lin, Gen has the image of "I," so using "I" in the image is justified.

旅。蒙生株瞿，棘掛我須。小人妬嫉，使恩不遂。通《節》。震為蕃鮮，故曰蒙生。震為木故曰株，為草故曰瞿。《爾雅釋草》："大菊蘧麥"注：即瞿麥藥草也。又《韓詩外傳》"直曰車前，瞿曰芣苢"。坎為棘，艮為須，坎在艮上，若須掛棘上也。艮為小，震為人，坎為妬嫉，故曰小人妬嫉。○須，汲古作須，非，依宋元本。蒙，蓋蔓生之屬，施於株瞿之上。

The hexagram Jian changes to Li. Vines cover the stumps and the plant called qu maie, and brambles catch my beard. Small people interfere out of jealousy, preventing the deserved favor from reaching me. Shang Binghe says this line takes the image of mutual transformation. Li is composed of Li above and Gen below, and when all six lines reverse, it becomes Jie, with Kan above and Dui below. The lines two to four of Jie form Zhen, which represents flourishing and tender plants, so it is said 'growth begins'. Zhen represents wood, hence 'stump'; Zhen also represents grass, hence 'qu'. He cites two sources for the character 'qu': the Er Ya · Xie Cao says 'big chrysanthemum, qu maie', and the annotators say this refers to the medicinal plant qu maie; the Han Shi Wai Zhuan also mentions 'straight is xian qian, qu is fu yi'. Kan represents thorns, and the lines three to five of Jie form Gen, which represents beard. Kan is above Gen, just like the beard hanging on the thorns. Gen represents small, Zhen represents person, combining to form 'small person'. Kan represents jealousy, hence 'small person envies'. The note says the original text reads 'beard', but the Ji Gu edition reads 'beard', and the two characters are now indistinguishable in modern characters, likely being the variant forms 'xu' and 'xu' in the traditional script. The Ji Gu edition used another form, which Shang did not adopt. He also adds: 'growth' is probably a type of vine, clinging to the stumps and qu maie.

巽。南至隱域，深潛處匿。聰明閉塞，與死為伍。互離為南，巽伏故曰隱、曰潛、曰匿、曰閉塞。伏坎為聰，離為明，初至四大過死，故曰與死為伍。

The hexagram Jian changes to Xun. One walks straight south to a secluded and hidden place, hiding the body deeply and not appearing. The ears and eyes are blocked, accompanying the dead. This is a great凶 omen. Shang Binghe says: Xun is a pure hexagram with upper and lower parts the same. The lines three to five form Li, which is located in the south, hence 'south'. Xun itself has the image of concealment, so the meanings of 'hidden', 'concealed', 'hidden away', and 'blockage' all come from Xun. Hearing is called 'Cong', taking the image of Kan, which governs the ears; seeing is called 'Ming', taking the image of Li, which governs the eyes. Counting from the first line to the fourth line, the ends are yin and the middle two are yang, forming the shape of Da Guo. Da Guo in the Yi Lin represents coffin and funeral, hence 'accompanying the dead'.

兌。機餌設張，司暴子良。範叔不廉，凶害及身。通《艮》。坎為機，震為餌、為張、為暴、為子，艮為司、為良，故曰司暴子良。《左傳》："鄭子良之父子孔為政也專，國人殺子孔，子良奔楚"。互巽為蟲，故曰範，範，蠭也。《禮內則》"爵鷃蜩範"是也。艮為叔，故曰範叔。坎為凶害，艮為身。《史記》"范睢從須賈使齊，齊王賜睢金牛酒歸，以此受折髂之辱"。○首句元本作機設餌張，依汲古。司，汲古作計，依宋元本。

The hexagram Jian changes to Dui. A trap is set with bait and a net is stretched, and the one in charge of the violent affairs is Zi Liang. Fan Shu has lost his integrity, and misfortune falls upon himself. Shang Binghe points out that the change is by mutual opposition: the six lines of Dui are all reversed to become Gen. The lines two to four of Gen form the hexagram Kan, which represents a crossbow; the lines three to five form Zhen, which represents bait, setting up, turmoil, and Zi. Gen represents official duty and goodness, so the phrase "Zi Liang in charge of turmoil" is explained. He cites an event from the Zuo Zhuan about the state of Zheng: Zi Kong, the father of Zi Liang, held power, and the people killed Zi Kong. Zi Liang fled to the state of Chu, which is exactly what "in charge of turmoil" means. The character "Fan" is derived from the lines three to five of the original hexagram Dui, which form Xun, representing insects. "Fan" refers to bees, as mentioned in the Li Ji, Inner Rules, where "Jue, Yan, Tiao, Fan" refers to bees. Gen represents "Shu," so "Fan Shu" is formed, referring to Fan Su from the Warring States period. Kan represents misfortune, and Gen represents the body, so "misfortune falls upon oneself." He also cites the Shiji: Fan Su followed Xu Jia on a mission to the state of Qi, and King Qi rewarded him with golden oxen and wine, which led to his humiliation of broken ribs. Notes: The first sentence in the original edition reads "machine set bait stretched," but Shang Binghe follows the Jigugē edition as "machine bait set stretched." The character "ji" in the Jigugē edition is "ji," but according to the Song and Yuan editions, it is "si."

渙。從騎出谷，遊戲苦域。阪高不進，利無所得。震為騎、為出，艮為谷、為域，坎為苦，艮為阪、為高，巽為利，風散故無得。○谷，宋元本作門，苦域作空城，均依汲古。

The hexagram Jian changes to Hun. One travels with attendants on horseback out of a valley, wandering in a difficult place; the path is steep and high, making it impossible to ascend, and no benefits are gained. Shang Binghe says: The second to fourth lines of Hun form the trigram Zhen, which represents horses and travel; the third to fifth lines form the trigram Gen, which represents valleys, borders, hills, and high ground. The lower trigram Kan indicates hardship, so phrases like 'wandering in a difficult place' and 'steep and high ground that cannot be ascended' have their origins. The upper trigram is Xun, which signifies advantage, but Xun is also wind, which disperses easily, hence 'no benefits are obtained'. Note: The character 'valley' in Song and Yuan editions was 'gate', and 'difficult place' was 'empty city' in Song and Yuan editions; Shang's interpretations follow the Ji Gu Ge edition.

節。西國強梁，為虎作倀。東吞齊楚，並有其王。兌西艮國，震為健，故為強梁。強梁，多力也。艮為虎，坎為鬼，故曰倀。《本草》"人死於虎則為倀鬼，導虎而行"。震為楚，伏巽為齊，兌口為吞，震東，故曰東吞齊楚。震為王，言西秦併吞六王也。

The hexagram Jian changes to Jie: A western country is strong and forceful, acting as a伥 for the tiger; it swallows up Qi and Chu in one move, seizing the thrones of the six states. This clearly refers to the unification of the world by Qin. Shang Binghe says: The lower trigram of Jie is Dui, which is located in the west; the trigrams from three to five lines form Gen, which represents states, thus forming 'western country,' referring to Qin. The trigrams from two to four lines form Zhen, which symbolizes strength and vigor, hence 'strong and forceful'—meaning strong in power. Gen represents the tiger, and the upper trigram Kan represents ghosts; the tiger and ghost together form '伥.' He cites the 'Ben Cao' which states that a person who dies at the hands of a tiger becomes a伥 ghost, guiding the tiger. Zhen represents Chu, and the hidden image of Jie includes Xun, which represents Qi. Dui is the mouth, which can swallow; Zhen is located in the east, hence 'swallowing Qi and Chu to the east.' Zhen also has the image of a ruler, so the whole sentence refers to the western state Qin swallowing the kings of the six states all at once.

中孚。登山伐輻，虎在我側。王孫無懼，仁不見賊。艮山震登，艮為伐、為虎，巽為輻，故曰登山伐輻。震為王，艮為孫，故曰王孫。震為仁，巽伏故為賊。

The hexagram Jian changes to Zhongfu: cutting wood for making the spokes of a cart on a mountain, a tiger lies nearby; the nobleman is not afraid, because a person with benevolence will not be harmed. Shang Binghe says: in Zhongfu, the third to fifth lines form the hexagram Gen, which represents mountain, cutting, and tiger; the second to fourth lines form Zhen, which signifies movement, hence 'ascending'; the upper trigram is Xun, which represents wood, and the straight wood on the cart wheel is 'spoke'; the poem 'Fav Tal' from the Book of Songs says 'kan kan fa fu xi', which refers to this. Zhen represents the king, Gen represents the nobleman, combining to form 'the nobleman'. Zhen has the image of benevolence, while Xun is concealed and not revealed, so the harmful aspect does not emerge, hence 'benevolence does not meet the thief'—a person with benevolence will not be harmed.

小過。六月騤騤，各欲有至。專征束裝，俟時旦明。兌為月，震為反，故曰至。震為征、為旦明，艮為時，艮止，故曰俟時旦明。《詩小雅》："六月棲棲，戎車既飭；四牡騤騤，載是常服。王於出征，以匡王國"，載是常服，即束裝之事，言尹吉甫奉宣王命出征獫狁而治裝也。○首句依元刊，宋本、汲古作六目，非。至，依汲古，宋元本作望。束裝，宋、汲古本作未壯，依元本。第四句汲古作候待明旦，依宋元本。俟即待也，故知待為時之訛字。

The hexagram Jian changes to Xiaoguo. In the sixth month, strong horses gallop swiftly, and everyone rushes forward. The general, appointed to lead a special campaign, prepares his equipment, waiting only for the arrival of dawn to set out. Shang Binghe says: The third to fifth lines of Xiaoguo form the trigram Dui, which represents the moon; the upper trigram Zhen indicates movement and return, so it is said 'to arrive'. Zhen represents military campaigns and daylight, while the second to fourth lines form the trigram Xun, with the lower trigram Gen, which represents time and stillness, waiting motionless, thus 'waiting for the arrival of dawn'. He clearly identifies the source of this line: In the poem Xiao Ya, June, it says 'In June, restless, the war chariots are ready; four strong horses gallop, carrying their regular attire. The king goes forth to campaign, to assist the kingdom'. The phrase 'carrying their regular attire' refers to preparing equipment, describing how Yin Jifu was sent by King Xuanwang of Zhou to campaign against Xianyu and was ready to depart. Notes: The first line follows the Yuan edition as 'June', while the Song and Jigugong editions read 'Six Eyes', which is incorrect. The word 'to arrive' follows the Jigugong edition, while the Song and Yuan editions read 'to look'. The phrase 'preparing equipment' in the Song and Jigugong editions reads 'not yet strong', following the Yuan edition. The fourth line in the Jigugong edition reads 'waiting for the arrival of dawn', while Shang Binghe follows the Song and Yuan editions as 'waiting for the arrival of dawn', explaining that 'wait' means 'to wait', indicating that the Jigugong edition's 'wait' is a mistake for 'time'.

既濟。道陟多阪，牛馬蜿蟺。車不利載，請求不得。用半象，重艮故曰多阪。

The hexagram Jian changes to Ji Ji: going uphill, with many steep slopes, oxen and horses struggle forward in a winding manner; the cart is overloaded and cannot carry more, and requests cannot be fulfilled. Shang Binghe simply pointed out the method of taking images with one sentence: this one uses the "half image."the so-called half image means not taking the full three lines of a hexagram, but considering adjacent two lines as half of a hexagram. Ji Ji has six lines with yin and yang alternating; taking out two lines as a half image, they overlap to form two Gen hexagrams. Gen represents mountain, which represents slope, and two Gen overlapping indicates "many slopes." The other images mentioned in Lin's text, such as oxen and horses, carts, and requests, are also found in the half image in this way.

未濟。一口三舌，相妨無益。群羊百牂，不為威強。亡馬失駒，家耗於財。用半象，重兌故曰三舌，故曰群羊。

The hexagram Jian changes to Wei Ji: A single mouth produces three tongues, each interfering with the others, so that nothing useful can be said; a group of male and female sheep gather together, but this does not signify strength or power; horses and foals are both lost, and family wealth is wasted. Shang Binghe still says this is a half-image. In the hexagram Wei Ji, the six lines take adjacent pairs of lines to form half-images, resulting in several Dui trigrams. Dui represents mouth and tongue, hence 'three tongues'; Dui also represents sheep, hence 'flock of sheep'. 'Zang' refers to female sheep, and 'hundred Zang' describes a large number of sheep that are useless. The whole passage indicates disputes over words, outward strength but inner weakness, loss of property and objects, and is a凶 (auspicious) omen.

解。駕言出遊，鳥鬬車前。更相捽滅，兵寇旦來。回車亟還，可以無憂。震為駕、為言、為遊、為車，離為鳥，艮為鬬，離正反艮相對，故曰鬬、曰捽。坎隱伏故曰滅。坎為寇，震為旦，故曰兵寇旦來。震為反，故回車亟還。坎憂震解，故無憂。○寇旦，汲古作馬旦，依宋元本。

The first line of the hexagram "Jie" (Release) describes the hexagram itself: driving a carriage for a tour, two birds fighting in front of the carriage, pulling each other, and bandits coming at dawn; one should quickly turn back and return, thus avoiding trouble. "Jia yan chu you" uses the phrase from "Poetry · Bei Feng · Quan Shui" "Jia yan chu you, yi xie wo you." Shang Binghe says: the upper trigram of Jie is Zhen, which represents driving a carriage, speech, traveling, and a carriage; Li represents flying birds, and Gen signifies contention. A upright Gen and an inverted Gen facing each other indicate mutual struggle, hence "dou" (fight) and "cuo" (pulling hair and wrestling). Kan has the image of concealment, hence "mie" (extinguishing); Kan also represents bandits, while Zhen signifies daylight, thus "bing kou dan lai" (bandits come at dawn). Zhen has the image of returning, hence "hui che ji huan" (turn back quickly). Kan originally signifies worry, but the meaning of Jie is release, so the conclusion says "can be free from worry." Note: The term "kou dan" in the Ji Gu Ge edition is "ma dan," but Shang followed the Song and Yuan editions.

乾。大都之居，無物不具。抱布貿絲，所求必得。伏坤為大都、為萬物、為布。抱布貿絲，《衛風》語。

The hexagram Jie changes to Qian: living in a large and prosperous city, everything is fully provided; holding silk cloth to exchange for raw silk, whatever one desires can be fulfilled. This is a favorable omen, indicating smooth transactions. Shang Binghe says: The hexagram Qian has all six lines as pure yang, its hidden image is the pure yin hexagram Kun. Kun represents the earth, and on the earth people gather to form cities, hence it is called 'great city'; Kun can nurture all things, thus 'nothing is lacking'; Kun represents silk and cloth, hence 'holding silk'. The four characters '抱布贸丝' are directly taken from the poem '氓' in the 'Wind of Wei' of the 'Book of Songs', which describes using cloth to exchange for silk, actually referring to discussing marriage matters. The 'Forest of Changes' uses this to indicate that seeking through transactions will surely result in gain.

坤。膠著木連，不出牢關，家室相安。此用《解》象。坎為膠、為木，與震木連體，故曰木連。坎為牢、為室，重坎故不出。

The change from the hexagram 《解》 to 《坤》: like glue sticking together, pieces of wood connect into one, unable to escape the prison gate, yet the family members are thus in their proper places. Shang Binghe specially emphasized: this line does not take the image of the hexagram 《坤》, but uses the image of the hexagram 《解》—in the 《易林》 annotations, both the encountered hexagram and the following hexagram can be taken. When only one side is taken, he marks it accordingly in the text. The lower trigram of 《解》 is Kan, which represents water that is sticky like glue, and Kan also represents wood; the upper trigram Zhen is also wood, so it is said 'wood connects'. Kan also has the images of prison and dwelling, with the double image of Kan, making it impossible to escape, hence 'unable to get out of the prison gate'; being confined in one place leads to stability, thus 'family members are in harmony'.

屯。孟伯食長，懼其畏王。賴四蒙五，抱福歸房。震為孟伯、為長、為口，故曰食長。坎為畏懼，震為王，卦數四，坎納戊，數五，故曰賴四蒙五。艮為抱、為房，震為福，故曰抱福歸房。

The change from the hexagram 《解》 to 《屯》: The eldest son, the elder brother, manages the household, taking care of the family's food, and is afraid of the ruler. He relies on the protection of the numbers four and five, thus returning home with good fortune. Shang Binghe says: The lower trigram of 《屯》 is Zhen, which represents the eldest son. Among the brothers, the eldest is called "Mengbo." Zhen also represents the mouth, so managing food is called "food of the eldest." The upper trigram is Kan, which represents fear. Zhen has the image of a ruler. The numbers four and five come from the sequence of the Earlier Heaven and the method of Najia: Zhen is in the fourth position in the Earlier Heaven sequence, so it is assigned the number four; Kan is paired with the heavenly stem "Wu" in the Najia method, and Wu is the fifth in the sequence of heavenly stems, so it is assigned the number five. The method of Najia is an old way of assigning the eight trigrams to the heavenly stems. Shang's interpretation of the numbers in the "Yi Lin" often uses this method. The trigrams from the third to the fifth lines form Gen, which represents embracing and a room, and Zhen represents good fortune, so it is said "embrace good fortune and return home."

