The Tenth Section: Walking on the Path

中孚。大頭明目，載受嘉福。三雀飛來，與祿相得。伏大坎，故曰大頭，互大離，故曰明目。震為載、為嘉福、為雀，數三，又為飛、為祿，故曰三雀飛來，與祿相得。

The hexagram Changes to Zhongfu. Lin Ci said: "The head is large and the eyes are bright, the whole body receives good fortune; three quails fly in, and both fortune and official rank arrive together." Shang Binghe explained: "The hexagram contains a great Kan, so it is called 'large head'; the mutual hexagram produces a great Li, so it is called 'bright eyes.' Zhen represents bearing, good fortune, and quails; the number of Zhen is three, and Zhen also represents flying and official rank, so it is said 'three quails fly in, and official rank is obtained.'"

小過。遠視千里，不見黑子。離婁之明，無益於光。震為遠、為千里，艮為視，互大坎隱伏，故不見。黑子，坎為黑，震為子也。伏大離，故曰離婁之明。艮為光，居坎下，故無益於光。○三四句依宋元本，汲古作"離婁明視，移於小人"，失韻。移，益字之訛，小人乃光形之訛。而汲古等本不知其訛，反注云一作云云，疏已。又於光，汲古注作為光，亦非。

The hexagram "Zhi" changes to "Xiao Guo." Lin Ci said: One can see a thousand miles away, yet cannot see a black mole on one's face; even with the sharp eyesight of Li Lou, it would be of no help in adding light. Shang Binghe explained: Zhen represents distance and a thousand miles, Gen represents observation. The mutual trigrams produce a large Kan which is hidden and not visible, hence "not seeing." "Black mole" refers to a black痣, Kan represents black, and Zhen represents the child. The hexagram contains a hidden Li, hence "Li Lou's keen sight." Gen represents light, located below Kan, hence "no benefit to light." The note says: The third and fourth lines follow the Song and Yuan editions; the Jigugē edition reads "Li Lou's sight, shifted to the petty person," losing the rhyme - "shifted" is a mistake for "benefit," and "petty person" is a misreading due to similarity in form with "light." The Jigugē edition and other versions are unaware of this error, and instead add notes saying "another version is" how how, which is careless. Also, the Jigugē edition notes "for light" instead of "to light," which is also incorrect.

既濟。三女為奸，俱遊高園。背夫夜行，與伯笑言。不忍主母，為失醴酒，冤尤誰告。此用《履》伏象。謙坤為女，震數三，故曰三女。坤為奸，故曰三女為奸。艮為園，巽為高，故曰高園。坎為夫、為夜，艮為背，震行，故曰背夫夜行。震為伯、為笑言，正反震，故曰與伯笑言。坤母震主，故曰主母。坎為憂，故曰不忍。坎為酒、為失、為冤尤，坎隱伏，故無可告語。○為，從宋元本，汲古作成。俱遊高園，依宋元本補，汲古等本俱無。主母，依宋元本，汲古作王母。為失醴酒，冤尤誰告。依汲古，宋元作"失禮酒冤，皇天誰告"，非，事詳後《離》之《訟》。

The hexagram "Footsteps" changes to "Perfect Union." Lin Ci says: Three women secretly committed some disgraceful act, and together they wandered in a high garden; they left their husbands at night and laughed and talked with their elder brother. They could not explain themselves before the mistress, and thus missed the duty of making sweet wine, full of grievances with no one to complain to. Shang Binghe explains: This uses the hidden image of the hexagram "Footsteps." The earth element represents women, and the number of the thunder trigram is three, so it is said "three women"; the earth element also represents deceit, so it is said "three women committing deceit." The mountain trigram represents a garden, and the wind trigram represents high, so it is said "high garden." The water trigram represents husband and night, the mountain trigram represents back, and the thunder trigram represents movement, so it is said "leaving husband at night and going out." The thunder trigram represents elder brother and laughter, with one positive and one inverted thunder trigram, so it is said "laughing with the elder brother." The earth trigram represents mother, and the thunder trigram represents the master, together forming "mistress." The water trigram represents worry, so it is said "unable to bear." The water trigram represents wine, loss, and grievances, and since the water trigram is hidden and not visible, there is no one to complain to. Notes say: The character "为" follows the Song and Yuan editions, while the Ji Gu Ge edition has "成"; the phrase "all went to the high garden" is added according to the Song and Yuan editions, and the Ji Gu Ge edition and others do not have it; "mistress" follows the Song and Yuan editions, while the Ji Gu Ge edition has "Queen Mother"; the two lines "missing the sweet wine, grievances with whom to complain" follow the Ji Gu Ge edition, while the Song and Yuan editions have "losing the ritual wine, grievances with whom to complain to heaven," which is incorrect. This matter is detailed in the entry "Fire" changing to "Contention" later on.

未濟。日辰不良，強弱相振。一鳥兩雛，客勝主人。此仍用《履》伏象。○一鳥兩雛，依汲古，宋元本作一雌，未知孰是。

The hexagram changes from "Foot" to "Not Yet Completed." Lin Ci says: The day and hour are both inauspicious, the strong and the weak clash with each other; a bird with two young ones, the guest surpasses the host. Shang Binghe explains: This still uses the hidden image of the "Foot" hexagram. The note says: "A bird with two young ones" follows the Jigugong edition, while the Song and Yuan editions read "a female bird," and it is still unknown which is correct.

泰。求玉陳國，留連東域。須我王孫，四月來復。主君有德，蒙恩受福。坤為國，震為玉、為陳、為東，伏艮為流連、為須、為孫，乾為王，故曰王孫。兌為月，震為復，卦數四，故曰四月來復。震為主、為君，乾為德、為恩福。○求玉，依宋元本，汲古作有求。《左傳》有韓宣子求玉環於鄭事，茲云陳國未詳。

The hexagram Tai changes but returns to Tai. Lin's interpretation says: going to the state of Chen to seek a jade, lingering in the eastern area without leaving; waiting for my lord's son, who returns after four months. The sovereign has virtue, thus receiving grace and blessings. Shang Binghe explains:坤 represents the state, 震 represents jade, Chen, and the east; the hidden Gen represents staying, waiting, and the son. Qian represents the lord, forming 'the lord's son'. Dui represents the moon, 震 represents returning, and the hexagram number is four, so it says 'returning after four months'. 震 represents the ruler and the king, Qian represents virtue and grace and blessings. The collation note says: 'seeking jade' follows the Song and Yuan editions, while the Jiguge edition says 'having a request'. The Zuo Zhuan mentions Han Xuanzi seeking a jade ring from the state of Zheng; the incident involving the state of Chen is still unclear.

乾。伯夷叔齊，貞廉之師。以德防患，憂禍不存。詳《比》之《剝》。此用泰象。震為伯，坤殺，故曰伯夷。夷，滅也。伏艮為叔，巽為齊，故曰叔齊。

The change from the hexagram Tai to Qian. Lin Ci said: Boyi and Boyi are models of uprightness and integrity; using virtue to guard against calamity, worries and disasters will not remain. Shang Binghe explained: This is detailed in the change from Bi to Bao. Here, the image of Tai is used: Zhen represents 'Bo', Kun signifies 'kill', so it is said 'Boyi'—'yi' means extinction. Hidden Gen represents 'Bo', Xun represents 'Qi', combined to form 'Boyi'.

坤。濟深難渡，濡我衣袴。五子善權，脫無他故。坤為水，故曰濟深、曰難渡、曰濡。坤為我、為衣袴。

The hexagram Tai changes to Kun. Lin Ci says: The water is deep and hard to cross, soaking my clothes and trousers; my five sons are good at adapting to circumstances, and they finally escaped without any other mishaps. Shang Binghe explains: Kun represents water, hence 'crossing deep water,' 'difficult to cross,' and 'wet.' Kun also represents me and my clothes and trousers.

