The Tenth Section: Walking on the Path

艮。興役不休，與民爭時。牛生五趾，行危為憂。互坎為勞，故曰興役不休。坎為眾、為民。艮為時，三上正反艮震，故曰爭時。震為生、為趾，坎納戊，數五，故曰五趾。艮為牛，坎為憂、為危。震行。按：《漢書五行志》："興徭役奪民時，厥妖牛生五足，秦孝文王五年，有獻五足牛者，劉向以為近牛禍"，此自舊事，五行志述之，不得謂林本《漢書》。

The hexagram of "Pu" changes to "Gen." Lin's interpretation says: labor services are constantly raised, competing with the people for farming time; a cow gives birth to a monster with five toes, indicating danger and worry. This is a凶辞 indicating oppressive government and hardship for the people, followed by strange omens. Shang Binghe's explanation says: the interacting trigrams contain Kan, which represents labor services, hence "labor services never cease." Kan also represents the people. Gen represents time; from the third line to the top line, viewed normally it is Gen, viewed reversed it becomes Zhen, so the two images move against each other, hence "competing for time." Zhen represents birth and toes; Kan in the Najia stem assignment corresponds to the heavenly stem "Wu," which in the Five Phases is the number five, hence "five toes." Gen represents a cow, Kan represents worry and danger, and Zhen represents movement. Shang also adds a note to distinguish false interpretations: The "Five Elements" section of the "Book of Han" records "labor services are raised and take away the people's farming time, and the omen is a cow giving birth to five feet." In the fifth year of King Xiao Wen of the Qin dynasty, someone presented a five-footed cow, and Liu Xiang thought this was close to a cattle omen; but this was actually an old story from the Pre-Qin period, and the "Book of Han" only recounted it. Therefore, one cannot conclude that the "Yi Lin" was copied from the "Book of Han" just because Lin's interpretation matches the "Book of Han." This is a key evidence that Shang used to support the "Yi Lin" as an original work from the Western Han dynasty by Jiao Yanshou.

漸。春栗夏梨，山鮮希有。斗千石萬，貴不可販。艮為果，故曰栗梨。伏震為春，離為夏，艮為山，巽為魚，故曰山鮮。梨栗至春夏即壞，故曰希有。艮為斗、為石、為貴、為求，伏震為千萬。○栗，依汲古，宋元作粟。山，依湖北局本，宋元、汲古皆作少，非。販，依宋元本，汲古作求。

The hexagram Pu transforms into the hexagram Zhan. Lin's commentary says: In spring, chestnuts are still available, but pears appear only in summer; these mountain delicacies are rare and hard to obtain. A dou of them sells for a thousand coins, a shi sells for ten thousand coins; their price is so high that they cannot be transported or traded. This is an image of scarcity leading to high prices, where there is demand but no supply. Shang Binghe's explanation says: Gen represents fruits, so "chestnut" and "pear" are mentioned. The hidden Zhen represents spring, the interacting Li represents summer, Gen represents mountain, and Xun represents fish, which are fresh goods, thus forming "mountain fresh." Pears and chestnuts rot once they reach spring and summer, hence "rare and scarce." Gen represents dou, shi, value, and seeking; the hidden Zhen represents thousand and ten thousand, thus forming "a dou for a thousand, a shi for ten thousand." The collation notes say: The character "chestnut" follows the Ji Gu Ge edition, while Song and Yuan editions read "millet"; the character "mountain" in "mountain fresh" follows the Hubei official book bureau edition, while Song, Yuan, and Ji Gu Ge editions all read "few," which is incorrect; the character "trade" follows the Song and Yuan editions, while Ji Gu Ge edition reads "seek."

歸妹。悲號北行，失其長兄。伯仲不幸，骸骨散亡。震聲兌口，坎悲坎北，故曰悲號北行。震為長兄，坎隱伏，兌折，故曰失其長兄。震為伯，坎為仲，兌為骸骨，兌折坎險，故曰不幸、曰散亡。

The hexagram of "Opposition" changes to the hexagram of "Return of the Young Wife." The divination statement says: crying bitterly and loudly heading north, losing the elder brother; the eldest and second sons have both suffered misfortune, and their bones have scattered and been lost. This is a great凶 (auspicious) statement regarding the loss of a close relative and the scattering of bones. Shang Binghe's explanation says: Zhen represents sound, Dui represents mouth, Kan represents sorrow, and Kan is located in the north, so it is said "sorrowful crying and heading north." Zhen represents the elder brother, while Kan signifies concealment and Dui signifies destruction, hence "losing the elder brother." Zhen represents the eldest son, Kan represents the second son, and Dui represents bones; Dui is broken and Kan is dangerous, hence "misfortune" and "scattering and loss."

豐。賦斂重數，政為民賊。杼軸空虛，去其家室。坎為聚，故曰賦斂，互大坎，故曰重數。坎為民、為賊、為杼軸，離虛故曰空。艮為家室，艮覆故去。○空虛去其家室，依《復》之《兌》校，各本皆作空盡家去其室。

The hexagram Pu changes to the hexagram Feng. Lin's interpretation says: taxes are levied again and again, heavy and dense, the government's orders are like bandits harming the people; the spindles and the shafts on the loom are empty, the people can only abandon their homes and flee. The phrase "zhù zhóu qí kōng" comes from the poem Xiao Ya Da Dong, describing how excessive taxation drains the people's strength. Shang Binghe's explanation says: Kan represents gathering, and gathering is "fu lian"; the six lines are all yin lines enclosing yang lines, forming a large Kan as a whole, so it is called "chong shu", meaning frequent levies. Kan represents the people, bandits, and spindles and shafts; Li has emptiness, so it is called "kōng". Gen represents family and home, here Gen is taken as covering, so it is called "qu qi". The collation note says: the phrase "kōng xū qu qi jia shi" is based on the interpretation of Fu changing to Dui, and all original versions read "kōng jin jia qu qi shi".

旅。履服白縞，殃咎併到，憂不能笑。通《節》。震為履、為服，巽為白、為縞，坎為殃咎、為憂，震為笑。○能，依汲古，宋元本作敢。

The hexagram Pu changes to the hexagram Lu. Lin's interpretation says: All the clothes on the feet and body are white mourning cloth, calamity and guilt come together, causing sorrow so deep that one cannot even smile. White mourning cloth is the color of mourning clothes, entirely in white, symbolizing mourning. Shang Binghe's explanation says: Lu and Jie are complementary hexagrams, taking the image of Jie—Zhen represents shoes and clothing; the second, third, and fourth lines of the original hexagram Lu form the trigram Xun, which represents white and mourning cloth; Kan represents calamity and guilt, and sorrow; Zhen represents smiling, but being unable to smile corresponds to 'sorrow preventing a smile.' The collation note says: The character 'can' in 'unable to smile' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'dare.'

巽。杜口結舌，言為禍母。代伯受患，無所禱免。互兌為口舌、為言，正覆兌相背，故曰杜口結舌。巽為母，震為伯，震巽相往來，故曰代伯受患。兌為患，兌口為禱。○免，依汲古，宋元本作冤。

The hexagram of "Opposition" changes to the hexagram of "Wind." The line statement says: keep your mouth closed and your tongue rolled back, dare not speak, because words are the source of calamity; taking the calamity for the elder brother, no prayer can avoid it. This is a statement about being cautious in speech to avoid disaster but still unable to escape it. Shang Binghe's explanation says: the interacting trigrams include Dui, which represents mouth and speech, and the Dui trigram viewed upside down, facing away from the original Dui, indicates mouths closed, hence "closing the mouth and rolling back the tongue." Xun represents the mother, and Zhen represents the elder brother; the two trigrams Zhen and Xun alternate, hence "taking the calamity for the elder brother." Dui represents calamity, and Dui also represents the mouth, which can pray, but the prayer is ineffective. The collation note says: the character "免" in "prayer to avoid" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "冤."

兌。免冠進賢，步出朝門。儀體不正，賊孽為患。通《艮》。艮為冠，互震為進、為賢。進賢，冠名也。《漢書貢禹傳》："見責免冠謝"，故曰免冠進賢。震為步、為出，艮為朝門，互坎為賊、為患。坎曲故不正。艮為身體。○步出朝門，儀體不正，依汲古，宋元作"步行出朝，門體不正"，非。

The hexagram of "Opposition" changes to the hexagram of "Lake." The line statement says: removing the cap of recommending virtuous men to apologize, taking steps out of the palace gate; the proper demeanor has been lost, thus giving rise to the mischief of villains. "The cap of recommending virtuous men" is the type of hat worn by officials in the Han dynasty. When officials were questioned, they would remove their hats as an apology, which was the custom of the time. Shang Binghe's explanation says: "Lake" and "Mountain" are complementary. "Mountain" represents the cap, and the interacting trigrams include "Thunder," which signifies movement and virtue. "Recommending virtuous men" is originally the name of the cap. The "Book of Han, Biography of Gong Yu" mentions "seeing blame and removing the cap to apologize," hence the phrase "removing the cap of recommending virtuous men." "Thunder" signifies steps and departure, while "Mountain" represents the palace gate. The interacting trigrams include "Water," which signifies thieves and troubles. Since "Water" is characterized by bending and not straight, it is said "not proper." "Mountain" represents the body, hence the term "demeanor and form." The collation note says: "taking steps out of the palace gate, the demeanor and form are not proper" follows the Ji Gu Ge edition. The Song and Yuan editions read "walking out of the palace, the body is not proper," which is incorrect.

