The Tenth Section: Walking on the Path

蹇。右目無瞳，偏視寡明。十步之外，不知何公。此用《謙》象。伏兌為右，艮離目不全故無瞳，故偏視，坎黑故寡明。坤數十，震為公、為步，正反震，故不知何公。

The hexagram is 《Jian》. The commentary states: the right eye has no pupil, and one can only look sideways, with poor vision; beyond ten steps, one cannot recognize who is opposite. This is ainauspicious sign of blindness and lack of discernment, leading to confusion in affairs. Shang Binghe says that this still uses the image of the Primary Hexagram 《Qian》: the hidden Dui represents the right side, and the combination of Gen and Li depicts the shape of the eye as incomplete, hence "no pupil" and "sideways vision"; Kan is black, hence "limited vision." The number of the hexagram Kun is ten, hence "ten steps"; Zhen represents a male and movement, and within the hexagram, Zhen's image is one positive and one negative, facing opposite directions, hence "not knowing which male it is."

解。蜩螗歡喜，草木嘉茂。百果蕃熾，日益庶有。此用《謙》象。震為鳴，伏巽故曰蜩螗。《豳風》注：蜩，蟬也。宋曰螗。震為歡喜，《詩大雅》："如蜩如螗，如沸如羹"，箋云：言飲酒歡呼之聲似蜩螗之鳴，茲曰歡喜，用詩意也。震為草木、為嘉茂、為百、為蕃熾。艮為果、為日。○果、庶，從汲古，宋元作菓、作多。

The hexagram is 《Jie》. The commentary says: A single cicada chirps joyfully, grass and trees grow lush and flourishing, all fruits bear abundantly, and family affairs become increasingly prosperous. This is a favorable omen indicating vigorous vitality and continuous surplus. Shang Binghe says that the image of the primary hexagram 《Qian》 is still used: Zhen represents the sound of calling, Xun is hidden within and insects belong to Xun, hence the term "蜩螗"; the old commentary on 《Po Feng》 from the 《Shi Jing》 says that "蜩" is the same as "cicada," and in the dialect of the State of Song, it is called "螗." Zhen represents joy; in 《Da Ya》 of the 《Shi Jing》, "like cicadas and螗, like boiling soup," the Zheng Commentary says that the sound of drinking and cheering is like the chorus of cicadas and螗. The use of the word "joy" by Lin is precisely taking the meaning from the poem. Zhen represents grass and trees, flourishing, hundreds, and abundance; Gen represents fruits and days. Notes on textual criticism: the characters "果" and "庶" are taken from the Ji Gu Ge edition, while the Song and Yuan editions use "菓" and "多."

損。常德自如，安坐無尤。幸入貴鄉，到老安榮。艮止故曰常德、曰安坐。艮為鄉、為貴，坤為老，震為榮。○幸入，宋本作華萃，元本作華入，依汲古。○艮貴可解《易》。

The hexagram is "Loss." The commentary states: holding fast to the constant virtue, calm and at ease, sitting in peace without fault; fortunate to enter the land of honor, remaining secure and illustrious until old age. This is a favorable omen of preserving the constant and achieving a good beginning and end. Shang Binghe explains: the virtue of the hexagram艮 (Gen) is to stop, to remain still without moving, hence "constant virtue" and "peaceful sitting."艮 represents the neighborhood and honor, while坤 (Kun) represents old age, and震 (Zhen) represents honor and prominence. The collation note states: the characters "fortunate to enter" in the Song edition read "Huocui," and in the Yuan edition read "Huaren," here following the Jigugē edition. Shang also adds a note: the image of艮 representing honor can be used to explain several difficult passages in the classic and transmitted texts of the Zhou Changes.

益。狡兔趯趯，良犬逐咋。雄雌爰爰，為鷹所獲。震為兔、為行，互艮為大。震為逐，震口為咋、為雄，巽為雌，爰爰，行貌。艮為鷹、為獲，《詩小雅》："躍躍毚兔，遇犬獲之"，《釋文》："躍，他厯反，與趯同"，又《王風》："有兔爰爰"，《傳》："爰爰，行緩也"。○雄雌爰爰，依《未濟》之《師》校，各本作雄雉受害，非。

The hexagram is "Benefit" (Yi). The line commentary says: A cunning rabbit jumps and flees, while a good hunting dog chases and bites it; male and female wild animals walk slowly and are caught by an eagle. This is ainauspicious sign (auspicious omen) indicating the weak being caught in a net. Shang Binghe explains: Zhen (Thunder) represents the rabbit and movement, the mutual艮 (Mountain) indicates a large dog, which is a good dog; Zhen also represents chasing, and since Zhen resembles a mouth, it is called "zuo" (bite), and also represents the male; Xun (Wind) represents the female; "yuan yuan" describes the manner of walking. Gen (Mountain) represents the eagle and capturing. He cites the "Small Ya" section of the "Shi Jing" ("Classic of Poetry") "Yue Yue Chan Tu, Yu Quan Huo Zhi" ("A cunning rabbit leaps, caught by the dog"), and notes that "yue" is pronounced "ta li" according to the "Classic of Poetry: Interpretation of the Classics," and is the same character as "tui." He also cites the "Wang Feng" section of the "Shi Jing" "You Tu Yuan Yuan" ("There is a rabbit walking slowly"), with Mao's Commentary stating "yuan yuan" means slow walking. The collation note says: the four characters "xiong ci yuan yuan" are corrected based on the same text in the "Wei Ji" hexagram "Shi" (Army), and the original versions of various editions read "xiong zhi huai shang," which is incorrect.

夬。春桃生花，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram is 《Guai》. The line oracle uses the meaning from 《Poetry·Zhou Nan·Tao Tao》: "Tao zhi tao tao, zhuo zhuo qi hua, zhi zi yu gui, yi qi shi jia," meaning in spring the peach tree blooms beautifully, and a young maiden marrying will find harmony in her family; she will enjoy many years of happiness, and the son she bears will become a king of a country. This is a great auspicious oracle indicating a proper marriage and the prosperity of descendants. The explanation of the imagery is the same as in the case of 《Shi》 with 《Kun》, see there for details.