屯。倚立相望，適得道通。驅駕奔馳，比目同床。艮倚震立，艮望，正反艮，故曰相望。震為道、為通、為驅駕奔馳。艮為目，初至五爻正反艮相對，故曰比目。艮為床，坤眾，故曰同床。○得，依宋本，汲古作我。

The hexagram Tai transforms into Zhun. Lin Ci says: Two people leaning against the gate, looking at each other, the road is open and accessible; thus they drive quickly towards each other, becoming a pair of fish with both eyes, sharing the same bed and sleeping together. Shang Binghe explains: Gen represents leaning, Zhen represents standing, and Gen again represents looking; one positive and one negative Gen, so it is said 'looking at each other'. Zhen represents the road and being open, as well as driving quickly. Gen represents the eye, with the first line moving to the fifth line, there are two opposite Gen, so it is said 'both eyes'. Gen represents the bed, and Kun represents many, so it is said 'sharing the same bed'. The note says: 'De' is taken from the Song edition, while the Ji Gu Ge edition reads 'Wo'.

蒙。葛藟蒙棘，華不得實。讒佞為政，使恩壅塞。詳《師》之《中孚》。

The hexagram Tai changes to Meng. Lin Ci says: The vine entwines the thornbush, flowers bloom but no fruit is produced; petty flatterers are in power, blocking the sovereign's grace. Shang Binghe explains: The interpretation of this line in terms of symbolic numbers and images is detailed in the entry for the hexagram Shi changing to Zhongfou.

需。四足無角，君子所服。南征述職，與福相得。此用《泰》象。震為足，卦數四，故曰四足。艮為角，艮伏，故無角。乾為君子，震為南、為徵，乾為福。○四足無角，依宋元本，汲古作"四牡兼用"。相得，依宋元本，汲古作同德。

The hexagram Tai changes to Xu. Lin Ci says: "An animal with four legs but no horns is suitable for a gentleman to ride; going south to pay homage and report duties brings good fortune." Shang Binghe explains: This line uses the imagery of the hexagram Tai. Zhen represents feet, and the number of the hexagram is four, so it is said "four legs." Gen represents horns, and Gen being hidden means "no horns." Qian represents the gentleman, Zhen represents south and military campaign, and Qian represents good fortune. The notes say: "four legs without horns" follows the Song and Yuan editions, while the Jigugong edition says "four strong horses are used"; "mutual harmony" follows the Song and Yuan editions, while the Jigugong edition says "shared virtue."

訟。踝踵足傷，左指病癰。失旅後時，利走不來。詳《蒙》之《旅》，通《明夷》。震為足、為踝踵。坎為傷、為病癰。震為左，因明夷互震中互坎故有此象。○足，依汲古，宋元本作之，乃趾音之訛，然則足或為趾。

The hexagram Tai changes to Song. Lin Ci says: Both the ankle and the heel are injured, and there is a boil on the left finger. They have fallen behind the group, missed the appointed time, and the benefits they were about to obtain have slipped away. Shang Binghe explains: See the explanation of Meng changing to Lu; this hexagram is also related to Mingyi. Zhen represents the foot and the ankle, and Kan represents injury and a boil. Zhen represents the left side—because Mingyi produces Zhen, and Zhen again produces Kan in its internal structure, so these images are present. The note says: The character '足' is based on the Ji Gu Ge edition; the Song and Yuan editions have '之', which is a phonetic讹 of '趾'. Therefore, '足' might originally have been '趾'.

師。春城夏國，生長之域。可以服食，保全家國。坤為城、為國，震為春，伏離為夏，故曰春城夏國。震為長生、為食，坤為家，震樂，故保全。○生長，汲古作長生，依宋元本。

The hexagram Tai changes to Shi. Lin Ci says: The city in spring and the land in summer are the places where all things grow; here one can be secure in clothing and food, and preserve family and country. Shang Binghe explains: Kun represents city and country, Zhen represents spring, hidden Li represents summer, combining to form 'spring city and summer country'. Zhen represents growth and food, Kun represents family, and Zhen signifies joy, so it can 'preserve'. The note says: 'growth' in the Jigusha edition reads 'longevity', but here we follow the Song and Yuan editions.

比。望驥不來，拘蹇為憂。雨驚我心，風撼我肌。艮為望，乾為驥，乾伏，故不來。坎為蹇、為憂、為雨、為心，坤為我、為風，艮為肌膚、為撼。○拘，宋元本作駒，依汲古。

The hexagram Tai changes to Bi. Lin Ci says: I long for a good horse, but the horse does not come; I am detained, and my feet are lame, my heart full of sorrow; the sound of rain disturbs my mind, the wind shakes my body. Shang Binghe explains: Gen represents expectation, Qian represents a fine horse, Qian being hidden and not appearing, hence 'not coming'. Kan represents lameness, sorrow, rain, and the heart; Kun represents me and wind. Gen represents the body and shaking. The collation note says: the character 'jū' (detained) in the Song and Yuan editions is 'jū', but here we follow the Jigugē edition.

小畜。久客無床，思歸我鄉。雷雨滿盈，道不得通。巽為旅客、為床，兌毀折，故無床。伏坎為思，震為歸，坤為我、為鄉，震為雷，坎為雨，坤亦為水，故曰滿盈。艮為道，坎陷，故不通。○滿，從元本，宋本作湧，汲古作浸。

The hexagram Tai changes to Xia Xu. Lin Ci says: Having been away for a long time, there is not even a bed to stay in, and I am thinking of returning to my hometown. But suddenly there is a heavy thunderstorm, the water is full, and the roads are blocked. Shang Binghe explains: Xun represents a traveler and a bed, and Dui indicates destruction, hence 'no bed'. Hidden Kan represents longing, Zhen represents returning, and Kun represents me and my hometown. Zhen is thunder, Kan is rain, and Kun is also water, hence 'full'. Gen represents roads, and Kan indicates a pit, hence 'unpassable'. The note says: The character 'full' is based on the Yuan edition, while the Song edition has 'flowing', and the Ji Gu Ge edition has 'soaking'.

履。方船備水，傍河燃火。積善有微，終身無禍。通《謙》。坤為方，震為船，坎為水。方，並也。《詩》"方舟為梁"是也。以船為梁，故曰備水。坤為河，艮為火，故曰傍河然火。坤為積，震為善，坤為身，艮為終，坤為禍。○汲古多"天福吉昌，永得安康"八字。方，從汲古，宋元本作舫。

The hexagram Tai changes to the hexagram Li. Lin Ci says: connect the boats together to cross the river, and light a fire by the riverbank; accumulate one drop of goodness at a time, and never suffer misfortune throughout one's life. Shang Binghe explains: this hexagram is related to the hexagram Qian.坤 represents the direction, 震 represents the boat, and 坎 represents water. "Direction" means to connect together, as in the Book of Poetry, "a square boat serves as a bridge," which refers to connecting boats as a bridge, hence saying "prepared for water."坤 represents the river, 艮 represents fire, hence saying "lighting a fire by the riverbank."坤 represents accumulation, 震 represents goodness,坤 represents the body, 艮 represents the end, and坤 represents misfortune. The collation notes say: the Ji Gu Ge edition adds eight characters, "heavenly blessing brings good fortune, forever enjoying peace and safety"; the character "方" is taken from the Ji Gu Ge edition, while the Song and Yuan editions use "舫."

