The Tenth Section: Walking on the Path

夬。吾有黍粱，委積道傍。有囊服箱，運到我鄉，藏於嘉倉。通《剝》。艮為道，坤為委積、為囊、為箱、為鄉，坤載故曰運。坤為藏，艮為倉，又為果蓏。蓏，草實也。黍粱故為艮象。○吾有，從汲古，宋元本作吾家。囊，從宋元，汲古作架。

The hexagram Da You changes into the hexagram Guai. The line statement says: I have millet and sorghum piled up by the roadside; I have bags and carts to carry them back to my hometown and store them in good granaries. This is a favorable omen indicating the harvest being stored away. Shang Binghe's explanation says: Guai and Bao are complementary. Ken represents the path, while Kun represents accumulation, bags, carts, and hometown; Kun governs carrying, so it is said 'to transport'. Kun represents storage, Ken represents granaries, and Ken also represents fruit-bearing plants—luo refers to fruits of herbaceous plants, so millet and sorghum are included in the imagery of Ken. The collation note says: 'wu you' is from the Ji Gu Ge edition, while the Song and Yuan editions read 'wu jia'; the character 'nang' is from the Song and Yuan editions, while the Ji Gu Ge edition reads 'jia'.

姤。殊類異路，心不相慕。牝豕無猳，鰥無室家。通《復》。坤為類、為心，震為大塗，坤為牝，巽為豕，故曰牝豕。猳，牡也。坤寡故曰鰥。○牝豕，宋元本作牝猭，依汲古。

The hexagram Da You changes into the hexagram Gou. The line statement says: Different kinds, separate paths, no mutual affection in the hearts; a sow cannot be matched with a boar, a widower cannot find a wife. This is the statement of being lonely and without a spouse. Shang Binghe's explanation says: Gou and Fu are complementary.坤 represents kind, heart; Zhen represents great path, i.e., road.坤 represents female, Xun represents pig, together forming 'female pig'; 'jia' is the male pig.坤 indicates widowhood, so it is said 'guan'. The collation note says: 'female pig' is written as 'female jia' in Song and Yuan editions, here following the Ji Gu Ge edition.

萃。雀行求食，出門見鷂。顛蹶上下，幾無所處。艮為雀、為求，兌為食，艮為門、為鷂，兌折故顛蹶。

The hexagram Da You changes to Cui. Lin's interpretation says: sparrows go out to find food, but as soon as they leave, they meet a hawk; they jump up and down, stumble and fall, almost unable to find a place to rest. This is an ominous omen of a small entity encountering a strong enemy. Shang Binghe's explanation says: Gen represents sparrows and seeking; Dui represents food; Gen also represents a gate and a hawk; Dui signifies destruction, hence 'stumbling and falling'.

升。野有積庾，穡人駕取。不逢狼虎，暮歸其宇。坤為野、為積、為庾。震為稼穡、為人，故曰穡人。艮為虎狼，艮伏故不逢。坤為莫，震為歸。○積庾，宋本作積庚，元本作種庾，依汲古。狼虎，亦依汲古，宋元本作虎狼，與下宇不韻。

The hexagram Da You changes to Sheng. Lin's interpretation says: In the fields, there are heaps of grain stored in the open, and farmers drive carts to transport them. On the way, there are no wolves or tigers encountered, and in the evening they return to their own eaves. This is a favorable omen of a safe harvest. Shang Binghe's explanation says: The hexagram坤 represents the field, accumulation, and the granary—庾 is the place where grain is stored in the open. The hexagram震 represents crops and people, combining to form 'sower' (穑人). The hexagram艮 represents tigers and wolves, and since艮 is in the hidden position, it means 'not encountering'. The hexagram坤 represents 'mo', which means evening;震 represents returning. The collation notes say: 'Accumulated庾' is written as 'accumulated庚' in the Song edition, and as 'sown庾' in the Yuan edition; here we follow the Jigugē edition. 'Wolves and tigers' also follow the Jigugē edition, while the Song and Yuan editions write 'tigers and wolves', which does not rhyme with the word 'roof' (宇) in the next line.

困。膚敏之德，發憤晨食。虜豹禽說，為王求福。詳《師》之《觀》。○虜，依汲古，宋元本訛虎。晨，各本皆作忘，依宋元本《師》之《觀》校改。說，從宋元，淮陰伐趙禽夏說，汲古作越，非。

The hexagram Da You changes to Kun. Lin's commentary says: possessing beautiful and quick virtue, striving with determination, eating and setting out before dawn; capturing a leopard and seizing Xia Shuo, obtaining blessings for the sovereign. "Fu Min" refers to the idiom "Yin Shi Fu Min" from the "Da Ya" section of the "Shi Jing"; the last two lines refer to Han Xin's military achievements in the northern campaign, capturing the Zhao minister Xia Shuo. Shang Binghe notes the detailed explanation in the "Shi" hexagram's "Guan" section. The collation notes say: the character "lu" is based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly read it as "hu"; the character "chen" in "chen shi" is all read as "wang" in various editions, here corrected according to the Song and Yuan editions of the "Shi" hexagram's "Guan" section; the character "shuo" is taken from the Song and Yuan editions—Hanyin Hou Han Xin's campaign against Zhao was indeed capturing Xia Shuo, while the Ji Gu Ge edition reads "yue," which is incorrect.

井。光祀春成，陳寶雞鳴。陽明失道，不能自守，消亡為咎。《漢書郊祀志》："秦文公獲若石於陳倉北坂城，祠之，其神來，常以夜光輝若流星從東方來，集於祠城，其聲殷殷，若雄雉野雞夜鳴，名曰陳寶"。茲云春城，疑祠城之訛，疑原句無春字，祀成即祠城，或為光集祠城也。卦通《噬嗑》。離為光，坎為集，艮為祠城，震為陳、為鳴，本卦巽為雞。○光祀，從宋元本，汲古作光禮。禮，即集之音訛字。陳寶，宋本、汲古皆作陳項，非，依元本。

The hexagram Da You changes to Jing. Lin's commentary says: divine light descends upon the temple city, the spirit of Chenbao appears like a wild chicken and calls out at night; the bright yang energy loses its proper course, cannot hold itself, finally dissipates and is lost, becoming a calamity. Shang Binghe first cites the "Book of Han · Rituals and Sacrifices": during the time of Qin Wen Gong, he found a stone-like object in the northern slope of Chen Cang and built a temple for it; the spirit often emitted a bright light at night, like a meteor coming from the east, gathering over the temple city, with a deep and resonant sound, like the call of a male chicken at night, named "Chenbao." He therefore inferred that Lin's phrase "chun cheng" is likely a miswriting of "ci cheng," and the original sentence probably did not have the character "chun." "Si cheng" refers to "ci cheng," and the whole sentence is describing the gathering of divine light over the temple city. In terms of symbolic imagery: this hexagram is related to the hexagram Shi He through mutual opposition; Li represents light, Kan represents gathering, Gen represents the temple city, Zhen represents Chen and sound, and the original hexagram Xun represents the chicken. The collation note says: "guang si" is from the Song and Yuan editions, while the Ji Gu Ge edition reads "guang li" — "li" is a phonetic error for "ji"; "Chenbao" in the Song and Ji Gu Ge editions reads "Chenxiang," which is incorrect, so we follow the Yuan edition.

革。左抱金玉，右得熊足。常盈不亡，獲心所欲。通《蒙》。震為左、為玉，艮為金、為抱，兌為右，艮熊震足，坤為多，故曰常盈。坤為亡，震樂故不亡。坎為心、為欲。○艮金證。熊足即熊掌。

The hexagram Da You changes into the hexagram Ge. Lin's interpretation says: holding gold and jade in the left hand, and obtaining the paw of a bear in the right; often full without loss, fulfilling one's wishes. This is a favorable omen of being successful in all directions. Shang Binghe's explanation says: Ge and Meng are complementary. Zhen represents the left and jade, Gen represents gold and embracing; Dui represents the right; Gen represents the bear, Zhen represents the foot, forming 'bear's foot'; Kun represents abundance, so it says 'often full'. Kun also represents loss, while Zhen signifies joy, hence 'without loss'. Kan represents the heart and desire. The collation note says: 'Gen represents gold' is confirmed in this image; 'bear's foot' is the same as 'bear's paw'.

