The Tenth Section: Walking on the Path

巽。澤狗水鳧，難畜少雛。不為家饒，心其亟逋。通《震》。互艮為狗，兌為澤，故曰澤狗。《說文》："獺如小狗，水居食魚是也"。震為鳧，坎水，故曰水鳧。二者皆野物，故難畜。震為子、為雛，震伏，故曰少雛。互艮為家，坎為心，震往，故曰逋，言澤狗水鳧不為家畜，時時欲逃也。亟逋，依汲古，宋本作函憂。憂饒古亦葉。

The hexagram Tai changes to Xun. Lin Ci says: Water otters and wild ducks are hard to raise, producing few young; they cannot bring wealth to the household, but instead constantly desire to escape. Shang Binghe explains: This hexagram is related to Zhen through mutual change. The interacting hexagram produces Gen, which represents a dog, and Dui, which represents a marsh and water, thus forming the term "marsh dog." The Shuowen Jiezi says that the otter resembles a small dog, living in water and feeding on fish, which is exactly this animal. Zhen represents wild ducks and water, thus forming the term "water duck." Both are wild animals, hence "difficult to raise." Zhen represents sons and young birds, and since Zhen is hidden and not visible, it is said "few young." The interacting Gen represents the household, Kan represents the heart, and Zhen indicates movement, thus forming the term "flee," meaning that otters and ducks cannot be domesticated and always desire to escape. The note says: "flee" is based on the Jigugong edition; the Song edition reads "concern." "Concern" and "abundance" are rhyming in ancient pronunciation.

兌。水壞我裡，東流為海。龜鳧驩囂，不見慈母。通《艮》為里，互坎為水，互震為東，兌為海，艮為龜，震為鳧、為樂，故曰驩囂。巽為母，坎伏故不見。

The hexagram Tai changes to Dui. Lin Ci says: A great flood has ruined my hometown, flowing eastward to join the sea; turtles and wild geese are noisy and merry, yet I do not see my mother. Shang Binghe explains: This hexagram is related to Gen. Gen represents the hometown; the mutual hexagram produces Kan, which is water, and Zhen, which is east. Dui is the sea. Gen represents the turtle, Zhen represents the wild geese and joy, so it says 'joyful clamor'. Xun represents the mother, and Kan is hidden, so it says 'not seeing'.

渙。褰衣涉河，水深漬罷。賴幸舟子，濟脫無他。首二句依《訟》之《萃》校，宋元本作"褰衣涉行，水深漬多"，汲古作"深漬請罷，非子作者"，尤非。罷，音婆。

The hexagram Tai changes to Huan. Lin Ci says: Pulling up one's clothes to wade across a river, the water is too deep, and the person is exhausted from being soaked; fortunately, relying on a boatman, they managed to cross safely without any other mishaps. Shang Binghe explains: The first two sentences are based on the interpretation of the hexagram Song and Cui; the Song edition and Yuan edition read 'pulling up clothes to wade, the water is deep and soaking', while the Ji Gu Ge edition reads 'deep soaking, please stop, not the author's words', which is especially incorrect. 'Bā' is read as 'pó' in pronunciation.

節。龜厭江海，陸行不止。自令枯槁，失其都市。憂悔為咎，亦無及己。艮為龜，兌為河海，震為行，艮為陸，互大離為枯槁，巽為市，坎為憂。○悔為，從宋本，汲古作害無。厭作戢，皆非。艮為龜證。末句依宋元，汲古無。

The hexagram Tai changes to Jie. Lin Ci says: The turtle is tired of rivers and seas, yet keeps crawling on land continuously; as a result, it becomes dry and loses its original dwelling and marketplaces. Sorrow and regret become calamity, and regret is too late. Shang Binghe explains: Gen represents the turtle, Dui represents rivers and seas, Zhen represents movement, Gen represents land, the mutual trigrams produce a large Li trigram indicating dryness, Xun represents the market, and Kan represents sorrow. The note says: The words 'regret' are based on the Song edition; the Ji Gu Ge edition reads 'harm without'; the character 'tired' in the Ji Gu Ge edition is 'ji', which is incorrect. This is also evidence for 'Gen represents the turtle'. The last sentence is based on the Song and Yuan editions; the Ji Gu Ge edition does not have it.

中孚。同本異葉，樂仁政德。東鄰慕義，來興我國。互大離為東鄰。艮為國。○政，依宋本，汲古作正。

The hexagram Tai changes to Zhongfu. Lin Ci says: The same root produces different branches; people are pleased with benevolent government and moral education, and the eastern neighboring state admires this righteousness and comes to assist our country in flourishing. Shang Binghe explains: The mutual trigrams produce a large Li (Fire) trigram representing the eastern neighbor, and Gen (Mountain) represents the country. The collation notes say: The character 'zheng' (government) is based on the Song edition, while the Ji Gu Ge edition uses 'zheng' (correct).

小過。桃李花實，累累日息。長大成熟，甘美可食，為我利福。震為桃李，兌為花，艮為實、為成，巽為長，兌為食，震為福，巽為利。

The hexagram Tai changes to Xiao Guo. Lin Ci says: peach trees and plum trees bloom and bear fruit, growing in clusters and day by day; once they are fully grown and mature, they are sweet and delicious, becoming my benefit and fortune. Shang Binghe explains: Zhen represents peach and plum trees, Dui represents flowers, Gen represents fruits and achievements, Xun represents growth, Dui represents food, Zhen represents fortune, and Xun represents benefit.

既濟。重瞳四乳，聰明順理。無隱不形，微見千里。災害不作，君子集聚。此用《泰》象。伏艮為目，巽為重，故曰重瞳。艮為乳，巽數四，故曰四乳。艮明坤順，巽伏故隱。兌為見，坤為千里、為災。乾為福故不災。艮為君子，坤為積聚。文王四乳，舜目重瞳，見《淮南子》。

The hexagram Tai changes to Ji Ji. Lin Ci says: There are two pupils in the eyes and four breasts in the chest, naturally intelligent and in harmony with principles. Even the most concealed things cannot escape detection, and details a thousand miles away can be seen. No calamity occurs, and the gentleman gathers in numbers. Shang Binghe explains: This line uses the image of the hexagram Tai. Hidden mountain represents the eye, and wind represents overlapping, so it is said 'double pupils'. Mountain represents the breast, and the number of the trigrams is four, so it is said 'four breasts'. Mountain represents clarity, and earth represents compliance; wind governs concealment, so it is 'hidden'. Joy represents revelation, earth represents a thousand miles and disaster; heaven represents blessing, so disaster does not occur. Mountain represents the gentleman, and earth represents gathering. King Wen had four breasts, and Shun had double pupils, as recorded in the Huainanzi.

未濟。實沈參墟，以義討尤。次止結盟，以成霸功。按：《左傳昭元年》："遷實沈於大夏，主參。"故參為晉星。泰伏艮，艮為星，故曰實沈、曰參，而實沈與參皆晉墟。震為晉也。皆用《泰》象。文意似指晉文伐楚事。止，首止，僖五年齊侯會諸侯於首止。

The change from the Hexagram Tai to the Hexagram Wei Ji. Lin Ci said: The star Shi Shen and the constellation San Xiu, which correspond to the land of the former state, used righteousness to punish the guilty. They halted their army and held a meeting, thus achieving the achievements of a hegemon. Shang Binghe explained: According to the Zuo Zhuan, Zhao Gong Year One, Shi Shen was moved to Da Xia and became the main star of San Xiu, so San Xiu is the star corresponding to the state of Jin. The Hexagram Tai contains the hidden trigram Gen, which represents stars, so it refers to 'Shi Shen' and 'San Xiu', and both Shi Shen and San Xiu refer to the former territory of Jin; Zhen is Jin. All these use the imagery of the Hexagram Tai. The meaning seems to refer to Duke Wen of Jin's campaign against Chu. 'Stop' refers to Shou Zhi, where in the fifth year of Duke Xi's reign, the Duke of Qi met the feudal lords at Shou Zhi.