否。陟岵望母，役事未已。王政靡盬，不得相保。互艮為山、為望，坤為母，故曰陟岵望母。《爾雅釋山》："有草木曰岵"。坤為役、為事，乾為王，坤為政，《詩魏風》："陟彼岵兮，瞻望母兮"，又《唐風》"王事靡盬"，傳：盬，不攻致也。坤惡，故曰靡監。○靡，依汲古，與詩同，宋元作無，非。

The hexagram Tai changes to Po. Lin Ci says: Climbing a hill covered with lush grass and trees to look at one's mother, labor and duties have no end; the king's duties are never finished, mother and son cannot support each other. Shang Binghe explains: The interacting trigrams Gen (mountain) and Kun (earth) indicate the mountain and the act of looking, while Kun also represents the mother, hence the phrase "climbing the hill to look at the mother." The "Er Ya · Xi Shan" says that a mountain covered with grass and trees is called "hu." Kun represents labor and affairs, while Qian represents the king, and Kun also represents government orders. The "Book of Songs · Wei Feng" has "climbing that hill, looking at my mother," and the "Tang Feng" has "the king's duties never cease." The Mao transmission explains that "gǔ" means something that cannot be done properly or completed. Since Kun represents evil, it is said "gǔ." The collation note says: The character "mǐ" follows the Ji Gu Ge edition, which matches the text of the "Book of Songs," while the Song and Yuan editions use "wú," which is incorrect.

同人。多載重負，捐棄於野。予母誰子，但自勞苦。通《師》。坤為載負、為重、為野、為喪，故曰捐棄。坤為母，震為子，坎為勞苦。○三四句從宋本，汲古作"王母離子，思勞自苦"。重負，從宋元本，汲古作負重。

The hexagram Tai changes to Tongren. Lin Ci says: carrying too much, burdened too heavily, one can only abandon part of it in the wilderness; although there is a mother, one does not know who is one's own son, and in the end, one only brings about unnecessary hardship. Shang Binghe explains: this hexagram is related to the hexagram Shi through mutual reversal. The earth (Kun) represents carrying and burden, heaviness, wilderness, and loss, hence the phrase 'discarding'. The earth (Kun) represents the mother, the thunder (Zhen) represents the son, and the water (Kan) represents labor and hardship. The collation notes say: the third and fourth lines follow the Song edition; the Jigugeshan edition reads 'the queen mother separates from her son, thinking and laboring in vain'. The phrase 'heavy burden' follows the Song and Yuan editions; the Jigugeshan edition reads 'bearing a heavy load'.

大有。生直地乳，上皇大喜。賜我福祉，壽算無極。通《比》。坤為地，艮為乳。《洛書甄耀度》：政山左崑崙，西南為地乳。王勃《九成宮頌》：峰橫地乳。翟云升釋地乳為醴泉，非。乾為帝、為皇，艮高，九五獨尊，故曰上皇。乾為大，兌為悅，故曰大喜。坤為我，乾為福祉。艮為壽，坤多，故曰壽算無極。○壽算，依汲古，宋元本作受命。直，依宋元本，汲古作值。汲古多"賓於作命"四字，依宋元本。

The hexagram Tai changes to Da You. Lin Ci said: Being born in the proper position of "earth milk," the supreme emperor is greatly pleased and grants me blessings, and my longevity is endless. Shang Binghe explained: This hexagram is related to the hexagram Bi through mutual transformation. Kun represents earth, and Gen represents milk. The Luo Writing says that the area to the left of Kunlun Mountain and in the southwest is called "earth milk"; Wang Bo's "Nine Completed Palace Eulogy" mentions "peaks stretching across the earth milk." Zhai Yunsheng interpreted "earth milk" as Li Quan, which is incorrect. Qian represents the emperor and the emperor, Gen represents height, and the position of nine five is uniquely exalted, so it is called "supreme emperor." Qian represents great, Dui represents joy, so it is said "great joy." Kun represents me, Qian represents blessings. Gen represents longevity, and Kun represents abundance, so it is said "longevity without end." The collation notes say: "Longevity" follows the Ji Gu Ge edition, while the Song and Yuan editions read "receiving mandate"; the character "straight" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "encounter"; the Ji Gu Ge edition adds four characters "guests receiving mandate," but here we follow the Song and Yuan editions.

謙。翕翕，隕墜山顛。滅我令名，長沒不全。詳《否》之《離》。○隕墜山顛，依汲古，宋本元本作崩顛。全，依宋元，汲古作存、作稍墮。

The hexagram Tai changes to Qian. Lin Ci says: "The chariots and horses roar loudly, suddenly falling from the mountain peak; my good name is destroyed, enduring a long period of obscurity and unable to be preserved." Shang Binghe explains: The interpretation of this line in terms of imagery and numbers is detailed in the line of Po under Li. The collation notes state: "The phrase 'falling from the mountain peak' follows the Ji Gu Ge edition; the Song, Yuan editions read 'collapse from the mountain peak.' The character 'preserved' follows the Song and Yuan editions; the Ji Gu Ge edition reads 'preserved' and 'slightly fallen.' Additionally, it is noted that in Lin Ci's text, the character above 'Xixi' is missing in the original text. According to the collation notes for the line of Po under Li, that character is pronounced 'Heng' and describes the sound of a carriage moving. However, following the original text, it is not added here."

豫。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。○悅喜，汲古本作喜悅，茲依宋元本。莊應為桓。

The hexagram Tai changes to Yu. Lin Ci says: A neighboring country to the east marries off its daughter, who becomes a concubine of the Son of Heaven; the ruler of Lu builds a pavilion to honor the mother of the royal princess; a woman marries into the capital, and Ji Jiang is delighted. Shang Binghe explains: The interpretation of the symbolic and numerical aspects of this is detailed in the entry for Zhun and Guan. The note says: "悦喜" in the Ji Gu Ge edition reads "喜悦", here following the Song and Yuan editions; the "庄" in "庄公" should be "桓", that is, Duke Huan of Lu.

隨。伯虎仲熊，德義淵閎。使布五穀，陰陽順序。震為伯，坎為仲，艮為熊虎。巽為谷，卦數五，故曰五穀。

The hexagram Tai changes to Suí. Lin Ci says: Virtuous ministers like Bo Hu and Zhong Xiong possess profound and extensive virtue and righteousness; sending them to implement the policy of cultivating the five grains will result in the smooth and orderly flow of yin and yang. Shang Binghe explains: Zhen represents Bo, Kan represents Zhong, Gen represents Xiong and Hu. Xun represents grain, and the number of the hexagram is five, so it is said 'five grains'.

蠱。敏捷勁疾，如猿升木。彤弓雖調，終不能獲。巽風為敏捷、為木。艮為猿，在巽上，故曰升木。互大坎為弓，震為玄黃，故曰彤弓。

The hexagram Tai changes to Gu. Lin Ci says: The movement is quick and strong, like a monkey climbing a tree; although the red bow is well adjusted, it still failed to hit the prey. Shang Binghe explains: Xun represents wind, hence the meaning of agility. Xun also represents wood. Gen represents a monkey, located above Xun, so it is said 'ascending the wood'. The mutual hexagram produces Da Kan, which represents the bow. Zhen represents the color of black and yellow, so it is said 'a red bow'.

臨。舉袂覆目，不見日月。衣裘簟席，就長夜室。詳《坤》之《隨》。○震袂證，可解《歸妹》。

The hexagram Tai changes to Lin. The line statement says: Raise the sleeve to cover the eyes, unable to see the sun and moon; carry a leather coat and bamboo mat, and enter a dark room with no light. Shang Binghe explains: The explanation of this line's symbolic and numerical meaning is detailed in the line of Kun's Suí. The note says: This is evidence for 'Zhen represents the sleeve,' which can be used to explain the line statement of Guī Mèi.