渙。娶於姜女，駕迎新婦。少齊在門，夫子悅喜。巽為姜，震為娶、為駕，巽為婦、為少齊。《左傳昭二年》："晉人謂之少齊"是也。艮為門，震為夫子、為悅喜。○少齊，依宋元本，汲古等本皆作少妻，非。夫子，亦依宋元本，汲古等本作之子，尤謬。

The hexagram of "Not" changes to the hexagram of "Dispersal." The line statement says: "Marrying a woman of the Jiang surname, driving a carriage to fetch the bride; the young wife accompanying her is already at the door, and the husband is full of joy." This is a favorable omen indicating a smooth marriage. Shang Binghe's explanation says: "Xun represents Jiang, Zhen represents marriage and driving, and Xun also represents the wife and the young wife. The 'Zuo Zhuan · Zhao Gong Erniang' records 'the people of Jin called her the young wife,' which is the origin of this term, referring to the accompanying bride. Gen represents the door, Zhen represents the husband and joy. The collation note says: 'Young wife' follows the Song and Yuan editions, while Ji Gu and other editions read 'young wife,' which is incorrect; 'husband' also follows the Song and Yuan editions, while Ji Gu and other editions read 'son,' which is even more wrong."

節。牧羊稻園，聞虎喧讙。畏恐悚息，終無禍患。詳《屯》之《復》。

The hexagram of "Opposition" changes to the hexagram of "Restraint." The line statement says: In a rice field or garden, sheep are being grazed, suddenly a tiger's roar is heard and the noise is great; frightened, one holds one's breath and does not make a sound, and in the end, no harm comes. A false alarm without actual harm is a favorable omen of danger first then safety. Shang Binghe does not emphasize the use of symbolic imagery here, and the detailed explanation can be found in the entry for "Zun" changing to "Fu."

中孚。老妾據機，緯絕不知。女功不成，冬寒無衣。兌為妾，老妾，本《大過九五》也。巽為進退、為機、為緯，兌折故緯絕、故女功不成。《左傳昭二十四年》："嫠不恤其緯而憂宗周之隕"。乾為冬、為寒、為衣，今上下乾象皆缺，故無也。○據，依宋元本，汲古作踞。

The hexagram of "Opposition" changes to the hexagram of "Faith in the Middle." The line statement says: an old concubine stays by the loom, unaware that the warp thread has broken; the weaving is not completed, and in winter there is no clothing to wear. This is a凶 (auspicious) statement indicating the plight of the old and weak, with duties neglected and no clothing or food. Shang Binghe's explanation says: the trigram Dui represents a concubine, and the term "old concubine" is derived from the image of "Old Woman Obtains Her Husband" in the line "Nine in the Fifth" of the hexagram "Great Exceeding." The trigram Xun represents movement, hesitation, and the loom, as well as the warp thread; Dui signifies destruction, so the warp thread breaks, and the weaving task cannot be completed. The "Zuo Zhuan · Zhao Gong Twenty-fourth Year" mentions "The widow does not worry about her warp thread, but worries about the fall of the Zhou dynasty," indicating that a widow does not concern herself with her own loom but worries about the collapse of the Zhou dynasty. The line statement uses this reference. The trigram Qian represents winter, cold, and clothing; now the hexagram of "Faith in the Middle" lacks the trigram Qian at both top and bottom, so it says "no clothing." The collation note says: the character "according to" in "according to the loom" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "sit."

小過。黑龍吐光，使陰復明。燎獵載聖，六師以昌。震為龍，艮為黔，故曰黑龍。兌口為吐，艮為光明，故曰吐光、曰使陰復明。艮為火，故曰燎。震車為載，坎為聖，言文王出獵載太公以歸也。坎數六，坎眾，故曰六師。震為昌也。○明，依宋本，汲古作陽。燎，依宋元本，汲古作熊。惟黑依汲古，宋元本作乘。

The hexagram of "Opposition" changes to the hexagram of "Minor Excess." The line statement says: A black dragon spits out light, making darkness once again bright; during a wild fire hunt, the saint was brought back, and thus the six armies flourished. It refers to King Wen of Zhou hunting by the Wei River and meeting the Marquis of Tai, who was then brought back with him. Shang Binghe's explanation says: Zhen represents a dragon, Gen represents black, together forming "black dragon." Dui represents mouth, which can spit out, Gen represents brightness, so it is said "spitting out light," and "making darkness once again bright." Gen represents fire, burning grass for hunting is called "燎." Zhen represents a carriage, which can carry, Kan represents the sage, so it is said "carrying the sage"; Kan's number is six, and Kan also represents multitude, so it is said "six armies"; Zhen represents prosperity. The collation note says: the character "bright" in "once again bright" follows the Song edition, while the Ji Gu Ge edition has "Yang"; the character "燎" follows the Song and Yuan editions, while the Ji Gu Ge edition has "Xiong"; only the character "black" follows the Ji Gu Ge edition, while the Song and Yuan editions have "Cheng."

既濟。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。○季姜，汲古作姜姬，依宋元本。《左傳桓九年》："紀季姜歸於京師，為桓公後"是也，莊當為桓。

The hexagram of "Opposition" changes to the hexagram of "Completion." Lin's commentary says: A neighboring country to the east sends its daughter to marry the king, becoming the king's concubine; the king builds a mansion for her to honor her mother. She marries far away to the capital, and Ji Jiang is delighted. This is a favorable omen for a noble marriage. Shang Binghe notes that detailed explanation can be found in the entry "Zun" under "Zun" in the hexagram of "Initiation." The collation note says: "Ji Jiang" in the Ji Gu Ge edition is "Jiang Ji," but here we follow the Song and Yuan editions. The "Zuo Zhuan · Huan Gong Ninth Year" records "Ji Ji Jiang returns to the capital," becoming the concubine of King Huan of Zhou, which is exactly this event; according to this, the "Zhuang Gong" in Lin's commentary should be a mistake for "Huan Gong."

未濟。灌頡東從，道頓跌踦。日辰不良，病為身禍。離為惡人，故曰灌頡。離為東，言顛頡從公子重耳於東也。灌疑為顛之音訛字。離為日，坎為病、為禍、為跌踦。○東從，依宋元本，汲古作同徒。日辰不良，依汲古，宋元本作日食不退，非。

The hexagram of "Non" changes to the hexagram of "Not Yet Completed." The line statement says: "A person named Dian Jie went east to follow the master, but on the way he encountered difficulties and stumbled, injuring his foot; the day and hour were both inauspicious, and the illness became his own misfortune." Shang Binghe's explanation says: "Li represents wicked people, so it is called 'Guan Jie'; Li represents the east, referring to the story of the Jin official Dian Jie following Duke Chong'er in his exile to the east—'Guan' is likely a phonetic error for 'Dian.' Li represents the sun, Kan represents illness, misfortune, and falling. The collation notes say: 'East from' follows the Song and Yuan editions, while the Jigugeshi edition reads 'same companion'; 'the day and hour are not favorable' follows the Jigugeshi edition, while the Song and Yuan editions read 'the sun does not retreat,' which is incorrect."

行唐尚秉和節之注。受業蒲城仵道益、豐潤董維城堃校刊。

These two lines are the title at the beginning of volume four. The commentary was written by Shang Binghe, a native of Xingtang in Zhili, who was known by the courtesy name Jiezi and a prominent scholar in the school of Change and Number in the study of the Book of Changes. The collation and publication were done by his two disciples, Wu Daoyi from Pucheng and Dong Weicheng, also known as Kun, from Fengrun. Each volume of "Commentary on Jiao's Forest of Changes" begins with the place of origin and names of the annotator and the editors, to clarify the responsibility of each party.

同人。櫜置山顛，銷鋒鑄刃。示不復用，天下大歡。通《師》。坤為櫜，震為陵，乾亦為山陵、為顛。艮為鋒刃，艮覆故銷、故不用。坤為天下，震樂故曰大歡。○櫜置，宋本作密櫜，疑非，茲依汲古。

The hexagram Tongren remains unchanged, indicating a stance of self-preservation. The commentary says: putting bows, arrows, and weapons into a leather bag and placing them on the mountain top; destroying the sharp edges and melting down the weapons, showing to the world that there will be no more warfare, thus the world is greatly rejoiced. "Gao" refers to a leather bag used for storing bows, arrows, and weapons; the phrase "zai gao gongshi" from the "Poetry · Zhou Songs · Shimei" refers to this. Destroying weapons and showing that they will not be used again represents a peaceful era of cultural development and military reduction. Shang Binghe's interpretation is: Tongren and Shī hexagrams are complementary, taking the imagery of Shī — Kun represents the leather bag, Zhen represents hills; the original hexagram Qian also represents mountains and peaks. Gen represents sharp edges, here Gen takes the image of covering, reversed to indicate destruction and non-use, thus saying "destroying sharp edges and melting down weapons, showing they will not be used again." Kun represents the world, Zhen represents joy, thus saying "great joy." The collation note says: "gao zhi" in the Song edition reads "mi gao," Shang suspected this to be inaccurate, and here follows the Ji Gugē edition.

