Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 10

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.