鼎。履泥汙足，名困身辱。兩仇相得，身為痛瘧。通《屯》。震為足、為履，坤為土、為水，故曰履泥汙足。艮為名，坎陷，故名困。坤為身，坤下故辱，坤數二故曰兩。正反艮故相仇。○為痛瘧，依宋元本，汲古作其為虐。

The hexagram Da You changes to Ding. Lin's interpretation says: stepping into mud and soiling the feet, reputation is trapped and the body is disgraced; two enemies meet face to face, causing a feeling as if suffering from malaria. This is an ominous phrase indicating disgrace, humiliation, and illness. Shang Binghe's explanation says: Ding and Tun are complementary. Zhen represents feet and movement, while Kun represents earth and water. Earth and water together form mud, hence the phrase "stepping into mud and soiling the feet." Gen represents reputation, and Kan signifies a trap, hence "reputation is trapped." Kun represents the body, and since Kun is in the lower position, it signifies "humiliation." The number of Kun is two, hence "two." The upright Gen and inverted Gen facing each other signify "two enemies meeting." The collation note says: "the body suffers from pain and malaria" follows the Song and Yuan editions, while the Jigugē edition reads "it becomes malaria."

震。安居重遷，不去其。禾米相間，樂得常產。艮為居，艮止，故安居不遷。震往，艮，艮止，故不去其。震為禾米，為樂。○，從汲古，宋元本作亶，音訛字。

The hexagram Da You changes into Zhen. Lin's commentary says: content with the old dwelling, unwilling to move easily, not leaving one's own place; grain and rice intermingle, joyfully guarding a fixed property. The original text is missing some characters: the missing character after Lin's phrase "not leaving its" is the same as the missing character after Shang's note on Gen and the missing character at the beginning of the collation remarks. The original character is preserved as per the base text without conjectural supplementation. Shang Binghe's explanation is: Gen represents dwelling, Gen signifies stopping, hence remaining settled and not moving; Zhen signifies movement while Gen signifies stopping, so not leaving that place. Zhen represents grain and rice, and also signifies joy. The collation note says: that character comes from the Jigugé edition, while Song and Yuan editions read "dán," which is a character formed by sound similarity.

艮。天災所遊，凶不可居。轉徙獲福，留止憂危。互坎為災凶，震為遊，上下卦陽在上故曰天災。艮為居，坎險，故不可居。震為徙、為福，艮止坎危。○憂危，從汲古，與居韻，宋元作危憂。

The hexagram Da You changes into Gen. Lin's commentary says: When heavenly calamities spread, wherever they reach, there is danger and people cannot stay; moving to another place brings good fortune, but staying brings worries and dangers. Therefore, it is suitable to move and not to stay. Shang Binghe's explanation says: The mutual trigrams contain Kan, which represents calamity and danger, and Zhen, which represents movement. The yang lines of both upper and lower trigrams are in the upper position, so it is said 'heavenly calamity'. Gen represents staying, and Kan indicates danger, so 'cannot stay'. Zhen represents moving and good fortune; Gen indicates stopping, and Kan indicates danger, so staying brings worries and danger. The collation note says: 'worries and danger' comes from the Ji Gu Ge edition, which rhymes with the previous 'stay' word. The Song and Yuan editions read 'danger and worries'.

漸。昧昧墨墨，不知白黑。景雲亂擾，光明隱伏。犬戎來攻，幽王失國。坎隱伏故曰昧墨，故不知白黑。巽為白，坎為黑、為雲，離明，故曰景雲。離為亂、為光明，坎伏艮犬，坎為幽、為失，艮為國，震為王，震伏，故曰幽王。○白黑，依宋元本，汲古作日黑。

The hexagram Da You changes to the hexagram Jie. Lin's interpretation says: it is dark and murky, like a blackened ball, so that white and black cannot be distinguished; the auspicious cloud of light is disturbed and hidden; the Qiong people attack, and King You of Zhou loses his country. This is a great ominous omen of confusion and national ruin. Shang Binghe's explanation says: Kan represents concealment, so it is said '昧昧墨墨' (dark and murky), hence 'not knowing white and black'. Xun represents white, Kan represents black and clouds, Li represents brightness, thus forming 'the auspicious cloud'. Li represents disorder and brightness; Kan is in the hidden position, Gen represents dogs, Kan represents silence and loss, Gen represents the country, and Zhen represents the king, with Zhen falling into the hidden position, thus forming 'the Qiong people attack, King You loses his country'. The collation note says: 'white and black' follows the Song and Yuan editions, while the Jigugeshi edition reads 'sun and black'.

歸妹。鳧雁啞啞，以水為宅。雌雄相和，心志娛樂。得其所欲。詳《大畜》之《鼎》。○心志，依宋元，汲古作常共。

The hexagram Da You changes to Gui Mei. Lin's interpretation says: wild geese and swans call out in a joyful manner, treating the water as their own home; male and female respond to each other, feeling happy and content, each getting what they desire. This is a favorable omen of harmonious marital relations. Shang Binghe provides detailed explanation in the entry for Da Xu and Ding. The collation note states: "heart and will" follows the Song and Yuan editions, while the Jigugeshan edition reads "often together."

豐。長生無極，子孫千億。柏柱載梁，堅固不傾。震為長生、為子，伏艮為孫。震為千億、為柏柱、為載、為梁，伏艮為堅固。○梁，從汲古，宋元本作器。

The hexagram Da You changes to Feng. The line statement says: longevity has no end, children number in the thousands; the cypress pillars support the great beam, firm and not collapsing. This is a favorable omen of long life and a stable family. Shang Binghe's explanation says: Zhen represents longevity and children, with Guen hidden representing grandchildren; Zhen also represents thousands, cypress pillars, carrying and beams, with Guen hidden representing firmness. The collation note says: the character 'beam' in 'carrying beam' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'vessel'.

旅。麒麟鳳凰，善政得祥。陰陽和調，國無災殃。離為文明，故曰麟鳳。卦一陰從一陽，二陰從二陽，故曰和調。

The hexagram Da You changes to the hexagram Lu. The line statement says: Qilin and Fenghuang appear, which are auspicious omens caused by good governance; yin and yang are in harmony, and the country has no calamities. Shang Binghe's explanation says: Li represents civilization, and Qilin and Fenghuang are both animals and birds of civilization, so the image is taken from Li. As for 'harmony', it refers to the positions of the lines - in this hexagram, the yin lines follow the yang lines in order, one yin follows one yang, two yins follow two yangs, with yin and yang paired in pairs without contradiction, so it is said 'yin and yang are in harmony'.

巽。天之奧隅，堯舜所居。可以存身，保我室家。伏艮為天，震為帝，故曰堯舜。艮為居、為身、為室家、為保。全用旁通。○室家，從宋元，汲古作家室，非。家，音姑，與居韻。

The hexagram Da You changes into Xun. Lin's commentary says: The deep and secluded part of heaven is exactly where Yao and Shun lived; there one can preserve life and maintain one's family. This is a fortunate omen indicating a secure place to reside. Shang Binghe's explanation states: The hidden Gen (Mountain) represents heaven, and Zhen (Thunder) represents the emperor, so it refers to Yao and Shun. Gen represents dwelling, body, family, and preservation. The entire Lin commentary derives its imagery from the related hexagram. The collation note says: "Family" comes from the Song and Yuan editions; the Jigugē edition reads "home," which is incorrect. "Family" is read as "gu," which rhymes with the previous "residence" word.

兌。配合相迎，利之四鄰。昏以為期，與福笑喜。兌昧為昏，震為福、為笑喜。迎鄰為韻，鄰，音靈。

The hexagram Da You changes into the hexagram Dui. Lin's interpretation says: male and female are united, each welcoming the other, benefits extend to the four neighbors; they agree to hold the ceremony at dusk, accompanied by happiness and joy. In ancient times, weddings were held at dusk, so 'hun' refers to marriage. Shang Binghe's explanation says: Dui represents confusion, hence 'hun'; Zhen represents blessings and joy. The commentary notes: 'Ying' and 'Lin' rhyme, and 'Lin' here is read as 'Ling'.