乾。一臂六手，不便於口。莫肯為用，利棄我走。○便於，從宋本，汲古作使堵，非。

The hexagram Tongren changes to Qian. Lin's commentary says: One arm growing six hands, which is inconvenient for feeding one's mouth; no one is willing to be used by me, even the benefits are abandoned and leave me. Many hands but not properly used, is a凶辞 of empty form and seeking profit but losing it. Shang Binghe did not provide commentary on this, only leaving a collation note: The word 'conveniently' comes from the Song edition, while the Jigugeshi edition says 'make a block', which is incorrect.

坤。獐鹿逐牧，飽歸其居，安寧無悔。○寧，從宋本，汲古作息，此用《同人》伏象。

The hexagram Tongren changes into the hexagram Kun. Lin's commentary says: "Deer and gazelles follow water and grass for grazing, then when they are full, they return to their own nests, peaceful and secure, without any regret. This is a favorable omen of each getting what is appropriate." Shang Binghe explains in his collation notes: the character "ning" (peaceful) comes from the Song edition, while the Ji Gu Ge edition uses "xi" (rest); this refers to the hidden image of the hexagram Tongren, which is the hexagram Shī (military), formed by the complete change of all six lines of Tongren. In Shī, Kun represents herding and peace, which exactly matches Lin's commentary.

屯。鴻魚逆流，至人潛處。蓬蒿代柱，大屋顛仆。艮為鴻，坤為魚、為水、為逆，故曰鴻魚逆流。鴻，大也。坎為聖人，在下故曰潛處。坤為蓬蒿，震木為柱。坤在艮屋下，故曰代柱。坎陷故顛仆。○大，從宋元本，汲古作天屋。處，宋元本作渚，依汲古。僕，依《觀》之《需》校，各本皆作倒。《五行志》："眾逆同志，河魚逆流上"，故林詞不吉。

The hexagram Tongren changes to Zhun. Lin's interpretation says: A big fish swims upstream against the current, a virtuous person remains hidden and does not emerge; using reeds and grass to replace the pillars, the big house thus collapses. The upper and lower parts are out of order, with softness replacing strength, which is an omen of collapse. Shang Binghe's explanation says: Gen represents a big bird, "Hong" here means "big"; Kun represents fish, water, and reversal, forming "a big fish swimming upstream." Kan represents a sage, located in the lower trigram, so it is said "to remain hidden." Kun represents reeds and grass, Zhen represents wood, which originally could be used as pillars; now Kun is below Gen's house, and reeds and grass take the place of the pillars, so it is said "to replace the pillars"; Kan signifies a fall, so "to fall down." The collation notes say: the character "da" (big) in "da wu" (big house) comes from the Song and Yuan editions, while the Jigugeshi edition reads "tian wu" (heavenly house); the character "chu" (reside) in "qian chu" (to remain hidden) is "zhu" in the Song and Yuan editions, here following the Jigugeshi edition; the character "pu" (fall) in "tian pu" (to fall down) is corrected from "dao" (to fall over) according to the entry on Guan changing to Xu, all editions originally read "dao." Shang also cites the "Five Elements Chapter" of the "Book of Han" which says "many people act against the will, the river fish swim upstream," indicating that the river fish swimming upstream was considered a sign of rebellion in ancient times, so this line of Lin's interpretation is not auspicious.

蒙。三羖五，相遇俱行。迷入空澤，經涉六駁，為所傷賊。伏兌為羊，故曰羖、曰。艮納丙，故曰三羖。坎納戊，故曰五。互震為行，坤為迷、為虛，故曰空澤，坎陷故曰澤。艮為駁，能食虎豹，然曰經涉則非獸也。《詩秦風》："隰有六駁"，《傳》：駁，如馬。陸機云：駁馬，梓榆也。樹皮青白駁犖，遙視似駁馬，故謂之駁。下章云"山有苞棣，隰有樹檖"，皆言木，此不應言獸，茲林詞曰經涉六駁，為所傷賊，正用詩語。亦以六駁為木，與陸詁合。坎數六，故曰六駁。坎又為賊。○駁，依宋本，汲古訛駿。末句汲古作為賊所傷，依宋元本。為所傷賊者，言羊為駁木觸傷也。

The hexagram Tongren changes into Meng. Lin's commentary says: Three black male goats and five goats meet and travel together; they get lost and enter an open marsh, passing through six trees with mixed colors, and are injured by the trees. "Gu" refers to a black male goat; the original text is missing a character here, and the name of the sheep corresponding to the number "five" has been lost, both in the original text and in Shang's annotations, so we dare not make up a guess. Shang Binghe's explanation says: The hidden trigram Dui represents sheep, so there is "gu" and the missing character's name. In the system of Najia, the trigram Gen corresponds to the heavenly stem "Bing", whose number is three, hence "three gu"; the trigram Kan corresponds to "Wu", whose number is five, hence "five". The interacting trigram Zhen represents movement, and Kun represents confusion and emptiness, hence "empty marsh". Kan also represents a pit, hence the marsh. Gen represents mixed colors; originally, "bo" was a fierce beast said to eat tigers and leopards, but Lin's text says "passing through", indicating that it is not an animal. The "Shi Jing·Qin Feng·Chen Feng" mentions "the lowland has six bo", and the "Mao Transmission" says bo resembles a horse. Lu Ji says bo is a type of horse called Ziyu, which has a green and white spotted bark, looking like a spotted horse from a distance, hence the name. In the same poem, the next stanza says "the mountain has苞棣, the lowland has tree yu", which refers to trees, so this stanza should not refer to animals. Lin's statement "passing through six bo, being injured by them" uses the meaning from the "Shi Jing", treating the six bo as trees, which matches Lu Ji's explanation. The number of Kan is six, hence "six bo"; Kan also represents a thief. The collation note says: the character "bo" follows the Song edition, while the Ji Gu Ge edition mistakenly uses "jun"; the last sentence in the Ji Gu Ge edition reads "injured by the thief", but here we follow the Song and Yuan editions. The phrase "injured by the thief" means the goats were injured by the trees.

需。黃帝出遊，駕龍乘馬。東上泰山，南過齊魯，邦國咸喜。離為黃，乾為帝、乾為馬，故曰駕龍乘馬。離為東，乾為山，兌為魯。伏坤為邦國。兌悅為喜。○東，依宋本，汲古訛乘。

The hexagram Tongren changes into the hexagram Xu. Lin's interpretation says: The Yellow Emperor went on a tour, riding a dragon and driving a horse; he went east to Mount Tai, and south through the states of Qi and Lu, and all the states and countries were joyful. This is a great auspicious omen of the supreme ruler touring the land and bringing joy to all directions. Shang Binghe's explanation says: The third, fourth, and fifth lines of Xu form the trigram Li, which represents yellow; Qian represents the Emperor and the horse, so it is said 'riding a dragon and driving a horse'. Li represents the east, and Qian represents a mountain; the second, third, and fourth lines form the trigram Dui, which represents Lu; the hidden Kun represents the states and countries; Dui signifies joy, so it is said 'all the states and countries were joyful'. The collation note says: The character 'east' in 'going east to Mount Tai' is based on the Song edition, while the Ji Gu Ge edition mistakenly uses 'riding'.

訟。履危不安，心欲東西。步走逐鹿，空無所得。通《明夷》。震為履，坎為危，故履危不安。坎為心，為西，離為東，震為鹿、為走，坤虛，故空無所得。○坎西、離東證。

The hexagram Tongren changes to the hexagram Song. Lin's interpretation says: standing on a dangerous place, the mind is restless; thoughts fluctuate between east and west, unable to make up one's mind; walking alone to chase a deer, in the end achieving nothing. This is a phrase indicating wavering will and labor without result. Shang Binghe's explanation says: Song and Mingyi are yin-yang counterparts, taking the image of Mingyi - Zhen represents movement, Kan represents danger, so it says 'standing on a dangerous place without peace'. Kan represents the heart and also the west, Li represents the east, which exactly corresponds to 'the heart desires east and west'; Zhen represents the deer and movement, Kun is empty in the middle, so 'nothing is obtained'. The collation note has only six characters 'Kan west, Li east proof', which is Shang's own note: this can also serve as evidence for the two lost images 'Kan's position is west' and 'Li's position is east'.

師。望尚阿衡，太宰周公。藩屏湯武，立為侯王。伏離為望，伏巽為權衡。震為主、為周，故曰太宰周公。又乾為聖人，伏重乾，故聖人多也。坤為城、為屏藩，坎水故曰湯。震為武、為王，故曰湯武也。○太宰周公，依宋本，汲古作大半周公，皆訛字。

The hexagram Tongren changes to the hexagram Shi. Lin's commentary says: Tai Gong Wang Lu Shang, known as Ah Heng's Yi Yin, and the Grand Minister Zhou Gong, these virtuous ministers acted as barriers protecting Cheng Tang and King Wu of Zhou, each being established as a marquis and a king. This is a great auspicious phrase indicating the acquisition of virtuous ministers. "Ah Heng" is the official title of Yi Yin, and "Tai Zai" is the official title of Zhou Gong. Shang Binghe's explanation says: Hidden Li represents looking, hidden Xun represents the balance, so the name "Ah Heng" is derived from this imagery. Zhen represents the main subject and Zhou, so it is said "Tai Zai Zhou Gong." Qian represents the sage, and in the hidden image Qian appears again, so there are not just one sage. Kun represents the city and the barrier; Kan represents water, so it refers to "Tang." Zhen represents Wu and King, combining to form "Tang Wu." The collation note says: "Tai Zai Zhou Gong" follows the Song edition, while the Ji Gu Ge edition reads "Da Ban Zhou Gong," both being errors.