觀。忍丑少羞，無面有頭。耗減寡虛，日以削消。坤為丑、為羞，艮止為忍，又為面。巽為廣顙，艮在下，巽伏，故無面，廣顙在上，故有頭。坤為耗、為虛，巽為寡，伏乾為日，坤為消。○艮為面證。三四句依汲古，宋元本作"虛日以弊，消寡耗減"。

The hexagram Tai changes to Guan. Lin Ci says: enduring disgrace, lacking shame, having a head but no face; losses of wealth become increasingly empty. Shang Binghe explains: Kun represents disgrace and shame, and Gen signifies stopping, hence the meaning of 'enduring'. Gen also represents the face. Xun signifies a broad forehead, and Gen is below while Xun is hidden, thus it is said 'no face'; the broad forehead is above, thus it is said 'having a head'. Kun represents loss and emptiness, Xun represents scarcity, hidden Qian represents the day, and Kun represents reduction. The note says: this is evidence for 'Gen representing the face'; the third and fourth lines follow the Jigusheluo edition, while the Song and Yuan editions read 'empty days and decline, reduction and scarcity'.

噬嗑。涸陰冱寒，常冰不溫。凌人惰怠，雹大為災。坎為陰寒、為冰，離為溫，居坎上，故不溫。震為人、為凌，故曰凌人。艮止，故曰怠。離為災，坎為雹，言冬不藏冰，夏致雹災。○涸，依宋元本，汲古作固。凌，依元本，宋本訛令。雹大，依宋元本，汲古訛庖大，按：《周禮天官》有凌人，鄭云：凌，冰室也。引豳風"納於凌陰"為證。凌人藏冰出冰，正以宣洩寒暑，否則陰陽不調，而冰雹為災。情，依《否》之《蹇》校，各本皆作墮。

The hexagram Tai changes to Shihe. Lin's commentary says: Yin energy condenses, the sky becomes cold and the earth freezes, and the ice remains frozen year after year; the official in charge of ice becomes lazy and neglects his duties, thus causing a great hailstorm as a calamity. Shang Binghe explains: Kan represents cold and ice, Li represents warmth, and since Li is above Kan, it is said 'not warm'. Zhen represents people and ice, forming 'the official in charge of ice'. Gen represents stopping, so it is said 'neglect'. Li represents calamity, and Kan represents hail; this means that if ice is not properly stored in winter, hail disasters will occur in summer. The note says: the character 'he' is taken from the Song and Yuan editions, while the Jigugong edition has 'gu'; the character 'ling' is taken from the Yuan edition, while the Song edition mistakenly has 'ling' as 'ling'; 'great hail' is taken from the Song and Yuan editions, while the Jigugong edition mistakenly has 'pao da'. According to the note, the Zhou Li (Book of Rites) has the position of the official in charge of ice, and Zheng Xuan explains that 'ling' refers to an ice storehouse, citing the poem from the Bin Feng (Wind of Bin) 'stored in the ice chamber' as evidence. The official in charge of ice manages the storage and distribution of ice, which is used to regulate the cold and heat of the seasons; otherwise, if yin and yang are out of balance, hailstorms will become disasters. The note also mentions that one character is corrected according to the 'Jian' section of the hexagram 'Po', and all editions have 'duo'.

賁。夏麥麩，霜擊其芒。疾君敗國，使民夭傷。離為夏，震為麥、為麩，坎為芒、為霜，艮手為擊，故霜擊其芒。坎為疾，震為君，艮為國，坎為敗、為民，艮為少，伏兌折，故夭傷。○，從宋本，汲古訛曲。震為君證。

The hexagram Tai changes to Ben. Lin Ci says: In summer, the wheat has just begun to form heads, but a frost breaks the wheat芒. Diseases harm the king, ruin the state, and cause the people to die young and suffer injuries. Shang Binghe explains: Li represents summer, Zhen represents wheat and flour, Kan represents芒 and frost, Gen represents hands, hence 'strike', so it says 'frost strikes the芒'. Kan represents disease, Zhen represents the king, Gen represents the state, Kan represents failure, and Min represents the people. Gen represents the young, and hidden Dui indicates breakage, hence 'death and injury'. The notes say: The character being checked follows the Song edition, while the Ji Gu Ge edition mistakenly writes it as 'qu'. - The original character in the base text and the character in the first sentence of Lin Ci's statement have both been lost; now we follow the base text and record it as it is, without conjecture. It also says this is evidence for 'Zhen represents the king'.

剝。淵涸龍憂，箕子為奴。干叔隕命，殷破其家。坤為淵，艮火在中，故涸。震為龍，震覆，故憂。又坤亦為憂。《萃初六》云"勿恤"，《升彖》云"勿恤"，以坤為恤，是其證。震為箕子，艮為奴，上震覆為艮，故曰箕子為奴。艮為叔、為求，故曰干叔，殷比干也。坤死，故曰殞命。殷，子姓，震為子，震覆，故曰殷破其家。艮為家也。《明夷彖傳》云："箕子以之"，由此可證箕子指震。○家，音姑。干叔，宋元本皆訛午叔。

The hexagram Tai transforms into Bao. Lin Ci said: The deep abyss dries up, causing the dragon to worry; Ji Zi was demoted to servitude; Bi Gan lost his life, and thus the royal family of Yin perished. Shang Binghe explained: The hexagram Kun represents the deep abyss, and the hexagram Gen (earth) with fire within it causes the drying up. The hexagram Zhen represents the dragon, and when Zhen is reversed, it forms the image of inversion, hence the worry. The hexagram Kun also signifies worry, as seen in the first line of Cui and the Commentary on the Judgment of Sheng, both of which use Kun to mean worry. The hexagram Zhen represents Ji Zi, and Gen represents a servant. Since Zhen is reversed to become Gen, it is said that Ji Zi became a servant. Gen also represents a younger brother and a request, hence 'Gan Shu', referring to Bi Gan of the Yin dynasty. The hexagram Kun signifies death, hence 'losing his life'. Yin is of the Zi surname, and Zhen represents a son. Since Zhen is reversed, it is said that 'Yin destroyed its family'—Gen represents the family. The Commentary on the Judgment of Mingyi says 'Ji Zi used it', thus proving that Ji Zi took the image of Zhen. The collation notes say: 'Family' is read as 'Gu' sound; 'Gan Shu' is mistakenly written as 'Wu Shu' in the Song and Yuan editions.

復。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。震為行，坤退，故跛踦。坤為夜，故曰暮。為牛、為役，故罷。震為後、為旅，巽為利，巽伏，故失利。坤為雌、為亡。

The hexagram Tai changes to Fu. Lin Ci says: walking with one limp, the sky is getting dark, and the ox is exhausted; the journey is slow and lags behind the group, losing money and also losing the mother cattle. Shang Binghe explains: Zhen represents movement, Kun signifies retreat, hence 'limping'. Kun represents night, hence 'dusk'; Kun also represents cattle and labor, hence 'exhausted', meaning completely worn out. Zhen represents the rear and travel. Xun represents benefit, but Xun is hidden and not visible, hence 'loss of benefit'. Kun represents female and loss, hence 'loss'.