渙。砥德礪材，果當成周。拜受大命，對為齊侯。震為德、為材，艮石，故曰砥礪。震為周，艮為拜，巽為命、為齊。

The hexagram Da You changes to Huan. Lin's interpretation says: like a whetstone that sharpens virtue and hones ability, indeed in Chengzhou he encountered the right time; he received a major appointment, and in gratitude for the grant he became the feudal lord of Qi. This refers to the old story of Tai Gong being enfeoffed in Qi. Shang Binghe's explanation is: Zhen represents virtue and ability, Gen represents stone, and stone can wear down objects, hence 'dressing and sharpening'. Zhen represents Zhou, Gen represents bowing in reverence, Xun represents command and Qi.

節。與福俱坐，蓄水備火，終無災禍。震為福，艮為坐，坎水艮火，坎為積蓄、為災禍。○宋元本多"思患預防"四字為第三句，依汲古。

The hexagram Da You changes to Jie. The line says: Sitting with good fortune together, storing water in advance to prevent fire, ultimately not suffering calamity. This is a favorable omen of being prepared and thus avoiding trouble. Shang Binghe's explanation says: Zhen represents good fortune, Gen represents sitting; Kan represents water, Gen represents fire; Kan also represents storing and calamity. The collation note says: The Song and Yuan editions include the four characters 'si huan yang bao' (thinking of possible troubles and preventing them) as the third line, but here we follow the Jigugē edition and do not adopt them.

中孚。晨昏潛處，候時煦煦。卒逢白日，為世榮主。震為晨，兌為昧、為昏，巽為潛，艮為待、為時，震為煦。煦，和也。巽為白，艮為日，震為主、為榮。○晨，元本作畏，依宋本、汲古。候時煦煦，宋元本作候明昭昭，茲從汲古。煦主為韻。

The hexagram Da You changes into Zhong Fu. Lin's interpretation says: from morning to evening, it remains hidden and does not emerge, waiting quietly for the right opportunity; finally, when the sun shines brightly, it becomes a ruler of great renown. This is a favorable omen of waiting for the right time. Shang Binghe's explanation says: Zhen represents morning, Dui represents dusk and darkness; Xun represents concealment; Gen represents waiting and time; Zhen represents warmth—'xu' means mild and warm. Xun represents white, Gen represents the sun, together forming 'white sun'; Zhen represents the ruler and glory. The collation note says: the original edition had 'fear' instead of 'morning', here following the Song and Jigugong editions; 'waiting for the time with warmth' in the Song and Yuan editions was 'waiting for brightness with clarity', here following the Jigugong edition; 'xu' and 'zhu' rhyme.

小過。視日再光，與天相望。長生歡悅，與福為多。艮為日、為光、為望、為天，巽長震生，震歡悅為福、為多也。○再，從汲古，宋元本作載。多，從宋元本，汲古作兄。與，從汲古，宋元作以。○艮為天證。

The hexagram Da You changes to Xiao Guo. The line says: seeing the sun re-illuminate, facing the sky far away; long life brings joy, blessings increase continuously. This is a favorable omen of light returning. Shang Binghe's explanation says: Gen represents the sun, light, sight, and heaven; Xun represents length, Zhen represents birth, combining to form 'long life'; Zhen represents joy, blessings, and abundance. The collation note says: the character 'again' in 're-illuminate' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'carry'; the character 'abundance' in 'abundance' comes from the Song and Yuan editions, while the Ji Gu Ge edition has 'younger brother'; the character 'and' in 'and blessings' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'with'. The last sentence 'Gen represents heaven' is Shang's own note: this confirms the lost image 'Gen represents heaven'.

既濟。大頭明目，載受嘉福。三雀飛來，與祿相觸。坎為大首，離為明目，震為載、為嘉福。離為鳥，卦數三，故曰三雀飛來。震為飛、為祿。除坎離外，皆用半象。○載受嘉福，從宋元本，汲古作再受喜福。三，從宋元本，汲古作二。觸，從汲古，宋元訛單。

The hexagram Da You changes to Ji Ji. The line says: Big head, bright eyes, repeatedly receiving good fortune; three birds fly in, meeting fortune directly. This is a favorable omen of good fortune coming naturally. Shang Binghe's explanation says: Kan represents a big head, Li represents bright eyes; Zhen represents carrying and good fortune. Li represents birds, and the number of this hexagram is three, so it says 'three birds fly in'; Zhen represents flying and official rank. Apart from the images of Kan and Li, the rest are derived from half-images. The collation note says: 'carrying and receiving good fortune' comes from the Song and Yuan editions, while the Jigugeshan edition says 'receiving joyous fortune' twice; the 'three' in 'three birds' comes from the Song and Yuan editions, while the Jigugeshan edition says 'two'; the 'touch' in 'meeting' comes from the Jigugeshan edition, while the Song and Yuan editions mistakenly have 'single'.

未濟。楩生荊山，命屬輸班。袍衣剝脫，夏熱冬寒。立成枯槁，眾人莫憐。詳《乾》之《既濟》。楩，汲古訛梗，依宋元本。

The hexagram Da You changes to Wei Ji. Lin's interpretation says: A type of timber called pian grows on the mountain Jing, but its life is held in the hands of Gongshu Ban; its bark is stripped like a robe, exposed to the scorching heat of summer and the cold of winter; it withers while standing, and no one shows it any pity. Pian is a fine timber from the south, yet it is felled precisely because of its excellence, a bad omen for those of great talent who are harmed. Shang Binghe provides detailed explanation in the entry for Qian's Ji Ji. The collation note says: The character 'pian' in the Ji Gu Ge edition is mistakenly written as 'geng', here we follow the Song and Yuan editions.

謙。王喬無病，狗頭不痛。亡跛失履，乏我徒從。艮為壽，故曰王喬。王喬，古仙人。坎為病，震樂故無病。艮為狗，坎為首、為痛，震為履，坎蹇故跛。坤為我。○狗，依汲古，宋元本作苟。跛，依汲古，宋元本作破。亡疑為足之訛。震足坎蹇，故曰足跛。

The hexagram of "Modesty" remains as the hexagram of "Modesty," indicating the primary hexagram's self-retention. The commentary says: King Jiao has no illness, and the dog's head is not painful; however, his foot is lame and his shoe is lost, and his attendants are lacking. The upper part is favorable, but the lower part is unfavorable, with a change within a single line. Shang Binghe's explanation says: Gen represents longevity, hence "King Jiao" — King Jiao is an ancient legendary immortal. Kan represents illness, and Zhen represents joy, hence "no illness." Gen represents a dog, Kan represents the head and pain, and Zhen represents shoes, while Kan signifies difficulties, hence "lame." Kun represents "I." The collation note says: the character "dog" in "dog's head" follows the Ji Gu Ge edition, while the Song and Yuan editions read "gou"; the character "lame" follows the Ji Gu Ge edition, while the Song and Yuan editions read "pu." Shang also suspects that the character "wang" in "lost and lame" is a miswriting of "zu" (foot), since Zhen represents the foot and Kan represents difficulties, and it should originally be "zu" (foot) and "pu" (lame) to match the symbolic meaning.

乾。喋囁噱嚾，昧冥相摶。多言少實，語無成事。此取遇卦《謙》象。註解詳卷九《明夷》之《豫》。《豫》與《謙》同象。喋，汲古作嗛，依宋元本。噱嚾，宋元本訛處曜，汲古作噱嚶。摶，宋元作待，汲古訛持，依汲古，《中孚》之《升》校有詳說。

The hexagram of Humility changes to the hexagram of Heaven. The commentary says: Chattering and noisy, laughing and shouting, fighting each other in darkness; talking a lot but doing little, only talking with one's mouth, but nothing is accomplished. This is a phrase of empty words without results. Shang Binghe's explanation says: This line takes the image of the hexagram of Humility encountered. A detailed explanation can be found in volume nine, under the entry for the hexagram of Brightness changing to the hexagram of Joy. The hexagram of Joy and the hexagram of Humility are reverse of each other, and they share the same image, so they can be referred to mutually. The collation notes say: The character 'dian' in the Ji Gu Ge edition is 'qian', here following the Song and Yuan editions; the character 'xue yong' in the Song and Yuan editions is mistakenly written as 'chu yao', while the Ji Gu Ge edition has 'xue ying'; the character 'tuan' in 'xiang tuan' is written as 'dai' in the Song and Yuan editions, and elsewhere in the Ji Gu Ge edition it is mistakenly written as 'chi', here following the Ji Gu Ge edition's entry on the hexagram of Middle Trust changing to the hexagram of Ascending, where there is another detailed explanation.