比。白龍黑虎，起伏俱怒。戰於阪泉，蚩尤敗走，死於魚首。詳《蒙》之《坎》。魚首，地名。坎為首，坤為魚，故曰魚首。○魚首，宋元本、汲古皆作魯首，非。敗走作走敗，茲從《益》之《比》較改。

The hexagram Tongren changes to the hexagram Bi. Lin's commentary says: White dragon and black tiger both become angry, rising and falling together; they fight a great battle at Banquan field, Chiyou's army is defeated and flees, dying at the place called Fish Head. This refers to the ancient battle between the Yellow Emperor and Chiyou. Shang Binghe notes that a detailed explanation can be found in the section of Meng with Kan. He adds two lines: Fish Head is a place name; Kan represents the head, and Kun represents fish, so the term 'Fish Head' can be derived. The collation note says: 'Fish Head' is written as 'Lu Head' in the Song and Yuan editions and the Jigugong edition, which is incorrect; 'defeated and fled' originally reads 'fled and was defeated', here it is corrected according to the section of Yi with Bi.

小畜。載石上山，步跌不前。嚬眉之憂，不得所歡，長思憂嘆。通《豫》。艮為石、為山，坤為載，故曰載石上山。震為步，坎陷，故步跌不前。坎為憂，故曰嚬眉，艮為眉也。震為歡，坎伏故不得。坎為憂。○嚬，汲古訛顯，依宋元本。汲古無"長思憂嘆"四字，依宋元本。

The hexagram Tongren changes into Xiaoxu. Lin's interpretation says: carrying a stone up the mountain, the feet slip, unable to take a single step forward; troubled, the eyebrows are furrowed, desired joy cannot be obtained, only long-term sorrow and sighing. This is a phrase indicating difficulty in moving forward under a heavy burden, labor without result. Shang Binghe's explanation says: Xiaoxu and Yu are mutually complementary, taking the image of Yu. Gen represents stone and mountain, while Kun represents carrying, thus forming the image of 'carrying a stone up the mountain'. Zhen represents movement, and Kan indicates a fall, hence 'steps slip and cannot advance'. Kan represents worry, and worry causes furrowed brows, while Gen also represents eyebrows, hence 'worried furrowed brows'. Zhen represents joy, but Kan is in the hidden position, thus 'unable to obtain joy'; Kan still represents worry. The collation notes say: the character 'pín' in the Ji Gu Ge edition was mistakenly written as 'xian', here following the Song and Yuan editions; the Ji Gu Ge edition lacks the four characters 'long-term sorrow and sighing', here following the Song and Yuan editions to add them.

履。周德既成，行軸不傾。申酉昳暮，耄老衰去，箴石不佑。通《謙》。震為周，艮為成，故曰周德既成。震為行，坎為軸，坎平故不傾。坤居申，坎先居酉，故曰昳暮，言日至申酉而暮也。坤為老衰，坎為箴。艮為石，箴，針也，石，砭石，即石箴也。丁晏云：《山海經》："高氏之山，其下多箴石"，注：可以為砥針者是也。坤死，故雖有箴石，不能佑助。○行軸，依汲古，宋本作杼軸。申酉昳暮，依宋元本，汲古作"中酉跌墓"。

The hexagram Tongren changes into the hexagram Liu. Lin's commentary says: The virtue of the Zhou dynasty has already been established, and the chariot axle is firm and will not topple; however, when the sun passes the hours of Shen and You, it approaches dusk, and when a person reaches old age, he inevitably declines and departs, and even needles and medicinal stones cannot save him. The first part refers to the prosperity of the state, while the second part refers to the end of human life. Shang Binghe's explanation says: The hexagram Liu is connected with the hexagram Qian, taking the image of Qian. Zhen represents the Zhou, and Gen represents completion, so it is said "the virtue of Zhou has already been established." Zhen represents movement, Kan represents the axle, and Kan represents levelness, so it is said "will not topple." The position of Kun is Shen, and the position of Kan is You, so it is said "dusk," referring to the sun reaching the intersection of Shen and You, which means the time when the day is about to end. Kun represents old age and decline, and Kan represents needle, while Gen represents stone; "needle" is the needle, and "stone" is the stone used for acupuncture, also called stone needle. Ding Yan cites the "Shanhai Jing" which says "Gaoshi Mountain has a lot of needle stones," and Guo's annotation says they can be ground into needles, which refers to this object. Kun represents death, so even if one holds needles and stones, they cannot help. The collation notes say: "chariot axle" follows the Ji Gu Ge edition, while the Song edition says "spindle and axle"; "Shen You dusk" follows the Song and Yuan editions, while the Ji Gu Ge edition says "middle You and tomb."

泰。乘雲帶雨，與飛鳥俱。動舉千里，見我慈母。坤為雲，兌為雨，震為乘，伏巽為帶。震為飛、為鳥、為舉動、為千里。坤為母、為我。兌為見。○坤為雲、兌為雨證，可解《易》。動舉，依宋本，汲古作舉動。

The hexagram Tongren changes into Taigui. Lin's interpretation says: riding on clouds, carrying rain, traveling with flying birds; one movement covers a thousand miles, to meet my kind mother. This is a favorable omen of smooth travel and mother-son reunion. Shang Binghe's explanation says:坤 represents clouds, the second, third, and fourth lines form the trigram Dui, which represents rain; the third, fourth, and fifth lines form the trigram Zhen, which represents movement, and the hidden Xun represents accompanying. Zhen also represents flying, birds, movement, and a thousand miles;坤 represents the mother and me; Dui represents meeting. The collation notes say: the interpretation of坤 as clouds and Dui as rain is confirmed here, and can be used to explain the text of the Zhou Changes; 'dynamic movement' follows the Song edition, while the Ji Gugé edition reads 'movement'.

否。賚貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。○艮為貝、為虎、為須證，可釋《易》。於，宋元本作我，依汲古。

The hexagram Tongren changes into the hexagram Pǒ. Lin's commentary says: I went with shells to redeem the raccoon, but the other party would not listen to my words; the raccoon was tied to the tiger's whiskers, and no matter how I tried to pull it, I could not get it loose. The desired object lies at the tiger's mouth, and even with wealth, it cannot be retrieved, which is a凶 (auspicious) omen. Shang Binghe notes the detailed explanation in the entry for "Xū" changing into "Kuí." The collation notes say: the images of "Gèn" representing shells, "Gèn" representing a tiger, and "Gèn" representing whiskers are all confirmed here and can be used to explain the "Zhou Yi"; the character "yú" in "xì yú hǔ xū" was written as "wǒ" in the Song and Yuan editions, but here we follow the Jigugē edition.

大有。三翼飛來，是我逢時。俱行先至，多得大利。離數三，為飛、為翼，伏艮為時。坤為我，乾為行、為先，伏坤為利。○是，依宋本，汲古作字。

The hexagram Tongren changes to Dayou. Lin's interpretation says: three birds spread their wings and fly in, which is exactly when I have encountered a good time; starting together but arriving first, gaining much great benefit. This is a favorable omen of good fortune, timely change and taking the lead. Shang Binghe's explanation says: the number of Li is three, and Li also represents flying and wings, hence 'three wings flying in'; hidden Gen represents time; Kun represents me, Qian represents movement and precedence, hidden Kun represents benefit. The collation note says: the character 'is' in 'is meeting the time' is based on the Song edition, while the Jigugeshi edition has 'character'.

謙。兩足四翼，飛入我國。寧我伯姊，與母相得。坤數二，震為足、為翼，卦數四，故曰兩足四翼。震為飛，坤為國、為我。震為伯，伏巽為姊。坤為母。○我國，從汲古，宋本作家國。震數四證、為翼證。

The hexagram Tongren changes to the hexagram Qian. Lin's interpretation says: A bird with two legs and four wings flew into my country; it comforted my elder sister and reunited with my mother. This is a favorable omen of family reunion. Shang Binghe's explanation says: The number of the hexagram Kun is two, Zhen represents legs and wings, and the number of Zhen is four, so it is said 'two legs and four wings'. Zhen represents flying, Kun represents country and me; Zhen represents the elder brother, hidden Xun represents the elder sister; Kun represents the mother. The collation note says: 'my country' is from the Ji Gu Ge edition, while the Song edition reads 'family country'; at the end, 'Zhen's number four proves, wing proves' is Shang's own note, indicating that this passage can serve as evidence for the two lost images 'Zhen's number is four' and 'Zhen represents wings'.