無妄。桑之將落，隕其黃葉。失勢傾側，如無所立。《詩衛風》："桑之落矣，其黃而隕"。震為桑，巽為隕落，震為黃、為葉、為立，巽為傾，故曰失勢傾側，如無立也。○之，從宋元本，汲古本作方，非。側，依宋元本，汲古作倒。

The hexagram Tai changes to Wuwang. Lin Ci says: The mulberry tree is about to wither, shedding a carpet of yellow leaves; once it loses its position, it leans sideways, as if having no place to stand. Shang Binghe explains: The Book of Songs, Wei Wind, says, "The mulberry tree has fallen, its leaves yellow and falling." Zhen represents the mulberry tree, Xun signifies falling, Zhen signifies yellow, leaves, and standing, while Xun represents leaning, so it is said, "losing position and leaning sideways, as if having no place to stand." The collation notes say: The character "之" follows the Song and Yuan editions, while the Jigugē edition reads "方," which is incorrect; the character "侧" follows the Song and Yuan editions, while the Jigugē edition reads "倒."

大畜。生長以時，長育根本。陰陽和德，歲樂無憂。震為生長，艮為時，震為根荄，二五相應與，故曰陰陽和德。和，合也。震為歲、為樂。○和德，從宋元本，汲古作相和。

The hexagram Tai changes into Da Xu. Lin's commentary says: All things grow according to the seasons, the fundamental aspects are nurtured; yin and yang's virtues are harmonious, the harvest is abundant and there is no cause for worry. Shang Binghe explains: Zhen represents growth, Gen represents the seasons, and Zhen also represents the roots of grass and trees; the second line and the fifth line correspond with each other, thus it is said 'yin and yang harmonize' — 'harmonize' means to be in harmony. Zhen represents years and joy. The collation note says: 'harmonize virtue' follows the Song edition and Yuan edition, while the Jigugewang edition reads 'mutual harmony'.

頤。童女無夫，未有配合。陰陽不和，空坐獨宿。伏巽為童女。震為夫，坤寡，故無夫。上下卦皆男象，故未有配合，故不和。艮為坐、為宿，坤為寡、為夜，故曰空坐獨宿。○夫，從宋元本，汲古作室，非。按：伏兌為少女，童似為兌象，然曰無夫，震為夫，故知童女指巽，《大過》固以巽為女妻也。配合，依汲古，宋元本作匹配。

The hexagram Tai changes to Yi. Lin Ci says: A young maiden has not yet a husband, and has not yet formed a marriage; yin and yang are not in harmony, so she sits in vain, alone through the night. Shang Binghe explains: The hidden Xun trigram represents a young maiden. Zhen represents the husband, and Kun signifies being a widow, so there is 'no husband'. Both upper and lower trigrams are male symbols, so there is 'no union', hence 'not harmonious'. Gen represents sitting and staying overnight, and Kun signifies being alone and night, so it is said 'sitting in vain and staying alone'. Notes say: The character 'husband' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'room', which is incorrect. Commentary says: The hidden Dui trigram is a young maiden, 'child maiden' appears like the Dui trigram, but Lin Ci says 'no husband', while Zhen is the husband, indicating that 'child maiden' refers to Xun - the Great Exceeding hexagram originally uses Xun as the wife. 'Union' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'match'.

大過。春令原有，仁德不周。三聖攸同，周國茂興。通《頤》。震為春，巽為命，故曰春令。古者霜降申憲，立春息刑，故曰原有。震為仁、為周，震伏，故不周，震數三，乾為聖，故曰三聖。坤為國。○不周，依汲古，與宥韻，宋元本作不合，與宥不韻。

The hexagram Tai changes to Da Guo. Lin Ci says: The spring decree originally contains the meaning of leniency, but benevolence ultimately fails to be fully implemented; three sages had the same aspirations, and the Zhou state thus flourished. Shang Binghe explains: This hexagram is related to Yi through mutual transformation. Zhen represents spring, Xun represents orders, together forming "spring decree." In ancient times, after the frost descent, laws were proclaimed, and after the beginning of spring, punishments were ceased, so it is said "originally," meaning it was originally lenient. Zhen represents benevolence and the Zhou, and since Zhen is hidden and not apparent, it is said "not fully implemented." Zhen's number is three, Qian represents sages, so it is said "three sages." Kun represents the state. Notes say: "not fully implemented" follows the Jigugē edition, which rhymes with "you"; the Song and Yuan editions read "incongruent," which does not rhyme with "you."

坎。金精躍怒，帶劍過午。兩虎相距，雖驚無咎。坎水為金精。震為躍怒，艮為劍，納丙，故曰過午。艮為虎，正覆艮，故曰兩虎相距。震為驚。○距，依宋元本，汲古作妒，非。白虎，西方宿，故曰金精。

The hexagram Tai changes to Kan. Lin Ci said: The White Tiger's golden essence rises and leaps in anger, wearing a sword and passing through the position of midday; two tigers face each other, although startled, will not bring calamity. Shang Binghe explained: Kan represents water, which is the image of 'golden essence'. Zhen represents leaping and anger, Gen represents a sword; Gen includes Bing, and Bing corresponds to the position of midday, hence 'passing through midday'. Gen represents a tiger, with one upright and one inverted Gen, hence 'two tigers facing each other'. Zhen represents alarm. The note says: The character 'distance' is based on the Song and Yuan editions, while the Jigugong edition reads 'envy', which is incorrect. The White Tiger is a star mansion of the west, hence called 'golden essence'.

離。危坐至暮，請求不得。膏澤不降，政戾民忒。詳《需》之《頤》，離中爻亦伏頤，伏頤，故語同。

The hexagram Tai changes to Li. Lin Ci says: sitting upright all the way until dark, the matter sought still remains unaccomplished; the benevolent grace like rich rain does not descend, the government is perverse, and the people also become corrupt. Shang Binghe explains: see the entry on Xu changing to Yi. The middle lines of Li also conceal Yi, since both conceal Yi, the Lin Ci of both are the same.

咸。老楊日衰，條多枯枝。爵級不進，日下摧頹。詳《蒙》之《訟》。

The hexagram Tai changes to Xian. Lin Ci says: The old poplar tree is gradually declining, with most of its branches dry and withered; official rank does not rise, and it deteriorates day by day. Shang Binghe explains: The interpretation of this line in terms of symbolic numbers is detailed in the line of Meng changing to Song.

恆。蔡侯適楚，留連江濱。踰曰厯月，思其後君。巽為蔡，震為楚，乾為江河、為日。兌為月，乾為君。○濱，從宋元本，汲古等本作湖，非。後君，從汲古，與濱協，宋元本作君后，以兌為月，與《恆彖傳》同。《左傳》"蔡侯朝楚，楚相囊瓦欲其羔裘而不肯獻，遂留楚二年"。

The hexagram Tai changes to Heng. Lin Ci says: The Marquis of Tsai went to Chu, but was detained by the great river; after one day and one month, he was still thinking about his king who was behind him. Shang Binghe explains: Xun represents Tsai, Zhen represents Chu, Qian represents rivers and lakes and the sun, Dui represents the moon, and Qian represents the king. The collation notes say: The character 'bīn' (bank) follows the Song and Yuan editions, as well as the Jigugē edition, which is incorrect; 'hòu jūn' (later king) follows the Jigugē edition, which rhymes with 'bīn'; the Song and Yuan editions have 'jūn hòu' (king later). In this case, Dui is taken as the moon, consistent with the Commentary on the Judgment of the Heng hexagram. The Zuo Zhuan records that the Marquis of Tsai paid homage to the king of Chu, but the minister of Chu, Nan Wa, wanted his kid pelt, and the Marquis refused to present it, so he was detained in Chu for two years.