否。秦為虎狼，與晉爭強。併吞其國，號曰始皇。此全用伏。兌為秦、為虎狼。震為晉、為爭，兌為吞。乾為皇、為始。

The hexagram of "Opposition" transforms but remains "Opposition." The commentary says: The state of Qin was as fierce as tigers and wolves, competing with Jin for dominance; eventually it conquered all the states, and the ruler proclaimed himself "First Emperor." Shang Binghe explains: This entire interpretation uses hidden images. The trigram Dui represents Qin and tigers and wolves, Zhen represents Jin and conflict, Dui signifies conquest, and Qian represents the emperor and the beginning.

乾。江河淮濟，天之奧府。眾利所聚，可以饒有，樂我君子。此用《否》象。坤為江河淮濟。乾為天，坤為府、為眾，巽為利，坤為聚，故曰饒。艮為君子。○首句依汲古，宋元本無，非。濟、聚為韻。

The hexagram "Pu" changes to "Qian." Lin Ci said: The four great rivers, Jiang, He, Huai, and Ji, are the granaries where heaven deeply stores treasures; all kinds of benefits gather here, sufficient to make people rich and abundant, allowing the gentleman to rejoice. Shang Binghe explained: This uses the image of the hexagram "Pu."坤 represents rivers and streams,乾 represents heaven,坤 represents granaries and multitude,巽 represents benefits, and坤 represents gathering, hence the word "rich."艮 represents the gentleman. Notes say: The first sentence follows the Ji Gu Ge edition; the Song and Yuan editions do not have this sentence, which is incorrect; "Ji" and "ju" rhyme properly.

坤。天之所災，凶不可居。轉徙獲福，留止憂危。否坤為災、為凶，伏震為轉徙。震為福，故曰獲福。艮為留止，坤為憂危，言弗化也。坤為憂證，可釋《易》○憂危，依汲古，宋元作危憂。

The hexagram Pu changes to Kun. Lin Ci says: The calamity from heaven has descended, so dangerous that one cannot dwell in peace; moving to another place brings good fortune, while staying in place brings anxiety and danger. Shang Binghe explains: In the hexagram Pu, Kun represents calamity and misfortune, with hidden Zhen indicating migration. Zhen represents good fortune, hence the saying 'to gain good fortune'. Gen represents staying put, and Kun represents anxiety and danger, meaning to remain without change. This again provides evidence for 'Kun represents anxiety', thus explaining the Zhou Changes. The note says: 'anxiety and danger' follows the Ji Gu Ge edition, while the Song, Yuan editions read 'danger and anxiety'.

屯。名成德就，項領不試。景公耄老，尼父逝去。艮為名、為成、為項領，坎伏，故不試。震為諸侯，艮為光，故曰景公。坤為老，艮為山，故曰尼父。震亦為父也。坤亡故曰逝去。《論語》："景公曰：吾老矣，不能用也"，孔子行。○艮為名證。《毛詩》"四牧項領"注：項，大也。按：《魏書蘇則傳》注：則尋出兵，臨其項領，似不以大詁項字，林詞亦然。又按：《後漢呂強傳》："奸邪項領，膏唇拭舌"，又杜詩："鄉里兒童項領成"，似皆以項領為壯盛強橫之兒，與詩詞合，異毛傳。

The hexagram "Pu" changes to "Zun." Lin Ci says: fame has already been established, virtue has already been completed, yet people are like horses with thick necks that are not driven, thus not being used. When Duke Jing of Qi grew old and weak, Confucius had to leave. Shang Binghe explains: "Gen" represents fame, completion, and the neck. "Kan" is hidden and not visible, hence "not tested." "Zhen" represents the feudal lords, and "Gen" represents brightness, hence "Duke Jing." "Kun" represents old age, and "Gen" represents mountain, hence "Ni Fu" (the Master Ni, referring to Confucius) — "Zhen" also represents father. "Kun" signifies loss, hence "to leave." The "Analects" records Duke Jing of Qi saying, "I am old and cannot use anyone," and Confucius thus departed. The notes say: this is evidence for "Gen representing fame." The commentary on "Four Oxen" in the "Mao Shi" says "xiang" means big. Note: The annotation in the "Wei Shu · Su Ze Zhuan" says that Su Ze did not stay long before going out to attack the enemy's "xiang," which seems not to interpret "xiang" as big. Lin Ci also follows this interpretation. The "Hou Han Shu · Lü Qiang Zhuan" mentions "evil ministers with thick necks, licking their lips and wiping their tongues," and Du Fu's poem says "children in the village have thick necks," which seems to take "xiang" as a description of strength and arrogance, matching the tone of the poem, differing from the "Mao Shi" commentary.

蒙。持善避惡，福祿常存。雖有豹虎，不能危患。艮手為持，伏乾為善，坤為惡，坎隱，故曰避。震為福祿，艮為豹虎，坎為危患，震出險故無患。

The hexagram Pu changes to Meng. Lin Ci says: by holding onto good deeds and avoiding evil matters, blessings and honors will remain with you; even if you meet tigers and leopards, they will not harm you. Shang Binghe explains: Gen represents the hand, so it takes the meaning of 'holding'; the hidden Qian represents good, and Kun represents evil, while Kan is hidden and not apparent, thus saying 'avoid'. Zhen represents blessings and honors, Gen represents tigers and leopards, and Kan represents danger; Zhen can escape from danger, so there is no harm.

需。避患東西，反入禍門。糟糠不足，憂動我心。詳《訟》之《未濟》。○足，依汲古，宋元本作屬。

The hexagram Pu changes to Xu. Lin Ci says: hiding in the east and west to avoid misfortune, one ends up colliding headlong into the door of misfortune; even the coarsest food is not enough to eat, and worries disturb my heart. Shang Binghe explains: the interpretation of this line in terms of symbolic numbers and principles is detailed in the line "Wei Ji" of the hexagram Song. The note says: the character "zu" follows the Ji Gu Ge edition; the Song edition and Yuan edition read "shu".

訟。珪璧琮璋，執贄見王。百里甯戚，應聘齊秦。詳《需》之《井》，惟此以乾為珪璧琮璋。○王，宋本訛五。戚，宋元本作越。

The hexagram Pu changes to Song. Lin Ci says: Holding jade objects such as gui, bi, cong, and zhang as gifts to pay homage to the king; virtuous men like Bilixi and Ningqi went to apply for positions in the states of Qi and Qin. Shang Binghe explains: See the entry on Xu changing to Jing, but in this case, Qian represents gui, bi, cong, and zhang. The collation notes say: The character 'Wang' was mistakenly written as 'Wu' in the Song edition; the character 'Qi' was written as 'Yue' in both the Song and Yuan editions.

師。揚水潛鑿，使石潔白。裡素表朱，遊戲皋沃。得君所願，心志娛樂。坎為水，震為揚。坎為潛伏，巽為石、為白、為素，伏乾為表、為朱。震為戲遊、為陵、為皋，坎為沃，震為君、為樂，坎為心志。《詩唐風》："揚之水，白石鑿鑿；素衣朱襮，從子於沃"，注：鑿鑿，潔白貌。襮，領也。然則所謂潛鑿亦取伏巽象也。又襮即表。《呂氏春秋忠廉篇》："臣請為襮"，高誘注曰：襮，表也。茲焦亦訓襮為表，與毛傳訓領異。又讀衣為裡，尤異也。裡，各本皆作衣，依《豫》之《大過》宋元本校。

The hexagram "Pu" changes to "Shi." Lin Ci said: The turbulent stream washes the stones at the bottom, making them white and clean; the inner part is plain and the outer part is red, enjoying leisurely games on the high ground by the water in Quwu. He is favored by the sovereign, his wishes are fulfilled, and he feels happy. Shang Binghe explained: Kan represents water, Zhen represents turbulence. Kan represents concealment, Xun represents stone, white, and plain; concealed Qian represents the outer appearance and red. Zhen represents games, hills, and the high ground by the water, Kan represents fertile land; Zhen represents the sovereign and joy, Kan represents the mind. The "Book of Songs · Tang Songs" says, "The flowing water, the white stone is clear; the plain clothes with red collar, following the son to Quwu." The annotation says "zaozao" means white, and "bo" is the collar. Therefore, the term "qianzao" also takes the image of concealed Xun. Moreover, "bo" is "biao" (outer part), as in "The Loyalty and Integrity" chapter of the "Lüshi Chunqiu," where "臣请为襮" is explained by Gao You as "biao." Here, Jiao Yanshou also interprets "bo" as "biao," differing from the "Maocun" interpretation of it as the collar. He also reads "yi" as "li," which is different from the traditional view. The collation notes say: All editions read "yi," but here it is corrected according to the Song and Yuan editions of "Yu" changing to "li."