蒙。朽輿疲駟，不任銜佩。君子服之，談何容易。震為車、為馬，坤敝故曰朽、曰疲。震口為銜，艮手為佩。艮為君子，坤為服。服，用也，言車馬不良不易駕馭。

The hexagram 解 changes to 蒙: a broken-down cart with four tired horses, the bit and ornaments unable to bear the strain; the gentleman wishes to drive this cart, which sounds easy but is difficult to accomplish. Shang Binghe says: the second to fourth lines of 蒙 form the trigram 震, which represents a cart and horses; the third to fifth lines form the trigram 坤, which signifies decay and deterioration, hence the cart is 'rotten' and the horses are 'tired'. 震 represents mouth, and the mouth of the horse holds the 'bit'; 艮 represents hand, and the hand holds the 'ornaments'. 艮 represents the gentleman, and 坤 represents use and control—'use' here means to drive or manage. The whole sentence indicates that the cart and horses are not fit for use, and driving them is extremely difficult. The phrase 'talk about it being easy' is an idiom from the Han Shu, the biography of Dongfang Shuo, referring to the difficulty of giving advice. The Yilin uses this phrase to illustrate the difficulty of driving.

需。許嫁既婚，利福在身。適惠生桓，為我魯君。《左傳隱元年》："宋武公生惠子，惠子生而有文在其手，曰為魯夫人，故歸"，惠公生桓公，因手文故曰利福在身。坎為婚，伏坤為身，兌為魯，乾為君。

The change from 《Jie》 to 《Xu》: The promised marriage has already been fulfilled, and happiness was originally with her; she married Lu Hui Gong and gave birth to Huan Gong, becoming the ruler of our state Lu. This is a great auspicious statement regarding marriage. Shang Binghe cites 《Zuo Zhuan·Yin Gong Year One》 as evidence: Duke Wu of Song had a daughter, who at birth had palm lines forming characters stating "to be the wife of Lu." Therefore, she was married into the Lu state (the 《Zuo Zhuan》 originally called her Zhong Zi, but Shang refers to her as "Hui Zi"). She married Duke Hui of Lu and gave birth to Duke Huan of Lu. The fortune was evident in her palm lines, so the divination text says "favor is already on her." In terms of symbolic representation, 《Xu》 has the upper trigram Kan representing marriage, with the hidden trigram Kun representing the body. The lower trigram is兑, symbolizing Lu state, and Qian representing the ruler.

訟。入門大喜，上堂見母。妻子俱在，兄弟饒有。巽為入，乾為門，伏震為喜，故入門大喜。坎為室，故為堂。巽為母，伏震故上堂見母。離為坎妻，震為子、為兄，坎為弟。○有，宋元本作友，依汲古。

The hexagram 解 changes to 讼: Entering the family gate brings great joy, ascending the hall to see the mother; wife and children are present, siblings are numerous. This is most auspicious for matters concerning the family home or a person returning home. Shang Binghe said: Xun indicates entering, Qian represents the gate, and the hidden trigram Zhen beneath the line of 讼 signifies joy, hence 'entering the gate brings great joy'. Kan represents the dwelling, and the central position of the house is called 'hall'. Xun is the eldest daughter, and by extension represents the mother; the hidden Zhen rises upward, hence 'ascending the hall to see the mother'. Kan and Li are paired as husband and wife, hence 'Li is the wife of Kan'; Zhen is the eldest son and represents the elder brother, while Kan is the middle son and represents the younger brother, thus all family members are present. Notes: The character '有' in Song and Yuan editions was '友', but Shang followed the Jiguge edition and used '有'.

師。推車上山，力不能任。顛蹶蹉跌，傷我中心。坤為車，震往，故曰推車。震為陵，故曰上山，坤弱故不能任，坎蹇故顛蹶蹉跌。坎為心、為中，坎破故傷。

The hexagram "Jie" changes into "Shi": pushing a cart up a mountain, the strength is really not enough; stumbling all the way, falling down, hurting my heart as well. This is an expression of being unable to bear the task and suffering loss through labor. Shang Binghe says: the upper trigram of "Shi" is Kun, representing a big cart; the trigrams from the second to the fourth lines form Zhen, which indicates movement forward, thus combining to mean "pushing a cart"; Zhen also represents hills and mountains, so it is said "going up a mountain." Kun is characterized by softness and weakness, unable to carry heavy loads, hence "strength is not enough"; the lower trigram is Kan, representing difficulty and obstacles, indicating instability on the ground, hence "stumbling and falling." Kan also represents the heart and the center, and Kan has the image of breaking and collapsing, hence "hurting my heart."

比。鷹飛退去，不食其雛。禽尚如此，何況人乎。艮為鷹、為飛，坎隱伏故退去。兌為食、為雛，兌伏，故不食其雛。○乎，宋元本作與，依汲古。

The hexagram 解 changes to 比: An old hawk flies over but then retreats back, finally unwilling to eat its own young. Even birds take care of their offspring, how much more so humans? This line uses the hawk not eating its young to illustrate human compassion and reluctance to harm, which is a favorable omen. Shang Binghe says: The third to fifth lines of 比 form the trigram Gen (Mountain), which represents the hawk and flying. The upper trigram Kan (Water) indicates concealment and hidden things, hence the hawk 'retreating'. The trigram Dui (Lake) represents the mouth and food, as well as the young, and although Dui is not present in the primary hexagram, it appears in the hidden image, thus it is concealed and not revealed, hence 'not eating its young'. Note: The character '乎' in Song and Yuan editions is '与', both are sentence-ending interrogative particles. Shang followed the Jigugé edition and used '乎'.

小畜。福棄我走，利不可得。幽人利貞，終無怨慝。乾福，風隕，故福棄我走。巽為利，在外，故利不可得。艮為幽人、為終，坎怨慝，正伏象雜用。

The hexagram 解 changes to 小畜: My good fortune has left me, and I cannot gain any benefits; the person who lives in seclusion should remain steadfast and upright, and will ultimately not attract hatred or evil. Shang Binghe says: In the hexagram 小畜, the lower trigram is Qian, which represents good fortune, and the upper trigram is Xun, which is wind. When the wind rises, it blows away the good fortune, hence "good fortune leaves me." Xun has the image of "gaining three times the profit," but since Xun is the outer trigram, the benefit lies outside and is out of reach, hence "the benefit cannot be obtained." Gen represents a person living in seclusion and the completion of an action; the statement "the secluded person benefits from uprightness" is based on the line Nine in the Second of 履, which says "the secluded person is auspicious when upright." Kan represents hatred and evil. He finally points out this line "the correct image and the hidden image are both used" — the image of the original hexagram is called the correct image, and the image of the hexagram obtained after all six lines have changed is called the hidden image. Here both are used together, and readers should not be overly rigid.

履。夫妻反目，不能正室。翁雲於南，嫗言還北。並後匹嫡，二政亂國。伏坎為夫，離為妻、為目，離上下兩半目相對，坎上下兩半目相背，故曰反目。坎為室、為邪曲，故曰不能正室。乾為父，位南故曰翁雲於南。伏坤為母、為北，故曰嫗言還北。坤為後、為政、為國、為亂，數二，故曰並後、曰匹敵、曰二政。震為嫡也。○翁，汲古作公，嫗作姬，依宋元本。林意謂政權不一，國必亂也。

The hexagram "Jie" changes into "Lv": husband and wife turn against each other, the family cannot be harmonious; the old man speaks in the south, the old woman speaks in the north; there is a concubine beside the main wife, and a rival son beside the legitimate son; orders come from two different sources, and the country thus falls into great chaos. Shang Binghe said: the second to fourth lines of "Lv" form the trigram "Li" (Fire), which represents the eyes and the middle daughter, hence the wife. The hidden trigram "Kan" (Water) represents the husband. "Li" is two halves of the eyes facing each other, while "Kan" is two halves of the eyes facing away from each other, which is called "reverse eyes." "Kan" also represents the house and deviation, so the house is not upright, hence "cannot establish the proper wife." "Qian" (Heaven) represents the father, and since the position of "Qian" is in the south, it is called "the old man speaks in the south." The hidden "Kun" (Earth) represents the mother, and since the position of "Kun" is in the north, it is called "the old woman speaks in the north." "Kun" represents the queen, orders, states, and chaos. "Kun" also takes the number two, so "multiple queens," "rival sons," and "two sets of orders" all come from "Kun." "Zhen" (Thunder) has the image of the legitimate eldest son. These four terms come from "Zuo Zhuan · Huang Gong Eighteenth Year": "multiple queens, rival sons, two sets of orders, and divided states, these are the roots of chaos." Notes: In the Ji Gu Ge edition, "Weng" is written as "Gong," and "Yu" as "Ji," but Shang followed the Song and Yuan editions. In the end, he explained the purpose of the text: if power does not come from one source, the country will surely fall into chaos.

泰。陽衰伏匿，陰淫為賊。賴幸王孫，遂至嘉國。陽在下故曰伏匿，陰在上故曰陰淫。坤殺兌折，故曰賊。震為王、為嘉，坤為國。○賴幸，汲古作倖賴，依宋元本。嘉，汲古作家，依宋本。

The hexagram 解 changes to 泰: Yang energy declines and hides, while Yin energy becomes excessive, turning into harmful forces; fortunately, with the protection of the prince, one reaches a prosperous country. Shang Binghe explains the structure of the hexagram: 泰 is with坤 above and 乾 below, with the three Yang lines below, hence 'hidden'; the three Yin lines are above, hence 'Yin excess'—'excess' means overabundance.坤 represents severity and killing, and the lines two to four form the trigram 兑, which represents destruction, so severity and destruction together form 'thief'. The lines three to five form the trigram 震, which represents the prince and beauty, and 坤 represents the state, hence 'reaching a prosperous country'. Notes: 'Relying on fortune' in the Jigujia edition is 'Fortune relying on', following the Song and Yuan editions; 'beautiful' in the Jigujia edition is 'family', following the Song edition as 'beautiful'.

否。入山求王，不見和璞。終日至暮，勞無所得。巽為入，艮為山、為求，乾為玉、為璞，楚人卞和得璞玉，故曰和璞，巽伏故不見。艮為日、為終，坤為暮、為勞，坤虛故無得。○山，汲古作水，坤水亦可從。

The change from Hexagram 41, "Jie" (Release), to Hexagram 12, "Pu" (Obstruction): Going into the mountain to search for jade, but not seeing the璞 of Ho Shih; searching from morning till night, working hard in vain, with nothing gained. Lin Ci's "Wang" refers to "Yu" (jade), as the ancient characters are similar and interchangeable, so Shang Zhu directly uses "Yu" to represent "Jie". He says: The third to fifth lines of "Pu" form the trigram Xun (Wind), which represents entering; the second to fourth lines form the trigram Gen (Mountain), which represents mountain and seeking; the upper trigram Qian (Heaven) represents jade and uncarved璞. The story of Bi Han, a Chu man, who found a璞 in the mountain and presented it but was cut off his foot, is well known, so it is called "He Pu". Xun has the image of hidden things, hence "not seeing". Gen represents sun and termination, Kun represents sunset and labor, and Kun is empty, so "labor without result". Note: The "mountain" character in the Ji Gu Ge edition is "water", Shang Zhu says that Kun originally also has the image of water, so "water" can also be acceptable.

同人。鳴鸞四牡，駕出行狩。合格有獲，獻公飲酒。通《師》。震為鳴鸞、為馬，卦數四，故曰四牡。震為行、為狩，坎為獲、為酒，震為公。

The transformation from 《Xie》 to 《Tong Ren》: The bells on the chariot jingle, four stallions pull the chariot out for a hunt; arrows hit their marks, the game is fully loaded, and the animals are presented to the king, and they drink together to celebrate. Shang Binghe says this line takes the image of the lateral transformation: 《Tong Ren》 is Qian above and Li below, and all six lines change to Kun above and Kan below, forming 《Shi》. The images of the hexagram are all derived from 《Shi》. The second to fourth lines of 《Shi》 form the trigram Zhen, which represents the jingling of bells and horses; Zhen is in the fourth position in the Earlier Heaven sequence, so it is said "four stallions." Zhen also represents travel and hunting, Kan represents capturing and wine, and Zhen also has the image of a prince or duke, so it is said "presenting to the prince and drinking together."

大有。覆手舉牘，易為功力。正月元日，平飲致福。通《比》。艮為手為舉。牘，木簡也，所以作書。坤為文，坎為木，故曰牘。坎為月、為中正，離為日，乾為元，故曰元日。坎為平、為飲。《史記魏其侯傳》：灌夫與長樂衛尉飲，輕重不得其平，茲曰平飲。則兩人對飲輕重得平也。○正月，元刊作月正，依汲古。平飲，汲古作永平，依宋元本。舉牘，汲古作齊犢，依宋元本。

The divination changes from "Xie" to "Da You": turning the hand over allows one to lift the wooden tablet easily, making things easier. On the first day of the first lunar month, two people drink together without distinguishing between light and heavy, and good fortune comes. Shang Binghe says this line follows a lateral interpretation: all six lines of "Da You" change into "Bi," and the image is taken from "Bi." The third to fifth lines of "Bi" form the trigram Gen, which represents the hand and lifting. "Du" is a wooden tablet used for writing, and Kun represents literature, while Kan represents wood, combining to form the wooden tablet. Kan also represents the moon and uprightness, while Li represents the sun, and Qian represents the beginning. Thus, the phrase "first day of the first lunar month" is explained. Kan also has the meaning of levelness and drinking. He cites "Records of the Grand Historian: Biography of Wei Qi and Wu An Hou" where Guan Fu drank together with the Chief Attendant of Changle, and the serving of wine was uneven, causing trouble. Conversely, if two people drink together with evenness, it is called "ping yin" (level drinking). Notes: In the original edition, "first month" is written as "month first," following the Jigugē edition; "ping yin" in the Jigugē edition is written as "yong ping," following the Song and Yuan editions; "ju du" in the Jigugē edition is written as "qi du," also following the Song and Yuan editions.

謙。三火起明，雨滅其光。高位疾顛，驕恣誅傷。詳《大有》之《師》。

The change from the hexagram 《解》 to 《谦》: three fires are ignited, lighting up the whole scene, but then a rain comes and extinguishes the flames; a person in a high position quickly falls, and arrogance and indulgence bring about punishment and injury. This is a warning against excess. The fire is strong but meets rain, and a high position leads to swift downfall. The two sentences share the same underlying meaning. Shang Binghe does not repeat the explanation of the imagery, but instead notes 'see the '《师》' in 《大有》'. The same line of interpretation has already appeared under the '《师》' entry in the hexagram 《大有》, and the explanation of the imagery is detailed there. Among the 4,0096 lines in 《易林》, many lines are repeated. Shang氏 always indicates where the line was previously mentioned when a repetition occurs, and readers are required to refer back to that section.

豫。裹糗荷糧，與利相逢。高飛有得，君子獲福。震為糗糧，艮為荷，伏巽為利，艮為高飛、為君子。○得，宋元作德，子作大，均依汲古。裹，汲古作裒，非，依宋元本。

The hexagram of "Release" changes to "Joyful Expectation": prepare good dried food, carry the bag on your shoulder and start the journey, and along the way you meet good fortune; flying high and going far brings great gain, and the gentleman thus gains blessings. This is a favorable omen for traveling and seeking wealth. Shang Binghe says: In the hexagram of "Joyful Expectation," the upper trigram is Zhen (Thunder), which represents dried food—"qiu" refers to roasted rice and millet; the mutual trigrams from lines two to four form Gen (Mountain), which represents hands and shoulders, so "to carry on the shoulder." The hidden image of "Joyful Expectation" includes Xun (Wind), which signifies benefit. Gen also has the image of rising high and flying, and is associated with the gentleman. Notes: "De" in the Song and Yuan editions is "De," and "Zi" is "Da," both following the Ji Gu Ge edition; "Guo" in the Ji Gu Ge edition is "Pou," which is incorrect, so it is taken as "Guo" from the Song and Yuan editions.

隨。水土相得，萬物蕃殖。膏澤優沃，君子有德。兌為水，艮為土，震為萬物、為蕃鮮，故曰蕃殖。兌為膏澤、為優沃，艮為君子。○德，汲古作得，依宋元本。

The hexagram 解 changes to 随: water and earth combine harmoniously, and all things flourish vigorously; rain and dew are abundant and nourishing, so the gentleman thus accumulates virtue. This is an excellent description of a good year. Shang Binghe says: The upper trigram of 随 is Dui, representing a marsh, and the trigrams from the second to the fourth lines form Gen, representing earth. Water and earth complement each other; the lower trigram Zhen represents the flourishing of all things, hence the term '蕃殖'. Dui also symbolizes rich and fertile moisture, and Gen represents the gentleman. Note: The character '德' in the Jigusha edition is '得', but Shang followed the Song and Yuan editions and used '德' — the upper sentence refers to the nourishment of water and earth, while the lower sentence refers to people receiving virtue, and using '德' is more appropriate in meaning.