坤。北辰紫宮，衣冠立中。含和建德，常受大福。鉛刀攻玉，堅不可得。詳《坤》之《觀》。多下二句。此亦用《謙》象。艮為刀、為金，坤柔故曰鉛刀。震為玉，艮為堅。○艮為刀、為金證。

The hexagram Qian changes to Kun. Lin's interpretation says: The North Star and the Purple Micro Palace stand neatly in the center, embodying propriety and order; containing harmonious energy and establishing virtue, they often enjoy great blessings. However, using a lead-bladed soft knife to carve jade, the jade is too hard, and ultimately it cannot be done. The first four lines are auspicious, while the last two lines symbolize the inability to cope. Shang Binghe says that the imagery is detailed in the entry on Kun under the section of Guan, but here there are additional last two lines. This entry also uses the image of the hexagram Qian, where Gen represents a knife and metal, and Kun is soft, so soft metal is referred to as the 'lead knife'; Zhen represents jade, and Gen represents firmness. The collation notes say that the imagery of 'Gen as a knife' and 'Gen as metal' is confirmed here.

屯。東壁餘光，數暗不明。主母嫉妬，亂我事業。震為東，艮為壁，故曰東壁。艮又為火、為光明，坎為暗，故不明。坤為母，震為主，故曰主母。坎為嫉妬，坤為亂、為事業。《列女傳》："貧婦徐吾與鄰婦會燭，夜續燭，數不給，鄰婦欲擯之，吾曰，一室之內，增一人，燭不為闇，少一人，不為明，何愛東壁之餘光乎？"林用其事。

The hexagram Qian transforms into the hexagram Zun. Lin's interpretation says: The faint light coming through the eastern wall comes and goes, dim and unclear; the mistress of the house harbors jealousy, disturbing my career. Shang Binghe's explanation says: Zhen represents the east, Gen represents the wall, together forming "east wall"; Gen also represents fire and brightness, Kan represents darkness, hence "unclear." Kun represents the mother, Zhen represents the master, together forming "mistress of the house." Kan represents jealousy, Kun represents disorder and career. He also cites the "Biographies of Exemplary Women": A poor woman named Xu Wu and her neighbor's wife worked together at night by candlelight. Because Xu Wu's share of the candle was insufficient, the neighbor's wife wanted to expel her. Xu Wu said, "If there is one more person in the room, the candlelight will not become dimmer; if there is one less, it will not become brighter. Why be stingy with that little bit of light from the east wall?" Lin's interpretation directly uses this story.

蒙。下背其上，盜明相讓。子嬰兩頭，陳破其墟。坤為下，艮為背、為上、為明，坎為盜，震為言，正反震相對故曰相讓。震子、震嬰。坎為首，坤數二，故曰兩頭。震為陳，坎為破，坤為墟。兩頭於象甚合，其義未詳，疑為面縛之訛。○相讓，從宋元本，汲古作其，非。讓，責也。子嬰，從汲古，宋元本作嬰子，非。陳，陳涉也，言陳涉亡秦滅子嬰也。

The hexagram Qian transforms into Meng. Lin's interpretation says: the lower position abandoning the upper, thieves acting openly, mutual accusations; Qin's Prince Ziying 'two heads', Chen She destroyed the Qin capital, turning it into ruins. Shang Binghe's explanation says:坤 represents the lower,艮 represents the back, the upper, and clarity;坎 represents thieves;震 represents speech; the upright震 and inverted震 facing each other, so it is said 'mutual yielding'. Zhen represents a son, a baby;坎 represents the head,坤's number is two, so it is said 'two heads'. Zhen represents Chen,坎 represents destruction,坤 represents ruins. He also points out: the term 'two heads' fits well in the hexagram image, but the meaning is not clear, suspecting it to be a corrupted form of 'face bound' (Ziying surrendered to Han by tying his neck with a rope and binding his face). The collation note says: 'mutual yielding' comes from the Song and Yuan editions, while the Jigugeshi edition reads 'its', which is incorrect - 'yielding' here means blame; 'Ziying' comes from the Jigugeshi edition, while the Song and Yuan editions read 'Infant Zi', which is incorrect; 'Chen' refers to Chen She, the whole sentence refers to Chen She's uprising leading to the fall of the Qin, thus resulting in the destruction of Qin's Prince Ziying.

需。鳳生會稽，稍巨能飛。翱翔桂林，為眾鳥雄。離文為鳳，伏艮為山。會稽，山名。艮陽在上為飛、為翱翔、為林、為鳥，坤為眾。全用伏。○能飛，從宋本，元本作飛翔，非。巨，汲古作其，依宋元本。

The hexagram Qian transforms into the hexagram Xu. Lin's interpretation says: The phoenix is born on the Mount Huiji, gradually growing larger until it can fly; it soars above the Guilin, becoming the leader among all birds. This is a favorable omen showing progression from small to prominent, ultimately becoming the leader of all creatures. Shang Binghe's explanation states: Li represents civilization, hence the phoenix; concealed Gen represents a mountain—Huiji is indeed a mountain name. The yang line of Gen is at the top, hence it signifies flying, soaring, forest, and bird; Kun represents the multitude. The entire interpretation uses concealed imagery. The collation note says: "can fly" follows the Song edition, while the Yuan edition reads "flying," which is incorrect; the character "ju" in "sao ju" (gradually growing larger) in the Ji Gu Ge edition is "qi," here following the Song and Yuan editions.

訟。鑿井求玉，非和氏寶。名困身辱，勞無所得。坎陷為井，乾為玉、為寶，坎為和，伏坤為身、為辱。艮為名，艮覆故名困。坎為勞。○非和氏寶，依宋本及汲古，元本作"非卞氏室"，非。

The hexagram Qian transforms into the hexagram Song. The line statement says: digging a well to seek a beautiful jade, but what is found is not the precious jade of the Hu Shi family; the name is trapped, the body is disgraced, and all efforts are in vain. The pursuit is not proper, hence the fruitless labor. Shang Binghe's explanation says: Kan represents a pit, hence the well; Qian represents jade and treasure; Kan represents harmony, which matches the 'he' in 'Hu Shi'; the hidden Kun represents the body and disgrace. Gen represents the name, and Gen takes the image of covering, hence 'name is trapped'; Kan represents labor. The collation note says: 'not the jade of Hu Shi' follows the Song edition and the Ji Gushan edition, while the Yuan edition reads 'not the dwelling of Bian Shi', which is incorrect.

師。邦桀載殳，道至東萊。百僚具舉，君王嘉喜。坤為邦、為惡，故曰桀。艮為殳，兵器也。《詩衛風》："邦之桀兮，伯也執殳"。震為大塗、為陵，震東故曰東萊。東萊，山名。坤為百，艮為官，互震為君王、為嘉喜。○邦桀，從宋元本，汲古訛拜桀。殳，從陳本，元本、宋本、汲古皆訛役。道，從宋元本，汲古作送。《漢書郊祀志》："東萊山，黃帝所常遊"，林詞似指此事。

The hexagram Qian changes to the hexagram Shi. Lin's interpretation says: The heroes in the country carry the staff and walk all the way to the east of Lai; all officials are appointed, and the king is pleased with this. This is a favorable omen of obtaining capable people for important tasks. Shang Binghe's explanation says: The earth element represents the state and evil, and the character "Jie" is derived from this image. The mountain element represents the staff, which is a long-handled weapon; the poem "Bo Xi" from the "Book of Songs" has "The heroic man of the state, Bo holds the staff," which is the source of these two lines. The thunder element represents a great road and hills, and since the thunder element is in the east, it is said "east of Lai" — east of Lai is the name of a mountain. The earth element represents hundreds, the mountain element represents officials, and the interacting thunder element represents the king and joy. The collation notes say: "Biang Jie" comes from the Song and Yuan editions, while the Jigugeshi edition mistakenly writes "Bai Jie"; the character "Shu" comes from the Chen edition, while the Yuan carving edition, Song edition, and Jigugeshi edition all mistakenly write "Ye"; the character "Dao" in "Dao Zhi" comes from the Song and Yuan editions, while the Jigugeshi edition writes "Song." Shang also cites the "Book of Han · Rituals and Sacrifices" which says "Mountains of East Lai, where the Yellow Emperor often visited," and believes that Lin's interpretation refers to this event.