比。官爵相保，居之無咎。求兔不得，使伯悔恨。艮為官爵、為居、為求。震為兔、為伯，震覆，故求兔不得。坎為憂，故曰悔恨。○使伯，依汲古，宋元作怕使，非。

The hexagram Pu changes into Bi. Lin Ci says: official positions and titles are preserved between each other, and being in a secure position does not bring about mistakes; wanting to catch a rabbit but failing to do so, causing the master to feel regret and sorrow. Shang Binghe explains: Gen represents official positions and titles, residence, and seeking. Zhen represents a rabbit and the master, and Zhen turning over produces an inverted image, hence 'not being able to catch the rabbit'. Kan represents worry, hence 'regret'. The note says: 'making the master' follows the Jigugē edition, while the Song and Yuan editions read 'fearing to make', which is incorrect.

小畜。戴元無褌，裸裎出門。小兒作笑，君子憂患。通《豫》。艮為戴，坎為首，故曰戴元。元，首也。坤為褌，坤伏，故曰無褌。艮為皮膚、為身，故曰裸裎。艮為門，震出，故曰出門。震為子、為笑樂，艮小，故曰小兒作笑。艮為君子，坎為憂患。○戴元，宋本、汲古均作載車，依元本，全用對象。

The hexagram "Pu" changes to "Xiao Xu". Lin Ci says: One is carrying something on his head but not wearing trousers, naked and walking out the door; children laugh at him, but the gentleman is worried. Shang Binghe explains: This hexagram is related to "Yu" through mutual change. Guan represents wearing something on the head, Kan represents the head, so it is said "Da Yuan" — "Yuan" means head.坤 represents trousers,坤 is hidden and not visible, so it is said "wu kun". Guan represents skin and body, so it is said "luo cheng". Guan represents the door, Zhen represents going out, so it is said "going out the door". Zhen represents children and laughter, Guan represents small, so it is said "small child laughing". Guan represents the gentleman, Kan represents worries. The note says: "Da Yuan" is written as "Zai Che" in the Song edition and Jigugong edition, but here we follow the Yuan edition. This passage entirely uses the imagery of the opposite hexagram.

履。把珠入口，為我利寶。得吾所有，欣善嘉喜。乾為珠玉，兌口伏艮為手，故曰把珠入口。伏坤為我、為利、為吾。乾為嘉喜。○善，從汲古，宋元本皆作然。

The hexagram Pu changes to the hexagram Lu. Lin Ci says: Holding pearls in the hand and putting them in the mouth, they become my benefit and treasure; having obtained what is rightfully mine, I rejoice and approve with joy. Shang Binghe explains: Qian represents pearls and jade, Dui represents the mouth, and beneath it lies Gen representing the hand, so it says 'holding pearls in the mouth'. Hidden beneath is Kun representing me and benefit. Qian signifies good things and joy. The collation note says: The character '善' follows the Ji Gu Ge edition; the Song and Yuan editions both have '然'.

泰。行不如還，直不如屈。進不如退，可以安吉。內剛外柔方泰，乾進而外則否矣，故林詞以為戒。乾為行、為進，震為反，坤為安。○還、屈，從宋元本，汲古作止、作曲。

The hexagram "Pu" changes to "Tai". Lin Ci said: Going forward is not as good as turning back; being overly upright is not as good as temporarily yielding; advancing is not as good as retreating, thus achieving safety and auspiciousness. Shang Binghe explained: Yang strength within and Yin softness outside form "Tai"; if Qian advances and moves to the outer trigram, it becomes "Pu", so Lin Ci used these words to warn. Qian represents movement and advancement, Zhen represents returning, and Kun represents safety. The collation note says: The characters "huan" and "qu" are based on the Song and Yuan editions, while the Jigugong edition has "zhi" and "qu".

同人。眾鬼瓦聚，中有大怪。九身無頭，魂驚魄去，不可以居。通《師》。坤為鬼，坎亦為鬼，坎眾，故曰眾鬼。震為瓦，坤為聚，坎為怪。坤為身，震數九，故曰九身。坎為頭，坎伏，故曰無頭。震為神、為魂，坤為魄。震又為驚、為去也。○瓦聚，依汲古，宋元本作凡聚，瓦聚疑與瓦合瓦散同義。中有，宋元本作還生，依汲古。

The hexagram "Pu" changes to "Tong Ren". Lin Ci says: The group of ghosts are piled up like broken tiles, and in the middle there is a big monster; there are nine bodies but no head, frightening people so much that their souls fly away, making this place uninhabitable. Shang Binghe explains: This hexagram is related to "Shi". The hexagram坤 represents ghosts, and the hexagram Kan also represents ghosts, and Kan also represents many, so it is said "many ghosts". The hexagram Zhen represents tiles,坤 represents gathering, and Kan represents a monster.坤 represents the body, and the number of Zhen is nine, so it is said "nine bodies". Kan represents the head, and Kan is hidden and not visible, so it is said "no head". Zhen represents spirit and soul, and坤 represents the body; Zhen also represents fear and departure. The collation notes say: "Wanju" follows the Ji Gu Ge edition, while the Song and Yuan editions read "Fanju", and "Wanju" is suspected to mean the same as "Wahewa-san". "Zhongyou" in the Song and Yuan editions reads "Hansheng", and this follows the Ji Gu Ge edition.

大有。家給人足，頌聲並作。四夷賓服，干戈橐閣。此用否象。艮為家，伏震為人，坤聚，故曰給足。震為頌聲、為作，坤為夷，震卦數四，又為賓客，故曰四夷賓服。艮為干戈，坤為囊，艮止，故曰橐閣。言偃武不用也。○橐，宋元本作囊，依汲古。

The hexagram "Pu" changes to "Dayou." Lin Ci says: Every household is prosperous, everyone is well-fed and warm, and the sound of praise rises together; all the surrounding barbarian tribes come to submit, weapons are put into bags and stored away. Shang Binghe explains: This uses the image of the hexagram "Pu." "Gen" represents the family, "Zhen" hidden within represents people, and "Kun" represents gathering, so it is said "sufficient provision." "Zhen" represents the sound of praise and rising, and "Kun" represents the barbarians. Since the number of "Zhen" is four, and "Zhen" also represents guests, it is said "the four barbarians submit." "Gen" represents weapons, "Kun" represents a bag, and "Gen" signifies stopping, so it is said "stored in a bag" — meaning the cessation of military preparations and no more warfare. The collation note says: The character "tuo" in the Song and Yuan editions is written as "nang," but here we follow the Ji Gu Ge edition.

謙。人面鬼口，長舌如斧。斲破瑚璉，殷商絕嗣。震為人，艮為面，坤為鬼，震為口，故曰人面鬼口。兌為舌，震形長於兌，故曰長舌。伏兌為斧，艮為斲，震為玉，故曰瑚璉。震為子，子為殷，商姓，坤為殺，震子被坤殺死，故殷商絕嗣也。○如斧，從汲古，宋元作為斧。

The hexagram "Not" changes to "Humility." Lin Ci says: A face of a human and a mouth of a ghost, a long tongue like an axe that harms people; it shattered the hu lian, the sacred ritual vessels of the ancestral temple, and thus the Shang dynasty came to an end without descendants. Shang Binghe explains: Zhen represents a person, Gen represents a face, Kun represents a ghost, and Zhen represents a mouth, hence "human face and ghost mouth." Dui represents the tongue, and since Zhen is longer in form than Dui, it is said "long tongue." Hidden Dui represents an axe, Gen represents cutting, and Zhen represents jade, hence "hu lian." Zhen represents the son, and "son" is precisely the surname of the Shang dynasty; Kun represents destruction, and the Zhen son is destroyed by Kun, hence "the Shang dynasty comes to an end without descendants." The note says: "like an axe" follows the Jigugong edition, while the Song and Yuan editions read "as an axe."