豫。按民呼池，玉杖文案。魚如白雲，一國獲願。艮手為按。坤為民、為河，震言坎水故曰呼池。呼池，即呼沱河。《周禮職方氏》作虖池，《戰國策》作呼沱，並同。震為玉、為杖，坤為文，艮為案，故曰玉杖文案。《後漢書禮儀志》："仲秋，縣道皆案民比戶，年七十授以玉杖，八十九十禮有加文案，乃養老加禮"。坤為魚、為雲，震白，故曰魚如白雲。○按民呼池，依宋元本，汲古作案民湖池。文案，依宋本，汲古等本皆訛為天授。願，依宋本，與案為韻，汲古等本並訛為鯉。

The hexagram Tongren (Following) changes into Yu (Joy). Lin's commentary says: Going door to door along the Hetu River to count the people, distributing jade staffs and establishing official records; the fish in the river are so numerous they look like a white cloud, and all the people have their wishes fulfilled. This describes the peaceful scene of holding the ceremony for the elderly in autumn, coinciding with a bountiful fish harvest. Shang Binghe's explanation says: Gen represents the hand, which can examine and verify; Kun represents the people and the river. Zhen represents speech, and Kan represents water, together forming the word "huch" which refers to the Hetu River. The Zhou Li (Record of Rites) writes it as "huch", and the Zhan Guo Ce (Strategies of the Warring States) writes it as "hutuo", both being different spellings of the same river. Zhen represents jade and staff, Kun represents writing, and Gen represents a case, together forming "jade staff and official records". The Hou Han Shu (Book of the Later Han) records that in the middle of autumn, each county and district would go door to door to count the people, giving jade staffs to those who are seventy years old, and more elaborate ceremonies for those who are eighty or ninety, and establishing official records, which is the system of honoring the elderly. Kun represents fish and clouds, and Zhen represents white, so it says "fish like white clouds". The collation notes say: "According to the Song and Yuan editions, it is 'calling the people of Huch'; the Jigugong edition reads 'examining the people of Huch'; 'official records' according to the Song edition, while the Jigugong and other editions mistakenly read 'heavenly grant'; 'fulfilling wishes' uses the character 'yuan' according to the Song edition, which rhymes with the previous character 'an', while the Jigugong and other editions mistakenly read 'li'."

隨。季姬踟躕，望我城隅。終日至暮，不見齊侯，居止無憂。兌為季姬，艮止故踟躕。艮為日、為望、為城、為終，兌昧，故曰終日。巽為齊，震為諸侯，故曰齊侯，巽伏故不見。艮為居止，震樂，故無憂。陳樸園云：案：《左傳》："齊桓公有長衛姬、少衛姬"，《易林》所云季姬即指少衛姬。《衛風靜女》云："俟我於城隅"，戴震云："此媵俟迎之禮，諸侯惟親迎嫡夫人，媵則至乎城下，以俟迎者而後入"，故《易林》《師》之《同人》云"結衿待時，終日至暮"也，謂林詞全說《靜女》詩而與毛異。○望我，依宋元本，汲古作望還。居止，宋元本作君上，非，依汲古。君者，居之訛。上者，止之訛。

The hexagram Tongren changes to the hexagram Sui. Lin's interpretation says: The young lady Ji stands hesitating and does not advance, looking around on the corner of my city; from day to day she waits until dusk, but does not wait for the Duke Qi to come and meet her, so she has to stay there, but there is nothing to worry about. Shang Binghe's explanation says: Dui represents the young lady Ji, Gen represents stopping, so "hesitating and hesitating." Gen represents the sun, looking, the city, and the end, while Dui represents darkness, so "waiting from day to day until dusk." Xun represents Qi, Zhen represents the feudal lords, forming "Duke Qi"; Xun is in the hidden position, so "not seeing." Gen represents staying, Zhen represents joy, so "no worries." Shang also cites Chen Puyuan's note: The Zuo Zhuan says Duke Huan of Qi had a long Wei lady and a young Wei lady. The interpretation in the Yi Lin refers to the young Wei lady as "Ji lady." The poem Jingnü (originally titled "Wei Feng," now in "Bei Feng") has the line "Wait for me at the city corner," which Dai Zhen explains as the etiquette for a concubine waiting for her husband. The feudal lords only personally welcomed the嫡 wife, while the concubine would first wait at the city gate, and then enter the city when the person coming to meet her arrived. Therefore, the Yi Lin's interpretation of the hexagram Shi changing to Tongren says "tying the sash and waiting for the right time, waiting from day to day until dusk." According to this, Lin's interpretation is entirely about the poem Jingnü, and it differs from the Mao Zhuan. The collation note says: "Wait for me" follows the Song and Yuan editions, while the Jigugong edition says "Wait for return"; "Stay" in the Song and Yuan editions is "Lord," which is incorrect, so we follow the Jigugong edition—"Lord" is a mistake for "Stay," and "Up" is a mistake for "Stop."

蠱。龍渴求飲，黑雲影從。河伯捧觴，跪進酒漿，流潦滂滂。震為龍，兌口為飲。艮為求，互大坎為黑、為雲、為河。震為伯，故曰河伯。震為觴，艮手為捧。坎為酒漿、為流潦。○龍渴求飲，汲古作"龍隅求泉"，黑作置，均依宋元本。

The hexagram Tongren changes to Gǔ. Lin's interpretation says: The dragon is thirsty and seeks water to drink; dark clouds follow like shadows. The river god lifts a cup, kneels and offers wine, and rainwater flows in torrents. This is a favorable omen of abundant rain. Shang Binghe's explanation says: Zhen represents the dragon, Dui represents the mouth, which can drink; Gen represents seeking; the six lines are all yin enclosing yang, forming a large Kan externally. Kan represents black, clouds, and the river. Zhen represents the river god, paired with the river becomes "river god." Zhen represents the cup, Gen represents the hand, which can hold; Kan represents wine and flowing water. The collation notes say: "the dragon is thirsty and seeks water" in the Jigusha edition reads "the dragon's corner seeks spring," and "black clouds" in the Jigusha edition reads "set clouds," both corrections follow the Song and Yuan editions.

臨。出門逢患，與福為怨。更相擊刺，傷我手端。震為出，坤為門、為患，坤禍，故不福。伏艮為擊，對遯臨，正反艮，故相擊。兌為傷，伏艮為手，坤為我。○福，從宋元本，汲古等本皆訛為怒。

The hexagram Tongren changes into the hexagram Lin. The line statement says: As soon as one goes out, one meets with misfortune; instead of gaining good fortune, one incurs resentment; mutual attacks occur, injuring my finger. This is an ominous statement indicating misfortune from travel and injury from conflict. Shang Binghe's explanation says: Zhen represents going out, Kun represents the door and misfortune, and Kun also signifies calamity, so good fortune is not to be expected. The hidden Gen represents striking; the hexagram Lin and the hexagram Duan are opposite to each other, with two Gen trigrams facing each other, hence the saying 'mutual striking'. Dui represents injury, the hidden Gen represents the hand, and Kun represents me. The collation note says: The character 'Fu' (good fortune) in 'turning good fortune into resentment' comes from the Song and Yuan editions, while the Ji Gu edition and others mistakenly changed it to 'Nu' (anger).

觀。播天舞，光地乳。神所守，樂無咎。艮為天、為手、為播、為舞。坤地，互艮為乳，艮為守，伏震為樂。坤為安。○此三字四句宋元本作"播天舞地，神明所守，安樂無咎"，汲古訛為"播衣樂天，乾坤所命，安樂無咎"，皆改作四字三句，茲依《剝》之《兌》宋本校。地乳，詳《泰》之《大有》。

The hexagram Tongren changes to Guan. This line's commentary is not the usual four-character phrases, but rather three-character lines, totaling four lines: facing heaven, raising hands and dancing, light and smooth spring water surging from the earth; with divine beings guarding, joy prevails without fault. Shang Binghe's explanation says: Gen represents heaven, hands, sowing, and dancing; Kun represents earth, and the mutual hexagram Gen represents milk, Gen also represents guarding, the hidden Zhen represents joy, and Kun represents peace. The collation note says: originally it was three-character lines with four lines, but the Song and Yuan editions changed it to 'sow heaven, dance earth, guarded by divine beings, joy without fault', and the Jigugeshi edition further corrupted it to 'sow clothes, joy in heaven, commanded by heaven and earth, joy without fault', both changing it to four-character lines with three lines. Here, following the Song edition of the hexagram Bao's Dui, the original three-character lines are restored. The explanation of 'earth milk' is detailed in the Tai hexagram's Dàyǒu entry.

噬嗑。兩金相擊，勇氣鈞敵。終日大戰，不破不缺。震為金，正反震，故曰兩金。艮手為擊，正反艮，故曰相擊。震為勇，正反震，故曰鈞敵。艮為終，離為日，震為戰。兌為破缺，兌伏，故不破不缺。○勇氣鈞敵，依宋本，汲古等本作"武勇敢敵"，將林詞用覆之妙全失。

The hexagram Tongren changes into the hexagram Shike. Lin's commentary says: two golden blades facing each other in combat, both sides equally brave and evenly matched; they fought all day, neither side was cut or damaged. Shang Binghe's explanation says: Zhen represents metal, this hexagram viewed upright is Zhen, viewed inverted it is still Zhen, two images standing side by side, so it is called 'two metals'; Gen represents hands, hands can strike, the upright Gen and inverted Gen facing each other, so it is called 'striking each other'; Zhen represents bravery, the upright and inverted Zhen are equal in strength, so it is called 'evenly matched'. Gen represents completion, Li represents the sun, Zhen represents warfare; Dui represents breaking and missing, Dui is in the hidden position, so 'not broken or missing'. The collation note says: 'evenly matched in courage' follows the Song edition, while Ji Gu and other editions read 'brave and opposing', this change has completely lost the subtlety of Lin's use of the reversed image to express 'two', 'mutual', and 'equal'.