姤。山石朽弊，消崩墮落。上下離心，君受其祟。乾為山、為石，巽為朽弊、為消崩墮落。乾為君，陰消陽，故曰受祟。○消墮，從汲古，宋元本作稍墮。

The hexagram is 《Gou》. The commentary says: mountains and stones decay and crumble, piece by piece falling down; the upper and lower parts are separated in mind and morality, and the ruler thus suffers misfortune. This is a凶 omen of fundamental instability and harm to the superior position. Shang Binghe explains: Qian represents mountains and stones; Xun signifies dispersion and decay, hence the terms 'decaying' and 'collapse and falling down'. Qian represents the ruler; 《Gou》 is when one yin arises beneath many yangs, with yin gradually consuming yang, hence 'suffering from its curse'. Notes on textual criticism: the characters 'xiao' and 'du' are taken from the Ji Gu Ge edition, while the Song and Yuan editions read 'siao du'.

萃。水壞我裡，東流為海。龜鳧讙譁，不睹我家。詳《泰》之《兌》。

The hexagram is 《Cui》 (Gathering). The line oracle states: "A great flood has destroyed my village, flowing eastward to form a vast expanse of water; turtles and wild geese are noisy upon the water, and my home is no longer visible." This is a凶辞 (auspicious omen) indicating disaster from water, loss of property, and displacement from home. The symbolic interpretation is the same as that of 《Tai》 (Peace) with 《Dui》 (Lake), as detailed there.

升。七竅龍身，造易八元。法天則地，順時施恩，富貴長存。元本注：聖人心有七竅，伏羲蛇身。《左傳》："高辛氏有才子八人，天下謂之八元"，互兌為穴、為竅，數七，故曰七竅。震為龍，坤為身，故曰龍身。坤數八，又為地，伏乾為天，故曰法天則地。震為時，坤順，故曰順時。伏乾為富貴。翟云升謂伏義龍身，八元即八卦。○易，汲古作化，施恩作施行，均從宋元本。

The hexagram is 《Sheng》 (Increase). The commentary praises the achievements of the sage in creating the system: a sage with seven openings in his heart, possessing a dragon body, created the Way of the Book of Changes and established the Eight Trigrams. He took his model from Heaven above and his standard from Earth below, following the four seasons to distribute blessings, thus achieving enduring wealth and honor. This is a great auspicious statement about the sage's virtue in creating things. The old annotations in the original edition say: the sage had seven openings in his heart; Fuxi had a snake body. The 《Zuo Zhuan》 records in the eighteenth year of King Wen Gong that "the eight talented sons of Gaoxin were called the Eight Yuan." Shang Binghe explains: the mutual trigrams of Dui form a hole or opening, and the number of Dui is seven, so it is called "seven openings." Zhen represents a dragon, and Kun represents the body, thus forming "dragon body." The number of Kun is eight, and since Kun represents Earth, while the hidden Qian represents Heaven, it is said "modeling Heaven and following Earth." Zhen represents time, and Kun is flexible and yielding, thus "following the seasons." The hidden Qian represents wealth and honor. Qing scholar Zhai Yunsheng believes that the passage refers specifically to Fuxi's dragon body, and "Eight Yuan" refers to the Eight Trigrams. Collation notes: the character "易" in the Jigushan edition is "化," and "施恩" is "施行," both following the Song and Yuan editions.

困。四夷慕德，來興我國。文君陟降，同受福德。坎為夷，伏震，卦數四，故曰四夷。坎為慕，伏艮為國。震為君，互離故曰文君。正反震，故曰陟降、曰福德。○同福，依宋元本，汲古作合其，《詩大雅》："文王陟降"，文君即文王。

The hexagram is 《Goon》 (The Peril). The commentary says: The four surrounding tribes admire the moral influence and come to assist our country; the spirit of King Wen moves up and down, and both ruler and people receive fortune and virtue. This is a favorable omen of virtue spreading to distant people and both above and below being blessed. Shang Binghe explains: Kan represents the夷 (barbarians), and within it there is a hidden Zhen (thunder) which counts four, hence the term 'four barbarians'; Kan represents yearning, and hidden Gen (mountain) represents the country. Zhen represents the ruler, and the interacting Li (fire) represents culture, thus forming 'cultural ruler'. Within the hexagram, the image of Zhen shows one positive and one negative, one ascending and one descending, hence 'ascending and descending', from which the term 'fortune and virtue' arises. Notes on textual criticism: The characters 'same' and 'fortune' are based on the Song and Yuan editions, while the Jigugeshi edition reads 'combine them'. The Book of Songs, Great Ya, 'Wen Wang' contains the phrase 'Wen Wang ascending and descending', indicating that 'cultural ruler' refers to King Wen.

井。華首山頭，仙道所遊。利以居止，長無咎憂。伏艮為山，坎為首，兌為華，故曰華首。艮為壽，故曰仙道。伏震為遊，巽為利、為長，艮為居止，坎為憂。

The hexagram is "Well." The commentary says: "At the peak of Huashou Mountain, it is a place where immortals come and go and rest; it is suitable to reside here, and there will be no calamity or worry for a long time. This is a favorable omen for choosing a safe place and prolonging life." Shang Binghe explains: "The hidden hexagram is Gen (Mountain), which represents mountain; Kan represents head, and Dui represents flower, combining to form 'Huashou' (Flower Head). Gen signifies longevity, hence 'immortal path.' The hidden Zhen represents movement, Xun represents benefit and length, Gen represents dwelling, and the words 'calamity and worry' come from Kan representing worry."