豫。南山之峻，真人所在。德配唐虞，天命為子。保佑歆享，身受大慶。震為南，艮為山、為真人、為保佑。震為唐虞、為子、為慶，伏乾為天、為命。坤為身。

The hexagram Pu changes to Yu. Lin Ci says: The high and steep southern mountain is where the true person resides; virtue sufficient to match the sage emperors Yao and Shun, the heavens regard him as their son. The divine spirits protect and welcome the offerings, and he himself receives great blessings. Shang Binghe explains: Zhen represents the south, Gen represents mountain, true person, and protection. Zhen represents the sage emperors Yao and Shun, son, and blessings. Hidden Qian represents heaven and destiny. Kun represents the body.

隨。春桃生花，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram Pu changes to Suí. Lin Ci says: In spring, peach trees bloom and young women get married, bringing harmony to the family; they receive blessings for many years, and the son born will become a king of a country. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for the hexagram Shi changing to Kūn.

蠱。鴟鴞破斧，沖人危殆。賴其忠德，轉禍為福，傾危復立。艮為鴟鴞。兌為斧、為毀折，故曰破斧。艮為少子，故曰沖人。互大坎為忠德。震為福、為立，殆，音以。鴟鴞、破斧，豳風詩篇名。沖人，謂成王。忠德，指周公。

The hexagram Pu changes to Gu. Lin Ci said: This is exactly the situation described in the poems Chi Xiao and Po Fu, where a young king is in a perilous position; relying entirely on the virtue of loyal ministers, misfortune is turned into good fortune, and the collapsing situation is restored. Shang Binghe explained: Gen represents Chi Xiao, Dui represents the axe and destruction, hence the poem Po Fu. Gen represents the young son, hence 'chong ren'. The mutual hexagram produces Da Kan, representing loyalty and virtue. Zhen represents good fortune and establishment. 'Dai' is read as 'yi' sound. Chi Xiao and Po Fu are both titles from the Book of Songs, the Bin Feng section; 'chong ren' refers to King Cheng of Zhou, and 'zhong de' refers to the Duke of Zhou.

臨。猿墮高木，不踒手足。保我金玉，還歸其室。詳《訟》之《艮》。

The hexagram Pu changes to Lin. Lin Ci says: A monkey falls from a high tree, but its hands and feet are not hurt; it preserves my gold and jade treasures and returns safely home. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for the hexagram Song changing to Gen.

觀。天之奧隅，堯舜所居。可以存身，保我邦家。詳《履》之《復》。

The hexagram Pu changes to Guan. Lin Ci says: In the deep corner of the heavens, that secluded and profound place is where Yao and Shun dwelled in peace; there one can preserve life and protect one's state and family. Shang Binghe explains: The interpretation of this line in terms of imagery and numbers is detailed in the line of Fu under the hexagram Li.

噬嗑。伯蹇叔盲，足病難行。終日至暮，不離其鄉。震為伯，坎為蹇，初四互大離，坎為叔，故曰叔盲。震足為行，坎病，故難行。離為日，艮為終，坎夜故曰終日至暮。艮為鄉，艮止，故不離。○病，依宋元，汲古作痛。

The hexagram "Pu" changes to "Shike." Lin's interpretation says: the eldest brother has a limp, the second brother is blind, has leg injuries, and finds it difficult to walk; from early morning until nightfall, he has not been able to leave his hometown. Shang Binghe explains: Zhen represents the elder brother, Kan represents a limp; the first line to the fourth line mutually produce Da Li, which contains Kan, hence "the younger brother is blind." Zhen represents the foot, so it takes the meaning of walking, and Kan represents illness, hence "difficult to walk." Li represents the sun, Gen represents the end, and Kan represents night, hence "from morning until dusk." Gen represents the hometown, and Gen also represents stopping, hence "not leaving." The note says: the character "bìng" (disease) follows the Song edition and Yuan edition, while the Jigugong edition reads "tòng" (pain).

賁。日月相望，光明盛昌。三聖茂功，仁德大隆。詳《師》之《節》。○茂，從宋元本，汲古作成。

The hexagram "Pu" changes to "Ben". Lin Ci says: The sun and moon are far apart yet look towards each other, their light is bright and flourishing; the achievements of the three sages are prosperous, and their benevolence extends to all directions. Shang Binghe explains: The interpretation of the image and numbers for this line is detailed in the line of "Shi" changing to "Jie". The note says: The character "Mao" is taken from the Song and Yuan editions, while the Jiguge edition reads "Cheng".

剝。桃李花實，累累日息。長大成就，甘美可食。詳《泰》之《節》。○汲古多"為我利福"四字，宋本無，此用《否》象。巽為桃李，艮為實，伏兌為華。

The hexagram of "Opposition" changes to "Decrease." Lin Ci says: peach trees and plum trees bloom and bear fruit, with clusters growing day by day; they grow tall and become useful, sweet and delicious. Shang Binghe explains: the interpretation of this line in terms of imagery and numbers is detailed in the line of "Prosperity" under "Restraint." The note says: the Ji Gu Ge edition adds the four characters "for my benefit and blessing," which are absent in the Song edition. This line uses the imagery of the hexagram of "Opposition": Xun represents peach and plum trees, Gen represents fruits, and hidden Dui represents flowers.

復。入和出明，動作有光。運轉休息，所為允康。入巽故曰和、出震故曰明。震為動作，震旦故曰光明，震出故運轉，龍潛在下故休息，出入無疾故允康。○動作，汲古作所為，依宋元本。

The hexagram "否" changes to "复". Lin Ci says: When entering, it is harmonious and smooth; when going out, it is bright and clear. Every movement and action shines with brilliance. When it is time to turn things around, it does so; when it is time to rest, it rests. All actions are smooth and healthy. Shang Binghe explains: Entering into Xun, hence "harmony"; going out from Zhen, hence "brightness". Zhen represents action, and Zhen signifies heavenly brightness, hence "radiance". Zhen signifies going out, hence "turning things around"; the dragon is hidden in the lower position, hence "resting". There is no obstruction in entering and exiting, hence "allowing health". The note says: The term "action" in the Jigusha edition is "what is done", but here we follow the Song and Yuan editions.

無妄。陰衰老極，陽建其德。履離戴光，天下昭明。功業不長，蝦蟆大王。詳《坤》之《未濟》，此以巽為蝦蟆。○大，依汲古，宋元本作代。建，汲古作見，戴作載，俱依汲古《坤》之《未濟》校。

The hexagram "Pu" changes to "Wu Wang." Lin Ci said: When the yin energy has declined to its extreme, yang energy establishes its virtue; walking on the bright path and holding the luminous sky, the world becomes clear and bright. Alas, achievements cannot last long, and in the end, it becomes "the Great King of the Toad." Shang Binghe explained: See the entry on "Kun" and "Wei Ji" for details; here, Xun is taken as the toad. The collation note says: The character "Da" follows the Ji Gu Ge edition, while the Song and Yuan editions have "Dai"; the character "Jian" in the Ji Gu Ge edition is "Jian," and "Dai" is "Zai," all following the Ji Gu Ge edition's entry on "Kun" and "Wei Ji."

大畜。行役未已，新事復起。姬姜勞苦，不得休止。震為行役、為起，伏坤為事，艮為光明，故曰新事。震為周，故曰姬。伏巽為齊，故曰姜。艮為休止，震起，故不得休止。

The hexagram "Pu" changes to "Da Xu". Lin Ci says: The conscription has not yet ended, and new tasks have emerged; even noble women like the Ji and Jiang families are also suffering from labor and cannot rest. Shang Binghe explains: Zhen represents travel and military service, and also rising up; hidden Kun represents matters, and Gen represents brightness, so it is said "new matters". Zhen represents Zhou, so it is said "Ji"; hidden Xun represents Qi, so it is said "Jiang". Gen represents stopping, and Zhen represents rising, so it is said "cannot stop".