比。安息康居，異國穹廬。非吾邦域，使伯憂戚。詳《蒙》之《屯》。○穹、戚，依汲古，宋元本作同、作惑。

The hexagram Qian changes to Bi. Lin's commentary says: "Anxi and Kangju, both are foreign lands with yurts; those places are not my homeland, so the envoy felt sorrow and grief." Anxi and Kangju were the names of countries in the Western Regions during the Han dynasty. Shang Binghe's detailed explanation is referenced in the entry for Meng changing to Tun. The collation notes state: the character "qiong" in "qiong lu" and "qi" in "you qi" follow the Ji Gu Ge edition, while the Song and Yuan editions use "tong" and "huo" respectively.

小畜。江河淮海，天之都市。商人受福，國家富有。詳《否》之《乾》。

The hexagram Qian changes into the hexagram Xiaoxu. Lin's interpretation says: The Yangtze River, the Yellow River, the Huai River, and the East Sea are the great markets set by Heaven; merchants gain blessings through them, and the state becomes affluent. Taking the four great rivers as natural channels for wealth is a favorable omen. Shang Binghe provides detailed explanation in the entry for "Po" changing into "Qian."

履。同本異業，樂仁尚德。東鄰慕義，來興吾國。通《謙》。震為木，正反震而以三爻為本，故曰同本異葉。震為仁德、為樂、為東、為興，坤為吾、為國。○鄰，依宋元本，汲古訛林。

The hexagram Qian transforms into the hexagram Li. Lin's interpretation says: arising from the same root but with different branches, joyful in practicing benevolence and valuing virtue; the eastern neighboring state admires this righteousness and comes to revitalize my country. Shang Binghe's explanation says: Li and Qian are complementary. Zhen represents wood, and the upright Zhen and inverted Zhen are opposite, with the third line as their common root, hence it is said 'same root, different branches'—Shang's note uses 'leaf,' which is a variant reading of Lin's 'career.' Zhen represents benevolence, joy, the east, and revival; Kun represents 'I' and the country. The collation note says: the character 'neighbor' in 'eastern neighbor' follows the Song and Yuan editions, while the Jigugé edition mistakenly uses 'forest.'

泰。白鶴銜珠，夜室為明。懷我德音，身受光榮。震為白、為鶴、為珠，兌為口，故曰銜。坤為夜、為室，震為明、為音，坤為懷、為我、為身，乾為光榮。《搜神記》："噲參行遇黔鶴，為弋人射傷，收養之，放去，一夜，雌雄各銜一明月珠來以報參"。○室，宋元作食，從汲古。為，從宋元，汲古作反。我，元本作吾，從宋本、汲古。

The hexagram Qian transforms into Tai. Lin's interpretation says: white cranes bring pearls, and at night the house is bright as day; the heart remembers my benevolent words, and thus my own honor is gained. This is a favorable omen of receiving rewards for giving. Shang Binghe's explanation says: Zhen represents white, cranes, and pearls; Dui represents mouth, which can carry, so it is said 'carrying a pearl'. Kun represents night and room; Zhen represents brightness and sound; Kun represents thinking, me, and body; Qian represents honor. He also cites the Shou Shen Ji: Kuai Can met a black crane wounded by hunters, and he took it in, healed it, and then released it. One night, the pair of cranes each brought a pearl of bright moonlight to repay Kuai Can. The collation note says: the character 'room' in 'night room' was written as 'food' in the Song and Yuan editions, here following the Jigugeshan edition; the character 'represent' in 'represent brightness' follows the Song and Yuan editions, while the Jigugeshan edition has 'reverse'; the character 'me' in 'thinking of me' was written as 'wu' in the Yuan edition, here following the Song edition and the Jigugeshan edition.

否。踐履危難，脫厄去患。入福喜門，見吾邦君。伏震為踐履，坤為患，乾在外，故脫厄去患。艮為門，乾為福喜，巽為入，坤為吾、為邦，乾為君。○福，依宋元本，汲古作臨。

The hexagram Qian changes to the hexagram Po. Lin's interpretation says: proceeding through danger and hardship, escaping misfortune and removing calamity; entering the gate of blessings and joy, seeing the sovereign of our country. This is a favorable omen after experiencing peril and achieving success. Shang Binghe's explanation says: the hidden Zhen indicates walking and treading, and Kun represents calamity; Qian is in the outer trigram, with calamity within and Qian outside, thus being able to 'escape misfortune and remove calamity'. Gen represents a gate, Qian represents blessings and joy, Xun represents entering; Kun represents 'I' and the state, and Qian represents the sovereign. The collation note says: the character 'fu' (blessing) in 'entering the gate of blessings and joy' follows the Song and Yuan editions, while the Jigugé edition reads 'lin' (approaching).

同人。宮商既和，聲音相隨。驪駒在門，主君以歡。通《師》。震為樂，故曰宮商、曰聲音。震為隨、為馬，坤為門，震為主、為君、為歡，又震為行。驪駒，為送行之詩。

The hexagram Qian transforms into the hexagram Tongren. Lin's interpretation says: The palace tone and the commercial tone have already harmonized, sound and tone follow each other; the song "Li Ju" begins to be sung at the gate, the host and guests are all joyful. Shang Binghe's explanation says: Tongren and Shī are complementary. Zhen represents music, so it is said "gongshang" and "sound tone." Zhen represents following and a horse, Kun represents a gate; Zhen represents the master, the ruler, and joy, and Zhen also represents movement. "Li Ju" is an ancient poem sung when parting, its words are cited in the "Han Shu · Wang Shi Zhuan," hence taking the meaning of "at the gate" for parting.

大有。天地配享，六位光明。陰陽順敘，以成厥功。詳《訟》之《震》。

The卦 of Humility changes to the卦 of Great Possession. The commentary says: Heaven and Earth are equally honored and receive offerings, with all six lines shining brightly; yin and yang proceed in order, thus achieving their accomplishments. This is a favorable omen of the harmonious union between Heaven and Earth, each attaining its proper order. Shang Binghe's detailed explanation is referenced in the entry for the卦 of Strife under the trigram of Thunder.

豫。江河淮海，天之奧府。眾利所聚，可以饒有，樂我君子。詳《否》之《坤》。

The hexagram Qian changes to Yu. Lin's commentary says: The Yangtze River, the Yellow River, the Huai River, and the sea are the hidden treasuries of heaven, where all kinds of benefits gather, leading to abundance and prosperity, bringing joy to the gentleman. This is similar to the previous commentary on Qian changing to Xiao Xu, which mentioned "heaven's city," differing only in the term "hidden treasury." Shang Binghe's detailed explanation is referenced in the commentary on Po changing to Kun.

隨。雙鳥俱飛，欲歸稻池。徑涉萑澤，為矢所射，傷我胸臆。詳《屯》之《旅》。○萑，依《屯》之《旅》校，宋元本作雚，汲古作藿，皆非。

The hexagram Qian changes to the hexagram Sui. Lin's interpretation says: a pair of birds fly up together, intending to return to a pond with long rice; while passing straight through a reed-filled marsh, they are shot by an arrow, wounding my chest. This is similar to the interpretation of "Po" changing to "Jin," differing only in the first two characters, and both are ominous phrases indicating death on the way back. Shang Binghe provides detailed explanation in the entry for "Zun" changing to "Lv." The collation note states: the character "Huan" in "Huanze" is corrected according to the entry for "Zun" changing to "Lv." The Song and Yuan editions read "Huan" as "Huan," and the Ji Gu Ge edition reads it as "Huo," neither of which is correct.