革。鸇鳩徙巢，西至平州。遭逢雷雹，損我葦蘆。家室飢寒，思吾故初。通《蒙》。艮為鸇鳩、為巢，震行，故曰徙巢。坎為平、為西、為冰雹，震為雷、為葦蘆，兌毀坤我，艮為家室，坤為飢寒。○損，從汲古，宋元本作闢。

The hexagram is 《Gé》 (Revolution). The commentary says: The鹯 and the鸠 move their nest, migrating westward to Pingzhou; on the way they meet thunder and lightning and hail, which destroy my reed hut; the whole family suffers from hunger and cold, and can only recall their old home. This is ainauspicious sign (auspicious omen) of mistaken migration and inability to return. Shang Binghe notes 「通《Méng》」 (corresponds to 《Méng》). 《Gé》 and 《Méng》 have all six lines reversed in yin and yang, making them a pair of hexagrams that are related by mutual reversal. Therefore, using the imagery of 《Méng》, it says: Gen (mountain) represents the鹯 and the鸠, and the nest; Zhen (thunder) represents action, so it says 「move the nest」; Kan (water) represents flatness, west, and hail; Zhen (thunder) represents thunder and reeds; Dui (lake) represents destruction; Kun (earth) represents me; Gen (mountain) represents family; Kun (earth) also represents hunger and cold. Notes on textual criticism: The character 「sǔn」 comes from the Ji Gu Ge edition; the Song and Yuan editions have 「bì」.

鼎。狗無前足，陰謀叛北，為身害賊。詳《小畜》之《明夷》。艮為狗，初二半艮，無初爻，故無前足。震為足，震伏亦無。○北，依汲古，宋元本作背。《說文》："背，乖也"。二人相背，《史記魯仲連傳》："士無反北之心"，背乃妄人所改。

The hexagram is "The Cauldron." The line explanation states: A dog without front legs, secretly plotting to rebel, but ultimately harming itself. This is an ominous image of a conspiracy that backfires. The symbolic interpretation is the same as that of "The Lesser Accumulation" in "The Brightening of the Sun," see there for details. Shang Binghe further explains: "Gen" represents a dog; only the first and second lines are taken, obtaining half of the shape of "Gen," a method called "half image." Since half "Gen" is missing one line, it is said "without front legs"; "Zhen" represents legs, but "Zhen" is hidden and not visible, which is also equivalent to having no legs. Collation note: The character "Bei" is followed according to the Ji Gu Ge edition, while the Song and Yuan editions read "Bei." The "Shuo Wen" says "Bei means to be contrary," the character form precisely takes the meaning of two people facing opposite directions; the "Shi Ji · Lu Zhong Lian Biography" mentions "a gentleman without the heart to turn back to Bei," indicating the original text should have been "Bei," and "Bei" is a later incorrect alteration.

震。陽孤亢極，多所恨惑。車傾蓋亡，身常驚惶。乃得其願，雌雄相從。詳《乾》之《屯》。○從，依宋元本，汲古作存，乃音訛。

The hexagram is Zhen. The commentary states: A single yang is excessively strong, leading to inner feelings of frustration and confusion; a cart overturned and its canopy lost, causing people to be anxious all day; eventually, the wish is fulfilled, and the male and female companionship is established. This is a statement of first misfortune then good fortune. The explanation of the imagery is the same as that of Qian's Zun, see there. Notes for textual criticism: The character 'from' is followed according to the Song and Yuan editions, while the Ji Gu Ge edition reads 'exist,' which is a variant due to similar sounds.

艮。空槽注器，豚彘不到。張弓祝雞，雄鳩飛去。鳩皆作父，依《師》之《旅》校。祝，呼也。

The hexagram is "Gen" (Mountain). The commentary states: an empty trough is filled with feeding utensils, but the pigs do not come to eat; a bow is drawn to call the chicken, but the male dove has already flown away. This is ainauspicious sign (auspicious omen) of calling without response and things not going as wished. Shang Binghe does not discuss the hexagram here, but only provides a collation note: the character "jiu" (dove) in the last sentence is found as "fu" in all versions, and here it is corrected according to the entry "Shi" (Army) and "Lv" (Travel) based on the text; also, it explains that "zhu" means to call or summon.

漸。長夜短日，陰為陽賊。萬物空枯，藏於北陸。巽為長，坎為夜，離日坎隱，故短日。坎為賊，北方陰，離日為陽，陽為坎陰所蔽，故曰陰為陽賊。巽為草莽、為萬物，離虛故空枯。坎為藏、為北，艮為道，故曰北陸。冬日行北陸。

The hexagram is "Gradual." The commentary states: "The night is long and the day is short; the Yin energy harms the Yang energy. All things wither and wither, retreating to the northern land. This reflects the image of the severe winter when concealment occurs and Yin prevails over Yang, indicating an unfavorable period of fortune. Shang Binghe explains: Xun represents length, and Kan represents night; Li, the sun, is concealed by Kan, hence 'short day.' Kan represents a thief; the north belongs to Yin, while the sun belongs to Yang. Yang is obscured by Yin, thus 'Yin is the thief of Yang.' Xun represents grassland and all things, and Li is hollow in the center, hence 'empty and withered.' Kan represents concealment and the north, and Gen represents paths. Together they form 'northern land'—ancient people spoke of the sun's movement in the northern land during winter, which is precisely this meaning."