頤。狐鳴室北，飢無所食。困於空邱，莫與同力。艮為狐，震為鳴，艮為室，坤北，故曰室北。坤為飢，震為食，艮為困、為邱，坤虛，故曰空邱。○室，依汲古，宋元本作苑。○坤北證。

The hexagram Pu changes to Yi. Lin's commentary says: A fox howls in the north of the house, hungry and unable to find food; it is trapped on an empty hill, with no one to help. Shang Binghe explains: Gen represents a fox, Zhen represents a cry, Gen represents a house, and Kun represents the north, hence 'north of the house'. Kun represents hunger, Zhen represents food, Gen represents being trapped and a hill, and Kun represents emptiness, hence 'empty hill'. The note says: The character 'room' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'garden'. It also says this is evidence for 'Kun represents the north'.

大過。雄聖伏，名人匿。麟遠走，鳳飛北，擾亂未息。乾為雄、為聖，伏艮為名，巽伏，故曰名人匿。坤文為麟，坤伏不見，故曰遠。坤為鳳、為北，坤伏故曰走、曰飛。按：韻前四句句皆三字，第五句乃為四字，漢魏叢書本竟以四字斷句，非。

The hexagram "Pu" changes to "Da Guo." Lin Ci said: "The heroic and outstanding sages are hidden and do not appear, the famous people hide themselves; the qilin run far away, the phoenix fly north, the chaos has not yet been calmed." Shang Binghe explained: "Qian represents the heroic and the sage, concealed by Gen (earth mountain) represents fame, Xun (wind) indicates concealment, so it is said 'famous people hide.' Kun has literary grace, hence it is the qilin; Kun is concealed and not visible, so it is said 'far away.' Kun represents the phoenix and the north, and since Kun is concealed, it is said 'run' and 'fly.' Note: From the rhyme, the first four lines each have three characters, while the fifth line has four characters; the edition of "Han Wei Cunshu" cuts them all into four-character lines, which is incorrect."

坎。疾貧望幸，使伯行販。開牢擇羊，多得大牂。詳《訟》之《遯》。

The hexagram Pu changes to Kan. Lin Ci says: Suffering from poverty and hoping for luck, he sends his elder brother to trade goods; he opens the pen to select sheep, and selects many fat female sheep. Shang Binghe explains: The symbolic and numerical interpretation of this line is detailed in the entry for the hexagram Song changing to Duan.

離。翕翕，隕墜顛崩。滅其令名，長沒不存。詳《泰》之《謙》。○，依汲古，音橫，車聲，宋本作，音田，與下存韻。

The hexagram "Pu" changes to "Li". Lin Ci says: There is a loud rumbling of carriages and horses, and suddenly they collapse and fall apart; beautiful reputation is completely destroyed, enduring a long period of decline and no longer existing. Shang Binghe explains: The interpretation of this line in terms of imagery and numbers is detailed in the line "Qian" of "Tai". The note says: The character being checked follows the Ji Gu Ge edition, which is pronounced "heng", referring to the sound of a vehicle moving; the Song edition uses a different character, pronounced "tian", which rhymes with the word "cun" in the following sentence. Note: The two characters mentioned by Lin Ci above "xi xi" and in the note are both missing in the original text, and here they are recorded as they appear in the original text without being added.

元本第二句作稍稍崩顛，與上韻，汲古則以崩為韻，且與下協。

This is a collation note following the previous entry on "否" with "离". The original edition printed "sāo sāo bēng diān" for the second line of the verse, with the final character "diān" rhyming with the previous line. The Jiguge edition, however, reads "yǔn zhuì diān bēng", using "bēng" as the rhyming character. Shang Binghe believed that this also harmonizes with the following text. Both editions have their own rhyming methods, and Shang presented them side by side for readers to compare.

咸。華落實槁，衣敝如絡。女功不成，絲布如玉。兌為華，巽為隕，故華落。艮為果實，艮火故槁。巽為絡、為敝，伏震為衣，巽落，故曰女功不成。巽為絲布，伏震為玉。○兌為華證可解《大過》九五。○華落實槁，依宋本，汲古作"華薄實藁"，非。功、如，從宋本，汲古作功、作為，非。

The hexagram "Pu" changes to "Xian." In the "Yi Lin" system, the original hexagram is called the "Zhen" hexagram, and the one it changes into is called the "Zhi" hexagram. The divination text says: flowers have fallen, fruits are withered; the clothes on one's body are torn like a fishing net. The woman's weaving work cannot be completed, and silk and cloth are as rare as jade. This is an image of scarcity in food and clothing and the abandonment of women's domestic skills. Shang Binghe's explanation says: the hexagram "Xian" has the lower trigram "Gen" (Mountain) and the upper trigram "Dui" (Lake). The upper trigram "Dui" represents flowers, and the inter-trigrams formed by the second, third, and fourth lines (in a six-line hexagram, the second to fourth lines and the third to fifth lines each form a three-line trigram, called "Hu Ti") form "Xun" (Wind), which signifies falling, so it is said "flowers fall." The lower trigram "Gen" represents fruits, and "Gen" also has the "fire" image (an additional image from Han dynasty commentators on the "Yi," derived from texts like the "Yi Lin" and "Zuo Zhuan"). Being scorched by fire, it is said "fruits wither." "Xun" represents a network and decay, which fits "clothes torn like a net." The six lines of the hexagram "Xian" change completely to form "Sun," and the inter-trigrams of "Sun" include "Zhen" (Thunder), which is called "Fu Zhen" (hidden "Zhen"). "Zhen" represents clothes, and "Xun" signifies decline, so clothes are broken and torn, hence "women's domestic skills cannot be completed." "Xun" represents silk and cloth, and hidden "Zhen" represents jade, combining to form "silk and cloth as rare as jade." There are two notes on textual criticism: first, since the image of "Dui" as "flowers" is established, it can be used to explain the line "Withered elm trees sprout flowers" in "Da Guo" nine five; second, "flowers fall, fruits wither" is based on the Song edition, while the Ji Gu Ge edition reads "flowers thin, fruits wither," which is incorrect. The characters "gong" in "women's domestic skills" and "ru" in "as rare as jade" are also taken from the Song edition, while the Ji Gu Ge edition uses different characters for these two places, and Shang Binghe judges both as incorrect (the text of the note on the base manuscript seems to have errors, and the variant readings from Ji Gu Ge are repeated in the Song edition).

恆。溫山松柏，常茂不落。鸞鳳所止，得其歡樂。詳《需》之《坤》。○止，從宋元本，汲古作庇。其，從汲古，宋元作以。

The hexagram of "Opposition" changes to the hexagram of "Permanence." The commentary says: warm mountains have pine and cypress trees that remain evergreen throughout the four seasons, never withering; the luan birds and the feng phoenix dwell there, each finding their own joy. Evergreen pines and cypresses, and the dwelling of luan and feng birds, are all auspicious signs of stability and longevity. Shang Binghe does not repeat the imagery here, but refers to the detailed explanation in the commentary on "Need" under the hexagram "Earth." There, it has already explained the origins of the images of "pine and cypress" and "luan and feng birds" from their respective hexagrams. The collation note says: the character "stop" in "where they rest" comes from the Song and Yuan editions, while the Jigugong edition has "shelter"; the character "its" in "finding their own joy" comes from the Jigugong edition, while the Song and Yuan editions have "with."