蠱。伯仲叔季，日暮寢寐。臝臥失明，喪我貝囊，銜卻道傍。震為伯，大坎為仲，艮為叔季，坎為莫、為寢寐，艮為身、為臝、為臥、為明，兌昧故失明，兌毀折故曰喪。艮為貝，震為道、為囊。○伯，從汲古，宋元本作留。臝，汲古作裸，宋元本作羸，由汲古證之可見宋元本原作臝。羸裸同，故從之。明、喪、貝，從汲古，宋元本作限、虐、具，非。卻，汲古作缷，依宋元本。

The hexagram transformed from 《Qian》is called 「Zhi Gua」, which refers to 《Gu》. Lin Ci describes a family of four brothers, Bo, Zhong, Shu, and Ji, who have all gone to bed and are asleep as the sky is getting dark. They are lying naked, with nothing in sight, and their money bags are missing, having been bitten and thrown away by the roadside—this is ainauspicious sign indicating loss of sight, financial loss, theft, and humiliation. Shang Binghe explains the symbolic meanings sentence by sentence: In 《Gu》, the third to fifth lines form Zhen, which represents the eldest son, hence 「Bo」; the first line is yin, the second and third lines are yang, and the fourth and fifth lines are yin, forming a large Kan shape, called 「Da Kan」, which represents the middle son, hence 「Zhong」; the upper trigram Gen represents the youngest son, hence 「Shu」 and 「Ji」. Kan represents 「Mo」 (meaning dusk, the sky is getting dark) and also sleeping, which fits 「the sun sets and they sleep」. Gen represents the body, nakedness, lying down, and light; the mutual trigram Dui indicates confusion, which covers up Gen's brightness, hence 「loss of sight」; Dui also represents destruction, hence 「loss」. Gen represents shells, Zhen represents roads and bags, thus forming 「loss of my shells and bags, bitten and thrown by the roadside」. This type of hexagram symbolism not recorded in 《Shuo Gua》, but derived by Shang from the phrases in 《Yi Lin》, is called 「Yi Xiang」, which is the fundamental tool for the entire commentary. Notes on textual criticism: The character 「Bo」 is taken from the Ji Gu Ge edition; the Song and Yuan editions read 「Liu」. The character 「Lu」 in the Ji Gu Ge edition is 「Lao」, while the Song and Yuan editions read 「Ling」; comparing the Ji Gu Ge edition with the Song and Yuan editions shows that the original text of the Song and Yuan editions was indeed 「Lu」, and 「Ling」 and 「Lao」 are synonymous with 「Lu」, so 「Lu」 is adopted. The characters 「Ming」, 「Sang」, and 「Bai」 are taken from the Ji Gu Ge edition; the Song and Yuan editions read 「Xian」, 「Nue」, and 「Ju」, which are all incorrect. The character 「Que」 in the Ji Gu Ge edition is 「Xue」, but here we follow the Song and Yuan editions.

臨。受終文祖，承衰復起。以義自閒，雖苦無咎。坤為文，伏艮為終、為祖，故受終文祖。坤為衰，震為起，坤為義、為咎，震樂故無咎。○閒，依汲古，宋元本作閉。

The hexagram is 临 (Approaching). The commentary uses the historical reference of Yu舜 receiving the mandate of heaven: The Book of Documents, Shun's Mandate, says that Shun "received the mandate in the temple of Wenzu," meaning he took the throne in the great temple of Yao. The situation he inherited was one of decline, yet he was able to revive it. By restraining himself through righteousness, although it was arduous at first, he would ultimately not suffer misfortune. Shang Binghe explains the symbolic imagery: The earth (Kun) represents culture and is associated with the character 文 (wen); behind the earth lies the mountain (Gen), which is not directly visible in the hexagram but must be inferred from the opposite side, known as the "hidden image" or "伏象." The hidden mountain (Gen) signifies the end and the ancestor, combining to form "receiving the mandate in the temple of Wenzu." The earth (Kun) represents decline, while the thunder (Zhen) represents rising up, thus symbolizing "reviving from decline." The earth (Kun) also represents righteousness and misfortune, while the thunder (Zhen) is characterized by joy, and joy can dispel misfortune, hence "no misfortune," meaning no error or calamity. Notes on textual transmission: The character "xián" is taken from the Ji Gu Ge edition, while the Song and Yuan editions read "bì." "Xián" means self-restraint or prevention.

觀。據斗運樞，順天無憂，與樂並居。詳《益》之《節》。

The hexagram is "Observing." The commentary states: "Occupying the position of the Big Dipper's pivot, following the movement of the heavenly path, acting in accordance with heaven's way brings no worries or troubles, and one can dwell in constant joy." This is a favorable oracle indicating holding the pivot and enjoying peace and prosperity. Shang Binghe does not provide further commentary here, only noting that this commentary is identical in wording to the one from the hexagram "Increase" under the section "Regulation." The explanation of the symbolic meaning can be found in that entry.

噬嗑。周師伐紂，戰於牧野。甲子平旦，天下悅喜。震為周、為伐，坎眾為師，離為惡人，故曰紂。艮為城。《尚書》注：牧野城，周武王所築。震為旦、為子，艮為甲，故曰甲子。坎為平，故曰平旦。艮為天，震為下、為樂。《周書》："武王伐紂，甲子昧爽，王朝至於商郊牧野"，林所本也。

The hexagram is 《噬嗑》. Lin's verses praise King Wu's conquest of the Shang: the Zhou army attacked the Shang King Zhou, and the two armies fought a decisive battle at Muye; on the Jiazi day, when the sky was just beginning to brighten, the outcome was decided, and all people were filled with joy. This is a great auspicious omen of eliminating evil and winning the people's support. Shang Binghe said: 《易林》 always takes Zhen as the Zhou, and Zhen also represents military campaigns; Kan represents water and the crowd, and the crowd refers to the army, so "Zhou army" is symbolized; Li represents weapons and villains, so it refers to Zhou. Gen represents cities, and the old commentary in the 《Book of Documents》 says that the city of Muye was built by King Wu of Zhou. Zhen represents clear sky and the branch Zi (the first in the twelve branches), and Gen represents Jia, thus forming "Jiazi"; Kan represents levelness, so it is said "ping dàn", meaning the early morning when the sky is just beginning to brighten. Gen represents heaven, Zhen represents the lower part and joy, thus forming "the whole world is pleased and joyful." The 《Book of Documents》 《Zhou Book》 records "King Wu attacked Zhou, on the Jiazi day at the break of dawn, the royal court arrived at the border of Shang at Muye," which is exactly the source of this verse.

賁。十雌百雛，常與母俱。抱雞搏虎，誰敢害諸。通《困》。巽為雌，兌為雛，數十故曰十雌。震為百、為子，故曰百雛。巽為母、為雞，艮為虎、為抱，故曰抱雞搏虎。○百，元本作伯，從宋本、汲古。諸，依宋元本，汲古作者，與俱不協。○巽母證。

The hexagram is 《Bén》. The commentary says: ten mother hens with hundreds of chicks, the young always follow their mothers; the mother hens dare to fight tigers to protect their young, who would dare to harm them. This takes the auspicious image of protecting one's children and the invulnerability against external evils. Shang Binghe first notes 「connecting with 《Kùn》」— 《Bén》 and 《Kùn》 have completely opposite yin and yang in all six lines. This kind of one positive and one negative pairing is called 「parallel opposition」. When the primary hexagram cannot express the image, it takes the image from the hexagram of parallel opposition. In 《Kùn》, Xun represents female, Dui represents young, and the number of Xun is ten, so it says 「ten females」; Zhen represents hundred and child, so it says 「hundred young ones」. Xun represents mother and hen, Gen represents tiger and embracing, forming 「embracing hens fighting tigers」. Collation note: the character 「hundred」 in the original edition was written as 「Bo」, here we follow the Song edition and Jigugē edition. The character 「zhū」 follows the Song and Yuan editions, while Jigugē edition writes it as 「zhě」, which does not rhyme with the previous character 「jù」. Shang also adds another note: this passage can serve as an example of the rare image of Xun representing mother.

剝。桀蹠並處，人民愁苦。擁兵荷糧，戰於齊魯。此用《謙》象。坤為惡，故曰桀。坎為盜，故曰蹠。震為人民，坎為愁苦，艮為兵，震為糧，艮手為擁，艮背為荷。震為戰，伏兌為魯，巽為齊，故曰齊魯。

The hexagram is 《Bao》. Lin's divination describes a time of chaos: the tyrant Xia Jie and the great bandit Zhao Chi appear at the same time, causing the people great suffering. Everyone carries weapons and carries food, fighting in the area of Qi and Lu. This is a great凶 omen of tyranny and banditry attacking each other. Shang Binghe says that this line does not take the image of 《Bao》, but instead returns to the primary hexagram 《Qian》. The earth (Kun) represents evil, so it refers to Jie; the water (Kan) represents bandits, so it refers to Zhao Chi; the thunder (Zhen) represents the people, the water (Kan) represents sorrow; the mountain (Gen) represents weapons, the thunder (Zhen) represents food; the mountain (Gen) represents hands, holding weapons is "yong", and the mountain (Gen) also represents the back, carrying food is "he". The thunder (Zhen) represents warfare, the hidden兑 represents Lu, and the wind (Xun) represents Qi, all are the hidden images of country names in 《Yi Lin》, forming "fighting in Qi and Lu".