歸妹。爪牙之士，怨毒祈父。轉憂於已，傷不及母。兌為爪牙，震為士、為父，故曰祈父。坎為怨毒、為憂，巽為母，巽伏，故傷不及母。《詩小雅祈父》："予王之爪牙，胡轉於予恤，有母之尸饔"。祈父，司馬也，言司馬令我久役，移憂於已，不及事母，令母主爨也。林全說詩意。○震父巽母證。

The hexagram is 《Gui Mei》. The divination text fully uses the poem from 《The Book of Songs · Xiao Ya · Qi Fu》: As a warrior of the king's household, he is resentful of the commander of the military, Qi Fu; his worries fall upon himself, and he is distressed that he cannot support his mother. It is a lamentation of a soldier longing for his parents while serving in the army for a long time. Shang Binghe explains: Dui represents claws and teeth, Zhen represents soldiers and fathers, together forming "Qi Fu"; Kan represents resentment and worry; Xun represents mother, and since Xun is hidden and not visible, it is said "the injury does not reach the mother." He cites the original text from 《Qi Fu》: "I am the king's warrior, why have I been burdened with worries? I cannot serve my mother, who must now cook for herself." And he explains: Qi Fu refers to the Commander of the Military, and the meaning of the poem is that the Commander of the Military has made me serve for a long time, transferring his worries onto me, so that I cannot support my mother, and my mother must now cook for herself. This entire divination text is explaining the meaning of the poem. Shang also notes: This passage can be used to confirm the two hidden images that Zhen represents father and Xun represents mother.

豐。拜跪請兔，不得臭腐。俛眉銜指，低頭北去。伏艮為拜跪，震為兔，震言，故請兔。巽為臭腐，巽伏故不得。艮為眉，坎陷，故俛眉。艮為指，兌口，故銜指。坎為首、為低、為北。多用伏象。○俛，從汲古，宋元本訛挽。眉，依宋元本，汲古作首。低頭，依宋元本，汲古作不得。

The hexagram is 丰 (Fullness). The divination text says: kneeling and bowing to beg for a rabbit, but even rotten meat and foul food was not obtained; one could only lower the eyebrows and bite the fingers, then bowing the head and walking northward. This is ainauspicious sign (auspicious omen) of begging in vain and retreating with shame. Shang Binghe explains: the hidden image of Gen (Mountain) represents kneeling and bowing, Zhen (Thunder) represents a rabbit and also speech, so it is said "to beg for a rabbit"; Xun (Wind) represents foulness, and Xun being hidden and concealed, so it is said "not obtaining." Gen represents eyebrows, Kan (Water) represents downward sinking, so it is said "lowering the eyebrows," i.e., lowering the brow; Gen represents fingers, and Dui (Lake) represents the mouth, with the mouth biting the fingers, so it is said "biting the finger"; Kan represents the head, lowliness, and the north. Most of this uses the hidden images. Notes on textual criticism: the character "俛" is taken from the Jigu Gé edition, while the Song and Yuan editions mistakenly read it as "挽"; the character "眉" is taken from the Song and Yuan editions, while the Jigu Gé edition reads it as "首"; the phrase "lowering the head" is taken from the Song and Yuan editions, while the Jigu Gé edition reads it as "not obtaining."

旅。有莘季女，為夏妃后。貴夫壽子，母字四海。巽為草莽、為莘，兌為季女，離為夏，艮貴艮壽，震夫震子，巽為母，兌為海，震卦數四，故曰四海。○夏，從宋元，汲古作王。○巽母可解《易》。

The hexagram is 旅 (Travel). The commentary says: The young daughter of the Shening clan became the consort of the Xia dynasty; her husband was noble, her son lived long, and she lovingly nurtured the world as a mother. "Zi" means to nurture. This is a great auspicious phrase indicating a woman's prosperity and her benevolence extending to all under heaven. Shang Binghe explains: Xun represents grassland and Shening, Dui represents young maiden, Li represents Xia; Gen signifies nobility and longevity, Zhen represents husband and son, Xun represents mother, Dui represents sea, and Zhen's number is four, hence "four seas." Notes on textual criticism: The character "Xia" comes from the Song and Yuan editions, while the Jigugeshan edition reads "Wang." Shang also notes that the image of Xun as mother can be used to interpret the Zhou Changes.

巽。季姬躊躇，待孟城隅。終日至暮，不見齊侯。詳《同人》之《隨》。○季姬、暮，從宋元本，汲古作姜、作旦，非。

The hexagram is 《Xun》 (Wind). The line's explanation draws upon the scene from 《Poetry·Bei Wind·Jing Nu》: "Wait for me at the city corner." Here, Ji Ji is wandering back and forth at the city corner, waiting for Meng Shi; she waits from day to night but does not see Qi Hou at all. This is an expression of disappointment due to a failed meeting. The interpretation of the imagery is the same as in the line 《Tong Ren》 《Sui》, see there for details. Notes on textual criticism: "Ji Ji" and "Mu" are taken from Song and Yuan editions, while the Jigugang edition reads "Ji Jiang" and "Dan," both of which are incorrect.

兌。邯鄲反言，父兄生患。涉叔憂恨，卒死不還。詳《坤》之《睽》。叔，從宋元本，汲古作此，非。叔，吳廣字也。憂恨，從汲古，宋元作援殂。卒，從汲古，宋元作一。

The hexagram is 《Dui》. Lin's commentary describes the defeat of Chen Sheng and Wu Guang at the end of the Qin dynasty: news of rebellion reached Handan, and the elders thus suffered misfortune; Chen She and Wu Guang were filled with sorrow and resentment, and finally died outside, unable to return. This is a凶 (auspicious) hexagram indicating internal strife and downfall. The interpretation of the imagery is the same as in 《Kun》 《Kui》, see there for details. Notes on textual transmission: the character 「叔」 is taken from the Song and Yuan editions, while the Jigugeshan edition reads 「此」, which is incorrect; 「叔」 is Wu Guang's given name. The words 「忧恨」 are taken from the Jigugeshan edition, while the Song and Yuan editions read 「援殂」; the character 「卒」 is taken from the Jigugeshan edition, while the Song and Yuan editions read 「一」.