遯。失恃毋友，嘉偶出走。攫如失兔，傫如喪狗。坤伏風隕，故曰失恃。艮為友，巽寡，故毋友。坤為偶，震為嘉、為走，坤震皆伏，故曰嘉偶出走。艮手為攫，攫，撲也。震為兔、為失，失佚古通。佚兔，言兔逸也。艮為狗，巽寡，故曰傫如。伏坤為喪。○失恃毋友，依宋元本，汲古作"失持母教"，非。又攫如失兔、傫如喪狗，亦依宋元本，汲古作"攫如失老，如喪家狗"，尤非。

The hexagram of "Opposition" transforms into the hexagram of "Retreat." The line statement says: the mother has died, the support is lost, and there are no friends nearby; even a desirable spouse has left home. One tries to grasp but finds nothing, like chasing a rabbit that escapes; one appears dispirited, like having lost a dog. "Losing support" comes from the poem "Luo E" in the "Small Ya" section of the "Book of Songs," which says, "Without a father, who can be relied upon? Without a mother, who can be supported?" This specifically refers to the loss of the mother. Shang Binghe's explanation is: the trigram of K'un represents the mother, and the hidden trigram of K'un in the hexagram of "Retreat" indicates concealment and non-exposure, plus the trigram of Xun representing decline, hence "losing support." The trigram of Gen represents friends, and Xun represents fewness, hence "no friends." The trigram of K'un represents the spouse, and Zhen represents beauty and movement, so "a beautiful spouse leaving." The trigram of Zhen represents a rabbit and loss, and "loss" and "escape" are ancient homonyms, so "losing a rabbit" means the rabbit has escaped. The trigram of Gen represents a dog, and Xun represents fewness, hence "dispirited like a lost dog." The hidden trigram of K'un represents loss. The collation note says: "losing support and no friends" follows the Song and Yuan editions, while the Jigugeshi edition reads "losing support and maternal teaching," which is incorrect. The phrases "grasping like losing a rabbit" and "dispirited like losing a dog" also follow the Song and Yuan editions, while the Jigugeshi edition reads "grasping like losing an elder, like a stray dog," which is even more incorrect.

大壯。太乙駕騮，從天上求。徵我叔季，封為魯侯。通《觀》。坤納乙，居北而互艮為星，故曰太乙。本卦震為駕、為騮、為從，乾為天，伏艮為求，故曰從天上求。艮為叔季，兌為魯，震為諸侯，故曰魯侯。○求，依宋元本，汲古等本皆作來，以文理言來順，以韻言求葉，未知孰是。又徵我叔季，亦依宋元本，汲古等本皆作微我季叔。

The hexagram Pu transforms into Da Zhuang. Lin's interpretation says: The Taiyi star deity rides a red body and black mane horse, descending from heaven to seek talented people; he summons my youngest son and appoints him as the Duke of Lu. This is a favorable omen of heavenly blessings and the youngest son attaining honor. Shang Binghe's explanation says: Da Zhuang and Guan are "parallel" hexagrams (the six lines of the two hexagrams are completely opposite, and they can be used to take images from each other). Guan's lower trigram is Kun, and according to the method of Najia, Kun is paired with the heavenly stem "Yi". The position of Kun is in the north. The third, fourth, and fifth lines of Guan form the trigram Gen, which represents a star. Combined, this is the Taiyi star deity in the north. Returning to the original hexagram Da Zhuang, the upper trigram is Zhen, which means to ride, a red body and black mane horse, and to follow; the lower trigram is Qian, which means heaven. The hidden Gen trigram means to seek, so it says "seeking from heaven". Gen represents the younger brother, indicating the youngest son; the third, fourth, and fifth lines of Da Zhuang form the trigram Dui, which represents Lu; Zhen represents a duke, combining to form "appointing as the Duke of Lu". The collation note says: the character "seek" is based on the Song and Yuan editions, while the Ji Gu edition and others all use "come". In terms of meaning, "come" is more coherent, but in terms of rhyme, "seek" matches with "horse" and "duke". Shang Binghe admits he does not know which is correct. "Summon my youngest son" is based on the Song and Yuan editions, while the Ji Gu edition and others all use "humbly refer to my youngest brother".

晉。雙鳧俱飛，欲歸稻池，徑涉萑澤，為矢所射，傷我胸臆。詳《屯》之《旅》。以坎為矢，與易經合，舊說以離為矢，誤。

The hexagram Pu changes to Jin. The line says: A pair of wild geese fly up together, intending to return to a pond with long rice plants; as they fly straight through a reed-filled marsh, they are shot by an arrow, wounding my chest. Being killed on the way back is a凶 (auspicious) omen. Shang Binghe here only notes that detailed explanation can be found in the section on屯 (Zun) changing to旅 (Lu), and adds a brief commentary: taking 'arrow' as the image of Kan, which agrees with the text of the Zhou Changes (I Ching) (Kan has the image of bow and arrow). The old view that Li represents the arrow is wrong. Though this sentence is short, it is a key judgment in Shang's system of Yi images. Throughout the book, whenever the character 'arrow' appears, it is taken as Kan.

明夷。深坑復平，天下安寧。意娛心樂，賴福長生。坎陷，故曰深坑。坎又為平，故曰復平。坤為天下，坤順，故曰安寧。震為娛樂，坎為心意，震為福、為長生。○坑，依宋本，他本皆作坎。

The hexagram Pu changes to Mingyi. The line statement says: The original deep pit is once again filled in, the world is peaceful and stable; the mind is joyful and happy, relying on good fortune to enjoy a long life. This is a favorable omen indicating a transition from danger to safety. Shang Binghe's explanation says: Mingyi has Li below and Kun above. The second, third, and fourth lines form Kan, which represents a pit, hence the phrase 'deep pit'. Kan also has the imagery of 'leveling', so it is said 'once again filled in'. The upper trigram Kun represents the world, and Kun is characterized by flexibility and compliance, hence 'peaceful and stable'. The third, fourth, and fifth lines form Zhen, which represents joy, Kan represents the mind and intention, and Zhen also represents fortune and longevity, thus forming the latter part of the statement. The collation note says: The character 'pit' is based on the Song edition, while other editions use 'Kan'.

家人。俱為天民，雲過吾西。風伯雨師，與我無恩。此用《否》象。乾天坤民，故曰天民。坤為雲，伏兌為西，巽為風，伏震，故曰風伯。伏兌為雨，故曰雨師。《獨斷雲》：風伯箕星，雨師畢星，艮為星，故曰風伯、曰雨師。小畜云：密雲不雨，自我西郊。與我無恩者，言上風下火，雨澤不至也。○雨師，依宋元本，汲古等本皆訛為疾雨。

The hexagram Pu transforms into the hexagram Jiaoren. Lin's statement says: We are all born as common people, but the clouds only drift from my west side. The wind god and rain god give me no favor at all—only wind, no rain. This is the expression of longing for rain in a long drought. Shang Binghe's explanation says: This line takes the image of the hexagram Pu. The hexagram Pu has Qian (Heaven) above and Kun (Earth) below, so it is called "Heaven and people." Kun represents clouds, and in the hidden image of Pu (where all six lines change to form Tai), there is Dui (Lake), which represents the west, so it is said "clouds drift from my west." Xun represents wind, the hidden image of Zhen (Thunder) represents "Brother," combining to form "Wind god"; the hidden image of Dui represents rain, paired with "Teacher" to form "Rain god." Cai Yong's "Duoduan" says the wind god is Ji star and the rain god is Bi star. Gen represents stars, so these two star gods can both be derived from the Gen image. The hexagram Xiaoxu's statement says "dense clouds do not rain, coming from my western suburb," which is the same idea. The phrase "giving me no favor" means that the hexagram Jiaoren has Xun (Wind) above and Li (Fire) below, with only wind and fire, and rain will not fall. The collation note says: "Rain god" is based on the Song and Yuan editions, while the Ji Gu and other editions mistakenly read it as "heavy rain."