賁。車雖駕，兩矧絕。馬奔出，雙輪脫。行不至，道遇害。震為車、為駕，伏巽為靷。兌卦數二，故曰兩靷。兌折故絕。震為馬、為奔出。坎為輪，兌卦數二，兌毀，故曰雙輪脫。坎陷故行不至。震為道，坎陷為害。○汲古作四字句而添二字作五句，為"大車難駕，兩靷如繩，馬奔山後，輪脫不行，中道遇害。"不有宋元本誰復知廬山真面，誰復知林詞奇妙如此。此與上六卦凡常本詞意失解者，皆賴宋元本復明，其可貴如此。

The hexagram Tongren changes to Ben. This is also a three-character sentence, making a total of six sentences: the carriage is already hitched, but the two yin straps are broken; the horse runs wildly, and both wheels fall off; it cannot reach the destination, and on the way it meets disaster. "Shen" is actually "yin," meaning the leather strap used to pull the carriage. Shang Binghe's explanation is: Zhen represents the carriage and the harness, with hidden Xun representing the yin straps; Dui hexagram has the number two, so it is said "two yin straps," and Dui governs destruction and breaking, hence "broken." Zhen represents the horse and running out; Kan represents the wheels, Dui has the number two and Dui also governs destruction, hence "both wheels fall off." Kan governs sinking, so "it cannot reach the destination"; Zhen represents the path, and Kan's sinking is the harm. The collation note says: the Jigugē edition changed the three-character sentences into four-character ones, and added two more sentences to make five, reading "the big carriage is hard to drive, the two yin straps are like ropes, the horse runs behind the mountain, the wheels fall off and cannot move, and meets disaster on the way." Shang therefore lamented: without the Song and Yuan editions, who would see the true face of Mount Lu, who would know that the wording is so exquisite; this passage, together with the previous six hexagrams, all the places where the common editions are unclear in meaning are clarified by the Song and Yuan editions, and the value of the Song and Yuan editions lies precisely here.

剝。文山紫芝，雍梁朱草。長生和氣，王以為寶。公尸侑食，福祿來處。詳《師》之《夬》。

The hexagram Tongren changes into the hexagram Bao. Lin's commentary says: Purple ginseng on the mountain of Wen and red grass in Yongzhou and Liangzhou are both auspicious signs produced by the harmonious vitality, which the king regards as treasures. Worshiping the spirits of the age and the sacrificial corpse that represents the ancestor encourages people to eat, and thus blessings and official rank follow. Purple ginseng and red grass are both the rare herbs referred to by ancient people. The phrase 'the sacrificial corpse assists in eating' refers to the sacrificial rites described in the poem 'Fuyi' from the Great Ya section of the Book of Songs. Shang Binghe does not emphasize the use of symbolic imagery here, and detailed explanations can be found in the entry for the hexagram Shī changing into Guài.

復。抱珠入口，為我畜寶。得吾所有，欣然嘉喜。震為口、為珠玉、為寶。坤為我、為吾、為畜。震為嘉喜。

The hexagram Tongren changes into Fu. Lin's interpretation says: holding a pearl in the mouth, store this treasure for me; having regained what was originally mine, I am joyful. This is a favorable omen of regaining something lost. Shang Binghe's explanation says: Zhen represents mouth, pearls and treasures, and precious things; Kun represents me, myself, and storage. Zhen also represents good and joy.

無妄。負牛上山，力盡行難。烈風雨雪，遮遏我前。中道復還，憂者得歡。艮為負、為山、為牛，艮止，故力盡行難。互巽為風，乾為冰，故曰雨雪，艮止，故曰遮遏。艮為道，震反，故曰還。坎為憂，震樂，故曰得歡。○力盡，依汲古，宋本作劣。負牛，依宋本，汲古作負車。

The hexagram Tongren changes to Wuxiang. Lin's interpretation says: carrying a cow up the mountain, even when strength is exhausted, it is still difficult to move forward; a storm with rain and snow blocks the way ahead; having walked halfway, one can only return, and those who were previously worried now turn their sorrow into joy. Knowing difficulty, one returns, thus attaining peace. Shang Binghe's explanation says: Gen represents carrying, mountains, and cattle; Gen signifies stopping, hence 'exhausted strength and difficulty in moving'. The mutual hexagram Xun represents wind, and Qian represents ice, hence 'rain and snow'. Gen signifies stopping, hence 'blocking the path'. Gen represents the path, and Zhen signifies returning through the image of covering, hence 'return'. Kan represents worry, and Zhen represents joy, hence 'gaining joy'. The collation notes say: 'exhausted strength' follows the Jiguguo edition, while the Song edition reads 'inferior'; 'carrying a cow' follows the Song edition, while the Jiguguo edition reads 'carrying a cart'.

大畜。陶朱白圭，善賈息資。三致千金，德施上人。艮火，故曰陶，乾為大赤，故曰陶朱。震為玉、為白，故曰白圭。二人皆善治生致富。乾為富，故曰息資。伏巽為商賈，艮數三，乾為金、為千，故曰三致千金。乾為德，震為人。上人者，及人也。○人，依宋本，汲古作仁。

The hexagram Tongren changes into Daxu. Lin's interpretation says: Tao Zhu Gong Fan Li and Bai Gui were both skilled in business and accumulating wealth; Fan Li accumulated a fortune of a thousand gold three times and spread his virtue to others. This is a favorable interpretation indicating skill in managing wealth and being rich yet virtuous. Shang Binghe's explanation says: Gen represents fire, and smelting requires fire, so it is called 'Tao'; Qian represents great red, red being the color of Zhu, thus forming 'Tao Zhu'. Zhen represents jade and white, so it is called 'Bai Gui'. These two were both renowned in history for their skill in business and wealth accumulation. Qian represents wealth, so it is said 'xi zī' meaning wealth generating more wealth. Hidden Xun represents merchants; Gen's number is three, Qian represents metal and thousand, thus 'three times accumulating a thousand gold'. Qian represents virtue, Zhen represents people; 'shang ren' means extending virtue to others. The collation note says: the character 'ren' in 'shang ren' follows the Song edition, while the Jigugeshan edition uses 'ren'.

頤。子鉏執麟，春秋作經。元聖將終，尼父悲心。詳《訟》之《同人》。○經，依釋文。元，依汲古，宋本作作元、作陰聖，非。

The hexagram Tongren changes into Yiyi. Lin's commentary says: A carriage driver named Chu Shang hunted a qilin, and thus the Spring and Autumn Annals concluded its compilation as a classic; the great sage was about to pass away, and Confucius was deeply grieved. This refers to the story of the hunting of a qilin in the western territories in the fourteenth year of Duke Ai of Lu, which led Confucius to cease his writing. Shang Binghe notes that detailed explanations can be found in the section on the hexagram Song changing into Tongren. The collation notes state: The character 'jing' (classic) in 'making a classic' follows the Classic Interpretation; the character 'yuan' in 'primordial sage' follows the Ji Gu Ge edition. The Song edition reads 'zuoyuan' or 'yin sheng', neither of which is correct.

大過。春日載陽，福履齊長。四時不忒，與樂為昌。通《頤》。震為春，乾為日、為陽。震為福履，巽齊，故曰齊長。艮為時，震數四，故曰四時。震為樂、為昌。○昌，依汲古，宋本作倡。

The hexagram Tongren changes into Daguo. Lin's interpretation says: In spring the sun begins to warm, and blessings and official rank grow together; the four seasons proceed without error, and joy accompanies prosperity. "Spring day carries yang" comes from the poem "July" in the Bin Feng section of the Shijing. "Fu lu" uses the phrase "Fu lu sui zhi" from the Zhou Nan section of the Shijing, "The twisted vine brings blessings and prosperity." Shang Binghe's explanation says: Daguo is opposite Yiyi, so it takes the image of Yiyi—Zhen represents spring, Qian represents the sun and yang; Zhen represents blessings and prosperity, Xun represents order, so it says "orderly growth." Gen represents time, Zhen's number is four, so it says "four seasons"; Zhen represents joy and prosperity. The collation note says: the character "Chang" for "prosperity" follows the Jiguguo edition, while the Song edition reads "Chang" as "Chang."

坎。孔德如玉，出於幽谷。飛上喬木，鼓其羽翼，輝光照國。詳《坤》之《比》。○輝，依汲古，宋本作大。照國，依宋本，汲古及常本作耀光照目，非。

The hexagram Tongren changes to Kan. Lin's commentary says: Great virtue is warm and smooth, like jade, coming out from a deep valley; flying up to a tall tree, spreading its wings, and shining light over the whole country. "Coming out from the deep valley and moving to the tall tree" comes from the poem Xiao Ya Fa Mu, symbolizing the emergence of the virtuous from obscurity to prominence. Shang Binghe provides detailed explanation in the entry for Kun's Bi. The collation note says: The character "hui" in "hui guang" follows the Ji Gu Ge edition, while the Song edition has "da"; "zhao guo" follows the Song edition, while the Ji Gu Ge and common editions have "yao guang zhaomu", which is incorrect.