復。南山昊天，刺政閔身。疾悲無辜，背憎為仇。詳《乾》之《臨》。

The hexagram is 《Fu》 (Return). The verses use the tone of satirical poems from 《The Book of Songs · Xiao Ya》 such as 《Jie Nan Shan》 and 《Qiao Yan》, looking up to the high mountain Zhongnan and the vast heavens, composing poetry to criticize the government and lament one's own misfortune; grieving that the innocent suffer calamity, and secretly hating each other until they become enemies. This is a ominous verse indicating that flatterers are in power and the virtuous suffer. The interpretation of the imagery is the same as in 《Qian》 《Lin》, see there for details.

無妄。百川朝海，流行不止。道雖遼遠，無不到者。乾為海、為百川。震為行、為道、為遠、為至，故無不到。

The hexagram is "Wu Wang" (Wu Wang is the name of the hexagram and should not be split into "no" and "wandering"). Lin Ci wrote: All rivers flow together to the sea, flowing day and night without ceasing; although the path is long, there is nothing that cannot be reached. This reflects a favorable omen of gradual accumulation leading to success and the realization of one's aspirations. Shang Binghe explained: The upper trigram of "Wu Wang" is Qian, representing the sea and all rivers; the lower trigram is Zhen, representing movement, roads, distance, and arrival. Therefore, it is said "there is nothing that cannot be reached."

大畜。目不可合，憂來搖足。悚惕危懼，去其邦域。大離故目不合。震為足、為搖，乾為憂、為危惕。艮為邦域，艮在外故曰去。○危，依汲古，宋元本作為。

The hexagram is "Great Accumulation." The line says: both eyes are open but cannot close, worry comes and the legs cannot stop trembling; the heart is startled and fearful, so one can only leave one's homeland. This is a凶 (auspicious) omen of being startled and worried into fleeing. Shang Binghe explains: "Great Accumulation" has the trigram Qian below and Gen above. The outer two lines are yang, and among the middle four lines there are two yin lines. When viewed as a whole, the hexagram forms a large shape of Li, called "Great Li." Since Li represents the eye, the eye is open but cannot close, hence "the eyes cannot close." The mutual trigram Zhen represents the foot and movement, hence "trembling legs." Qian represents worry and fear, hence "startled and fearful." Gen represents the state and territory, and since Gen is in the outer trigram, being outside means leaving, hence "leaving the state and territory." Notes on textual transmission: the character "危" follows the Ji Gu Ge edition; the Song and Yuan editions read "为."

頤。鳥升鵲舉，照臨東海。尨降庭堅，為陶叔後。封於英六，履福綏厚。詳《需》之《大畜》。

The hexagram is 《颐》. The commentary describes the story of the descendants of Gao Yao who were granted fiefs: birds flying high, magpies spreading their wings, radiance shining over the East Sea; Meng Xiang and Ting Jian were both virtuous men among the "Eight Kindly Ones" of the High Yang clan recorded in the 18th year of Duke Wen's reign in the 《Zuo Zhuan》 (old interpretations say Ting Jian was actually Gao Yao). They were descendants of Tao Shu, and their descendants were granted fiefs in Ying and Liu, enjoying prosperity and abundant rewards generation after generation. This is a great auspicious omen of inheriting the family's prestige and receiving titles and wealth. The explanation of the symbolic imagery is the same as in the case of 《Need》 and 《Great Accumulation》, see there for details.

大過。北方多棗，橘柚所聚。何囊載黍，盈我筐筥。通《頤》。坤為北，艮為棗、為橘柚，正反艮故曰聚，坤亦為聚也。坤為囊，艮為何，震為黍、為載、為筐筥。

The hexagram is "Great Excess." The lines describe a bountiful harvest: in the north, there are many jujubes and citrons gathered together; people carry sacks filled with millet, filling my square baskets and round trays. This is a favorable omen of abundance. Shang Binghe notes "connecting with the hexagram 'Repose'," since "Great Excess" and "Repose" have all six lines reversed in yin and yang, making them opposite hexagrams. Therefore, using the imagery of "Repose" to explain:坤 represents the north; 艮 represents jujubes and citrons; the upper trigram of "Repose" is 艮, while the lower trigram 震 is the reverse of 艮, forming a "reversed and original 艮" facing each other, which implies gathering, hence the term "gather." 坤 also has the meaning of gathering. 坤 represents the sack, 艮 represents "he" (same as "to carry on the shoulder"), 震 represents millet, carrying, and baskets, thus forming the phrase "he carries millet in a sack, filling my baskets and trays."

坎。懸貆素飡，食非其任。失望遠民，實勞我心。《詩小雅伐檀篇》："胡瞻爾庭有懸貆兮？不素餐兮？"互艮為貆，震為素、為餐，坎為食，伏巽為繩，故曰懸。艮為望，坎失，故曰失望。坎為民、為勞、為心。○貆，宋元本作狟。飡，汲古作餐，依宋元本。食非其任，言不稱職也。

The hexagram is Kan (Water). The lines of the divination text draw upon the "Small Ya" section of the "Book of Poetry," specifically the verse: "Looking at the hall, there hangs a young hog; eating the salary without working, occupying the position but not fulfilling the duties; causing the people to be disappointed and distant, which really exhausts my heart and strength." This is a calamitous oracle describing a situation of holding an office without fulfilling its duties, and working hard without achieving results. Shang Binghe first cites the original lines from "Fatan": "Why do you look at the hall where a young hog is hanging? Are you not eating without working?" Then he explains the symbolic meaning: taking the four central lines of a hexagram to form a new hexagram, called the "intermediate structure," here it produces Gen (Mountain). Gen represents the young hog; Zhen (Thunder) signifies "simple" and "food," Kan (Water) signifies eating; the hidden Xun (Wind) represents a rope, and using a rope to hang something is referred to as "hanging." Gen signifies looking, Kan signifies loss, and looking but failing to obtain is "disappointment"; Kan also represents the people, labor, and the heart. Notes on textual criticism: the character "huan" (young hog) was written as "xiong" in Song and Yuan editions; the character "can" (to eat) was written as "tan" in the Ji Gugé edition, but here we follow the Song and Yuan editions. Shang also interprets the phrase "eating without fulfilling the role," meaning not fulfilling one's duties.

離。羔羊皮革，君子朝服。輔政扶德，以合萬國。詳《晉》之《臨》。

The hexagram is 《Li》 (Fire). The commentary states: The skin of a young sheep is made into a fur coat, which is the ceremonial garment worn by the gentleman when going to court; the person who wears it assists in state affairs and upholds moral teachings, thus being able to harmonize all states. Using the meaning from 《Poetry·Zhao Nan·Gao Yang》, which praises those in office for their frugality and integrity, this is a favorable omen indicating proper conduct in office and increasing prestige. The explanation of the symbolic meaning is the same as that of 《Jin》 (Progress) with 《Lin》 (Approach), see there for details.

咸。齊魯爭言，戰於龍門。構怨致禍，三世不安。詳《坤》之《大畜》。○世，依宋元本，汲古作三歲。

The hexagram is 《Xian》. The commentary states: Qi and Lu states could not reach an agreement and fought at Longmen; they incurred enmity and brought calamity, causing three generations to suffer unrest. It is a凶 hexagram indicating continuous warfare and lasting troubles that affect descendants. The interpretation of the imagery is the same as in the 《Kun》 hexagram's 《Da Xu》 section, see there for details. Notes on textual transmission: The character "world" is taken from the Song and Yuan editions; the Ji Gu Ge edition has this sentence as "three years."