蠱。道理和得，人不相賊。君子往之，樂有利福。艮為道，震為人、為樂，巽為利。

The change from 《Xie》 to 《Gu》: All matters concerning roads are smooth and appropriate, people do not harm each other; a gentleman going anywhere will be happy and gain benefit. Shang Binghe's explanation is brief: The upper trigram of 《Gu》 is Gen, representing roads. The trigrams from three to five lines form Zhen, which represents people and joy. The lower trigram is Xun, representing benefit. The whole passage presents a peaceful atmosphere, which is a rare entirely auspicious statement in 《Yi Lin》.

臨。天孫帝子，與日月處。光榮於世，福祿繁祉。伏艮為天、為孫，震為帝、為子，故曰天孫帝子。伏乾為日，兌為月，《漢書天文志》："織女，天帝孫也"，伏艮為星，故曰與日月處。

The hexagram 解 changes to 临: The heavenly granddaughter, the heavenly son, and the sun and moon dwell on the same day; their brilliance shines brightly in the world, and their blessings are countless. Shang Binghe says: The hexagram 临 has all six lines changed from the original hexagram, transforming into 遯. The hidden image shows the upper trigram as Qian (Heaven) and the lower trigram as Gen (Mountain). Gen represents Heaven and the grandson; the interacting trigrams formed by lines two to four of the original hexagram form Zhen (Thunder), which represents the emperor and the son. Together, they form the term "Heavenly Grandson and Emperor's Son." The hidden Qian trigram represents the sun, and the lower trigram Dui represents the moon. He cites the "Astronomical Records" from the "Book of Han" which states "Zhi Nu is the heavenly granddaughter," thereby identifying "Heavenly Grandson" as the star Zhi Nu. The hidden Gen trigram also has the image of stars, so it is said "dwelling with the sun and moon" — Zhi Nu and the sun and moon are aligned in the sky, which matches the meaning of glory in the world.

觀。陪依在位，乘非其器。折足覆餗，毀傷寶玉。坤順故曰陪依。艮為貴、為位，坤為車、為小人，以小人而乘車故曰非器。又震為器，震覆故非器。震為足、為餗、為玉，震覆，故折足覆餗，故傷玉。○陪依，汲古作部衣，依宋元本，然部衣或為布衣之訛。布衣在位，故乘非其器。

The change from the hexagram 解 to 观 indicates that someone who clings and attaches himself has taken a position, sitting on a carriage that was not meant for him. As a result, the legs of the tripod break, the porridge in the tripod spills out, and even the jade is broken. "Breaking the legs and spilling the contents" is taken from the fourth line of the hexagram 鼎: "The tripod's legs break, and the food is spilled." "Sitting on an unsuitable vessel" is taken from the Great Treatise: "A petty person sits on the vessel of a superior, and thieves will desire to take it." Both statements indicate that when ability does not match the position, misfortune is certain. Shang Binghe said: The nature of the earth (Kun) is gentle and yielding, so it is called "clinging and attaching"; the mountain (Gen) represents dignity and rank. The earth also represents a carriage and petty people, so petty people sitting on a great carriage is exactly "sitting on an unsuitable vessel." Another interpretation: The zhen trigram originally represents a vessel, but here it is overturned, so the vessel is overturned and naturally ceases to be a vessel. The zhen trigram represents legs, the contents of the tripod, and jade. When zhen is overturned, it results in broken legs, spilled contents, and damaged jade. Note: The term "clinging and attaching" is written as "bu yi" in the Ji Gu Ge edition, but Shang followed the Song and Yuan editions. However, he also speculated that "bu yi" might be a miswriting of "bu yi" (common people), which would be more appropriate for "sitting on an unsuitable vessel," as common people occupying high positions.

噬嗑。鷁飛中退，舉事不遂。且守仁德，猶恐失墜。《左傳》：六鷁退飛，宋襄圖霸不成，故曰舉事不遂。艮為鷁、為飛，震為歸，故曰退。艮為守，震為仁，坎為失。○恐，宋元作免，依汲古。

The hexagram 解 changes to 噬嗑: A heron flies halfway and retreats back, indicating that things will not be accomplished; one should temporarily hold on to benevolence, but even this may be lost. Shang Binghe cites the strange event recorded in the Zuo Zhuan, Xi Gong Sixteenth Year, where "six herons flew back over the State of Song," which year the Duke of Song's attempt to dominate failed, hence the line says "undertakings will not succeed." In terms of imagery, the second to fourth lines of 噬嗑 form the hexagram Gen, which represents herons and flying; the upper trigram Li is below the trigram Zhen, which signifies returning, hence the meaning of "retreating." Gen also signifies guarding, and Zhen represents benevolence; the third to fifth lines form the trigram Kan, which signifies loss. Note: The character "kǒng" (fear) in the Song and Yuan editions was written as "miǎn" (avoid), but Shang followed the Ji Gu Ge edition and used "kǒng."

賁。經棗正冠，意盈不廉。桀紂迷讒，惑佞傷賢，使國亂煩。艮為棗、為冠艮手為正，正冠舉手有類摘果，故曰不廉。盈，極也。離為惡人，故曰桀紂。坎為迷惑，三至上正反震，故曰讒佞。艮為賢、為國。離為亂。○棗，宋元本作棘，依汲古。正，汲古作整，廉作厭，均依宋元本。讒惑，宋、汲古本作惑讒，今依元本。

The hexagram 解 changes into 贲: passing by a mulberry tree and lifting one's hat, the mind is full and overflowing, resulting in an unclear reputation; King Jie of Xia and King Zhou of Shang were misled by slander, favored villains and killed the virtuous, causing great chaos in the country. The first line uses the old saying "do not put on shoes in a melon field, nor adjust your hat under a plum tree" — raising your hand under a fruit tree makes others think you are picking fruit. Shang Binghe says: the trigram Gen represents mulberry trees and hats, and Gen also represents hands; lifting the hat under a mulberry tree is the image of Gen. Raising the hand under the mulberry tree resembles picking fruit, so it is said "not clean." "Full" means reaching the extreme. The trigram Li represents warfare and cruelty, so it is used to refer to villains like Jie and Zhou. The trigrams from the third to the fifth lines form the trigram Kan, which represents confusion. From the third line to the top line, there are two Zhen trigrams facing each other, one upright and one inverted, hence it is said "slanders and flatterers." Gen represents the virtuous and the state, while Li represents chaos. Notes: In the Song and Yuan editions, "mulberry" is written as "thorn," following the Jigugé edition; "correct" is written as "adjust" and "clean" as "dislike" in the Jigugé edition, following the Song and Yuan editions; "slander and confusion" in the Song edition and Jigugé edition is written as "confusion and slander," following the Yuan edition.

剝。申酉退跌，陰慝前作。柯條華枝，復泥不白。候卦申否酉觀戌剝陽退，故曰跌。陰日增，故曰作。艮為柯條，伏兌為華，震為白，震覆故不白。○慝，汲古作雨，非，依宋元本。華枝疑枝葉之訛。

The hexagram 解 changes to 剥: by the time we reach the months of Shen and You, the yang energy gradually declines, and the yin evil energy advances to cause disturbances; the flowers on the branches are covered by mud, so they cannot appear white. Shang Binghe explains these two lines using the concept of "waiting hexagram" — the waiting hexagram refers to the twelve message hexagrams, which assign each of the twelve months to a hexagram to show the waxing and waning of yin and yang: the month of Shen is paired with 否, the month of You with 观, and the month of Xu with 剥. The yang lines gradually decrease and the yin lines increase, so yang "falls" and yin "arises." In terms of imagery, Gen represents the branches, hidden Dui represents the flowers, and Zhen represents white color. However, in this case, Zhen is inverted as overturned Zhen, so the white does not appear, hence "covered by mud and not white." Note: The character "tè" in the Jigusha edition is mistakenly written as "yǔ," which is incorrect; it should follow the Song and Yuan editions. He also suspects that "hua zhi" should originally be "zhi ye."

復。平正賤使，主服苦事。震為主，坤賤而役萬物，故主服苦事。

The change from the hexagram 解 to 复 indicates a person who is upright and straightforward, yet is engaged in menial tasks, while the head of the household is forced to personally endure hard labor. Shang Binghe succinctly points out: In the hexagram 复, the lower trigram Zhen (Thunder) represents the master, and the upper trigram Kun (Earth) signifies a lowly position that bears the burden of all tasks. The master and the servant are matched, hence the saying 'the master suffers hardship.' The entire phrase is concise yet meaningful, indicating that the laborer is not in the proper position.

無妄。釣魴河湄，水泛無涯。振衣徒歸，上下昏迷。屬公遜齊。巽為魚，艮手為釣，乾為河海，乾大故水無涯。乾為衣，震為歸、為公，互巽為齊，《左傳昭二十五年》公孫於齊注："諱奔，猶遜讓而去也，孫音遜。"○泛，宋元本作長，衣作手，均依汲古。

The hexagram 解 changes into 无妄: fishing for a crucian carp by the riverbank, the water is so vast that the shore cannot be seen; shaking off one's clothes and returning empty-handed, confusion and bewilderment pervade all directions. Shang Binghe says this line is associated with the event of Lu Zhao Gong fleeing to the state of Qi. In terms of imagery, the trigrams from lines three to five form Xun, which represents fish; the trigrams from lines two to four form Gen, which represents the hand, hence the action of 'fishing'; the upper trigram Qian represents rivers and seas, and since Qian is vast and expansive, it signifies 'water stretching endlessly'. Qian also represents clothing, and the lower trigram Zhen represents returning and the Duke, while Xun in the Forest of Changes represents the state of Qi. He cites the annotation from the Zuo Zhuan, Year 25 of Duke Zhao: the historian avoided the word 'fled' and used 'Sun', as a way of modesty and retreat, 'Sun' being read as 'Xun'. Notes: In the Song and Yuan editions, the character 'pan' was written as 'chang', and 'yi' as 'shou', but Shang followed the Ji Gu Ge edition.

大畜。胎養蒙生，始見兆形。遭逢雷電，摧角折頸。採山頭，終安不傾。震為胎、為萌芽，艮為龜，故曰兆形。震為雷電，艮為角、為頸，兌毀故折角摧頸。震為草莽，故曰。《詩墉風》言采其蝱，注：蝱，貝母也。艮為山頭、為終、為安。

The hexagram 解 changes to 大畜: the embryo is just beginning to form, the initial confusion is just emerging, showing only a slight trace; yet suddenly there is thunder and lightning, breaking the horn and breaking the neck. Going to collect herbs on the mountain top, in the end it remains stable and does not fall over. The original text has a missing character: after the character 采 (collect), there should be a missing 蝱 (a type of plant), and below the note "Zhen represents grass and wild plants, so it is said," the word being explained is also missing. Now, following the original text, we do not add any interpretations. Shang Binghe says: the third to fifth lines of 大畜 form the trigram Zhen, which represents the embryo and the sprout; Gen represents the turtle, and after scorching the turtle shell, the signs appear, so it is said "the form of the sign." Zhen also represents thunder and lightning, and Gen represents the horn and the neck. The second to fourth lines form the trigram Dui, which signifies destruction and breaking, hence "breaking the horn and breaking the neck." Zhen represents grass and wild plants, which corresponds to collecting herbs; he also cites the poem from "Zai Chi" in the Yong Feng section of the Shang Poem, saying "speaking of collecting 蝙," and the commentators explain that 蝙 is a type of mother-of-pearl, a medicinal herb collected from the mountain. Gen represents the mountain top, the completion, and stability, so the final sentence "finally remaining stable and not falling over."

頤。陽春枯槁，夏多水潦。霜雹俱作，傷我禾黍，年歲困苦。震為春，坤死，故枯槁。坤為水，互重坤，故曰多水。卦本大離，故曰夏。坤為霜、為冰，故曰雹。震為禾稼，坤為年歲。○作，宋元本作擊，依汲古。

The transformation from the hexagram "Xie" (Release) to "Yi" (Nourishment): In a warm spring, the grass and trees become withered and dry, and by summer, there is flooding due to excessive water; frost and hail come together, destroying my millet and rice crops, making the year difficult. Shang Binghe said: The lower trigram of "Yi" is Zhen (Thunder), representing spring. The mutual trigrams formed by the second to fourth lines and the third to fifth lines are both Kun (Earth). Kun represents death and destruction, so spring becomes "withered and dry." Kun also represents water; two Kuns together result in "much water." The entire hexagram has two yin lines above and below, with four yin lines in the middle, forming a shape similar to a large Li (Fire) trigram. Shang referred to this as "Da Li" (Great Fire). Li represents summer, hence the reference to "summer." Kun represents frost and ice, and when ice and frost form into particles, they become hail. Zhen represents crops, and Kun represents years. If crops are damaged, the harvest naturally becomes difficult. Note: The character "zuo" (to strike) in the Song and Yuan editions is "ji" (to hit), but Shang followed the Jiguge edition and used "zuo."

大過。三耳六齒，痛疾不已。齲病蠧缺，墮落其宅。兌為耳，艮數三，故曰三耳。兌為齒，乾數六，故曰六齒。伏坤為疾痛，正反兌故曰齲，齲，齒缺也。巽為蟲，故曰蠧，巽隕故墮落。○耳，宋元本作身，依汲古。

The transformation from "Jie" to "Da Guo" describes a situation where someone has three ears and six teeth, suffering from continuous pain; the teeth are decayed and broken, falling one by one from the jaw. This is a凶辞 indicating physical defects and persistent illness. Shang Binghe explains: "Dui" represents ears, and "Gen" has the number three, hence "three ears"; "Dui" also represents teeth, and "Qian" has the number six, hence "six teeth." In interpreting the numerical terms in the "Yi Lin," Shang often uses the numbers of the hexagrams, sometimes the earlier heaven sequence, sometimes the numbers of the Luo Shu nine palace arrangement, and sometimes the order of the three young males in Zhen, Kan, and Gen, and the three young females in Xun, Li, and Dui. He adapts according to the text, without being confined to a single method. The hidden image of "Da Guo" is "Kun," which governs pain and illness; a upright "Dui" and an inverted "Dui" paired together, with uneven teeth, indicates "yu" — meaning tooth decay. The lower trigram Xun represents insects, and worms are called "du"; Xun also signifies falling, hence the teeth "fall from their dwelling," where "dwelling" refers to the jaw. Note: In the Song and Yuan editions, the character for "ear" was written as "body," but Shang followed the Ji Gu Ge edition and used "ear."

坎。失時無友，嘉耦出走，傫如喪狗。坎為失，艮為時、為友，震為嘉、為走，艮為狗、為家，二四艮覆，故如喪家之狗。《史記孔子世家》："儽儽然如喪家之狗"。○時，宋元作恃，非，依汲古。傫儽同。

The hexagram changes to Kan: missing the opportunity, having no friends around, even a good spouse has left, and one is destitute, like a dog without a master. Shang Binghe says: Kan is a pure hexagram with heaven and earth in the same form, and Kan represents loss. The lines three to five form the hexagram Gen, which represents time and friends; the lines two to four form the hexagram Zhen, which represents beauty and movement. Gen also represents dogs and homes, and this Gen is inverted, forming a reversed Gen, meaning the home has collapsed, hence the saying "like a dog without a master." He cites the description of Confucius by Zheng people in the "Records of the Grand Historian" that "he looked pitiful, like a dog without a master." Notes: The character "时" in the Song and Yuan editions was mistakenly written as "恃," which is incorrect. According to the Ji Gu Ge edition, it should be "时." The characters "傫" and "儽" are different forms of the same character.

離。宣重微民，歲樂年息。有國無咎，君子安喜。重離故曰宣重，宣，明也，言宣重光於民也。微字恐有訛。伏震為年歲、為樂、為息，伏艮為國、為君子。

The hexagram "Jie" changes to "Li": Light shines gradually upon the people, the harvest is abundant, and life is secure; possessing the state without calamity, the gentleman is at ease and joyful. Shang Binghe says: "Li" has both upper and lower trigrams as "Li", so it is called "Xuan Chong" — "Xuan" means brightness, meaning the brightness is proclaimed to the people. He honestly acknowledges that the character "Wei" may have an error, and does not force an explanation. The hidden image of "Li" is "Kan", and the trigrams formed by the second to fourth lines of "Kan" are "Zhen", which represents years, joy, and growth; the trigrams formed by the third to fifth lines of "Kan" are "Gen", which represents the state and the gentleman. Therefore, the last two lines come from the hidden image. The term "wu jiao" means no calamity and no mistakes.