離。區脫康居，慕仁入朝。湛露之歡，三爵畢恩。復歸穹廬，以安其居。注：詳《訟》之《恆》。○穹，宋本作窮，非。

The hexagram Tongren changes to the hexagram Li. Lin's interpretation says: The area of Quetu on the border of the Xiongnu, and Kangju in the Western Regions, admire the benevolence of the Central Plains and come to pay homage; they receive the banquet of "Zhanlu", drink three cups and thus fulfill the etiquette of courtesy; then they return to their own yurts, living in peace as before. "Quetu" refers to the buffer zone between the Han Dynasty and the Xiongnu, "Zhanlu" is a song from the "Small Ya" section of the Book of Songs used by the Son of Heaven to entertain feudal lords, and "three cups" refers to the measure of drinking in ancient rituals. Shang Binghe provides detailed explanations in the entry on "Song" changing to "Heng". The collation note says: The character "qiong" in "qionglu" should be "qiong" in the Song edition, which is incorrect.

咸。秋冬夜行，照覽星辰。道理利通，終身無患。兌為秋，乾為冬，互大坎為夜。艮為明、為觀，故曰照覽。艮為星辰、為道里。巽為利，艮為身、為終。坎為患，兌悅，故無患。○理，應作裡。無患，依汲古，宋本作何患。

The hexagram Tongren changes into Xian. Lin's interpretation says: during autumn and winter, traveling through the night by relying on the light of the stars to identify direction; the journey is smooth and unimpeded, and there is no calamity throughout one's life. This is a favorable omen of traveling at night and achieving safety. Shang Binghe's explanation says: Dui represents autumn, and the interaction of lines three, four, and five forms Qian, which represents winter. The outer form of the six lines forms Da Kan, which represents night. Gen represents brightness and observation, so it is said 'to illuminate and view'; Gen represents stars and distances. Xun represents benefit, Gen represents body and completion; Kan originally represents calamity, but Dui governs joy, hence 'no calamity'. The collation note says: the character 'li' for 'reason' should be 'li' for 'distance', meaning the journey; 'no calamity throughout life' follows the Jigugē edition, while the Song edition reads 'what calamity'.

恆。鳴鵠抱子，見蛇何咎。室家俱在，不失其所。注詳《否》之《鼎》，古鵠鶴通用。

The hexagram Tongren changes into Heng. Lin's commentary says: A crane calls while protecting its young, even if it meets a snake, there is no harm. All the family are together, each in their proper place, none will be displaced. The crane naturally feeds on snakes, so it does not get alarmed upon seeing one. Shang Binghe notes that the imagery is explained in detail under the entry for "Po" changing into "Ding," and adds a sentence: In ancient times, the characters "hu" (crane) and "he" (goose) were used interchangeably, so the phrase "calling crane with young" refers to the same commentary, here expressed as "calling crane with young."

遯。安如泰山，福壽屢臻。雖有豺虎，不能危身。艮為山、為安、為壽。乾為福，艮為豺虎、為身，艮安故不危。○艮為身證。宋本如訛和。

The hexagram Tongren changes into the hexagram Duan. Lin's words say: "Steadfast as Mount Tai, blessings and longevity come again and again; even though there are jackals and tigers by my side, they cannot harm my body." This is a great auspicious phrase indicating stability as solid as a stone. Shang Binghe's explanation says: "Gen represents mountain, stability, and longevity; Qian represents blessings; Gen also represents jackals and tigers, and the body, while Gen's nature is stability and stillness, so there is no danger." The collation note says: "The image of Gen representing the body" is confirmed here; the character "ru" (like) in "ru Taishan" (like Mount Tai) was mistakenly written as "he" (harmony) in the Song edition.

大壯。耆蒙睡眠，不知東西。歲君失理，命直為曲。王稱為寶。乾老故曰耆。《說文》："耆，老也"。伏艮故曰蒙。耆蒙，即老少也。艮止坤迷，故曰睡眠。震東兌西，坤迷故不知。乾為君、為年，故曰歲君。坤為理，坤伏故失理。伏巽為命。孟氏逸象乾為直、為王、為寶。震口為稱。○耆蒙睡眠，依汲古，宋本作老目瞢眠。老目者，耆之訛，瞢，蒙之訛。歲君失理，命直為曲，王稱為寶。依汲古，宋本作"君失理命，以直為傴，王珍為寶"，非。此又汲古勝宋本處。

The hexagram Tongren changes to Dazhuang. Lin's interpretation says: the elderly and children all fall asleep in confusion, unable to distinguish east from west; the former king lost order, giving the curved as straight, and the king regarded this inversion as precious. This is a凶 (auspicious) statement indicating confusion above and below and inverted right and wrong. Shang Binghe's explanation says: Qian represents the old, so it is called "qí" ("elderly"), as explained in Shuo Wen, "qí means old." The hidden Gen represents the young, so it is called "méng" ("ignorance"); "qí méng" refers to old and young. Gen represents stopping, and Kun represents confusion, hence "sleeping." Zhen represents east, Dui represents west, and since Kun is confused, it is said "not knowing east and west." Qian represents the king and the year, forming "suijun" ("yearly king"). Kun represents order, and since Kun is in the hidden position, it is said "losing order." The hidden Xun represents destiny. The lost images in Mengxi's Yi say: Qian represents straightness, the king, and treasure; Zhen represents mouth, and mouth can speak. The collation note says: "qí méng shuì mián" follows the Jigugē edition, while the Song edition reads "lǎo mù méng mián" — "lǎo mù" is a corrupted form of "qí," and "méng" is a corrupted form of "méng." "Suijun shi li, ming zhi wei qu, wang cheng wei bao" also follows the Jigugē edition, while the Song edition reads "jun shi li ming, yi zhi wei yu, wang zhen wei bao," which is incorrect. This is another instance where the Jigugē edition surpasses the Song edition.

晉。植璧秉珪，請命於河。周公克敏，沖人瘳愈。此用《同人》象。伏震為珪璧。艮手故曰秉、曰植。坎水坤水故曰河。艮為沖人。沖，幼也。震為公、為周。艮堅故瘳愈。○植璧秉珪，依宋本，汲古等本作載璧秉珪，非。植璧秉珪，金滕文。愈，依汲古。《說文》："病瘳也"。徐鍇曰：今人作愈，非。由是證宋本作愈非。○《史記魯世家》："成王有疾，周公揃爪瀋河以祈病瘳"。

The hexagram Tongren changes to Jin. Lin's commentary says: raising a jade璧 and holding a jade圭, offering a prayer to the river god; the Duke of Zhou acted diligently, and the young King Cheng recovered from his illness. This refers to the story in the Book of Documents, Jin Teng, where the Duke of Zhou prayed for the royal family. Shang Binghe's explanation says: this line takes the image of the hexagram Tongren. Hidden Zhen represents jade璧 and jade圭; Gen represents the hand, which can hold and raise, so it says "bing" and "zhi." Kan represents water, and Kun also represents water, so it says "he." Gen represents the young person - "young" means small, referring to the young King Cheng. Zhen represents the Duke and the Zhou, combining to form "Zhou Gong." Gen is strong and firm, so the illness can be cured. The collation note says: "zhi bì bing gui" follows the Song edition, while Ji Gu and other editions say "zai bì bing gui," which is incorrect; "zhi bì bing gui" is the original text in Jin Teng. The last character follows the Ji Gu Ge edition. The Shuo Wen explains "yu" as "the illness is cured." Xu Kai says that the modern character "yu" is not correct, thus proving that the Song edition's use of "yu" is wrong. Shang also cites the Records of the Grand Historian, Lu Shi Jia: King Cheng was ill, and the Duke of Zhou cut off his own fingernails and threw them into the river, praying for King Cheng's recovery.

明夷。太王執政，歲熟民富。國家豐有，王者有喜。震為王，坤老，故曰太王。坤為政、為歲、為利，故曰歲熟。坤為民、為富、為國家、為豐。震為王，震喜。○太，依宋本，汲古作大，他本或作天。

The hexagram Tongren changes into Mingyi. Lin's commentary says: The Great King held the state's government, the harvest was abundant, the people were wealthy; the country was prosperous and rich, and the ruler was full of joy. The Great King refers to the ancient Gong Danfu of the Zhou dynasty, the beginning of the rise of the Zhou royal house. Shang Binghe's explanation says: Zhen represents the king, Kun represents old age, old age becoming a king, hence called "the Great King." Kun represents government, years, and profit, hence saying "the harvest is good"; Kun also represents people, wealth, the country, and abundance. Zhen represents the king, and Zhen's nature is to be joyful. The collation note says: the character "Tai" for "Great" in "Tai Wang" follows the Song edition, while the Ji Gu Ge edition reads "Da," and other editions have "Tian."