遯。右撫劍佩，左援鉤帶。凶訟不止，相與爭戾，失利市肆。艮為劍、為鉤，巽為帶，乾為言，兌口與乾言反，故曰訟、曰爭。巽為利市，風隕故失。○佩，依汲古，宋元本作頭，若依宋本則下句當為帶鉤，與頭協，然各本皆作鉤帶，無如何也。鉤亦兵器。

The hexagram Tai changes to Dun. Lin Ci says: The right hand is placed on the sword at the waist, and the left hand holds the hook belt; a dangerous lawsuit continues without end, with mutual disputes and opposition, even causing losses in the market. Shang Binghe explains: Gen represents a sword and a hook, Xun represents a belt, Qian represents speech, and Dui, which is the mouth, is opposite to Qian's speech, hence 'lawsuit' and 'dispute'. Xun represents benefit and the market, and wind signifies falling, hence 'loss'. The collation notes say: The character 'pe' is taken from the Ji Gu Ge edition; the Song and Yuan editions read 'tou'. If the Song edition is followed, the next sentence should read 'hook and belt' to rhyme with 'tou', but all editions read 'hook belt', so there is no alternative. 'Hook' is also a weapon.

大壯。水流趨下，遠至東海。求我所有，買鮪與鯉。詳《訟》之《比》。○與，從宋元本，汲古作得，非。此全用對象，故與《比》同詞。

The hexagram Tai changes to Da Zhuang. Lin Ci says: Water flows to lower places, going far to the East Sea; using what I currently have to exchange for it, I can get the tuna and the crucian carp. Shang Binghe explains: The explanation of the image and numbers for this is detailed in the entry for Song under Bi. The note says: The character 'with' is based on the Song and Yuan editions, while the Jigugong edition reads 'obtain,' which is incorrect. This entry entirely uses the image of the opposite hexagram, so Lin Ci's statement is exactly the same as the one under Bi.

晉。登几上輿，駕駟南遊。合從散橫，燕齊以強。詳《屯》之《否》，齊皆作秦，依《屯》之《否》宋元本校，散衡與秦不利，故知秦非。

The hexagram Tai changes to Jin. Lin Ci says: climbing on stools to mount a carriage, driving four horses to tour southward; the alliance of the vertical is formed, the alliance of the horizontal is broken, so Yan and Qi become strong. Shang Binghe explains: see the entry on Zun changing to Po. All versions have 'Qi' but they should be 'Qin', following the Song and Yuan editions of Zun changing to Po - breaking the horizontal alliance is detrimental to Qin, so 'Qi' is wrong.

明夷。求兔得獐，過其所望。歡以相迎，高位夷傷。震為兔，艮為獐，艮覆，故得獐。離目為望，震在上，故曰過望。震為歡，伏巽為高，艮為位，艮覆，故夷傷。

The hexagram Tai changes to Mingyi. Lin Ci says: I originally intended to catch a rabbit, but instead got a wild boar, exceeding my original expectation; I happily approached, but the person in a high position had already been injured. Shang Binghe explains: Zhen represents a rabbit, Gen represents a wild boar; Gen turning over creates the reversed image, hence 'getting a wild boar'. Li represents the eye, so it takes the meaning of 'expectation'; Zhen is in the upper position, hence 'exceeding expectation'. Zhen represents joy, hidden Xun represents height, and Gen represents position; since Gen has turned over, hence 'injury to the high position'.

家人。過時不歸，道遠且迷。旅人心悲，使我徘徊。震為時、為歸，震伏，故不歸。又震巽相反覆，震究為巽，故曰過時。震為道，坎伏，故迷。巽為商旅。坎為心、為悲。

The hexagram Tai changes to the hexagram Family. Lin Ci says: After the agreed time, one does not return, the road is distant and hard to discern; the traveler's heart is sorrowful, causing me to pace back and forth, unsettled in mind. Shang Binghe explains: Zhen represents time and return, but Zhen is hidden and not visible, hence 'not returning'. Also, Zhen and Xun are opposite to each other, and when Zhen reaches its extreme, it transforms into Xun, hence 'over time'. Zhen represents roads, and Kan is hidden, hence 'confusion'. Xun represents merchants and travelers. Kan represents the heart and sorrow.

睽。魂孤無室，御宿舍食。盜張民潰，見敵失內。坎為魂、為孤、為室，坎隱，故無室。兌為食，坎為宿、為盜、為民。○次句宋元本作"銜指含食"，汲古本作御宿舍食。潰、內，亦依汲古，宋元本作饋、作肉。失內者，失其妻室也。《左傳僖十七年》："齊侯好內"，是內為妻妾也。

The hexagram Tai changes to Kui. Lin Ci says: The soul and spirit are lonely and have no place to return, so they can only stay in a roadside inn, eating and sleeping there; thieves are rampant, the people scatter, and upon seeing enemies, even their wives are lost. Shang Binghe explains: Kan represents the soul, loneliness, and the house. Since Kan is hidden and not visible, it is said 'no house'. Dui represents food, Kan represents lodging, thieves, and the people. The note says: The second line in the Song and Yuan editions reads 'holding a finger and eating', while the Jigugong edition reads 'using the lodging and eating'. The words '溃' and '内' also follow the Jigugong edition, while the Song and Yuan editions have '馈' and 'meat'. 'Losing the inner' means losing one's wife; the Zuo Zhuan from the 17th year of Duke Xi mentions 'the Duke of Qi loves women', indicating that 'inner' refers to concubines.

蹇。居如轉丸，危不得安。東西不寧，動生憂患。坎為丸，坎險，故曰危、曰不寧。離東坎西，坎為憂患。○離東坎西證。艮為居，上坎，故曰居如轉丸。

The hexagram Tai changes to Jian. Lin Ci says: dwelling is like a rolling ball, unstable and dangerous, without peace; the east is unsettled, the west is uncertain, and any movement brings about worries. Shang Binghe explains: Kan represents a ball, and Kan also signifies danger, so it is said 'dangerous' and 'not peaceful'. Li is in the east, Kan is in the west, and Kan represents worries. The collation note says: this is evidence for 'Li represents the east' and 'Kan represents the west'. Gen represents dwelling, with Kan above, so it is said 'dwelling like a rolling ball'.

解。坤厚地德，庶物蕃息。平康正直，以綏百福。此用《泰》象。坤為厚、為庶物。震為蕃息，震大塗，故曰平康正直。乾為百福。

The change from the Hexagram of Tai to the Hexagram of Xie. Lin Ci said: The virtue of the Earth is profound, and all things flourish upon it; when the world is peaceful and people act uprightly, they thus enjoy various blessings. Shang Binghe explained: This passage uses the image of the Hexagram of Tai. The Earth represents depth and all things. Zhen represents proliferation and growth; Zhen signifies the broad path, hence 'peaceful and upright'. Qian represents a hundred blessings.

損。樹蔽牡荊，生蘙山旁。讎敵背憎，孰肯相迎。震為樹、為荊，震陽卦，故曰牡荊。震為生、為蘙。艮為山，二至上正反兩艮震相背，故曰背憎、曰讎敵，相背故不相迎。○樹蘙，依《未濟》之《姤》校，各本皆訛作挒、作賢。山旁，依元本，宋本作山傍，汲古訛止侮。末多"上下有眚"四字。

The hexagram Tai changes to Dun. Lin Ci says: Trees block the male Chinese privet, thick shade grows by the mountain side; enemies face each other and dislike one another, who would be willing to come forward to greet. Shang Binghe explains: Zhen represents trees and thorny branches; Zhen is a yang hexagram, so it is called "male Chinese privet." Zhen represents growth and shelter. Gen represents mountain; from the second line to the top line there are two sets of Gen and Zhen that are opposite each other, hence it is said "face each other and dislike," and "enemies." Since they are opposite, they naturally do not wish to greet. The collation notes say: the characters "tree" and "shade" are corrected according to the entry on Guo in Wei Ji; all other versions mistakenly have "split" and "virtue." The phrase "by the mountain side" is based on the Yuan edition, while the Song edition has "by the mountain," and the Ji Gu Ge edition mistakenly has "stop insult." At the end, there are also four additional characters "there is a blemish above and below."