渙。逐鹿山巔，利去我西。維邪南北，所求不得。艮為鹿、為山、為巔，震為逐，巽為利，坎為西，震為言，故曰維邪。維邪，呼聲。震為南，坎為北，艮為求。○所求不得，依汲古，宋元作利無不得。

The hexagram is "Huan." The commentary says: chasing a deer on top of a mountain, seeing a profit within reach but it runs off to the west; calling out at times to the south and at times to the north, yet what is sought never comes to hand. This is ainauspicious sign of being busy and laborious without any gain. Shang Binghe explains: "Gèn" represents deer, mountain, and mountain peak; "Zhèn" signifies chasing; "Xùn" represents profit; "Kǎn" indicates west. "Zhèn" governs speech, hence the phrase "wéi xié" — "wéi xié" is the sound of driving. "Zhèn" represents south, "Kǎn" represents north, and "Gèn" signifies seeking. Notes on textual transmission: the last sentence follows the Jigugē edition as "suǒ qiú bù dé," while the Song and Yuan editions read "lì wú bù dé."

節。穿鼻繫株，為虎所拘。王母祝福，禍不成災，突然自來。艮為鼻，坎為穿，伏巽為繫，震為株，言既穿其鼻又繫於木也。艮為虎、為拘，震為王，伏巽為母，故曰王母。震為福、為祝，坎為禍、為災。○株，汲古作珠，依宋元本。福，依汲古，宋元本訛榴。

The hexagram is "Jie" (Restraint). The commentary says: The nose is tied with a rope and fastened to a tree stump, as if caught by a tiger; fortunately, the Queen Mother descended to bestow blessings and prayers, preventing the misfortune from turning into calamity, and the person was able to escape quickly. This is a phrase indicating being trapped first and then released, turning danger into good fortune. Shang Binghe explains: "Gen" (Mountain) represents the nose, "Kan" (Water) represents being pierced, the hidden "Xun" (Wind) represents the rope tying, and "Zhen" (Thunder) represents the tree stump—meaning that the nose is pierced and tied to wood. "Gen" represents the tiger and restraint; "Zhen" represents the king, and the hidden "Xun" represents the mother, together forming "Queen Mother"; "Zhen" represents blessings and prayers, while "Kan" represents misfortune and calamity. Notes on textual criticism: The character "zhu" (stump) in the Jigusha edition is written as "zhu" (pearl), here following the Song and Yuan editions; the character "fu" (blessing) follows the Jigusha edition, while the Song and Yuan editions mistakenly wrote it as "liu" (persimmon).

中孚。虎豹熊羆，遊戲山谷。君子仁賢，皆得所欲。艮為虎豹熊羆、為山谷。《易井九二》"井谷射鮒"，以伏艮為谷也。震為遊，艮為君子、為仁賢。○皆，汲古作亦，從宋元本。

The hexagram is Zhongfou. The line statement says: tigers, leopards, bears, and wild boars play in the mountains and valleys; the gentleman is benevolent, virtuous, and wise, and everyone achieves their desires. This is a favorable statement indicating that each is in their proper position and that superiors and inferiors harmonize with each other. Shang Binghe explains: Gen represents tigers, leopards, bears, and wild boars, and also represents mountains and valleys—this is exactly how the second line of the "Well" hexagram in the Zhou Changes, "Well in the valley, shooting minnows," uses Gen to represent the valley; Zhen represents movement, and Gen represents the gentleman and benevolence and virtue. Notes on textual criticism: the character "jiē" in the Jigugē edition is "yì," but here we follow the Song and Yuan editions.

小過。梅李冬實，國多盜賊。擾亂並作，王不得制。詳《屯》之《師》。此以正反巽為盜賊，故曰多。

The hexagram is "Xiaoguo" (Small Overstep). The divination text says: plum trees and peach trees bear fruit in winter, which is against the natural order; bandits rise up all over the country, chaos erupts at once, and the king cannot contain it. This is a great凶 (auspicious) omen of disorder caused by disorder. The interpretation of the imagery is the same as in the case of "Zun" (Obstruction) leading to "Shi" (Army), see that entry for details. Shang Binghe adds another sentence: here, one positive and one negative trigrams of Xun (Wind) are used to represent bandits, with two trigrams appearing together, so it is said "many."

既濟。望幸不到，文章未就。王子逐兔，犬踦不得。此用《謙》象。艮為望，坤為文章，震為王、為子、為逐、為兔，艮為犬，坎為踦。○王子，依宋元本，汲古作三。

The hexagram is 《Ji Ji》 (The Completion). The commentary says: Looking forward to the king's visit but not seeing him, the article remains unfinished; the prince goes out to hunt rabbits, but the hunting dog has a lame leg and gets nothing. This is an ominous image of unfulfilled hopes and failure in all things. Shang Binghe says that this still uses the image of the primary hexagram 《Qian》 (Modesty): Guan represents looking forward, Kun represents articles, Zhen represents the king, the son, pursuing, and the rabbit, Guan represents the dog, Kan represents lameness, so it is said '踦'. Notes on textual criticism: The words 'prince' are based on the Song and Yuan editions, while the Jigugé edition reads 'three'.

未濟。千柱百梁，終不傾僵。仁智輔聖，周宗寧康。此用《謙》象。坤為千、百，艮為柱，坎為極、為梁，震仁，坎智，坎聖，震為周。

The hexagram is 《Wei Ji》. The commentary says: thousands of pillars and hundreds of beams will never collapse; benevolent and wise men assist the sage ruler, and the Zhou royal temple is peaceful and prosperous. This is a great auspicious omen indicating capable ministers and a long-lasting dynasty. Shang Binghe explains that this still uses the image of the primary hexagram 《Qian》:坤 represents thousands and hundreds, 艮 represents pillars, and Kan represents the roof beam and beams; Zhen represents benevolence, Kan represents wisdom and also the sage, and Zhen represents the Zhou dynasty.