家人。訟爭相背，和氣不處。陰陽俱否，谷風無子。離為有言，故爭訟。坎為和，坎伏故不處。谷，毛詩作谷。傳云：東風也。巽為風，離東，故曰東風。震為子，震伏故無子。谷風詩，毛傳謂刺夫婦失道，茲曰無子，蓋齊詩義也。○訟爭，依汲古，宋元本作爭訟。

The hexagram Tongren changes to the hexagram Jiaoren. Lin's commentary says: disputes continue without end, with mutual estrangement, and harmony has nowhere to take refuge; yin and yang are both blocked and uncommunicative, just like the poem "Gufeng" which describes discord between husband and wife and the absence of offspring. Shang Binghe's explanation says: Li represents speech, and speech leads to disputes. Kan represents harmony, but Kan is in the hidden position, so harmony does not reside, and cannot be retained. The character "gu" in the poem "Gufeng" is written as "gu" in the Mao Shi, and the Mao transmission says it refers to the east wind. Xun represents wind, Li represents east, which is exactly the east wind. Zhen represents son, and Zhen is in the hidden position, so there is no son. The poem "Gufeng" is said by the Mao transmission to be a satire on the failure of the way of husband and wife; here, however, it refers to the absence of offspring, which probably follows the interpretation of the Qi Shi school. Shang thus infers that the poems used in the Yi Lin are not from the Mao school. The collation note says: "suing" follows the Jiguguo edition, while the Song and Yuan editions read "dispute."

睽。齊魯爭言，戰於龍門。構怨結禍，三世不安。兌魯齊，似用半巽象。正反兩兌口相背，故曰爭言。餘詳《坤》之《離》。

The hexagram Tongren changes into the hexagram Kui. Lin's interpretation says: Qi and Lu argued fiercely with words, and later fought at the龙门 (Dragon Gate); they formed enmity and caused calamity, making three generations restless. Shang Binghe's explanation says: Dui represents Lu and Qi; here it seems that a 'half-trigram' was used — taking only two lines as half of a trigram, which in this case is half of Xun. The upright Dui and the inverted Dui form two mouths facing each other, hence 'quarreling with words.' The other symbolic meanings are detailed in the entry for Kun changing into Li.

蹇。鹿得美草，鳴呼其友。九族和睦，不離邦域。此用《同人》象。伏震為鹿、為草、為鳴，伏坤為族，震數九，故曰九族。震樂故和睦。坤為邦域。

The hexagram Tongren changes into Jian. Lin's interpretation says: A deer finds lush grass and calls out to its companions to come and eat; the nine clans live in harmony and none leaves their homeland. Using the meaning of the poem Xiao Ya Lu Ming, "You you lu ming, shi ye zhi ping," it is a favorable omen of family harmony. Shang Binghe's explanation says: This takes the image of the original hexagram Tongren. The hidden Zhen represents deer, grass, and sound; the hidden Kun represents the clan; the number of Zhen is nine, so it is called "nine clans." Zhen represents joy, hence harmony; Kun represents the territory of a state.

解。百里南行，雖微復明。去虞適秦，為穆國卿。百里奚自虞適秦，故曰南行。震為百、為南、為行。離為明，坎為憂虞，震樂故去虞。坎位西，故曰秦。○南，從宋元本，汲古訛難。微，從汲古，宋元本作徵，非。

The hexagram Tongren changes to Xie. Lin's interpretation says: Bai Li Xi went south, although he was once in humble position, later he regained prominence; he left Yu country to serve the state of Qin and became a high official of Duke Mu of Qin. This is a favorable omen of transformation from lowly to prominent. Shang Binghe's explanation says: Bai Li Xi went from Yu country to Qin, so it is said 'southward journey'. Zhen represents hundred, south, and movement; Li represents brightness, so 'regaining brightness'. Kan represents worry and Yu—'Yu' takes both the meaning of Yu country and worry. Zhen represents joy, so it is said 'leaving Yu'. Kan is located in the west, so it refers to Qin. The collation note says: the character 'south' in 'southward journey' comes from the Song and Yuan editions, while the Jigugeshi edition mistakenly writes 'difficulty'; the character 'humble' in 'although humble' comes from the Jigugeshi edition, while the Song and Yuan editions write 'march', which is incorrect.

損。梅李冬實，國多寇賊。亂擾並作，王不能制。詳《屯》之《師》。

The hexagram Tongren changes to the hexagram Shen. Lin's commentary says: Plum trees and peach trees bear fruit in winter, which is a strange phenomenon indicating a reversal of the seasons; there are many bandits in the country, and calamities occur all at once, and the king cannot suppress them. Ancient people regarded the fruiting of plants in winter as a sign of calamity, so the following is a time of banditry and chaos. Shang Binghe provides detailed explanation in the entry on Zhun changing to Shi.

益。府藏之富，王以賑貸。捕魚河海，笱網多得。巨蛇大，戰於國郊，君遂走逃。詳《比》之《臨》。笱，依汲古，宋元訛苟。後三句定為衍文，應依《比》之《臨》校刪。

The hexagram Tongren changes to Yì. Lin's commentary says: The wealth stored in the treasury is used by the king to relief and lend to the people; fishing in rivers and seas, the bamboo baskets and nets yield abundant catches. The next three lines, "A great snake and a big something fight in the country's outskirts, the king then flees," are opposite in fortune to the previous four lines. The character following "big" is a rare character found only in the original text, with no record in dictionaries; it is retained as is. Shang Binghe notes the detailed explanation in the entry of "Bi" changing to "Lin." The collation note says: The character "gǒu" is based on the Jigugé edition, while Song and Yuan editions mistakenly wrote it as "gǒu"; the last three lines are determined to be an inserted addition from elsewhere and should be deleted according to the collation in the entry of "Bi" changing to "Lin."

夬。牡飛門啟，憂患大解。修福行善，不為身禍。詳《需》之《兌》。○修福行善，依《需》之《兌》校，宋元本皆作"去老乘馬"，汲古無第三句。又牡，宋元本訛杜。

The hexagram Tongren changes to Guai. The commentary says: The door latch flies off, the main gate opens, worries and calamities are removed at once; cultivating virtue and doing good deeds will not bring disaster upon oneself. "Mu" refers to the pin of the door latch, and "Mu fei" means the door opens. Shang Binghe provides detailed explanation in the entry for "Xu" changing to "Dui". The collation note says: the phrase "cultivating virtue and doing good deeds" is added based on the entry for "Xu" changing to "Dui"; the Song and Yuan editions both read "qu lao cheng ma", while the Ji Gu Ge edition omits the third line entirely; the character "Mu" was mistakenly written as "Du" in the Song and Yuan editions.

姤。宜昌娶婦，東家歌舞，長樂歡喜。巽為震婦，震為娶、為昌、為東、為歌舞、為歡樂。伏坤為家。

The hexagram Tongren changes to Gou. Lin's interpretation says: It is most appropriate to marry during a time of prosperity, when people in the east sing and dance, enjoying long-lasting joy and happiness. This is a favorable omen for marriage. Shang Binghe's explanation says: Xun is the spouse of Zhen, so it represents a wife; Zhen signifies marriage, prosperity, the east, singing and dancing, and joy. Hidden Kun represents the family, combining to form 'singing and dancing at the eastern home'.

萃。正陽之央，甲氏以亡。禍及留籲，煙滅為墟。《左傳宣十六年》："正月，晉人滅赤狄甲氏及留籲"，春正故曰正陽。央，中也，言正月之中也。伏乾為陽，互大坎為中。艮為甲，坤喪兌毀，故曰甲氏以亡。坤為禍，兌口為籲。坤為墟、為滅。○甲，汲古訛申，依宋元。

The hexagram Tongren changes to Cui. Lin's interpretation says: When the yang energy is at its center in the first lunar month, the Jiashi clan of the Red Dizi was destroyed; the calamity also involved Liuxu, which was reduced to ashes and became a wasteland. Shang Binghe's explanation says: The "Zuo Zhuan · Xuan Gong Sixteenth Year" records "In the first lunar month, the people of Jin destroyed the Jiashi clan of the Red Dizi and Liuxu." The event occurred in spring of the first lunar month, so it is said "zhengyang." "Yang" refers to the center, indicating the middle of the first lunar month. Hidden Qian represents yang, and the six lines form a large Kan. Kan is in the central position, which exactly matches the meaning of "yang." Gen represents Ji, and Kun represents loss, while Dui represents destruction, hence "the Jiashi clan was destroyed." Kun represents calamity, Dui represents mouth, and the mouth emits the sound "xu." Kun represents ruins and destruction. The collation note says: The character "Jia" in the Ji Gu Ge edition was mistakenly written as "Shen," and here we follow the Song and Yuan editions.

升。鳧過稻廬，甘樂。雖驅不走，田畯懷憂。震為鳧、為稻、為樂、為。，大麥也。巽為，坤亦為魚。震為驅、為走，坤為田畯、為憂。○鳧，從汲古，宋元本作鳥，非。《詩小雅》："田畯至喜"。

The hexagram Tongren changes into Sheng. Lin's commentary says: Wild geese fly past the thatched cottages by the rice fields, greedily eating the grain in the fields, happy and forgetting to return; they cannot be driven away, and the farmer in charge can only worry. The character in the sentence is a rare character preserved in the original text, with no record in the dictionary. Shang's annotation says it refers to barley. Shang Binghe's explanation is: Zhen represents wild geese, rice, joy, and that kind of grain—Shang's annotation here is missing one character, leaving only 'barley' as the explanation. Xun represents that kind of grain, and Kun also represents fish. Zhen represents driving and movement; Kun represents the farmer in charge and worry. The collation note says: the character 'fu' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'bird', which is incorrect. Shang also cites the poem 'Futian' from the 'Small Ya' in the 'Shi Jing', 'the farmer in charge is happy', indicating that 'the farmer in charge' refers to an official in charge of agriculture.