益。鳳凰銜書，賜我玄珪，封為晉侯。坤為鳳、為書，震口為銜、為玄、為珪。艮為封。震為晉、為諸侯。○汲古作玄珪賜我，依宋元本。

The hexagram Tai changes to Yi. Lin Ci said: A phoenix carries an imperial decree and flies in, bestowing upon me a black jade bi, and bestowing the title of a feudal lord of the state of Jin. Shang Binghe explained: The earth trigram represents the phoenix and the document. The thunder trigram signifies the mouth, meaning to carry, and thunder also represents black color and the jade bi. The mountain trigram signifies the act of bestowing a title. Thunder represents Jin and the feudal lords. The collation notes say: The Ji Gu Ge edition reads 'black jade bi bestowed upon me', but this version follows the Song and Yuan editions.

夬。作凶不善，相牽入井。溺陷辜罪，禍至憂有。兌毀折故曰凶。又通《剝》。下坤為凶，艮手為牽，坤為淵、為井、為辜罪、為憂禍，為水，故溺。○坤為憂證。至、有，依宋本，汲古作生、滋。

The hexagram Tai changes to Guai. Lin Ci says: doing evil deeds, being entangled and falling into a well; sinking and being trapped, guilt unavoidable, misfortune comes, worries never cease. Shang Binghe explains: Dui represents destruction, hence 'dangerous'. This hexagram also corresponds to the hexagram Bao: the lower trigram Kuan represents danger, Gen represents the hand, hence 'entangled'. Kuan represents a deep abyss, a well, guilt, misfortune, and worries; Kuan is also water, hence 'drowning'. The note says: this is evidence for 'Kuan represents worry'. The words 'to the utmost' and 'there is' are taken from the Song edition; the Ji Gu Ge edition reads 'to be born' and 'to increase'.

姤。悲鳴北行，失其長兄。伯仲不幸，骸骨散亡。通《復》。震為鳴，坤為悲、為北、為失。震為長兄、為伯，震伏故失。兌為骸骨，兌覆風散，故曰散亡。○散亡，依宋元本，汲古作敗亡。坤為北證。

The hexagram changes from Tai to Gou. Lin Ci says: A group is crying bitterly and moving northward, having lost their elder brother; the brothers are in trouble, their bodies scattered and unburied. Shang Binghe explains: This hexagram is related to Fu through the principle of mutual transformation. Zhen represents crying, Kun represents sorrow, north, and loss. Zhen represents the elder brother and the older brother, but since Zhen is hidden and not visible, it is said 'lost'. Dui represents bones, and Dui being overturned and blown away by wind is said 'scattered and lost'. The note says: 'Scattered and lost' follows the Song edition and Yuan edition, while the Jigugē edition says 'defeated and lost'. This is another evidence that 'Kun represents north'.

萃。羔衣豹裘，高易我宇，君子維好。兌為羔。互艮為豹。坤為衣裘。巽為高。艮為宇、為君子。○宇，依汲古，宋元作家。好，依宋元，汲古作新。兌為羔證，可見《說卦》羔非訛字。

The hexagram Tai changes to Cui. Lin Ci says: Wearing sheepskin and leopard fur, I renovate my house to make it high and spacious, and the gentleman thus becomes secure. Shang Binghe explains: Dui represents a young sheep, the interacting trigrams produce Gen representing a leopard, Kun represents clothing and fur, Xun represents height, Gen represents a house and a gentleman. The collation notes say: The character 'yu' (house) follows the Ji Gu Ge edition, while the Song and Yuan editions read 'jia' (house); the character 'hao' (secure) follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'xin' (new). This is evidence for 'Dui represents a young sheep,' showing that the character 'gao' (sheep) in the 'Shuo Gua' is not a mistake.

升。日中為市，各抱所有。交易貨貲，貪珠懷寶，心悅歡喜。通《無妄》。巽為市，乾為日，艮手為抱，巽為交易，乾為貨貲，震為珠玉、為悅喜。

The hexagram Tai changes to Sheng. Lin Ci says: At noon, business opens, each person carries their own goods; they trade goods with each other, desiring jewels and treasures, carrying valuables, and their hearts are joyful. Shang Binghe explains: This hexagram is related to Wuwang. Xun represents the market, Qian represents the sun, Gen represents the hand, hence 'carrying'. Xun represents trade, Qian represents goods, Zhen represents jewels and treasures, and also represents joy.

困。振急絕理，恆陽不雨。物病焦乾，華實無有。通《賁》。下離火，艮又為火，故曰暘日不雨。互坎為雨、為病，離火為焦，乾艮為果、為實，兌為華。○兌為華證。《大過九五》即以兌為華。又按：焦、京皆以《無妄》為大旱之卦，亦以艮火互大離為說，自艮火象失傳，虞翻即不解京義。恆，依汲古，宋元作常，陽當作暘。

The hexagram Tai changes to Kun. Lin Ci says: The situation is urgent and disorderly, with prolonged dry weather and no rain; crops are diseased and withered, unable to bloom or bear fruit. Shang Binghe explains: This hexagram is related to the hexagram Ben through mutual change. The lower trigram Li is fire, and Gen is also fire, so it is said that the sun shines fiercely without rain. The mutual trigram Kan represents rain and disease, while Li fire indicates withering. Qian and Gen represent fruit and substance, and Dui represents flowers. The note says: This is evidence for 'Dui represents flowers,' as the line Nine in the Fifth of Da Guo uses Dui to represent flowers. Also, Jiao Yanshou and Jing Fang both regarded Wu Wang as the hexagram of great drought, using the mutual emergence of large Li from Gen fire to explain it. Since the image of Gen as fire has been lost, Yu Fan could not understand Jing Fang's meaning. The character 'heng' is taken from the Jigusha edition; the Song and Yuan editions read 'chang.' 'Yang' should be 'yang.'

井。狐狢載剝，徙溫厚蓐。寒棘為疾，有所不足。坎為狐狢，伏艮為手、為剝。巽為茅蓐。坎為寒、為棘、為疾。震為足，震伏，故不足。○厚、有，依宋元本，汲古作萃、作何。又徙汲古作凌，依宋元本。

The hexagram Tai changes to Jing. Lin Ci says: The skins of foxes and badgers, freshly stripped, are moved to be used as warm and thick褥pads; cold winds and thorns cause illness, and there is always some deficiency. Shang Binghe explains: Kan represents foxes and badgers, concealed Gen represents hands and the act of stripping. Xun represents straw mats. Kan represents cold, thorns, and illness. Zhen represents feet, and Zhen is hidden and not visible, hence 'deficiency'. The collation notes say: The characters 'thick' and 'have' are taken from the Song and Yuan editions, while the Ji Gu Ge edition has 'Cui' and 'He'; the character 'move' in the Ji Gu Ge edition is 'ling', but here we follow the Song and Yuan editions.

革。履踐危難，脫執去患。入福喜門，見誨大君。通《蒙》。震為履踐，坎險，故曰危難。震為脫、為去，坎陷，故曰執，坎憂，故曰患。艮為門，震為福喜。巽為入。乾為大君，震為誨。

The hexagram Tai changes to Ge. Lin Ci says: Passing through danger, escaping from restraint, and getting rid of calamity; entering the gate of happiness and seeing the teachings of the great sovereign. Shang Binghe explains: This hexagram is related to Meng through mutual change. Zhen represents stepping on, Kan represents danger, so it is said 'danger'. Zhen represents escape and departure; Kan represents a pit, so it is said 'restraint', Kan represents worry, so it is said 'calamity'. Gen represents a gate, Zhen represents happiness and joy, Xun represents entering. Qian represents the great sovereign, Zhen represents teaching.