咸。登几上車，駕駟南遊。合從散橫，燕秦以強。詳《屯》之《否》。

The transformation from "Jie" to "Xian": climbing on a stool to get on a cart, driving four horses southward for a tour; the alliance of the vertical coalition is formed, and the horizontal alliance is broken, thus making Yan and Qin strong. This line directly writes about the events of the Warring States period's zonghengjia (strategists of the vertical and horizontal alliances): Su Qin advocated the vertical coalition to resist the strong state of Qin, while Zhang Yi promoted the horizontal alliance to break the alliance of the six states. The four characters "he cong san heng" ("vertical coalition and horizontal disbandment") are precisely the key turning point of that era. Shang Binghe does not repeat the discussion of the hexagram here, but only notes "see the 'Zun' transformation to 'Po'". ——the same poetic line has already appeared in the "Zun" hexagram's transformation to "Po" entry. The explanatory meaning of the imagery is given there.

恆。鳥集茂林，柔順利貞。心樂願得，感戴慈母。通《益》。艮為鳥，正反艮故曰鳥集。震為林，正反震故曰茂林。坤為柔順，巽為利，艮為貞，坤為心、為慈母，艮為戴。○林，宋本、汲古本作木，依元本。易林讀林略如凌，以與貞韻，其例甚多，今晉音仍如此，汲古願得下多"鳥鵲食榖，張口受哺"二句，今依宋元本。

The hexagram 解 changes to 恒: A group of birds gather in a thick forest, their nature gentle and compliant, suitable for maintaining righteousness; the heart is joyful, and what is desired is achieved, with gratitude and reverence towards the kind mother. This is a harmonious and auspicious phrase. Shang Binghe explains that this line uses the principle of mutual transformation: the six lines of 恒 change completely to 益, symbolizing taking from 益. The mountain trigram represents birds, and two mountains, one upright and one inverted, placed side by side, indicate a gathering of birds, hence "birds gathering." The thunder trigram represents trees, and when the upright thunder trigram is placed over the inverted one, the forest becomes dense, hence "thick forest." The second to fourth lines of 益 form the earth trigram, which represents gentleness, the heart, and the kind mother; the upper trigram is wind, representing benefit, and the interwoven trigram is mountain, representing uprightness. The mountain trigram also symbolizes the act of bowing and showing respect. Notes: The character "林" in the Song edition and the Jigugong edition is written as "木," but Shang Binghe followed the Yuan edition and used "林," explaining that in the "Yi Lin," the character "林" is pronounced close to "凌," which rhymes with "贞," a common occurrence, and this pronunciation is still found in the dialects of Shanxi today. The Jigugong edition adds two lines below "愿得": "birds and magpies eat grain, opening their mouths to be fed," but these have been deleted following the Song and Yuan editions.

遯。啟蟄始生，萬物美榮。祉祿未成，市賈無贏。通《臨》。震為春、為生，故曰啟蟄始生。震為蕃鮮，故曰萬物美榮。乾為祉祿，陽消故未成。巽為市賈，巽隕故無贏。○祉祿未成，局本作福祿來成，來為未之訛字，依宋元本。贏，元本作盈，義同。賈，汲古訛買，依宋元本。

The hexagram 解 changes to 遯: When the moment of惊蛰 arrives, all things begin to sprout, and grass and trees grow beautifully and flourish. However, blessings and official ranks have not yet been achieved, and business does not show profit. The first two lines describe the emergence of life, while the last two lines indicate a turning point, saying that the time has not yet come. Shang Binghe says that this line takes the meaning of 旁通: The hexagram 遯 has all six lines changing to 临, and the image is taken from 临. In 临, the second to fourth lines form the trigram 震, which represents spring and growth, hence "the beginning of惊蛰 and the start of life." 震 also represents the flourishing and tender growth of grass and trees, hence "all things are beautiful and prosperous." The trigram 乾 represents blessings and official ranks, but 遯 is a hexagram of retreating yang energy, hence "not yet achieved." The trigram 巽 represents markets and merchants, and 巽 also signifies falling, hence "no profit." Notes: The phrase "祉禄未成" is printed as "福禄来成" in the official edition, where "来" is a mistake for "未." The text follows the Song and Yuan editions. The word "赢" in the Yuan edition is written as "盈," meaning the same. The word "贾" in the Jigugē edition is mistakenly written as "买," and the text follows the Song and Yuan editions.

大壯。驕胡犬形，造惡作凶。無所能成，還自滅身。詳《明夷》之《大壯》。○犬，汲古訛大，依宋元本。

The change from the hexagram "Xie" to "Da Zhuang" indicates that a proud and arrogant person, who looks like a dog, persistently commits evil deeds; in the end, he achieves nothing and only destroys himself. This is a warning against arrogance: those who act violently will ultimately bring about their own downfall. Shang Binghe no longer discusses the images, but notes "carefully examine the transformation from 'Ming Yi' to 'Da Zhuang'". The same phrase appears in the section under the hexagram "Ming Yi" titled "to 'Da Zhuang'", where the symbolic meaning is explained in detail. Note: The character "qian" (dog) in the Ji Gu Ge edition is mistakenly written as "da" (big), following the Song and Yuan editions as "qian".

晉。異國他土，出良駿馬。去如奔，害不能傷。坤為國土、為馬，艮為良，潘岳《閒居賦》"激矢飛"，此云奔，言馬疾如奔也。又箭名飛，《方言》云箭之三鐮長尺六者，謂之飛。晉互坎為矢，奔，坎象也。

The hexagram "Jie" changes into "Jin": On foreign lands, excellent horses are bred; they run so fast like arrows shot forth, no harm can catch up or touch them. This passage has a missing character in both the text and the commentary: "go like □ rush", "arrows □ fly", "arrow name □ fly", "called □ fly". According to Shang Binghe's reference to "Fangyan", the missing character is the next character after the arrow name "Fei Yu". Now, following the original text, we do not add any characters. Shang Binghe says: The lower trigram of "Jin" is Kun, representing land and also horses. The trigrams from the second to fourth lines form Gen, meaning good quality, so "foreign lands producing good horses". He also cites Pan Yue's "Xianju Fu" where arrows fly swiftly, explaining that the term used in the text describes horses running as fast as arrows. He further cites "Fangyan", stating that arrows with three ridges and a length of sixteen inches are called "Fei Yu". The trigrams from the third to fifth lines of "Jin" form Kan, representing arrows, and the image of swift running comes from Kan.

明夷。恪敬競職，心不作慝。君明臣忠，民賴其福。坎為心，震為君，坤為臣、為民。

The hexagram 解 changes into 明夷: being respectful and diligent in one's duties, without harboring evil thoughts; the sovereign is wise and virtuous, the ministers are loyal, and the people benefit from their virtue. Shang Binghe explains succinctly: in 明夷, lines two to four form the trigram Kan, representing the heart; lines three to five form the trigram Zhen, representing the sovereign. The upper trigram is Kun, representing ministers and the people. 明夷 is originally a hexagram of obscured brightness, yet this instance yields a favorable interpretation, entirely due to the six characters "kè jìng" (diligence and respect) and "bù zuò tè" (not committing evil). Human conduct's goodness can transform the ominous implications of the hexagram.

家人。三女求夫，伺候山隅。不見覆關，長思憂嘆。詳《乾》之《家人》。

The change from the hexagram 《解》 to 《家人》: three women are waiting for their husbands, standing in a mountain corner looking around. They cannot see the figure of the man across the hill, and thus long for him, sighing with sorrow. The phrase "not seeing the return gate" is taken from the poem "The Mulberry Picker" in the Book of Songs, which says, "Climbing the broken wall to look for the return gate. Not seeing the return gate, tears flow down like streams." The return gate refers to the place where the man lives. Shang Binghe notes, "See the explanation of 《乾》 changing to 《家人》." The same line of poetry has already been explained under the section "from 《乾》 to 《家人》" in the commentary on the hexagram 《乾》. The explanation of the hexagram image is given there.

睽。駕福乘喜，東至嘉國。戴慶南行，離我室居。詳《小畜》之《賁》。

The change from 《Jie》 to 《Kui》: riding on good fortune and carrying joy, going east to a beautiful country; heading south with auspiciousness, leaving one's original dwelling. This is a favorable omen for migration or long journeys, though it involves leaving one's homeland. Shang Binghe notes 'see 《Xiao Xu》's 《Ben》', this phrase is repeated, and the explanatory meaning is found in the entry under 《Xiao Xu》's 'to 《Ben》'.

騫。四奸為殘，齊魯道難。前驅執殳，戒守為患。《左傳僖二十四年》："富辰曰聾昧頑囂，狄皆有之，四奸具矣"，坎為奸，伏兌數四，故曰四奸。伏兌為魯，覆巽為齊，艮為殳、為守，坎為患。○殳，汲古訛役，從宋元本。

The hexagram 解 changes to 蹇 (originally written as 骞, meaning 蹇). Four kinds of wickedness combine to cause harm, making it difficult to travel along the path of Qi and Lu; the vanguard soldiers hold long spears, being on guard and defending, yet still suffering continuous worries. Shang Binghe cites the words of Fu Chen, a Zhou official, from the Zuo Zhuan, Xi Gong Twenty-Fourth Year: not being able to distinguish five sounds is called deaf, not being able to distinguish five colors is called blind, not keeping to virtue and righteousness is called stubborn, and not speaking words of loyalty and trust is called noisy. The Di people possess all four, which is called 'four evils are complete'. In terms of symbolic meaning, Kan represents wickedness, and the hidden Dui hexagram takes the number four, hence 'four evils'; the hidden Dui also represents Lu country, while the inverted Xun hexagram represents Qi country; Gen represents the spear and guarding, and Kan represents worries. Note: In the Ji Gu Ge edition, the character 'shu' is mistakenly written as 'yu', but in the Song and Yuan editions, it is correctly written as 'shu'.

損。下擾上煩，蠧政為患，歲飢無年。下互震為擾，上互坤為亂，故曰擾煩。坤為政，伏巽為蟲，故曰蠧政。坤為患、為年歲，坤虛故曰飢。○擾，汲古作憂，依宋元本。政，宋元本作蠱，依汲古。

The hexagram 解 changes to 损: There is disturbance below and confusion above; corrupt policies like insects cause harm, resulting in a poor harvest and no grain to return. Shang Binghe says: The second to fourth lines of 损 form the trigram 震, which represents movement and disturbance, indicating 'disturbance below'; the third to fifth lines form the trigram 坤, which represents confusion and disorder, indicating 'confusion above'. 坤 represents government orders, and the hidden image of 损 includes 巽, which represents insects. Insects damaging government affairs is called 'corrupt policies'. 坤 also represents calamity and years; since the structure of 坤 is hollow in the middle, it is said 'hunger' and 'no harvest'—'no harvest' means no crop yield. Note: The character 'disturbance' in the Ji Gu Ge edition is 'anxiety', following the Song and Yuan editions; the character 'government' in the Song and Yuan editions is 'corruption', but Shang followed the Ji Gu Ge edition and used 'government'.

益。雞雉失雛，常畏狐狸。黃池要盟，越國以昌。巽為雞，坤文為雉，艮少故曰雛，坤死故失雛。坤為畏，艮為狐狸，狐狸食雛，故畏之。坤為黃，坤水故曰黃池，正反震故曰要盟。坤為國，巽位東南，故曰越國。

The hexagram 解 changes to 益: A hen and a wild pheasant lose their young, constantly anxious about foxes. At the Yellow Pool meeting, the king strongly invited the feudal lords to swear an oath of alliance, but the state of Yue took advantage of this to become powerful. The last two lines refer to major events in the late Spring and Autumn period: King Fuchai of Wu went north to meet King Dinggong of Jin at the Yellow Pool, and with his entire army abroad, King Goujia of Yue took advantage of the opportunity to attack and destroy Wu's capital, thus making Yue flourish. Shang Binghe said: The upper trigram is Xun, representing a chicken. The trigrams from the second to the fourth lines form Kun, which has the appearance of a pheasant. The trigrams from the third to the fifth lines form Gen, which represents the young, so it is called 'chick'. Kun represents death and mourning, hence 'losing the chick'. Kun also represents fear, and Gen represents a fox, which eats chicks, hence the constant fear of it. Kun has the color yellow and also represents water, forming 'Yellow Pool'. One upright and one inverted Zhen trigrams facing each other indicate mutual confrontation and agreement, hence 'to make an alliance'. Kun represents states, and Xun is located in the southeast, hence 'the state of Yue'.

夬。堅冰黃鳥，終日悲號。不見白粒，但觀蓬蒿。數驚鷙鳥，為我心憂。乾為堅冰，伏坤為黃，艮為鳥、為終日，兌口為號，坤憂，故曰悲號。巽為白、為粒，巽覆故不見白粒。坤為茅茹，故曰蓬蒿。伏艮為鷙鳥，坤為心、為憂。○第二句汲古作常哀悲愁，白作米，均依宋元本。第六句宋元本作孰為我憂，依汲古。

The hexagram 解 changes to 夬: hard ice covers the ground, the yellow bird cries all day; no grain is seen, only weeds and grass are visible; repeatedly startled by fierce birds, causing worry in the heart. This passage describes the hardship of searching for food during a famine, derived from the poem "Yellow Bird" in the Book of Songs, "Yellow bird, yellow bird, do not rest on the mulberry tree, do not peck my grain." Shang Binghe says: The lower trigram of 夬 is Qian, representing cold and solidification, hence "hard ice"; the hidden trigram Kun has the yellow color, and the trigrams from the third to fifth lines form Gen, which represents birds and continuous days; the upper trigram Dui is the mouth, and the bird's cry comes from the mouth, while Kun also represents worry, hence "sorrowful cries." The color white is represented by Xun, which also signifies grain, but here Xun is inverted as Fu Xun, hence "no white grain is seen." Kun represents grass and reeds, hence "weeds and grass"; the hidden trigram Gen represents fierce birds like hawks and falcons, while Kun represents the heart and worry. Notes: The second line in the Ji Gu Ge edition reads "often sorrowful and anxious," and the character "white" in the Ji Gu Ge edition is "grain," both following the Song and Yuan editions; the sixth line in the Song and Yuan editions reads "who will be my worry," but Shang followed the Ji Gu Ge edition and wrote "worrying about my heart."

姤。玉銑鐵頤，倉庫空虛。市賈無盈，與我為仇。詳《晉》之《鼎》。○玉銑，元本作玉統，汲古作五銳，依宋本。無，汲古作為，依宋元本。

The change from the hexagram 《解》 to 《姤》: jade-made axes and iron jaws, look nice but not useful, the granary is empty; doing business brings no profit, instead it creates enmity. Shang Binghe does not add further commentary, indicating 'refer to the 'Ding' in the 'Jin' hexagram'. The symbolic meanings of the same words have already been explained in the 'Ding' section under the 'Jin' hexagram. Notes: The term '玉铣' in the original edition is '玉统', and in the Jigugeshi edition it is '五锐'; Shang followed the Song edition and used '玉铣'. The character '无' in the Jigugeshi edition is '为', and Shang followed the Song and Yuan editions and used '无'.

萃。竊名盜位，居非其家。霜隕不實，為陰所賊。艮為名位，巽伏故曰盜名竊位。艮為居、為家，盜位故非其家。坤為霜，艮為果蓏，霜殺物故不實。巽為賊。○元本多三句，汲古多一句，皆衍文，依宋本刪。

The hexagram 解 changes to 萃: stealing reputation, usurping official position, the place he resides in is not his true home; a frost comes down, the fruits do not form, all ruined by the cold. Shang Binghe says: the second to fourth lines of 萃 form the trigram Gen, which represents name and position; the hidden image of 萃 includes Xun, which signifies entering secretly, hence saying 'stealing reputation and usurping position'. Gen also represents dwelling and home, so if the position is stolen, the home naturally is 'not his home'. The lower trigram is Kun, representing frost, and Gen represents fruits, so when frost destroys things, the fruits do not mature. The third to fifth lines form Xun, which represents thief. Note: the original edition has three more sentences, and the Jiguguo edition has one more sentence, all added by later commentators, and Shang followed the Song edition to delete them.

升。賊仁傷德，天怒不福。斬刈宗社，失其本域。巽為賊，震為仁德、為怒，伏乾故曰天怒，坤殺故曰斬刈。震為宗，坤為社、為失。○宗，汲古作家，依宋元本。

The transformation from hexagram 50, "Jie" (Release), to hexagram 46, "Sheng" (Ascend): harming benevolent people, corrupting virtue and righteousness, heaven's anger is aroused, and no more blessings are bestowed; ancestral temples and state altars are cut down and levelled, even the native land and territory are lost. This is the language of a nation's downfall. Shang Binghe says: the lower trigram of "Sheng" is Xun (Wind), which represents thieves; the trigrams from lines three to five form Zhen (Thunder), which represents benevolence and righteousness as well as anger. The hidden image of "Sheng" includes Qian (Heaven), which together with Qian as Heaven forms "heaven's anger." The upper trigram is Kun (Earth), which governs severity and slaughter, hence "cutting down." Zhen represents ancestral temples, Kun represents state altars and also signifies loss. Note: In the Ji Gu Ge edition, the character "宗" is written as "家," but following the Song and Yuan editions, it is "宗." The term "宗社" is used together, which is the correct expression for the downfall of a nation.