豫。冰將泮散，鳴雁噰噰。丁男長女，可以會同。生育聖人。坎為冰，下臨艮火，故曰泮散。艮為雁，震鳴，故曰噰噰。伏兌納丁，《晉書李密傳》："零丁孤苦"，丁男，言孤男無配偶也。巽為長女，震為生，坎為聖，言少男長女及冰未泮而婚嫁也。《周禮媒氏》疏引《韓詩傳》：古者霜降逆女，冰泮殺止。按：《詩邶風》："士如歸妻，迨冰未泮"，據《韓詩》是冰泮後禁嫁也，荀子及家語皆同韓詩說，鄭誤。○聖，從宋元本，汲古作賢。噰噰，從宋元本，汲古作雍雍，與毛詩字異。

The hexagram Yu itself remains unchanged and meets itself, which is the first line of this hexagram. The line says: the river ice is about to melt and disperse, geese are calling in a resonant tone; a single man and an older woman are just about to marry and will give birth to a sage. This is a favorable omen for marriage. Shang Binghe explains: Kan represents ice, and below it is Gen fire, so the ice meets fire and thus 'melts away'; Gen represents geese, and Zhen represents sound, so there is the resonant call. Hidden Dui is paired with Ding in the 'Najia' system (the assignment of heavenly stems to the eight trigrams). The 'Jinshu · Li Mi Zhuan' mentions 'ling ding gu ku' (utterly lonely and destitute), where 'ding' refers to a single man without a partner. Xun represents the elder daughter, Zhen represents birth, and Kan represents the sage. The whole line describes a young man and an elder daughter marrying before the river ice has melted. Shang also examines the appropriate time for marriage: the 'Zhou Li · Mie Shi' notes that in ancient times, marriages were held before the frost and ceased when the ice melted; the 'Po Yu Feng · Pao You Ku Ye' says 'shi ru gui qi, dai bing wei pan', which according to the Han poetry tradition means that marriage was prohibited after the ice had melted. Both the 'Xunzi' and the 'Kongzi Jia Wu' agree with the Han poetry tradition, while Zheng Xuan's interpretation is considered incorrect. Notes on textual transmission: the character 'saint' comes from the Song and Yuan editions, while the Ji Gu Ge edition reads 'virtuous'; 'yong yong' comes from the Song and Yuan editions, while the Ji Gu Ge edition reads 'yong yong', differing from the wording in the Mao Shi.

乾。龍馬上山，絕無水泉。喉焦唇乾，口不能言。詳《乾》之《訟》，此用《豫》象。

The hexagram is 乾 (Heaven). The eight trigrams, 乾, 坤, 震, 巽, 坎, 离, 艮, 兑, each overlap with themselves to form a hexagram of six lines, called a "pure hexagram." The text says: A dragon horse ascends a high mountain, but there is not even a single spring of water on the mountain; the throat is dry and parched, the lips are cracked, and even speech is impossible. This is ainauspicious sign (auspicious omen) of extreme thirst and no help. The symbolic interpretation is the same as the 乾 hexagram's 《讼》 (Contention) line. Shang Binghe added that here the image used is from the 《豫》 (Joy) hexagram.

坤。蔡侯朝楚，留連江濱。逾時厯月，思其後君。左氏定五年：蔡侯朝，楚子常求其裘，弗與，乃留蔡侯弗使歸。豫震為草莽、為蔡、為楚、為諸侯，坎陷，故流連，坎水故曰江濱。艮為時，坎為月、為思，震為君。全用《豫》象。

The hexagram is 《Kun》. Lin Ci's interpretation of the oracle describes Cai Hou being detained in Chu: Cai Hou went to Chu to pay homage, but was detained by the river and could not return to his country. After the proper season, he had to wait for several more months, only able to think of his king in the homeland. This is a凶 oracle describing a situation of being stranded and without a place to stay. Shang Binghe cites the record from the fifth year of Duke Ding of the State of Lu in the 《Zuo Zhuan》: Cai Hou went to pay homage, and the minister of Chu, Zi Chang, demanded a fur coat from him, but Cai Hou refused, so Zi Chang detained Cai Hou and would not let him return. The imagery is entirely based on the primary hexagram 《Yu》: In 《Yu》, Zhen represents grassland, Cai, Chu, and the feudal lords; Kan represents being trapped and delayed, hence "being detained"; Kan represents water, hence "by the riverbank." Gen represents time, Kan represents the moon and thoughts, and Zhen represents the ruler.

屯。文厄羑里，湯困夏臺。仁聖不害，數困何憂。免於縲紲，為世雄侯。中爻坤為文、為里，坤閉故厄。坎為水，艮火，故曰湯、曰夏。艮為臺，震為仁，坎為聖，坤為害。坎為困、為憂，巽為縲紲，巽伏故免。震為雄、為侯。○紲，從汲古，宋元本作索。雄，依宋元本，汲古作明。《史記周本紀》："紂囚文王於羑里"，《殷本紀》："夏桀囚湯於夏臺"。

The hexagram is Zhun (Hexagram 1). Lin's commentary cites the hardships of two sage kings: King Wen of Zhou was imprisoned in Youli, and King Tang of Shang was confined in Xiatai. The benevolent and wise are ultimately not harmed; enduring repeated hardships is not something to worry about, for they eventually escaped from prison and became outstanding generals of their time. This is a favorable oracle indicating temporary hardship followed by eventual success. Shang Binghe explains: the middle lines produce the hexagram Kun, which represents literature and the marketplace, and Kun is characterized by blockage, hence the term 'hardship'; Kan represents water, Gen represents fire, and the image of water and fire together forms 'Tang' and 'Xia'; Gen represents a platform, Zhen represents benevolence, Kan represents sages, and Kun represents harm. Kan represents hardship and worry; Xun represents the black rope used for binding criminals, and since Xun is hidden and not visible, it signifies 'escape'; Zhen represents strength and a marquis. Notes on textual transmission: the character 'xie' is taken from the Ji Gu Ge edition, while the Song and Yuan editions use 'suo'; the character 'xiong' is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses 'ming'. These events are recorded in the "Records of the Grand Historian: The Annals of the Zhou Dynasty" stating "Zhou囚 Wen of Zhou in Youli" and in the "Annals of Yin" stating "Xia Jie imprisoned Tang in Xiatai."

