The Tenth Section: Walking on the Path

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.