鼎。四亂不安，東西為患。艮止我足，無出國域。乃得全完，賴其生福。通《屯》。坤為亂，震數四，故曰四亂。震東坎西，坎為憂，故曰東西為患。震為足，艮止。坤為國，艮為域，上坎陷故不出。震為福，言見險能止，故得安全而生福也。全用對象。○坎西之證。

The hexagram Tai changes to Ding. Lin Ci says: There is unrest and disorder in all directions; both east and west are sources of calamity. Stop your steps and do not leave the country, thus preserving yourself without harm and thereby generating blessings. Shang Binghe explains: This hexagram is related to the hexagram Zun through mutual reversal. The hexagram坤 represents disorder, and the number of Zhen (Thunder) is four, hence the phrase 'four disorders.' Zhen is in the east and Kan (Water) is in the west; Kan represents worry, hence the phrase 'east and west are sources of calamity.' Zhen represents the foot, and Gen (Mountain) represents stopping.坤 represents the country, and Gen represents the borders; the upper Kan is a trap, hence not going out. Zhen represents blessings—meaning that seeing danger and stopping leads to safety and the generation of blessings. This entire explanation uses the imagery of the opposite hexagram. The note says: This is evidence for 'Kan in the west.'

震。南國少子，材略美好。求我長女，賤薄不與。反得醜惡，後乃大悔。詳《比》之《漸》。

The hexagram Tai changes to Zhen. Lin Ci says: A young son from the southern country is outstanding in both talent and strategy; he comes to marry my eldest daughter. I refuse because his family is of humble origin, but eventually I marry him off to a wicked person instead, and later regret it greatly. Shang Binghe explains: The symbolic and numerical interpretation of this is detailed in the entry on Bi changing to Jie.

艮。妄怒失理，陽孤無輔。物病焦枯，年飢於黍。互震為怒，坎為失，陽止於上，故曰孤、曰無輔。坎為病，艮為火，故物病焦枯。震為黍、為年，焦枯故飢。○艮為孤，《易林》凡遇六子皆有孤寡象，不祇巽為寡也。

The hexagram Tai changes to Gen. Lin's interpretation says: There is chaotic anger, losing order; a yang line is alone without support. Crops get sick and wither, and in this year even millet is insufficient. Shang Binghe explains: The interchanging trigrams produce Zhen, meaning anger, and Kan, meaning loss. The yang line stops at the top position, so it is said 'alone' and 'without support'. Kan represents sickness, and Gen represents fire, hence 'things get sick and wither'. Zhen represents millet and years, so if they wither, there will be famine. The note says: Gen also has the image of being alone; in the 'Forest of Changes', whenever the six children of Qian and Kun appear, they can all take the image of being alone or寡, not only Xun.

漸。倬然遠咎，闢患害早。田獲三狐，巨貝為寶。風散故倬然遠咎。坎為患害，巽出險故能闢患。艮為狐，數三，故曰三狐。坎為獲，艮為貝，巽為高、為長，故曰巨貝。○艮為貝，《易》震貝得解。巨貝，從汲古，宋元作見民。見，貝之訛。民，巨之訛。

The hexagram Tai changes into the hexagram Zhan. Lin Ci says: Suddenly clear and bright, far from misfortune, avoiding calamity early; hunting catches three foxes, and also obtains a big pearl-like treasure. Shang Binghe explains: Wind can scatter, hence "suddenly clear and bright, far from misfortune." Kan represents calamity, while Xun can escape from danger, hence able to avoid calamity. Gen represents foxes, and its number is three, hence "three foxes." Kan represents obtaining, Gen represents pearl, and Xun represents height and length, hence "big pearl." The collation notes say: Gen has the image of pearl. The Zhou Changes' statement "Zhen pearl" can be explained accordingly. "Big pearl" is based on the Jigugé edition. The Song edition and Yuan edition read "see people" — "see" is a mistake for "pearl," and "people" is a mistake for "big."

歸妹。逐鹿山巔，利去我西。維邪南北，無所不得。震為鹿、為逐，艮覆，故至山顛。兌為西，離南坎北。維邪，呼聲。○維邪，依宋元本，汲古等本作雖邪，疑訛。按：《史記滑稽傳》："汙邪滿車"，疑與此義同。汙維音亦通。史記注：汙邪，下田也。似非。按：《爾雅釋詁》："伊，維也"，注：發語辭。《淮南子》："今夫舉大木者前呼邪許，後亦應之"，此舉重勸力之歌也，然則維邪者，呼聲也。《歸妹》上震為言，下兌為口，故曰維邪。由是推《史記》之汙邪與《淮南》之邪許同，而非下田。

The hexagram Tai changes to Guimei. Lin Ci says: chasing a herd of deer straight up the mountain peak, benefits flow away from my west; the sound of shouting echoes throughout the north and south, nothing is unattainable. Shang Binghe explains: Zhen represents deer and chasing, Gen turns into an inverted image, so the chase reaches the mountain top. Dui is in the west, Li is in the south, Kan is in the north. "Wei Xie" is the sound of shouting. The note says: "Wei Xie" is written as "Sui Xie" in the Song edition, Yuan edition, and Jigugong edition, and it is suspected to be a mistake. According to the Records of the Grand Historian, there is "Wu Xie" meaning muddy fields, and it is suspected that this is the same meaning, as "Wu" and "Wei" are homophones. The old annotations of the Records of the Grand Historian say "Wu Xie" refers to low-lying fields, which seems incorrect. The Er Ya says "I" is the same as "Wei", and the annotation says it is a speech particle. The Huainanzi says that people lifting heavy logs shout "Xie Xu" in front and others respond behind, which is a chant to encourage each other when lifting heavy objects. Therefore, "Wei Xie" is the sound of shouting. Since Guimei has Zhen above representing speech and Dui below representing mouth, it is said "Wei Xie". From this we can infer that "Wu Xie" in the Records of the Grand Historian and "Xie Xu" in the Huainanzi are the same thing, not referring to low-lying fields.

豐。龍蛇所眾，大水來處。滑滑沛沛，使我無賴。震龍巽蛇，互大坎，故曰聚、曰大水、曰滑滑沛沛。○沛沛，宋元本作泲泲，依汲古。

The change from the hexagram Tai to Feng. Lin Ci said: Where dragons and snakes gather, great waters surge forth; the water flows smoothly and turbulently, forming a vast expanse, leaving me without any place to rely on. Shang Binghe explained: Zhen represents dragon, Xun represents snake, and the mutual hexagram produces Da Kan, hence it is said 'many', 'great water', and 'flowing smoothly and turbulently'. The collation note says: '沛沛' is written as '泲泲' in the Song and Yuan editions, but here we follow the Ji Gu Ge edition.

旅。從風吹火，牽麒驥尾。易為功力，因摧受福。巽為風，兌口為吹，離在上，故曰吹火。艮為尾、為牽，伏震為馬。兌為摧折，震為福。○功力，從宋本，汲古作之功，非。

The hexagram Tai changes to the hexagram Lu. Lin Ci says: following the wind to blow fire, grasping the tail of a swift horse; exerting effort leads to quick results, while enduring hardship eventually brings good fortune. Shang Binghe explains: Xun represents wind, Dui mouth represents blowing, Li is above, so it is said 'blowing fire'. Gen represents tail and pulling, hidden Zhen represents horse. Dui governs breaking and hardship, Zhen represents good fortune. The collation note says: 'effort' is based on the Song edition, while the Ji Gu Ge edition says 'of effort', which is incorrect.