蒙。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。

The hexagram is 《Meng》. The commentary states: classic texts, statutes, and legal documents are stored in the LanTai. Even if there is chaos and disorder, they alone are not burned. This is a favorable omen indicating the preservation of cultural relics. The interpretation of the imagery is the same as that of 《Kun》's 《Da Xu》, see there for details.

需。氈裘羶國，文禮不飭。跨馬控弦，伐我都邑。伏坤為裘、為文禮、為馬、為我、為都邑，謂匈奴寇邊也。

The hexagram is "Need." The commentary says: wearing felt cloaks, with a膻 smell, the foreign land does not practice culture, etiquette, and laws; they mount horses, draw their bows full, and attack my capital. This is a凶 omen of foreign invaders attacking the border. Shang Binghe explains: the hidden坤 represents the felt cloak, culture and etiquette, horses, me, and the capital; the entire passage describes the Hu people invading the border.

訟。星隕如雨，力弱無輔。強陰制陽，不得安土。《左傳莊七年》："星隕如雨"。離為星，坎為雨，風隕，伏象，明夷，明入地中，故曰陰制陽。坤為土。○第三句宋元本作"強陽制陰"，從汲古。

The hexagram is "Strife." The line commentary states: meteors fall in great numbers like rain; one's own strength is weak and there is no one to help; strong yin suppresses yang, making it impossible to reside in one's homeland. This is an ominous sign of a weak ruler and a powerful minister, forced to leave. Shang Binghe explains: The "Zuo Zhuan" records in the seventh year of Duke Zhuang that "stars fell like rain"; the trigram Li represents stars, and Kan represents rain; Xun wind signifies falling, here using the hidden image; also taking the meaning of "Mingyi" "light entering the earth," thus saying "yin controls yang"; Kun represents earth. Notes on textual criticism: The third sentence in Song and Yuan editions reads "strong yang controls yin," but here we follow the Ji Gu Ge edition.

師。蝗嚼我稻，驅不我去。實穗無有，但見空藁。詳《小畜》之《大壯》。

The hexagram is "Military Campaign." The line oracle states: "Locusts are eating my rice, but driving them away does not work; there are no grains left on the ears, only empty stalks." This is a凶 oracle indicating a disastrous locust plague leading to total crop failure. The symbolic explanation of this oracle is the same as that of "Small Accumulation" and "Great Strength," as detailed there.

比。虎飢欲食，為蝟所伏。禹導龍門，避咎除患，元丑以安。艮為虎，坤虛，故飢。伏兌為食，坎為蝟、為伏，伏乾為王、為龍、為門，故曰禹導龍門。坎為患、為隱伏，故曰避咎除患。坤為丑、為安。○所伏，依汲古，宋元本作而伏，非。《史記龜策傳》："蝟能伏虎，見鵲而仰。"

The hexagram is "Comparison." The commentary says: A starving tiger is about to eat, but is caught by a small hedgehog; Great Yu opened the龙门 to guide the water, avoiding calamity and removing disasters, thus the world became peaceful. This is a favorable omen of using softness to control strength and proper guidance. Shang Binghe explains: Gen represents the tiger, and Kun is empty in the center, hence "starving." Hidden Dui represents food, Kan represents the hedgehog and also signifies concealment; hidden Qian represents the king, the dragon, and the gate, forming "Yu guiding the龙门." Kan represents disasters and concealment, hence "avoiding calamity and removing disasters"; Kun represents disgrace and peace. Notes on textual criticism: "hidden" follows the Jigugeshi edition, while the Song and Yuan editions read "and hidden," which is incorrect. The "Records of the Grand Historian: The Transmission of Divination" says "the hedgehog can subdue the tiger, seeing a magpie and looking up," which is exactly the basis of Lin's commentary.

小畜。蝙蝠夜藏，不敢晝行。酒為酸漿，魴臰鮑羹。巽為蝙蝠，伏坎為夜、為藏，離為晝，震為行，震伏，故不晝行。坎為酒漿，巽為魚、為臰，故曰魴臰鮑羹。○鮑，元本作飽，非，依宋本、汲古。臰同臭。

The hexagram is "Xiao Xu" (Small Accumulation). The commentary states: bats hide during the night and dare not come out during the day; sour wine turns into vinegar, the carp becomes rotten, and the broth made from abalone also spoils. This is ainauspicious sign (auspicious omen) indicating something that cannot be seen in the light and things going bad, leading to a difficult situation. Shang Binghe explains: Xun represents bats, and hidden Kan represents night and concealment; Li represents day, while Zhen represents movement, and Zhen also signifies concealment and not appearing, hence the bats do not come out during the day. Kan represents wine and vinegar, while Xun represents fish and also stench, thus forming the phrase "carp stench and abalone soup." Notes on textual criticism: the original edition reads "ba" (饱) for "bao" (鲍), which is incorrect; here we follow the Song edition and the Jiguguo edition. "Nan" (臰) is the same as "chou" (臭).

履。精華墜落，形體醜惡。齟齬挫頓，枯槁腐蠧。兌為華，風隕，故墜落。伏坤為形、為醜惡，兌為口，正反兌相對故齟齬。離為枯槁，巽為腐蠧。○兌為華可釋《大過》。

The hexagram is "Lu" (The Treading). The commentary states: the essence withers and falls, the form becomes ugly; upper and lower teeth are uneven and do not fit together, leading to continuous setbacks, and the person is like a withered tree that produces insects. This is ainauspicious sign (auspicious omen) of decline and lack of nourishment. Shang Binghe explains: Dui represents beauty, Xun (wind) signifies falling, hence "falling"; hidden Kun represents form and ugliness; Dui represents mouth, with two Dui trigrams facing each other in opposite directions, leading to uneven teeth and thus "disagreement." Li represents withering, and Xun represents decay and insects. Notes on textual comparison: Shang's observation that Dui represents beauty is an extraordinary image, which can be used to explain the imagery in "The Zhou Changes" (I Ching) "Withered elm produces flowers" from the hexagram "Da Guo."