困。萬物初生，蟄蟲振起。益壽增福，日受其喜。巽為草莽，故曰萬物，伏震為春，故曰初生。巽為蟲，坎蟄震起，震福，伏艮為壽、為日。○初生，汲古作和生，壽作爵，均依宋元本。

The hexagram Changes to the hexagram of Difficulty: All things are just beginning to sprout, and the insects that have been hibernating shake themselves free and come out; longevity increases, blessings deepen, and there is joy every day. Although the hexagram is named Difficulty, its words are auspicious. Shang Binghe said: The third to fifth lines of the hexagram of Difficulty form the trigram Xun, which represents grass and wild growth, and by extension, all things. The hidden image of the hexagram of Difficulty is the hexagram of Brightness, and within the hexagram of Brightness, the trigram Zhen represents spring, so it is said 'initial sprouting'. Xun also represents insects, with the lower trigram Kan representing hibernation, and the hidden trigram Zhen representing vigorous action; one hibernation and one action together signify 'hibernating insects stirring'. Zhen represents blessings, and the hidden trigram Gen represents longevity and the sun. Note: The term 'initial sprouting' in the Jigusha edition reads 'harmonious sprouting', and 'longevity' reads 'cup', both following the Song and Yuan editions.

革。龍游鳳舞，歲樂民喜。伏震為龍，坤為鳳、為歲、為民，震為喜樂。

The change from the hexagram 44 (Jie) to 45 (Ge): A dragon soars in the sky, a phoenix dances in the air, the harvest is good, and the people are joyful. This is a very simple auspicious phrase. Shang Binghe says: The hidden image of Ge is Meng. Within Meng, the trigram Zhen (Thunder) appears, representing a dragon and joy; the trigram Kun (Earth) also appears, which signifies literary talent, hence a phoenix. Kun also represents years and the people. The simultaneous appearance of dragon and phoenix is a sign of peace and prosperity. Combined with 'a good harvest and people's joy,' the entire phrase contains no ominous words.

鼎。行行窘步，次宿方舍。居安不懼，姬姜何憂。通《屯》。正反震故曰行行，艮止坎陷，故曰窘步。坎為宿，艮為舍，坤方故曰方舍。艮為安居，震為姬，巽為姜，坎憂震解故不憂。○宿，汲古作伯，姜作妾，皆形訛字，依宋元本。

The hexagram Changes to the hexagram of the Cauldron: going back and forth, taking difficult steps; looking for a place to rest and stay for the night, staying secure and not fearing, what is there to worry about for the noblewoman of the Ji and Jiang families? 'Ji and Jiang' refer to the Ji clan of the Zhou dynasty and the Jiang clan of the Qi dynasty, which were used by ancients as a general term for noblewomen. Shang Binghe says that this line takes the meaning of mutual connection: the hexagram of the Cauldron has all six lines changing to the hexagram of the Beginning, symbolizing the change from the hexagram of the Beginning. One upright and one inverted trigram of Zhen (Thunder) connected together, indicating continuous movement, hence 'going back and forth'. The interacting trigram Gen (Mountain) indicates stillness, and Kan (Water) indicates a pit, hence 'difficult steps'. Kan represents resting, Gen represents a dwelling, and the interacting trigram Kun (Earth) indicates rectitude, hence 'a square dwelling'. Gen also indicates a stable dwelling, Zhen represents Ji, Xun represents Jiang, and Kan originally represents worry while Zhen represents dispersion, so the worry is resolved, hence 'what is there to worry about'. Note: In the Ji Gu Ge edition, the character '宿' is written as '伯', and '姜' is written as '妾', both due to similar characters, so we follow the Song and Yuan editions.

震。水深難遊，霜寒難涉。商伯失利，旅人稽留。互坎水，坤亦為水，四上下重陰，故曰水深。震為遊、為涉，坎為霜、為寒，震為伯、為商旅，巽伏，故失利。坎陷艮止，故稽留。

The hexagram 解 changes to 震: the water is too deep to swim across, the frost is too cold to step on; the merchant's business suffers a loss, and travelers are stuck halfway. When divining about travel, this indicates obstacles on the way. Shang Binghe says: the third to fifth lines of 震 form the hexagram Kan, which represents water. The second to fourth lines form the hexagram Kun, which also represents water. The lines above the fourth are all yin lines, and yin lines accumulating indicate 'deep water'. Zhen represents movement, hence 'swim' and 'cross'. Kan represents frost and cold. Zhen also represents length and travel. The hidden image of Zhen is Xun, which represents benefit but is hidden and not visible, hence 'loss'. Kan is in front as an obstacle, and the mutual hexagram Gen stops behind, so movement is blocked, hence 'being held up'.

艮。跛倚相隨，日暮牛罷。陵遲後旅，失利亡雌。詳《大有》之《歸妹》。

The transformation from the hexagram 《解》 to 《艮》: walking with one leg crippled, helping each other along, the sky is getting dark, and the ox is exhausted; the path is steep and long, falling behind the group, losing money and even the mother animal. This is an ominous omen of travel difficulties and loss of property. Shang Binghe notes 'see the transformation from 《大有》 to 《归妹》', the same hexagram explanation is found in the section 'transformation to 《归妹》' under the hexagram 《大有》, where the interpretation of the hexagram is given.

漸。一牛九鎖，更相牽攣。案明如市，不得東西。請讞得報，日中被刑。艮為牛，坎數一，故曰一牛。坎為桎梏，離數九，故曰九鎖。巽為市，離為明，位東，坎位西，艮止，故不得東西。艮為請，坎為刑、為中，艮又為首，否乾首自上落下，中互離，故曰日中被刑。虞翻刻關公首至得隨義同。案：明者，言案驗明白，赴市被刑。

The hexagram 解 changes to 渐: a cow is tied with nine chains, each link connected to the next, unable to be untangled; the case has been thoroughly examined, yet the prisoner cannot be sent to the market east or west; an appeal for re-examination is submitted, and the approval comes down, but at noon the execution takes place. This is a very凶ous omen regarding litigation. Shang Binghe says: Gen represents a cow, Kan represents the number one, hence 'one cow'; Kan represents shackles and restraints, Li represents the number nine, hence 'nine chains'. Xun represents the market, Li represents clarity, and since Li is in the east and Kan is in the west, with Gen blocking the middle, hence 'unable to go east or west'. Gen represents a request, Kan represents punishment and the center, and Gen also symbolizes the head; from the hexagram 否, the head of Qian falls from above, and in the middle there is Li representing the sun, hence 'executed at noon'. He later compares this to Yu Fan's interpretation of the hexagram 随, which refers to beheading (the original text here has errors and omissions, so it is retained as is). He also adds his own commentary: 'case clear' means the case has been thoroughly examined, and then the prisoner is taken to the market for execution.

歸妹。春桃生花，季女宜家。受福孔多，男為邦君。詳《師》之《坤》。震為春、為桃花，兌季。

The change from 《Jie》 to 《Gui Mei》: In spring the peach tree blooms, a young woman marries and establishes her family; great blessings are obtained, and the son born is a king of a country. This line is derived from 《Po·Zhou Nan·Tao Yao》: "Tao zhi tao tao, zhuo zhuo qi hua. Zhi zi yu gui, yi qi shi jia," which speaks of marriage and childbirth as auspicious omens. Shang Binghe first notes "see 《Shi》's 《Kun》," as the same phrase appears in the lower section of 《Shi》卦 under "to 《Kun》"; he then adds two more lines of imagery: the upper trigram of 《Gui Mei》 is Zhen, representing spring and peach blossoms, while the lower trigram is Dui, representing a young maiden, hence "seasoned maiden." "Kong duo" means many.

豐。雷鼓東行，稼穡凋傷。大夫執政，君贊其明。首句震象，巽為稼穡、為隕落，故凋傷。震為夫、為君，離為明。

The hexagram 解 changes to 丰: The sound of thunder rolls east like the sound of war drums, and the crops in the fields are beaten and damaged; the minister takes control of the government, and the king still praises him for his discernment. The words indicate danger at first and good fortune later, but actually it is a criticism of the ruler's improper appointment of officials and the power being held by the ministers. Shang Binghe says: The first line takes the image of the upper trigram Zhen (Thunder) moving; the lines two to four form the mutual trigram Xun (Wind), which represents agriculture and also signifies falling, hence 'withering and damage'. Zhen represents the husband and the ruler, and the lower trigram Li (Fire) represents discernment.

旅。季世多憂，亂國淫遊。殃禍立至，民無以休。艮為季世，互大坎故多憂。離為亂，艮為國，伏坎為殃禍、為民。

The hexagram Changes to Travel: In the end times, there are many worries and troubles, people wander aimlessly in a chaotic country; calamities come suddenly, and the people have no chance to catch their breath. Shang Binghe says: The lower trigram of Travel is艮, which signifies the end, so it is called 'the end of the age'; the entire hexagram, when its lines are considered together, resembles a large Kan trigram, which signifies worry, so it is called 'many worries'. The upper trigram of Travel is Li, which signifies weapons and disorder, and艮 represents the state; the hidden image of Travel contains Kan, which signifies calamities and troubles, and also the people.

旅。發輗溫湯，過角宿房。宣時布和，無所不通。湯，汲古作陽，角作雨，均依宋元本。○伏震為車，故曰發輗。互坎為水，艮火在下故曰溫湯。艮為星，故曰角房，而角房皆巽方宿，故曰過角宿房。巽四月卦，正角房二宿當值之時，故曰宣時布和。

This passage's original hexagram name is repeated as "Travel" (旅). According to the order of hexagrams in the "Yi Lin," the previous one is "Release" (解) followed by "Travel," so this should be "Release" followed by "Wind" (巽). The passage about "Release" followed by "Well" (井) is entirely missing from the original text, causing a disruption in the sequence. Now, following the source text accurately without making unauthorized changes. The note mentions "Wind hexagram in the fourth month," which confirms that the hexagram name should be "Wind." The commentary says: the yoke pin of the carriage is inserted and then they start moving, passing by hot spring water, and passing through the regions of the Horn mansion and the Room mansion; announcing policies in accordance with the season, spreading harmony, without encountering any obstacles. This is a passage indicating smooth progress. The collation notes and annotations in the original text are reversed in order, with the "○" mark mistakenly placed after the collation note: the Jiguge edition reads "Yang" instead of "Tang," and "Yu" instead of "Jiao," both following the Song and Yuan editions. The annotation explains that the hidden image of "Wind" is "Thunder," which represents a carriage, so "inserting the yoke pin" — the "yoke pin" is the pin connecting the front beam of a large carriage, and the carriage can only move once the yoke pin is inserted. The interwoven hexagram "Kan" represents water, and "Geng" represents fire located below, with fire beneath water, which is "hot spring water." "Geng" also represents the Star mansion, and "Jiao" and "Fang" are names of the Twenty-Eight Mansions. These two mansions are located in the southeast direction of the "Wind" hexagram, so it is said "passing through Jiao and Fang mansions." The "Wind" hexagram corresponds to the fourth month, which is when the Jiao and Fang mansions are in charge, hence it is said "announcing policies in accordance with the season and spreading harmony."

兌。水中大賈，求利食子。商人不至，市空無有。互巽為賈、為利，兌為水，故曰水中大賈。震為子，兌為食，伏艮為求，故曰求利食子，言食其資息也。震為商人，震伏故云不至。巽為市，離中虛，故曰市空。○食子，汲古作十千，依宋元本。三四句宋元本去不字，有上加所字，茲依汲古。

The hexagram 解 changes to 兑: A big merchant on the waterway, focused solely on profit, eating interest money; merchants who travel do not come, the market is empty and there is nothing to buy. Shang Binghe says: The third to fifth lines of 兑 form the trigram 巽, which represents merchants and profit; 兑 itself is a marsh and water, so it is said 'big merchants in water'. Zhen represents sons, 兑 represents mouth and food, hidden Gen represents seeking, together they form 'seeking profit and food' — 'food' here refers to eating the interest from the capital. Zhen also represents merchants, but it is hidden and not revealed, so it is said 'they do not arrive'. Xun represents the market, the second to fourth lines form Li, which is hollow in the middle, so 'the market is empty with nothing'. Note: 'food' in the Jigusha edition is 'ten thousand', following the Song and Yuan editions; the third and fourth lines in the Song and Yuan editions remove the 'not' and add 'should' before 'have', here following the Jigusha edition.

渙。春草萌生，萬物敷榮。陰陽和調，國樂無憂。巽草震春，震為萌芽，艮國。○調，汲古作暢，依宋元本。

The hexagram Changes to the hexagram of Dispersal: Spring grass sprouts new shoots, all things expand and flourish; yin and yang energies are harmonious, the country is peaceful and free from worries. Shang Binghe explains succinctly: The upper trigram of Dispersal is Xun, representing grass. The lines two to four form the trigram Zhen, representing spring and sprouting; the lines three to five form the trigram Gen, representing the state. The entire hexagram is full of vitality, indicating a favorable omen. Note: The character "chao" in the Ji Gu Ge edition is "chang," but we follow the Song and Yuan editions and use "chao."

節。左眇右盲，目視不明。下民多孽，君失其常。震為左，二五互大離，故曰盲，言目無睛也。兌半離，故曰眇。眇，小目也。兌右，故曰左眇右盲。眇象本履卦也。坎為民，兌澤故曰下民。坎為孽，震為君。

The hexagram "Jie" (Breakup) changes into "Jie" (Restraint). The left eye is small and blurry, while the right eye is completely blind, causing everything to appear hazy. The common people suffer many misfortunes, and the sovereign has lost the proper way. Eye disease symbolizes the ruler's lack of clarity. Shang Binghe said: In the hexagram "Jie," the second to fourth lines form the trigram "Zhen" (Thunder), which is located on the left. From the second to the fifth lines, when viewed together, they resemble a large "Li" (Fire) trigram. "Li" is originally associated with the eye, but here it is said to be "blind" because the large "Li" lacks a solid "jing" (the central part of the eye). The lower trigram "Dui" (Lake) only constitutes half of "Li," representing a half-eye, hence "miao" (dim-sightedness). "Miao" refers to a small eye. Since "Dui" is on the right and "Zhen" is on the left, it is said "left miao and right blind." He also pointed out that the image of "miao" originates from the hexagram "Lv" (Following). In "Lv," the sixth line says, "Miao neng shi, po neng lv" (dim-sightedness can see, lameness can walk), which is the first recorded use of the term "miao" in the "Zhou Yi." The upper trigram "Kan" represents the people, "Dui" represents a marsh, which is located at a lower position, hence "the common people." "Kan" also signifies strange creatures and disasters, while "Zhen" represents the sovereign.

中孚。悅以內安，不利出門。憂除禍消，公孫何尤。兌為悅，在內卦故曰內安，艮為安也。艮門震出，巽隕，故不利。震為公，艮為孫，震解，故憂禍消除。○第三句汲古作憂禍消除。

The hexagram 解 changes to 中孚: The heart is joyful, it is best to remain at home, going out is not appropriate; worries are removed, calamities dissipate, where is there any fault to blame the descendants of the public? Shang Binghe says: The lower trigram of 中孚 is 兑, which signifies joy, and since 兑 is the inner trigram, it is said 'inner peace'. The lines three to five form the interacting trigram 艮, which also signifies stability and rest. 艮 represents a gate, and the lines two to four form the interacting trigram 震, which signifies going out. However, the upper trigram is 巽, which signifies falling, so going out would lead to loss, hence 'not suitable to go out'. 震 represents the public, 艮 represents the grandson, together forming 'public grandson'. 震 also signifies dispersion, so worries and calamities have both dispersed. Note: The third sentence in the Jigusha edition reads 'worries and calamities are eliminated', differing in word order from this version.

小過。丹書之信，言不負語。易我騏驎，君子有德。艮為言，震為言語，正反震相同，故曰不負。震為馬，故曰騏驎，下艮為反震，故曰易。艮為君子。《左傳》裴豹隸也，著于丹書，注：以丹書其罪；又《大戴禮》："武王問黃帝顓頊之道可得聞乎，尚父曰：在丹書。"此丹書似用左傳。

The change from "Xie" to "Xiao Guo": The red book serves as a pledge, words spoken are not broken; using it to redeem my fine horse, the virtue of the gentleman is here. Shang Binghe says: The lower trigram Gen represents speech, and the upper trigram Zhen represents words, one upright and one inverted, both Zhen trigrams issuing speech in agreement, so it is said "not to break promises" — not to abandon previous words. Zhen represents a horse, a good horse is called "Qilin"; the lower trigram Gen is precisely the inverted Zhen, one upright and one inverted, indicating exchange, so it is said "exchange." Gen also represents the gentleman. He cited two sources for "Dan Shu": The "Zuo Zhuan · Xianggong Twenty-Third Year" says Fei Bao was a slave, his name was written in vermilion on a register, commentators say it was a red note of his crime; the "Da Dai Li Ji" records that King Wu of Zhou asked the Yellow Emperor and Zhuan Xu for the way, and Tai Gong said "it is in the Dan Shu." Shang's judgment is that here "Dan Shu" refers to the meaning in the "Zuo Zhuan," meaning a redemption voucher as a pledge, hence the next line says "exchange my Qilin."