睽。野鳥山鵲，來集六博。三梟四散，主人勝客。伏艮為鳥、為山野，坎為集，數六，故曰來集六博。梟、雉，皆博採名，故曰野鳥山鵲。兌上缺，故曰三梟。離卦數三，三梟四散，必當時六博採名，《戰國策》云：夫梟棊之所以能為者，以散棊能佐之也。夫一梟不勝五散，明矣，茲曰三梟四散，孰勝負皆不能解。○梟，依汲古，宋元本作島。

The hexagram of "Opposition" changes to the hexagram of "Strife." Lin's interpretation says: wild birds and mountain quails fly in and land on the board of the game of Liu Bo. Three pieces of "Xiao" face four pieces of "San," and the host wins over the guest. "Liu Bo" was a popular game during the Han dynasty, with pieces divided into "Xiao" and "San," where "Xiao" were the valuable ones. Shang Binghe's explanation says: the hidden image of the hexagram of "Strife" (which corresponds to the hexagram of "Obstruction") includes Gen, which represents birds and mountain wilderness; Kan represents gathering, and the number of Kan is six, so it is said "coming to gather on the board of Liu Bo." "Xiao" and "Zhi" were originally names of the dice throws in the game of Liu Bo, and Lin used the names of wild birds and mountain quails to refer to them. Dui represents deficiency, and the top line opens, so it is said "three Xiaos"; the number of Li hexagram is three. "Three Xiaos and four Sansas" must be the names of the dice throws at that time. The "Strategies of the Warring States" says: the reason why "Xiao" pieces are effective is because the "San" pieces support them from the side; one "Xiao" cannot defeat five "San" pieces, which is clear. Now Lin says "three Xiaos and four Sansas," but it is unclear which side wins. The collation note says: the character "Xiao" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "Dao."

蹇。北陰司寒，堅冰不溫。凌人惰怠，大雹為災。詳《泰》之《噬嗑》。○惰怠，汲古、宋元作情，依局本。

The hexagram of "Opposition" changes to the hexagram of "Obstruction." The commentary says: The coldness of the northern yin is in charge of cold, solid ice forms, and warmth cannot penetrate. The officials in charge of storing and distributing ice, called "ling ren," are negligent in their duties, thus causing heavy hailstorms and disasters. "Ling ren" refers to the officials in the "Rites of Zhou · Heavenly Officials" who were responsible for storing and distributing ice. Ancient people believed that improper storage of ice would lead to hailstorms. Shang Binghe notes here that detailed explanations can be found in the entry on "Tai" changing to "Sheke." The collation note says: The characters "du dai" (negligent and lazy) in both the Ji Gu Ge edition and the Song and Yuan editions are written as "qing," but here we follow the revised version from the Hubei Official Book Bureau edition.

解。伊伯智士，去桀耕野。執順以待，反和無咎。震為音、為伯，故曰伊伯。伊吾，讀書聲也。坎為智，故曰智士。離為惡人，故曰桀。震為耕，否艮為野、為執、為待，坎為和。○伯，從汲古，宋元本作傅。《孟子》：伊尹耕於有莘之野而樂堯舜之道。

The hexagram Pu changes to the hexagram Jie. The line statement says: Yi Yin, the wise and virtuous elder, left King Jie of Xia and retreated to the fields to till the soil; he held to the right path, remained calm and waited for the right opportunity, and later returned to the court to harmonize the world, without any mistakes. Shang Binghe's explanation says: Zhen represents sound and the elder, making 'Yi Bo' — 'Yi Wu' originally refers to the sound of reading, so the sound of Zhen can match the character 'Yi'. Kan represents wisdom, so he is called 'the wise man'. Li represents the wicked person, referring to King Jie of Xia. Zhen represents farming; the贞 hexagram Pu has Gen representing the wild, holding on, and waiting; Kan represents harmony. The collation note says: the character 'Bo' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'Fu' (making 'Yi Fu' which refers to both Yi Yin and Fu Yue). Shang also cites the Mencius: Yi Yin was farming in the wild of You Shen and delighted in the way of Yao and Shun, which is the source of the line statement's 'leaving Jie and farming in the wild'.

損。秋風牽手，相從笑語。伯歌季舞，燕樂以喜。兌為秋，坤為風，艮手為牽，震為笑語，為從。二上正反震，故曰相從笑語。震為伯、為歌舞，艮為季，兌為燕。○秋，宋元本作北，依汲古。詩：北風其涼，攜手同行。從，依宋元本，汲古作提。

The hexagram Pu changes to the hexagram Shen. The line says: In the autumn wind, holding hands and walking together, you follow me and I follow you, laughing and talking; the elder brother sings, the younger brother dances, feasting and enjoying themselves, a scene of great joy. This is an image of harmonious family relations. Shang Binghe's explanation says: The lower trigram Dui represents autumn, the trigram Kun represents wind, and the trigram Gen represents hands, which can pull, so there is 'holding hands'; the trigram Zhen represents laughter and conversation, as well as following each other. The hexagram Shen changes from the second line to the top line; when viewed normally it is Zhen, and when viewed upside down it is still Zhen, which is called 'reverse Zhen'—taking the image by flipping the hexagram upside down is called 'reversed image'. Using both the normal and reversed images together conveys the meaning of mutual interaction, so it is said 'laughing and following each other'. The trigram Zhen represents the elder brother (the eldest son) and singing and dancing, the trigram Gen represents the younger brother (the youngest son), and the trigram Dui represents feasting, which is banquet. The collation note says: The character 'autumn' in the Song and Yuan editions was written as 'north', here we follow the Jigugē edition; the poem 'Bei Feng' from the 'Poetry Classic' has the lines 'the northern wind is cool' and 'holding hands and walking together', so 'northern wind holding hands' also has its origin. The character 'follow' in 'following each other' follows the Song and Yuan editions, while the Jigugē edition has 'lift'.

益。徙巢去家，南過白馬。東西受福，與母相得。艮為巢、為家，震為徙、為去、為南，巽為白，坤為馬，故曰白馬。白馬，津名，在大伾山南。震為東，伏兌為西。震為福，坤為母。○徙，依汲古，宋元本作從。

The hexagram Pu changes to the hexagram Yi. The line statement says: having left the old nest, departing from the old home, going south through the White Horse Ferry; east and west both receive blessings, finally reuniting with the mother. This is a statement about migration bringing good fortune and mother and child reuniting. Shang Binghe's explanation says: Gen represents the nest and the home; Zhen represents movement, departure, and the south; Xun represents white, and Kun represents horse, combining to form 'White Horse'. White Horse is the name of a ferry on the Yellow River, located to the south of Da Pi Mountain. Zhen represents east, and hidden Dui represents west, hence 'east and west receive blessings'; Zhen represents blessings, and Kun represents the mother. The collation note says: the character '徙' follows the Ji Gu Ge edition, while the Song and Yuan editions have '从'.

夬。鳥飛跌跛，兩兩相和。不病四支，但去莫疑。伏艮為鳥、為飛，兌折故跌跛。坤數二，重坤，故曰兩兩，兌為和，坤為病、為疑，坤伏，故不病不疑。

The hexagram Pu changes to Guai. The line statement says: Birds fly with a staggered gait, yet they respond to each other in pairs; their limbs are not injured, so they should proceed forward without hesitation. Although there is a minor setback, there is no actual injury, which is a favorable omen. Shang Binghe's interpretation says: The hidden image of Guai (which corresponds to the hexagram Bao through the reverse method) contains Gen, which represents birds and flying; the upper trigram Dui signifies destruction, hence the phrase 'staggered gait'. The number of Kun is two, and the image of Kun reappears in Bao, hence the phrase 'in pairs'; Dui represents harmony. Originally, Kun signifies illness and doubt, but now Kun is in the hidden position and not apparent, hence 'no illness' and 'no doubt' — 'no doubt' means not to hesitate, which corresponds exactly to 'proceed forward'.

姤。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之《震》。○狗，宋元本作駒，非。

The hexagram of "Opposition" changes to the hexagram of "Meeting." The commentary says: Three oxen give birth to a dog, taking the dog of the戌 position as its mother; the southern barbarians invade to the north, and the leader of the Ji surname states, abandoning his country and fleeing. Oxen giving birth to dogs is an abnormal omen, and ancient people regarded it as a sign of military calamity, hence the following text refers to the invasion by夷狄 and the flight of the feudal lords. Shang Binghe here notes that detailed explanation can be found in the entry for "Kun" changing to "Zhen." The collation note says: The character "dog" in the Song and Yuan editions was written as "foal," which is incorrect— if it were "foal," then oxen would give birth to horses, which does not match the subsequent text "taking the戌 dog as mother."