恆。久陰霖雨，塗行泥潦。商人休止，市空無有。互大坎故曰陰、曰霖雨、曰泥潦。震為大塗、為行、為商人，坎陷故休止。巽為市，兌毀故空無所有。○市空無有，依汲古，宋元本作市無所有。

The hexagram is "The Everlasting" (Heng). The commentary says: prolonged darkness prevents opening, continuous rain falls, and the road is covered with muddy water; merchants can only stop and not move, and the market is empty with no goods. This is a凶 omen of blocked commerce and a bleak business situation. Shang Binghe explains: the middle lines of Heng form a large Kan, which is called "mutual large Kan." Kan represents water and rain, so it refers to darkness, continuous rain, and muddy water. Zhen represents the great path, movement, and merchants; Kan indicates danger and difficulty, so movement is stopped, hence "resting." Xun represents exchange and trade, hence the market; Dui represents destruction, so the market has nothing. Notes on textual criticism: the last sentence follows the Jiguguo edition as "the market is empty," while the Song and Yuan editions read "the market has nothing."

遯。桃雀竊脂，巢於小枝。搖動不安，為風所吹。心寒慄栗，常憂殆危。艮為鳥故曰桃雀。竊脂，《詩大雅》："肇允彼桃蟲"，《傳》"桃蟲，鷦鷯也"。鷦鷯，即桃雀。《爾雅》："桑扈、竊脂，皆小鳥"，艮為小也。艮為巢、為枝，巽風進退故動搖。乾為寒、為惕，故曰慄慄、曰危殆。○巢，依宋元本，汲古作來，非。心寒，依《旅》之《晉》校。

The hexagram is "Dun" (Retreat). The commentary says: small birds like the jiao xiao and qie zhi build their nests on thin branches; when the wind blows, the nest sways and they feel cold and tremble, constantly fearing danger. This is a凶 omen of unstable foundation and insecure dwelling. Shang Binghe explains: Gen represents birds, so it is called "tao que" (peach insect). Tao que is also called tao chong, and Shang cites the "Shi Jing · Da Ya" (Book of Poetry · Great Odes) "Zhao Yun Bi Tao Chong," with the Mao transmission stating "Tao chong is jiao xiao," meaning jiao xiao is tao que. The "E Ya" (Classic of Zoological Names) says Sang Hu and qie zhi are also small birds, and Gen also represents small things, which fits the image of small birds. Gen represents a nest and branches; Xun represents wind, and wind is unpredictable, hence "swaying." Qian represents cold and fear, hence "trembling" and "danger." Notes on textual criticism: the character "nest" follows the Song and Yuan editions; the Ji Gu Ge edition reads "come," which is incorrect. The words "heart cold" are corrected based on the commentary from "Lv" to "Jin."

大壯。防患備災，凶禍不來，雖困無災。通《觀》。坤為患、為災，艮為防，坤為凶禍，坤閉故困。○均依汲古，宋元本禍作惡，無災作無憂，多"未獲安休"四字。

The hexagram is 《Da Zhuang》. The commentary says: if one prepares in advance and guards against disasters, misfortune will not come; even if one is temporarily in a difficult situation, it will not lead to calamity. This is a favorable oracle about being prepared and thus avoiding trouble. Shang Binghe notes "connecting with 《Guan》." 《Da Zhuang》 and 《Guan》 have all six lines of yin and yang reversed, making them a pair of mutual reversal. Therefore, using the image of 《Guan》,坤 represents disaster and calamity, 艮 represents prevention;坤 also represents misfortune;坤 is characterized by blockage and obstruction, and blockage leads to "being trapped." Notes on textual criticism: these sentences follow the Ji Gu Ge edition; the Song and Yuan editions have "harm" as "evil" and "no disaster" as "no worry," and also include the four characters "not yet obtaining peace and rest."

晉。引頸絕糧，與母異門。不見所歡，孰與共言。艮為頸，震為糧，震覆坤輿閉故絕糧。坤為母、為門，艮亦為門。坤西南、艮東北，故曰異門。震為歡、為言，震覆坤閉，故不見所歡，故無與共言。○頸，依汲古，宋元本作順，非。

The hexagram is "Jin" (Progress). The commentary states: stretching the neck in anticipation of food but finding no grain, separated from the mother in two different gates; unable to see the person one longs to see, with whom can one speak? This is a凶 (auspicious) omen of hunger, hardship, and isolation. Shang Binghe explains: "Gen" represents the neck, and "Zhen" represents grain; however, in this case, the "Zhen" trigram is inverted—taking the image by reversing the hexagram top to bottom, called "fu xiang" (inverted image)—indicating immobility. Adding "Kun" as a large chariot whose nature is obstructed, the chariot is blocked, hence "cut off from food." "Kun" represents the mother and a gate, and "Gen" also represents a gate; "Kun" belongs to the Southwest direction, while "Gen" belongs to the Northeast, hence "different gates." "Zhen" represents joy and speech, but since "Zhen" is inverted and "Kun" is obstructed, one cannot see the beloved, and there is no one to speak with. Collation note: the character "neck" follows the Ji Gu Ge edition; the Song and Yuan editions read "shun," which is incorrect.

明夷。蝦去海，藏於枯裡。街巷褊隘，不得自在。南北極遠，渴餒成疾。坤為魚，故曰蝦。坎為海，坤在外，故曰去海。坤為里、為藏，離為枯、為巷。坎為褊隘，離南坎北，坎為疾，離為渴餒。○褊，汲古作偏，從宋元本。極遠，汲古作無極，從宋元本。

The hexagram is Mingyi. The line commentary says: fish and shrimp leave the sea, retreating into dry alleys; the streets are narrow and confined, making movement difficult and uncomfortable; the north and south ends are extremely far apart, and they become thirsty and hungry, eventually falling ill. This is a great凶 omen of losing one's place and being trapped in hardship. (The first character is originally written as a variant of the fish character, which is difficult to find in dictionaries; here it is kept as it was without alteration.) Shang Binghe explains:坤 represents fish, so the character for shrimp is used;坎 represents the sea, and坤 is the outer trigram, so it is said 'leaving the sea'.坤 represents alleys and concealment, while离 represents dryness and also represents streets;坎 indicates narrowness and confinement;离 is in the south and坎 is in the north, so it is said 'north and south are extremely far apart';坎 represents illness, and离 is hot and dry, so it is said 'thirst and hunger'. Notes on textual criticism: the character 'biao' in the Jigugē edition is written as 'pian', so we follow the Song and Yuan editions; 'extremely far' in the Jigugē edition is written as 'wuji', but we also follow the Song and Yuan editions.

家人。恭寬信敏，功加四海。闢去不詳，喜來從母。坎為信，巽為母，伏震為喜。

The hexagram is 《Family》. The divination text draws from 《Analects·Yanghuo》 where Confucius answers Zizhang's question about benevolence, stating "reverence, generosity, sincerity, diligence, and kindness." If one can achieve these qualities, their achievements will extend throughout the four seas; they will drive away misfortune, and joy will come with the mother. This is a text about cultivating virtue to bring blessings and auspiciousness to the family. Shang Binghe explains: In the hexagram 《Family》, Kan represents sincerity and trustworthiness, while Xun represents the mother. Zhen is hidden at the bottom and does not show itself, yet Zhen is the master of joy, hence it is said "joy comes." The term "not auspicious" in the text refers to misfortune.

睽。歲飢無年，虐政害民。乾溪驪山，秦楚結怨。離虛故飢。坎為眾、為民，兌毀折故曰虐、曰害。坎為溪，離火故曰乾溪。坎為馬，伏艮為山，故曰驪山。兌西故曰秦，離南故曰楚。楚靈王死於乾溪，秦始皇葬驪山，故曰秦楚結怨。坎為怨也。

The hexagram is 《Kui》. The commentary says: the year brings famine, with no grain to be found, and harsh government further harms the people. The places of Ganyi and Lishan are exactly where Qin and Chu had their grievances. King Ling of Chu indulged in luxury and engaged in excessive warfare, leading to rebellion and loss of family support, and he died at Ganyi. Qin Shi Huang undertook massive construction projects, and after his death, he was buried at Lishan—both are examples of tyrannical rule that harmed the people, hence a great凶 (misfortune) omen. Shang Binghe explains: Li (the hexagram) is empty in the center, so it signifies emptiness and poverty, hence 'famine'; Kan represents the people, and Dui signifies destruction, so it is said 'tyranny' and 'harm'. Kan represents a stream, and Li represents fire, which is dry, thus forming 'Ganyi'; Kan also represents a horse (Lishan originally refers to a black horse), and the hidden Gen (mountain) signifies concealment, hence 'Lishan'. Dui is in the west, referring to Qin; Li is in the south, referring to Chu; and Kan also signifies resentment, thus forming 'Qin and Chu had their grievances'.