既濟。上政騷擾，螟蟲並起。害我嘉穀，年歲無稷。半象，重巽故曰螟蟲並起。餘亦用半象。○螟蟲，汲古作蟲螟，依宋元本。

The change from the hexagram Jie to Ji Ji indicates that the government's orders are disturbing the people continuously, and locusts follow in large numbers; they eat up the good crops, resulting in no harvest for the whole year. The combination of political disorder and locust plague is a description of a year of famine. Shang Binghe says that this instance uses a half-image, meaning that adjacent two lines are considered as half of a hexagram. The hexagram Ji Ji has six lines with alternating yin and yang, and the extracted half-image forms two Xun hexagrams, which represent insects, hence the phrase 'locusts arise together.' The imagery for the other sentences is also interpreted in the same way of half-images. Note: The term 'locusts' in the Jiguge edition is written as '虫螟,' following the Song and Yuan editions.

未濟。干旄旌旗，執職在郊。雖有寶玉，無路致之。詳《師》之《隨》。此用半象，職在，汲古作在載，依宋元本。玉，宋元本作珠，依汲古。

The hexagram changes to "Not Yet Completed": The banners and flags are raised high, and those who hold official duties are stationed at the outskirts. Though they hold precious jade, there is no way to deliver it. "Gan Mao" refers to "Jie Jie Gan Mao, Zai Jun Zhi Xiao" from the poem "Gan Mao" in the "Song Feng" section of the "Book of Songs," which is a banner raised by the court to attract talents. Possessing gifts but lacking a path to deliver them symbolizes the situation of a virtuous person being summoned but unable to enter. Shang Binghe notes "see the change from 'Military' to 'Following'," as the same wording is found in the section "change to 'Following'" under the hexagram "Military"; he also says that the half-image is still used here. Notes: The text "zhi zai" in the Jiguge edition is taken from the Song and Yuan editions as "zai zai"; the character "zhu" in the Song and Yuan editions is taken as "yu" according to the Jiguge edition.

行唐尚秉和節之注

This line is the title page note by the annotator: Shang Binghe, from Xingtang in Zhili (now Xingtang County, Hebei Province), styled Jiezi. The book "Commentary on Jiao's Forest of Changes" is his work. Shang was a renowned scholar of the Xiangshu school of the I Ching in the late Qing and early Republican periods. He devoted his life to studying the "Forest of Changes," using Jiao's words to reverse infer the Han dynasty's hexagram images, compiling a large number of "lost images" not found in the "Discourse on the Hexagrams." He also wrote "Jiao's Glosses on the Changes" and "Shang's Studies on the Zhou Changes," which together with this book form a comprehensive whole.

受業蒲城仵道益、豐潤董維城堃校刊

This passage refers to the two disciples who published this volume: Wu Daoyi from Wu Cheng in Shaanxi, and Dong Kun, styled Wei Cheng, from Fengrun in Zhili. In old printed books, the names of the disciples who edited and published the work were listed below the author's name at the beginning of each volume. This practice recorded the division of labor and also marked the transmission of the teacher's teachings. This book follows the same convention in the beginning of each volume.

損。路多枳棘，步刺我足。不利旅客，為心所毒。詳《履》之《遯》。

The first line of the "Loss" hexagram, "Loss" within "Loss," describes a situation where thorny bushes and brambles grow along the path, causing one to stumble and get injured with each step. Travelers away from home are advised against proceeding, as their hearts are also pierced with pain. Here, "toxin" means bitterness and pain. Shang Binghe does not repeat the symbolic explanation, instead noting "see 'Following' within 'Retreating' "—the same phrase has already appeared in the "Following" hexagram under the line "Retreating," where the symbolic explanation is provided.

乾。鯉鮪鯽鰕，積福多魚。資所無有，富我邦家。此用《損》象。坤為魚、為積、為邦家，本卦乾為福、為富。○鮪鯽，宋元本作鮒鮪，積作，均依汲古。邦，汲古作窮，依宋元本。

The hexagram "Loss" changes to "Heaven": carp, tuna, crucian carp, shrimp, accumulating blessings, catching full cargo of fish; acquiring all the resources that were previously lacking, thus making the country and family wealthy. Shang Binghe stated that this line does not take the hexagram "Heaven," but still uses the image of the original hexagram "Loss": the third to fifth lines of "Loss" form the hexagram "Earth," which represents fish, accumulation, and the state and family. As for "blessing" and "wealth," these are taken from the image of the original hexagram "Heaven." Note: In the Song and Yuan editions, "鲔鲫" is written as "鲋鲔," and "积" is written as some character (the original text here is missing the character being compared), both following the Jiguge edition. The character "邦" in the Jiguge edition is written as "穷," but following the Song and Yuan edition, it is written as "邦" — if written as "穷," it would contradict the character "富."

坤。景星照堂，麟遊鳳翔。仁施大行，傾聲作興。徵者無明，失其寵光。此仍用遇卦象。詳《豫》之《節》。

The hexagram "Loss" changes to "Earth." Auspicious stars shine into the hall, qilin wander and phoenixes fly; benevolent governance prevails throughout the land, and reputation shakes the world at once, rising majestically. However, those who go to war do not receive brightness and will lose the favor of the sovereign. The first four lines are highly auspicious, but the last two lines are unfavorable for military campaigns. Shang Binghe says that this line still uses the image of the hexagram "Loss," with detailed explanation of the imagery found in the section "Meeting the hexagram 'Loss' changes to 'Regulation'" under the hexagram "Joyful Expectation." "Meeting the hexagram" refers to the hexagram originally obtained, in contrast to the "changed hexagram" mentioned at the beginning of the entry.

屯。羊腸九縈，相推稍前。止須王孫，乃能上天。詳《臨》之《巽》。○上，汲古作至，依宋元本。

The hexagram "Loss" changes to "Initiation." The path is like a winding mountain trail, twisting and turning through nine bends, with people crowding together, moving forward step by step. They stop waiting for the nobleman to come before they can ascend to the heavens. This describes the perilous journey upward, requiring the assistance of a nobleman. Shang Binghe notes, "See the explanation of 'Approaching' changing to 'Wind.'" The same wording appears in the section under the hexagram "Approaching" regarding its change to "Wind." The collation note states: "The character '上' in the Ji Gu Ge edition is '至,' but we follow the Song and Yuan editions and use '上.'"

蒙。四手共身，莫適所閒。更相訪接，動失事便。坤為身，震卦數四，艮手故曰四手共身。坤閉，故曰閒。震言，艮手，正反艮震，故曰更相訪接、失事便也。○閒，汲古作國，依宋元本。

The hexagram "Loss" changes into "Obstruction": four hands are attached to the same body, with no space in between; they pull and connect with each other, and any movement causes trouble. This represents a situation of multiple authorities issuing orders, leading to confusion and disorder. Shang Binghe says: In the hexagram "Obstruction," the lines three to five form the trigram "Kun" (Earth), which represents the body; the lines two to four form the trigram "Zhen" (Thunder), which in the hexagram number corresponds to four; the lower trigram "Kan" (Water) above "Gen" (Mountain) represents hands, and four corresponds with hands, hence "four hands on the same body." "Kun" signifies blockage, hence "xiān" (gap). "Zhen" signifies speech, and "Gen" represents hands; the alternating arrangement of "Gen" and "Zhen" leads to mutual interaction, hence "mutual connection." Any movement leads to loss of advantage. Note: The character "xiān" in the Ji Gu Ge edition is written as "guó," but following the Song and Yuan editions, it is "xiān."

需。水流趨下，遠至東海。求我所有，賈魴與鯉。詳《益》之《無妄》。

The hexagram "Loss" changes to "Necessity": water flows downward, flowing all the way to the East Sea; take the goods I currently have in my hands and engage in trade, selling crucian carp and carp. This is a favorable omen indicating taking advantage of the situation and gaining profit locally. Shang Binghe notes "see the explanation of 'Benefit' to 'Without Delusion'." The same line of interpretation has already appeared in the hexagram "Benefit" under the section "to 'Without Delusion'." The explanation of the hexagram symbols is provided there.

訟。春栗秋棗，山鮮希有。斗千石萬，貴不可販。詳《否》之《漸》。○山，元本作少，依汲古。

The hexagram of "Loss" changes to "Contention": in spring there are chestnuts, in autumn there are dates, and the fresh fruits in the mountains are scarce and hard to obtain; a dou is worth a thousand coins, a shi is worth ten thousand coins, so expensive that they cannot be sold. Things become valuable because they are rare, but when they are too expensive, no one is willing to buy, and thus business cannot be done. Shang Binghe notes "see the 'Gradual' in the 'Obstruction' hexagram," as the same wording appears in the "Gradual" section under the "Obstruction" hexagram. Notes on the edition: the original edition reads "few," but Shang's version follows the Jiguge edition and reads "mountains."

師。旦往暮還，相佑與聚，無有凶患。震為旦、為行、為歸，坎為暮，坤為聚、為凶患。

The hexagram Sun changes to the hexagram Shi: going out in the morning and returning home at night, supporting each other and gathering together, there is no danger or misfortune. For divination on travel or gathering, this is a sign of safety. Shang Binghe says: the second to fourth lines of Shi form the trigram Zhen, which represents brightness, travel, and return; the lower trigram Kan signifies dusk; the upper trigram Kun signifies gathering. Although Kun originally has the image of danger, here it is said 'there is none' because of the protection of Zhen.

比。大蛇當路，使季畏懼。湯火之災，切近我膚。賴其天辛，歸於室廬。詳《屯》之《井》。○室，宋元本作生，依汲古。近，各本作直，依《屯》之《井》校。

The hexagram "Loss" changes to "Comparison." A big snake lies across the path, frightening the young son; the calamity of boiling water and fierce fire approaches closely, pressing against the skin and flesh; fortunately, through the toil and protection of heaven, one safely returns to one's own house. The situation is dangerous but ultimately escapes harm, indicating a transition from danger to good fortune. Shang Binghe notes, "See the explanation of 'Well' in the hexagram 'Zun.'" The same wording appears in the section "Zun" under the hexagram "Well." Notes: The character "room" in the Song and Yuan editions reads "birth," but following the Jigugē edition, it is taken as "room"; the character "close" in all editions reads "direct," but Shang氏 corrected it to "close" based on the explanation of "Well" in the hexagram "Zun."

小畜。徙足去域，飛入陳國。有所畏避，深藏邃匿。通《豫》。震為足，艮為域、為飛、為國，震為陳，故曰飛入陳國。坎為畏避、為藏匿，全用伏象。○徙，宋元本作徒，依汲古。飛，汲古作亂，依宋元。

The hexagram of "Loss" changes into "Small Accumulation": moving one's steps away from one's original territory, rushing forward into the state of Chen; because of fear and the need to avoid something, one hides deeply and completely disappears. This is a phrase indicating fleeing from misfortune. Shang Binghe says that this line takes the meaning of mutual transformation: "Small Accumulation" is composed of the trigram Xun above and Qian below, and all six lines change into Zhen above and Kun below, forming "Enjoyment." The imagery is taken from "Enjoyment." Zhen represents the foot, and the lines two to four form the trigram Gen, which represents territory, flying, and states; Zhen also takes the image of the state of Chen, so it is said "flying into Chen." Kan represents fear, avoidance, and concealment—here he particularly points out that "full use of hidden imagery" is employed, meaning the Kan is not in the main structure of "Enjoyment," but in its hidden trigram. Notes: The character "徙" in the Song and Yuan editions is "徒," following the Jigugē edition as "徙"; the character "飞" in the Jigugē edition is "乱," following the Song and Yuan editions as "飞."

履。海為水宗，聰聖且明。百流歸德，無有叛逆，常饒優足。詳《蒙》之《乾》。第二句宋本、汲古作聰明且聖，依元本。德，汲古作得，依宋元本。

The hexagram "Loss" changes to "Following". The sea is the master of all waters, hearing clearly, seeing distinctly, and being wise and enlightened; hundreds of rivers all submit to its virtue, none of them rebel or go against it, thus it is always abundant. This is a great auspicious statement using the sea as a metaphor for the virtue of a ruler. Shang Binghe notes "see the explanation of 'Loss' changing to 'Heaven'", the same phrase has already appeared in the lower section of the hexagram "Obstruction" under "Heaven", where the symbolic meaning is explained. Notes on the text: the second sentence in the Song edition and the Jigugong edition reads "clever and wise", while Shang followed the Yuan edition which reads "wise, virtuous, and enlightened"; the character "de" in the Jigugong edition is "get", but according to the Song and Yuan editions, it should be "de".

泰。夏麥，霜擊其芒。病君敗國，使年大傷。詳《泰》之《賁》。○，汲古作曲，病作疚。

The hexagram "Loss" changes to "Greatness." In summer, the wheat is damaged by frost, its awns ruined; it harms the ruler, leads to the downfall of the state, and causes great damage to the year. The original text is missing a character between "summer" and "wheat," and the character in the collation note is also missing. Now we follow the source text as it is, without adding any corrections. According to the collation note, the Ji Gu Ge edition has the missing character as "qu." Shang Binghe's commentary refers to "see the 'Bian' in 'Greatness'," and the same wording appears in the "Bian" section under the hexagram "Greatness." The collation note also states that the missing character in the Ji Gu Ge edition is "qu," and the character "bings" in the Ji Gu Ge edition is "jiu."

否。秋隼冬翔，數被嚴霜。雄犬夜鳴，家擾不寧。詳《賁》之《隨》。○擾，各本皆作憂，依《賁》林校。嚴，汲古作履，依宋元本。

The hexagram "Loss" changes to "Obstruction": Eagles and hawks go hunting in autumn but continue to circle in winter, repeatedly encountering severe frost. A male dog barks at night, disturbing the whole family and causing them great unrest. The barking of a dog at night was considered an omen of ill fortune by ancient people. Shang Binghe notes "see the 'Crossing the River' in 'Brightening'". The same phrase appears in the section "to 'Following' " under the hexagram "Brightening". Notes: The character "扰" is found as "忧" in all versions, but Shang Binghe corrected it to "扰" based on the phrase in "Brightening". The character "严" in the Ji Gu Ge edition is "履", but it is changed to "严" following the Song and Yuan editions.

同人。樂仁上德，東鄰慕義，來興吾國。乾為仁德，離為東鄰，伏坤為義、為國。

The change from 《Sun》 to 《Tong Ren》 indicates joy in practicing benevolence and upholding virtue. The eastern neighboring state admires this virtue and comes to assist our country in flourishing. The phrase "eastern neighbor" originates from 《Ji Ji》 nine in the fifth, "the eastern neighbor sacrifices an ox, but the western neighbor's simple sacrifice is better." In the 《Book of Changes》, it is common to use east and west neighbors in contrast. Shang Binghe explains the image clearly: 《Tong Ren》 has the upper trigram Qian, representing benevolence and virtue, and the lower trigram Li, which is located in the east, hence "eastern neighbor"; the hidden image of 《Tong Ren》 is Kun, which represents righteousness and states.

大有。逐憂除殃，汙泥生粱。下田為汪。坎為憂、為殃，坎伏故曰除。坎為汙泥，坤為粱、為水、為下，故曰為汪。汪，瀦水也。○汪，汲古作江，依宋元本。逐，汲古作還，非，依宋元本。

The hexagram "Loss" changes to "Great Possession": dispelling worries and removing calamities, even bad land produces good grain; low-lying fields become ponds. The first two lines are auspicious, but the last line indicates waterlogging in low areas. Shang Binghe says: "Kan represents worry and calamity, and in "Great Possession," Kan is hidden and not visible, hence the words 'drive away' and 'remove.' Kan also represents mud; Kun represents grain, water, and low areas. Water accumulating in low areas is called 'wang'—'wang' refers to stagnant water that has gathered. Note: The character 'wang' in the Ji Gu Ge edition is 'jiang,' following the Song and Yuan editions; the character 'zhu' in the Ji Gu Ge edition is 'huan,' which is incorrect, following the Song and Yuan editions as 'zhu.'"

謙。闇昧冥語，轉相迷誤。鬼魅所居，誰知臥處。坎隱故闇昧，正反震故語迷誤。坤為迷、為鬼，艮為臥，坤迷坎隱，故不知。

The hexagram Sun changes to the hexagram Qian: In a dark and unclear situation, whispers are passed on from one to another, and the message becomes more and more mistaken. It is like the place where ghosts and spirits dwell; who knows where one is sleeping. This is a凶辞 of darkness and obscurity. Shang Binghe says: The third to fifth lines of Qian form the trigram Kan, which signifies concealment, hence 'darkness'. The second to fourth lines contain two Zhen trigrams, one upright and one inverted, which signify speech. The two Zhen trigrams produce conflicting words, hence 'mutual confusion'. The upper trigram is Kun, which signifies confusion and also represents ghosts; the lower trigram is Gen, which signifies stillness and rest. Since Kun causes confusion and Kan signifies concealment, a person knows nothing at all.