萃。破筐敝筥，棄捐於道。壞落穿敗，不復為寶。通《大畜》。震為筐筥。兌為破，巽為敝，艮為道，艮止不用，故曰棄捐，兌毀，故曰壞落穿敗。震為玉、為寶，震覆，故不為寶。○為，依宋元本，他本皆作所，非。

The hexagram of "Non-Communication" changes to the hexagram of "Gathering." The line statement says: broken square baskets and old round baskets are thrown away on the roadside; they are pierced and scattered, broken and in disrepair, no longer considered valuable. This is an image of abandonment and uselessness. Shang Binghe's explanation says: "Cui" and "Da Xu" are complementary hexagrams. Zhen represents baskets, as do Ju (containers made of bamboo, square ones called baskets, round ones called Ju); Dui represents breaking, Xun represents decay, Gen represents roads; Gen signifies stillness and non-use, hence "discarded and abandoned," meaning discarded and no longer used; Dui signifies destruction, hence "broken, scattered, pierced and ruined." Zhen originally represents jade and treasure, but here Zhen is viewed in reverse, forming an inverted image, so the aura of treasure has been lost, hence "no longer considered treasure." The collation note says: the character "为" in "no longer considered treasure" follows the Song and Yuan editions, while other editions have "所," which is incorrect.

升。結紐得解，憂不為禍。食利供家，受福安坐。巽為結紐。震為解、為樂，故憂不為禍。坤為憂、為禍也。巽為利，兌口，故曰食利。伏艮為家、為安坐。震為福。○紐，從宋元本，汲古等本皆訛紉。供，依宋元本，汲古作僊，非。

The hexagram Pu changes to the hexagram Sheng. The divination says: A rope that was tied is now untied, worries will not turn into calamity; relying on profits from business to support the family, enjoying happiness and living in peace and security. This is a favorable omen indicating relief from misfortune and peace. Shang Binghe's explanation says: The lower trigram is Xun, which represents a rope, and a rope can be tied into knots, hence 'knot'. The trigrams formed by the second, third, and fourth lines form Dui, and those formed by the third, fourth, and fifth lines form Zhen. Zhen represents resolution and joy, so worries will not turn into misfortune—originally Kun represents worry and misfortune. Xun represents profit, Dui represents mouth, and mouth can eat, hence 'profit from business'. The hidden Gen represents home and peaceful sitting, while Zhen represents happiness. The collation notes say: The character 'knot' comes from the Song and Yuan editions, while the Ji Gu edition and others mistakenly wrote 'sew'; the character 'support' follows the Song and Yuan editions, while the Ji Gu edition wrote 'immortal', which is incorrect.

困。白日揚光，雷車避藏。雲雨不行，各自還鄉。巽白離日，震雷震伏，故曰避藏。坎為雲雨，日出坎上，故雲雨不行。伏震為反，艮為鄉，故曰各自還鄉。○還，依汲古，宋元本作止。

The hexagram of "Opposition" changes to the hexagram of "Obstruction." The line statement says: The sun shines brightly, its light spreading in all directions; the thunder chariot hides and does not travel. Clouds and rain have stopped, each returning to its own place. This is an image of rain stopping and the sky clearing, with each thing returning to its proper position. Shang Binghe's explanation says: The third, fourth, and fifth lines form the trigram of Xun, which represents white; the second, third, and fourth lines form the trigram of Li, which represents the sun; Zhen originally represents the thunder chariot, but Zhen is in the hidden position, so it is said "to hide and not travel." Kan represents cloud and rain; since the sun has already risen above the water of Kan, clouds and rain naturally cease. Hidden Zhen represents returning, and Gen represents the native place, thus forming "each returning to its native place." The collation note says: The character "return" is based on the Ji Gu Ge edition, while the Song and Yuan editions use "stop."

井。杜口結舌，心中怫鬱。去災生患，無所告冤。兌為口舌，坎伏，故杜口結舌。坎為心、為憂患凶災、為冤，上坎下互大坎，故無所告冤。○去，依汲古，宋元本作凶。

The hexagram of "Non-Communication" changes into the hexagram of "Well". Lin's interpretation says: keeping the mouth closed and rolling up the tongue, unable to speak, with a feeling of oppression and blockage in the heart; old calamities have just passed, but new troubles arise, with a lot of grievances without a place to complain. This is a凶辞 indicating blocked speech and inability to seek justice. Shang Binghe's explanation says: Dui represents mouth and tongue, and since Dui is in the hidden position, it is said "keeping the mouth closed and rolling up the tongue". Kan represents the heart, worries, calamities, and injustice; the upper trigram of the hexagram of "Well" is originally Kan, and the first line to the fourth line again forms a yin outside and yang inside, with an external appearance similar to Kan, which is called "great Kan" (the overall shape of the six lines forms a large trigram). There are dangers and traps everywhere, so "no place to complain". The collation note says: the character "go" in "go away from calamity" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "凶".

革。賚貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。

The hexagram of "Opposition" changes to the hexagram of "Revolution." The line oracle says: carrying shells to redeem the fox, but the other party does not listen to my words; the fox is tied to the tiger's whiskers, and no matter how I try to pull it, I cannot get it loose. The desired object lies at the tiger's mouth, which is a凶 omen indicating strength but inability to achieve the goal. Shang Binghe does not repeat the symbolic interpretation here, noting that detailed explanation can be found in the entry for "Need" changing to "Strife" in the "Yi Lin." This line oracle appears again in the "Yi Lin," and whenever a line oracle is repeated, Shang Binghe only provides a detailed annotation at its first occurrence, with subsequent occurrences simply referring to the previous one.

鼎。鳴鶴抱子，見蛇何咎。室家俱在，不失其所。通《屯》。震為鶴、為子，艮手為抱。巽為蛇，兌見，故曰見蛇。鶴以蛇為糧，故無咎。艮為室家。○鳴，汲古作如，宋本作持，漢魏叢書本作鳴，下屢見亦多作鳴，故從之。

The hexagram Pu changes to the hexagram Ding. The line says: A crane calls while protecting its young, even if it meets a snake, there is no harm. All the family are present, each in their proper place, so they will not lose their home. Meeting a snake is usually a frightening thing, but the crane eats snakes, so it does not bring disaster. Shang Binghe's explanation says: The hexagram Ding is connected with the hexagram Zun, taking the image of Zun—Zhen represents a crane and children, Gen represents hands, which can hold; Xun represents a snake, and Dui represents seeing, so it says 'seeing a snake'. Since the crane eats snakes, it naturally has no fault. Gen represents family. The collation note says: The character 'ming' in the text is 'ru' in the Ji Gu Ge edition, 'chi' in the Song edition, and 'ming' in the Han Wei Collection of Commentaries edition; this sentence appears repeatedly in the following text and is mostly written as 'ming', so we take 'ming' as the correct reading.

震。逐兔山西，利走入門。賴我仁德，獲為我福。震為兔、為逐。艮山坎西，故曰山西。伏巽為利，艮為門。震為仁德、為福。○坎西證。

The hexagram of "Non-Communication" changes to the hexagram of "Thunder." The line statement says: chasing a rabbit on the west side of the mountain, the rabbit runs smoothly into the gate; entirely relying on my previous benevolence, this trip has instead become my good fortune. Gaining without effort is a favorable omen. Shang Binghe's explanation says: "Thunder" represents a rabbit and pursuit; the second, third, and fourth lines of "Thunder" form the hexagram of "Mountain," which represents a mountain. The third, fourth, and fifth lines form the hexagram of "Water," which represents the west. Thus, it forms "West Mountain." The hidden hexagram of "Wind" indicates benefit, and "Mountain" represents a gate. "Thunder" represents benevolence and good fortune. The collation note has only four characters: "Kan West Evidence," which is Shang's own note: this passage can serve as evidence for the lost image of "Kan position as West" — throughout the book, whenever the word "west" appears in relation to direction, it takes the image of Kan. This is one of the hard evidences.