豫。南厯玉田，東入玉關。登上福堂，飲萬歲漿。震為南、為玉，艮為田、為關、為堂，坤為萬歲、為漿。玉關，玉門關，《漢書班超傳》："但願生入玉門關"。玉田，疑指和闐，和闐在南疆，出玉。

The hexagram Sun changes to Yu: walking south through a field where jade is produced, then going east into the Jade Gate Pass; ascending a hall of fortune, and drinking the thousand-year elixir. This is a favorable omen of a long journey returning and receiving blessings and longevity. Shang Binghe said: the upper trigram Zhen is in the south and represents jade; the trigrams from the second to the fourth lines form Gen, which represents fields, passageways, and halls; the lower trigram Kun represents the thousand-year elixir and drinks. He examined two place names: "Yuguan" refers to the Jade Gate Pass, as mentioned in the "Book of Han, Ban Chao's Biography" where Ban Chao wrote "I only wish to live and enter the Jade Gate Pass"; "Yutian" he suspected refers to Hetian, which is in the southern frontier and is the place where jade is produced, matching the phrase "southward journey" in the text.

隨。比目四翼，來安我國。福善上堂，與我同床。互大離，若兩目相比，故曰比目。比目，魚名。巽為魚，震為翼，卦數四，故曰四翼。艮為國、為堂、為床。

The hexagram of "Loss" changes to "Following." A pair of fish with four fins spread wide swim toward me, bringing stability to my country; the auspicious qi of goodness enters the hall and shares my bed. This is a favorable omen indicating the nearness of good fortune. Shang Binghe says: The lines of the entire hexagram of "Following" together resemble an enlarged "Li" trigram, with two "Li" eyes side by side, hence "bi mu" — "bi mu" refers to a type of fish, which ancient people said could only swim together in pairs. "Xun" represents fish, "Zhen" represents wings, and in the sequence of the hexagram lines, "Zhen" corresponds to the number four, hence "four wings." The lines two through four form an interrelated trigram of "Gen," which represents a country, a hall, and a bed.

蠱。乘牛逐驥，日暮不至。路宿多畏，亡其騂騅。艮牛震馬，故曰乘牛逐驥。艮為日，兌嚮晦，故曰日暮、曰路宿。艮為路，納丙，色赤，故曰騂。震青，故曰騅。兌折，故亡。牛行遲，驥行速，乘牛逐驥，斷不能及，故亡其騂騅也。

The hexagram "Loss" changes to "Restraint": riding a cow to chase a thousand-mile horse, but even when it gets dark, you still can't catch up; staying overnight by the roadside, anxious and fearful, losing both a red horse and a green horse. Shang Binghe says: the upper trigram is艮 (Geng), representing a cow; the trigrams from the third to the fifth lines form震 (Zhen), representing a horse, so it is said "riding a cow to chase a swift horse."艮 (Geng) represents the sun; the trigrams from the second to the fourth lines form兑 (Dui), which signifies the sun setting in the west, hence "sunset" and "camping by the roadside."艮 (Geng) represents roads; in the method of Najia,艮 (Geng) is paired with the heavenly stem "Bing" (丙), which belongs to fire, and fire is red, hence the red horse is called "Xing";震 (Zhen) is associated with green, hence the green horse is called "Zhuai";兑 (Dui) signifies destruction, hence "loss." In the end, he explains clearly: the cow moves slowly, the horse moves quickly, riding a cow to chase a horse will certainly not catch up; not catching up yet camping by the roadside and losing the horse is a waste of effort leading to harm.

臨。元吉無咎，安寧不殆。震為元。

The change from The Loss to The Approaching: great good fortune, no mistakes, safe and secure with no danger. This is one of the shortest and smoothest auspicious phrases in the entire text. "Original Good Fortune" and "No Fault" are set phrases from the line statements of The Zhou Changes. "Original" means great or beginning, while "No Fault" indicates no mistakes or calamities. Shang Binghe only uses three characters to explain the image: In The Approaching, the second to fourth lines form the trigram Zhen (Thunder), which is associated with movement originating from the beginning, hence "Original."

觀。奮翅鼓翼，翱翔外國。逍遙徙倚，來歸溫室。伏震為翼、為飛，坤為國，艮陽在上故曰外國。艮為室，艮火故曰溫室。

The hexagram of Gen transforms into the hexagram of Guan. It means rising wings and flying high, flying all the way to foreign lands; wandering leisurely and finally returning to a warm room. A long journey yet ultimately returning home is a favorable omen. Shang Binghe says: The hidden image of Guan includes Zhen, which represents wings and flying; the lower trigram is Kun, representing states and countries; the lines three to five form the trigram Gen, with the yang line at the top, which is located outside, thus indicating 'foreign lands'. Gen also represents a dwelling, and Gen belongs to fire, hence 'warm room'.

噬嗑。河伯娶婦，東山氏女。新婚三日，浮雲灑雨。露我菅茅，萬邦蒙佑。坎為河，震為伯，離為坎婦，震為娶、為東，艮為山，故曰東山氏女。坎為婚，離日，震數三，故曰三日。坎為雲雨、為露，震為草莽，在坎下，故曰露我菅茅。艮為邦，震為萬。《史記》西門豹為鄴令，三老五更為河伯娶婦。然下雲東山氏女，似別有故實。○露，宋元本作雨，蒙作之，依汲古。茅，汲古作第，非。

The hexagram "Loss" changes into "Crushing the Bones." It describes the story of the river god marrying a daughter of the Eastern Mountain clan. After the marriage, only three days had passed when dark clouds covered the sky and heavy rain fell, moistening my reed and grass. All the states were blessed by this rain. This is a great auspicious omen of obtaining rain. Shang Binghe says: The trigrams three to five of "Crushing the Bones" form the trigram Kan, which represents a river. The lower trigram Zhen represents the "brother" or "lord." The trigram Li and Kan form a couple, so Li represents the wife of Kan. Zhen also represents marriage and is located in the east, so it signifies the east. The trigrams two to four form the trigram Gen, which represents a mountain, combining to form "the daughter of the Eastern Mountain clan." Kan represents marriage and union, Li represents the sun, and Zhen signifies the number three, hence "three days." Kan represents clouds and rain, as well as dew; Zhen represents grassy land, and since Zhen is below Kan, the rain falls from above, hence "dew my reeds and grass." Gen represents states and countries, and Zhen represents myriad numbers. He cites the "Records of the Grand Historian" which mentions Ximen Bao as the county magistrate of Yè, who abolished the outdated custom of the river god marrying women, as the origin of the story of the river god marrying a wife. However, he also honestly points out that the text mentions "the daughter of the Eastern Mountain clan," which may refer to another story, now difficult to verify. Notes: The character "dew" in the Song and Yuan editions was written as "rain," and "blessed" was written as "of," both following the Jigugong edition. The character "grass" in the Jigugong edition was written as "number," which is incorrect.

賁。嬰兒求乳，慈母歸子，黃麑悅喜。依《履》之《同人》刪末句得見甘飽四字。

The hexagram "Loss" changes to "Brightness." A baby cries for milk, a kind mother embraces the child, and a young deer is happy. This is a favorable omen indicating harmony between mother and child, and immediate fulfillment of desires. "Niqi" refers to a young deer. Shang Binghe was engaged in textual criticism: he followed the wording from the "Following" hexagram's phrase "to 'Same People'" to delete the four characters "getting to see sweet food" at the end of this sentence. The two passages originally belonged to the same line of text, but another version had added these four characters. According to the shorter version, he adopted that.

剝。貧鬼守門，日破我盆。毀罌傷瓶，空虛無子。坤為鬼、為貧、為門，艮為守、為日，伏兌為破。震為罌瓶、為子，震覆故曰破、曰傷、曰無子。坤為虛。○瓶，元刊作缸，依宋本、汲古。

The hexagram "Loss" changes to "Breaking Up": A poor ghost is guarding the gate, breaking my pot every day; the jar is broken, the bottle is cracked, the house is empty and there is no child. This is a凶辞 (auspicious omen) of poverty and destruction. Shang Binghe says: The lower trigram of "Breaking Up" is坤 (Earth), representing ghosts, poverty, and the gate; the upper trigram is艮 (Mountain), representing guarding and the sun. The hidden image of "Breaking Up" includes兑 (Lake), which governs destruction and breaking. Therefore, it is "breaking." 震 (Thunder) represents jars, bottles, and children, but here 震 is inverted as 覆震 (inverted thunder), so the vessel is overturned and broken, and the person is overturned and childless. 坤 is empty, hence "empty." Note: The original manuscript reads "缸" (jar), but Shang's edition follows the Song and Jigugong versions, which read "瓶" (bottle).

復。多載重負，棄捐於野。王母誰子，但自勞苦。坤厚故能多載重負。坤為野，坤喪故曰棄捐於野。坤為母，震為王、為子，坤死故曰王母誰子，言無子也。坤為勞。○第三句宋元本作予無稚子，汲古作手無誰子，依局本。

The hexagram "Loss" changes into "Return": filled to the brim, burdened heavily, in the end everything is cast away into the wilderness; the Queen Mother has no son, only her own hardship remains. This is a凶辞 meaning labor without success and no successor. Shang Binghe says: the upper trigram is坤, representing the earth's thickness and ability to carry, hence "carrying heavy burdens";坤 also represents the wilderness, and since坤 governs loss, it means "discarded in the wild."坤 also represents the mother, and the lower trigram is震, representing the king and son. Since坤 governs death, "the Queen Mother has no son" means she has no son.坤 also governs labor. Note: the third line reads "I have no young son" in Song and Yuan editions, "no one's son" in the Jigugeshan edition, and Shang Binghe follows the official book bureau edition as "the Queen Mother has no son."

無妄。雄狐綏綏，登山崔嵬。昭告顯功，大福允興。詳《咸》之《賁》。

The hexagram "Loss" changes to "No Pretense": A male fox walks slowly and alone, ascending a high mountain; he announces his achievements to all, and great blessings thus arise genuinely. "Xiong hu sui sui" comes from "Poem · Qi Wind · Nan Shan" "Nan Shan Cui Cui, Xiong Hu Sui Sui," where "sui sui" describes a leisurely and solitary gait. Shang Binghe notes "see the explanation of 'Xian' changing to 'Bian'," as the same phrase appears in the explanation of "Xian" changing to "Bian" in the lower section of the hexagram "Xian," where the symbolic meaning is explained there.

大畜。嬰兒孩子，未有知誠。彼童而角，亂我政事。艮為嬰兒，震為孩子，艮為角，伏坤為亂、為政事，《毛詩傳》"童，羊之無角"者也。○子，汲古作笑，非，依宋元本。彼，元本訛狄，依汲古。角，宋元、汲古作爭，依《巽》之《節》校。《大雅》"彼重而角實虹"。小子、孩子，本微子及《易明夷六五》。

The transformation from the hexagram "Loss" to "Great Accumulation" refers to a child still in a swaddling cloth or just learning to walk, who does not yet understand the principles of sincerity. A young lamb that was originally hornless suddenly grows horns, thereby disturbing my affairs. Using the image of a child governing the state to indicate that power is not in the right hands. Shang Binghe says: the upper trigram is艮 (Gen), representing an infant; the trigrams from three to five lines form震 (Zhen), representing a child;艮 also represents horns; the hidden image of "Great Accumulation" is坤 (Kun), which signifies confusion and disorder in governance. He explains the character "童" by citing the "Transmission of the Mao Poem" that "child" refers to a sheep without horns. When a sheep has horns, it is an abnormal phenomenon. Notes: In the Ji Gu Ge edition, the character "子" is mistakenly written as "笑," which is incorrect; we follow the Song and Yuan editions. The character "彼" in the Yuan edition is mistakenly written as "狄," which we follow the Ji Gu Ge edition. The character "角" in both Song and Yuan editions and the Ji Gu Ge edition is mistakenly written as "争," and Shang Binghe corrected it to "角" based on the reference to the "Zhen" trigram leading to the hexagram "Restraint." He also cites the poem from the "Great Ya" section of the "Shi Jing" that "a child with horns, indeed a small child," as evidence. (The original text mentions "彼重而角实虹," where "重" is a mistake for "童," and the last line is also missing.) He also says that terms like "small child" and "child" originate from the "Book of Documents" and the "Sixth Line of the Brightness" in the "Zhou Yi."

頤。十丸同投，為雉所離。獨得逃脫，完全不虧。坤數十，坎為丸，伏大坎故曰十丸。坤為雉，離罹同，遭也。震為逃脫。○離，宋元本、汲古作維，依局本。逃，宋元本作跳，跳逃通。《史記》漢王跳是其證。不，汲古作所，依宋元本。

The hexagram "Loss" changes to "Nourishment": ten pellets were shot out all at once, and all were hit by the wild pheasants; only one escaped, intact and unharmed. This is a phrase indicating initial danger followed by good fortune. Shang Binghe said: "Kun" indicates the number ten, and "Kan" represents the pellets, so the hidden image of "Nourishment" forms a larger "Kan," hence "ten pellets." "Kun" represents the pheasants; "Li" and "Li" are the same character, meaning to encounter or be caught. "Zhen" indicates movement and running, hence "escaped." Notes: In the Song and Yuan editions and the Jigugong edition, the character "Li" was written as "Wei," but Shang followed the official book bureau edition and used "Li." The character "tiao" (to jump) was used in the Song and Yuan editions, and "tiao" and "tiao" were interchangeable in ancient times; he cited the "Records of the Grand Historian" where Han Wang "tiao" (escaped) as evidence. The character "bu" (not) in the Jigugong edition was written as "suo," but Shang followed the Song and Yuan editions and used "bu."

大過。狐濟濡尾，求橘得枳。季姜懷悔，鮑舍魚臰。伏艮為狐、為尾、為求、為橘、為枳，巽為姜，上兌故曰季姜。巽為鮑魚、為臭，伏坤為悔、為淮，上艮為橘，下震為反艮，而中隔坤水，《考工記》"橘踰淮為枳"。以反艮為枳，其切當神妙，真不可思議矣。臰臭同，汲古作斃，非。○求橘，汲古作來揭，依宋元本。

The hexagram "Loss" changes to "Great Excess": A fox crosses a river and gets its tail wet, wanting to obtain sweet oranges but ends up with sour trifoliate oranges; Ji Jiang feels regretful inside, and the house smells as if it were a shop selling stinky fish. All four lines describe things going against one's wishes. "A fox crossing the river, its tail getting wet" comes from the statement of the hexagram "Not Yet Completed," which says, "A small fox approaches the river, its tail gets wet." "Stinky fish shop" is taken from the "Analects of Confucius," which says, "Living with bad people is like entering a shop selling stinky fish; after a while, you no longer notice the smell." Shang Binghe says: The hidden image of the hexagram "Great Excess" includes the trigram Gen, which represents a fox, a tail, seeking, oranges, and trifoliate oranges; Xun represents Ji Jiang, and the upper trigram Dui represents a young woman, hence the term "Ji Jiang." Xun also represents stinky fish and bad smells; the hidden trigram Kun represents regret, and also takes the image of the Huai River. The upper trigram Gen represents oranges, while the lower trigram Zhen is exactly the reverse of Gen, with Kun water in between. He cites the "Record of Craftsman" saying, "Oranges from the south of the Huai River become trifoliate oranges," using the reversed Gen to represent "trifoliate oranges," which perfectly fits the idea that "oranges change when they cross the Huai River." Therefore, he couldn't help but marvel: using the reversed Gen to represent "trifoliate oranges" is so ingenious and beyond imagination. "Nian" is the same as "xiu," meaning stench. The Jigujia edition mistakenly writes it as "bi," which is incorrect. Notes: "Seeking oranges" in the Jigujia edition is written as "Lai Jie," but we follow the Song and Yuan editions.

坎。踆足息肩，所忌不難。金城銅郭，以鐵為關。藩屏周衛，安全無患。震為足，艮為踆，止也。艮為金銅、為鐵、為城郭、為關、為藩屏，震為周、為衛，艮為安。○踆，宋元本作跌，依汲古。

The hexagram "Loss" changes into "Water" (Kan). Stop your steps, remove the burden from your shoulders, and all things that are to be avoided will no longer be difficult. The city walls are made of metal, the outer ramparts are of copper, the gates are of iron, and all four sides are surrounded by barriers, secure and safe from any harm. This is a very stable and auspicious statement. Shang Binghe said: The second to fourth lines of Kan form the trigram Zhen (Thunder), which represents the foot; the third to fifth lines form Gen (Mountain), "crouching" means stopping, which is the image of Gen. Gen also represents metal, copper, iron, city walls, gates, and barriers; Zhen signifies thoroughness and protection; Gen signifies stability and rest. Note: The character "踆" in the Song and Yuan editions was written as "跌", but Shang followed the Ji Gu Ge edition and used "踆" — if written as "跌", it would contradict the meaning of security mentioned later.

離。戴堯扶禹，松喬彭祖。西過王母，道路夷易，無敢難者。詳《訟》之《家人》。○路，元刊作裡，依宋本、汲古。

The hexagram "Loss" changes to "Fire" (Li). One is crowned with Yao, holds Yu in hand, accompanied by immortal sages such as Zhongli Zhenren, Wang Zi Qiao, and Peng Zu; heading west through the territory of Xiwangmu, the path is smooth and unimpeded, with no one daring to interfere. The combination of a sage ruler and immortal longevity signifies a great auspicious omen for a long journey. Shang Binghe notes "see the explanation of 'Strife' changing to 'Family'." The same wording appears in the section "Strife" changing to "Family" in the "Strife" hexagram. Notes: The original edition reads "li" for "road," but Shang followed the Song edition and Jigugong edition, reading "road."

咸。京庾積聚，黍稷以極。行者疾至，可以厭飽。《爾雅》："丘絕高曰京"。《詩小雅》："會孫之庾，如坻如京"，《傳》："京，高丘也"。艮為京庾，互大坎，故曰積聚。巽為黍稷，伏震為行，中實故曰厭飽，厭饜同，足也。

The hexagram "Loss" changes to "Salty Taste": grain is piled up like a high hill, millet and millet are filled to the top; travelers hurry to come, they can eat to their heart's content. This is a favorable omen indicating full granaries and no worries about food. Shang Binghe first explains the character "京": according to the "Erya", "a very high hill is called 京"; the "Poetry · Xiao Ya · Fu Tian" says "the grandson's granary, like a flat surface and like a high hill" (the original text says "the grandson"), and the Mao Transmission says "京 means a high hill." In terms of symbolic imagery, the lower trigram Gen (Mountain) represents high piles such as granaries, and when all the lines of the hexagram are considered together, they resemble an enlarged Kan (Water), which signifies accumulation, hence "accumulation." The trigram Xun (Wind) represents millet and millet; the hidden image of the hexagram "Salty Taste" includes Zhen (Thunder), which signifies movement; since the hexagram is full, it is said "satisfaction" — "厌" and "餍" are the same character, meaning to eat enough.

恆。良夫孔姬，脅悝登臺。柴季不扶，衛輒走逃。《左傳哀十五年》：渾良夫與太子蒯蕢脅孔悝使立之。柴，高柴。季，子路。不扶者，言不扶衛輒也。震為夫、為姬、為孔，伏艮為臺、為季，艮手為扶，艮伏故不扶。震為衛，為逃。○夫，宋本訛天，依元本、汲古。孔，汲古作●，脅悝作負理，均依宋元木。柴，宋元本作樂，或又作欒，謂為欒寧，亦孔氏家臣，汲古又作昆，均非，依局本。孔姬，孔悝母。

The hexagram "Loss" changes to "Permanence": Huliangfu and Kong Ji conspired together, forcing Kong Kui to take an oath on the platform to support Huliangfu. Gao Chai and Zilu refused to help support Duke Zhé of Wei, so he had to flee. This event is fully described in the "Zuo Zhuan" for the fifteenth year of Duke Ai's reign, regarding the political coup in the state of Wei. The prince's son Kuaike and Huliangfu seized Kong Kui, forcing him to support Kuaike. Zilu died in the chaos, and Duke Zhé had to flee. The annotations by Shang have clearly identified the names: Kong Ji is Kong Kui's mother, "Chai" refers to Gao Chai, "Ji" refers to Zilu (Jilu), and "not supporting" means they did not help support Duke Zhé's escape. In terms of symbolic imagery, "Permanence" has the upper trigram Zhen, which represents husband, the Ji surname, and Kong; the hidden trigram Gen represents the platform and the season Ji; Gen also represents hands, which can support, but since Gen is hidden and not visible, it is said "not supporting." Zhen also represents the state of Wei and is associated with fleeing. Notes: The character "fu" in the original text was mistakenly written as "tian" in the Song edition, following the Yuan edition and Jigugong edition; the character "kong" in the Jigugong edition is a damaged character that cannot be identified, and "xie kui" is written as "fu li," both following the Song and Yuan editions (the original "Song Yuan mu" has "mu" as a mistake for "ben"); the character "chai" in the Song and Yuan editions is written as "le" or "luan," with some suggesting it refers to Luan Ning, a minister of the Kong family, while the Jigugong edition writes it as "kun," but Shang believes none of these are correct, following the official book edition which writes it as "chai."

遁。天之所與，福祿常在，不憂危殆。乾為福祿。

The hexagram Sun changes to Dùn: This is given by heaven, with blessings and salary always present beside, no need to worry about danger. The entire line consists of only twelve characters, which is a purely auspicious statement. Shang Binghe's interpretation of the image also contains only four characters: Dùn's upper trigram is Qian, which represents blessings and salary. What heaven gives is what Qian governs, so blessings and salary naturally remain constant.

大壯。行觸天剛，馬死車傷。身無寥賴，困窮乏糧。《參同契》天罡據西，注：天罡即北斗，《家人》之《漸》曰魁罡，所當初為敗殃，故曰馬死車傷。伏艮為星，故曰天罡。震為馬、為車，伏坤為身、為窮乏，震為糧。○剛，汲古作綱，依宋元本。剛罡同。寥，宋元本作憀，依汲古。

The change from the hexagram "Loss" to "Great Strength" indicates that going out in a direction indicated by the Heavenly Gang will result in the death of the horse and damage to the vehicle; the person has no support and becomes so poor that they run out of food. This is an ominous omen for travel. Shang Binghe cites the "Threefold Concordance" from the "Zhou Changes" saying "the Heavenly Gang is located in the west," and explains that the Heavenly Gang is the Big Dipper. He also refers to the explanation in the "Family" hexagram's change to "Gradual" where "Kui Gang" is mentioned—when a direction is confronted, misfortune follows, hence the saying "the horse dies and the vehicle is damaged." In terms of imagery, the hidden image of "Great Strength" includes the hexagram Gen, which represents stars and constellations, hence "Heavenly Gang." The upper trigram Zhen represents the horse and the vehicle; the hidden hexagram Kun represents the body and poverty; Zhen also represents food. Notes: The character "gāng" in the Ji Gu Ge edition is written as "gāng," following the Song and Yuan editions. "Gāng" and "gāng" are the same character. The character "liáo" in the Song and Yuan editions is written as "liáo," and Shang followed the Ji Gu Ge edition— "liáo lài" is the same as "liáo lài," meaning support.

晉。鉛刀切玉，堅不可得。盡我筋力，胝蠒為疾。艮為刀，坤柔故曰鉛刀，艮為堅，多節，故曰胝蠒。坎為疾，玉或為艮堅象。○蠒，汲古作胼，依宋元本。蠒，繭俗字，胝蠒，言皮肉皴裂也。

The hexagram "Loss" changes to "Progress." It is like trying to cut jade with a soft lead knife; the jade is too hard and cannot be cut. All strength and effort are exhausted, yet only thick calluses form on the hands, leading to illness. This is a凶辞, indicating an inauspicious situation where the tool is unsuitable for the task, resulting in unnecessary toil. Shang Binghe says: the lines two to four form the trigram Gen, which represents a knife; the lower trigram is坤, which is soft, hence the "soft knife" is referred to as "lead knife"; Gen also signifies hardness and many joints, and the thick calluses on the hands are called "zhī niǎo." The lines three to five form the trigram Kan, which represents illness. As for "jade," it probably takes the image of the hardness of Gen. Note: The character "niǎo" in the Ji Gu Ge edition is written as "pián," following the Song and Yuan editions as "niǎo." "Niǎo" is a variant form of "jiǎn," and "zhī niǎo" refers to skin and flesh that have become thick and cracked.

明夷。穆違百里，使孟奮武。將軍帥戰，敗於殽口。詳《蹇》之《離》。坤為百里，震為孟、為武、為口。○違，汲古作逢，帥作師，均依宋元本。

The hexagram "Loss" changes to "Darkness over the Sun": Qin Mu Gong disregarded Bai Li Xi's advice and sent Meng Ming Shi to fight bravely; the general led his troops into battle and suffered a great defeat at the pass of Xiaoyao Valley. This is the story from the "Zuo Zhuan · Xi Gong San Shiyi Year" about the battle between Qin and Jin at Xiaoyao Valley: Jian Shu and Bai Li Xi advised against the campaign, but Mu Gong did not listen, and Meng Ming Shi and the other three generals were completely defeated. Shang Binghe notes "see the hexagram 'Jian' with its trigram 'Li'". The same wording appears elsewhere; here, however, a few images are still explained: the upper trigram is Kun, taking the number of "Bai Li"; the lower trigram is Li with a Zhen above, representing Meng, military bravery, and the pass of the valley. Notes on the text: the character "violate" in the Jiguge edition is "meet", and "general" is "army", both following the Song and Yuan editions.

家人。有人追亡，鳥言所匿，不日而得。通《解》。震為亡、為追、為人、為言，離為鳥，坎隱，故曰匿。離為日。此必有故事。如公冶長解鳥言之類，而今不能考。○鳥，汲古作為，依宋元本。日而，宋元本作旅日，依汲古。

The hexagram "Loss" changes to "Family." There is someone pursuing a fugitive, and a bird speaks out revealing his hiding place, and he is captured within a day. Shang Binghe says this line refers to the principle of "secondary transformation." The hexagram "Family" has all six lines changing to "Release," and the image is taken from "Release." In "Release," the upper trigram Zhen (Thunder) represents fleeing, pursuit, people, and speech; the hidden trigram Li (Fire) represents birds; the lower trigram Kan (Water) signifies concealment, so "concealment." Li (Fire) also represents the sun. He also frankly admits that this line must be based on a specific story, like the legend of Gongye Chang who could understand bird language, but unfortunately, there is no way to verify it today. Notes: The character "bird" in the Jigusha edition is "as," following the Song and Yuan editions; "day and" in the Song and Yuan editions is "travel day," and Shang followed the Jigusha edition.

睽。府藏之富，王以振貸。捕魚河海，罟網多得。此全用遇卦《損》象。坤為府藏、為多，故曰富。震為王、為振。振賑同，而古皆作振。坤為魚、為河海，離為網罟，互大離，故曰多得。○罟，宋元作苟，笱之訛字，依汲古。

The hexagram "Loss" changes to "Strife." The granaries and storehouses are full, and the king uses them to provide relief and loans; going to rivers and seas to fish, the nets bring great catches. This is a favorable omen of a wealthy and contented people. Shang Binghe explains that this line fully uses the image of the hexagram "Loss": the third to fifth lines of "Loss" form the trigram "Earth," which represents granaries and storehouses, as well as abundance, hence "wealth." The second to fourth lines form the trigram "Thunder," which represents the king and action— "action" is "relief," and ancient texts generally use "action" to write "relief." "Earth" also represents fish and rivers and seas; "Fire" represents the net. When all the lines of the hexagram are viewed together, they resemble an enlarged "Fire," hence "great gain." Note: The character "罟" in Song and Yuan editions was written as "苟," which is a mistake for "笱" (a bamboo basket for catching fish). Shang's edition follows the Ji Gu Ge version and uses "罟."

蹇。鴻飛遵陸，公歸不復，伯氏客宿。艮為鴻、為陸，震為公、為歸，震覆故不復。《豳風詩九罭篇》："鴻飛遵陸，公歸不復"，公謂周公。

The hexagram Sun changes to Jian. Wild geese fly along high ground, and the Duke returns but does not come back, only staying overnight at the place of Bo. Shang Binghe directly cites the poem "Jiu Yan" from the "Bing Feng" section of the "Shi Jing," saying, "Wild geese fly along high ground, the Duke returns but does not return," and points out that the "Duke" in the poem refers to the Duke of Zhou. The Duke of Zhou went east for the eastern campaign and was later welcomed back by King Cheng, and the poet laments his not staying longer. In terms of imagery, the lower trigram Gen represents wild geese and high ground; the trigrams from lines three to five form Zhen, which represents the Duke and returning, but this Zhen is inverted, indicating departure without return, hence "not returning."

解。鳧過稻廬，甘樂鱑。雖驚不去，田畯懷憂。此仍用遇卦《損》象。震為鳧、為稻、為樂，艮為廬，坤為魚，故曰鱑。震為驚，艮止故不去。坤為田，畯，農官也，艮為官，坤為憂。○鱑，汲古作曲，依宋元本。

The hexagram "Loss" changes to "Release": Wild ducks fly over the rice fields near the thatched huts, happily enjoying the fish in the water; although startled, they do not fly away, causing the agricultural official on duty to feel worried. In this passage, the second character of the fish's name is a rare character not found in common character sets, and the original text uses a private use area character. It is retained as it is, without alteration. Shang Binghe says that this line still uses the image of the hexagram "Loss": The second to fourth lines of "Loss" form the trigram Zhen, which represents wild ducks, rice fields, and joy; the upper trigram Gen represents the thatched huts of the fields; the third to fifth lines form the trigram Kun, which represents fish. Zhen indicates disturbance, while Gen indicates stillness, hence the ducks are startled but do not leave. Kun also represents the fields, "jun" is a minor official in charge of agriculture, Gen represents officials, and Kun indicates worry, hence "the agricultural official feels worried." Notes on the text: The fish's name in the Jigusha edition is "qu," and Shang followed the Song and Yuan editions.

益。雨師娶婦，黃嚴季女。成禮既婚，相呼南去。膏澤田裡，年豐大喜。詳《恆》之《晉》。南去，宋元本作面南，汲古作而南，依《師》之《恆》校。澤，元本作潤，依宋本、汲古。田裡，依《恆》之《晉》校，各本作應時。

The hexagram "Loss" changes to "Gain": The rain god marries, and the bride is the young daughter of the Huangyan family. The wedding is completed, and the couple call to each other as they head south. Along the way, their blessings of rain spread over the fields and villages, resulting in a bountiful harvest and great joy for all. The rain god is an ancient deity in charge of rain; marrying a wife signifies rainfall, so the following text continues to speak of the fields receiving moisture and the people rejoicing in a good harvest. Shang Binghe notes, "See the 'Constant' hexagram's change to 'Progress'." The same wording appears in the lower section of the "Constant" hexagram under the change to "Progress." Notes: The phrase "southward" in the Song and Yuan editions reads "facing south," while the Jigugewang edition reads "and southward." Shang's edition, following the change from "Army" to "Constant," reads "southward." The character "moisture" in the Yuan edition reads "moisture," and this is followed by the Song edition and Jigugewang edition. The words "fields" are also corrected according to the change from "Constant" to "Progress," as all editions originally read "timely."

夬。積蓄有餘，糞土不居。美哉輪奐，出有高車。乾實故曰積，坤為糞土，坤伏故曰不居。伏大艮為宮室，故曰輪奐、曰高。坤為大輿。○糞，宋元訛冀，依汲古。《禮檀弓下》："美哉輪焉，美哉奐焉"，言高大也。

The hexagram Sun changes to Guai: accumulated wealth is abundant, even lowly things like dung are no longer needed to be stored; houses are built high and beautiful, and there is a high carriage to ride when going out. This is a favorable omen for the wealthy. Shang Binghe says: the lower trigram of Guai is Qian, which is full and solid, hence 'accumulation'; Kun represents dung, but in this hexagram, Kun is hidden and not visible, hence 'not dwelling'. When viewed together, the hidden images of the entire hexagram form a large Gen, which represents a palace, hence 'magnificent buildings' and 'high'; Kun also represents a large carriage. Notes: The character 'feng' (dung) was mistakenly written as 'ji' (expectation) in Song and Yuan editions, following the Jigugē edition. He also cites the 'Liji · Tan Gong Xia' where Jin Xianwenzi's new residence was completed, and Zhang Lao praised it by saying, 'How beautiful is the roof! How magnificent are the buildings!' which describes the height and abundance of the buildings.

姤。重門擊柝，介士守護。終有他道，雖驚不懼。此仍用遇卦《損》象。損二至上正反兩艮相對，故曰重門。震為柝，艮為擊、為介，介，甲也，為守護、為終、為道路，震為驚，坤為懼。

The hexagram "Loss" transforms into "Meeting." It depicts a series of heavy gates with the sound of a wooden梆, guarded by armored warriors; ultimately, there is still another path to take, even if one is startled, there is no need to be afraid. "Heavy gates and the sound of the梆" comes from the "Great Treatise" section, "Heavy gates and the sound of the梆, waiting for the sudden guest," which symbolizes being prepared for potential dangers. Shang Binghe said that this still uses the image of the hexagram "Loss": from the second line to the top line of "Loss," there is exactly one upright and one inverted mountain, which are two mountains facing each other. The mountain represents a gate, and two gates overlapping, hence "heavy gates." The zhen trigram represents the sound of the wooden梆, the mountain trigram signifies striking, and also represents "intermediate" — "intermediate" is armor, also meaning protection, completion, and a path. The zhen trigram signifies disturbance, the kun trigram signifies fear, but here the kun trigram is hidden, so there is disturbance without fear.