泰。兩足不獲，難以遠行。疾步不能，後旅失時。互震為足，兌卦數二，故曰兩足，兌毀故不獲，故不行。震為後、為時，坤喪故失時。

The hexagram is "Tai" (Peace). The line commentary states: "Both legs are unresponsive, making it difficult to travel far; even if one wishes to walk quickly, one cannot move forward and falls behind the group, missing the appointed time." This represents an ominous image of obstructed action and missing the opportunity. Shang Binghe explains: The interacting trigram Zhen (Thunder) represents the legs, and the number of Dui (Lake) is two, hence "two legs." Dui signifies destruction, hence "not obtaining," meaning one cannot move forward. Zhen represents the rear and time, while Kun (Earth) signifies loss, hence "missing the time."

否。令妻壽母，宜家無咎。君子之歡，得以長久。巽為妻，乾善故曰令妻。坤為母，艮壽，故曰壽母。艮為家、為君子，伏震為樂，故曰歡。巽為長，艮為久。

The hexagram is "Pu" (Obstruction). The line commentary states: there is a virtuous and beautiful wife, a long-lived mother, the family is harmonious and free from faults; the joy of the gentleman can last long. This is a favorable omen for family prosperity. Shang Binghe explains: Xun represents the wife, Qian signifies goodness and beauty, so it is said "a good wife"; Kun represents the mother, Gen signifies longevity, so it is said "a long-lived mother." Gen represents the family and the gentleman, with Zhen hidden indicating joy, so it is said "joy." Xun signifies length, and Gen signifies duration.

同人。飢蠶作室，緡多亂纏，端不可得。巽為蟲、為蠶，離虛，故曰飢蠶。伏坎為室，巽為緡，離為亂。○飢蠶，宋元本作蠶飢。緡，宋本作昬，元本作緒，均依汲古。端，丁宴依《御覽》校，宋本、汲古皆作緒。

The hexagram is "Tong Ren" (Union with Others). The commentary states: A hungry silkworm spins silk to make a cocoon, but the silk is too much and becomes tangled, making it impossible to find the end of the thread. This is ainauspicious sign (auspicious omen) indicating confusion and disorder, with no clear beginning or end. Shang Binghe explains: Xun represents insects and silkworms, and Li (Fire) is hollow in the center, hence "hungry silkworm"; the hidden Kan (Water) represents a room, Xun represents thread (缗), and Li represents disorder. Notes on textual criticism: "hungry silkworm" was originally "silkworm hungry" in Song and Yuan editions; the character "缗" was written as "昬" in Song edition and "绪" in Yuan edition, both following the Ji Gu Ge edition; the character "端" was added by Qing scholar Ding Yan based on a citation from the Tai Ping Yu Lian, while both Song edition and Ji Gu Ge edition have "绪."

大有。子鉏執麟，春秋作經。元聖將終，尼父悲心。詳《訟》之《同人》。○經，宋本作元，元作陰，皆非，依汲古《訟》之《同人》校，汲古只此不訛，餘皆訛作陰，蓋以經字不協而妄改，豈知麟音苓，心音惺，古與經字皆協，而宋元本改為陰聖尤失解。

The hexagram is 《Dà Yǒu》 (Great Possession). The commentary on the event of capturing the qilin (mythical creature) in the west is as follows: The carriage driver of the Shu Sun family, Chushang, caught a qilin, which led Confucius to compose the classic 《Chun Qiu》 (Spring and Autumn Annals). When the great sage's life was nearing its end, Confucius was deeply grieved. This is a lamentation for the decline of the sacred path. The interpretation of the symbolic meaning is the same as in the case of 《Song》 (Contention) and 《Tong Ren》 (Union with the People), see that section for details. Notes on textual criticism: In the Song edition, the character 'jing' (classic) is written as 'yuan', and in the Yuan edition, it is written as 'yin', neither is correct. Here, we follow the Jigugē edition of 《Song》 and 《Tong Ren》. The Jigugē edition is the only one that is correct in this case, while all other instances are mistakenly written as 'yin'. It is likely that later editors changed it from 'jing' because they thought it did not rhyme, but they did not realize that the ancient pronunciation of 'lin' (qilin) was similar to 'ling', and the ancient pronunciation of 'xin' (heart) was similar to 'xing', both of which rhyme with 'jing'. The change to 'yin sheng' (yin and sage) makes no sense.

謙。螟蟲為賊，害我稼穡。盡禾殫麥，秋無所得。詳《同人》之《節》。○殫，宋元本皆作單。

The hexagram is "Modesty." The line commentary states: "Locusts have become a great plague, destroying my crops; the millet is eaten up, the wheat is completely consumed, and in autumn there will be no harvest at all." This is a凶 (auspicious) omen indicating a disastrous locust plague leading to total crop failure. The symbolic interpretation is the same as that of "The Fellowship" with "The Boundary," as detailed there. Notes on textual criticism: In the Song and Yuan editions, the character "殚" is written as "单."

隨。憂在腹內，山崩為疾。禍起蕭牆，竟制其國。互大坎為憂，離為腹，艮為山，震為覆艮，故曰山崩。巽為草莽，艮為牆，故曰蕭牆。艮為國。○以覆艮為山崩可知京謂"崩來無咎"之所本以艮為國，可得《易》各處國邑之象。

The hexagram is "Following." The commentary says: worries accumulate in the abdomen, like a mountain collapsing, resulting in a serious illness; calamity arises from within the family's inner walls, eventually leading to the destruction of the country. This is a great凶 (dangerous) omen of internal strife leading to the downfall of a nation. Shang Binghe explains: the mutual hexagram produces a great坎 (Kan), representing worry, 离 (Li) representing the abdomen, and 艮 (Gen) representing a mountain; 震 (Zhen) is precisely the inverted image of 艮 (Gen), meaning the mountain collapsing, which is "mountain collapse." 巽 (Xun) represents grassland (Xiao is a type of wild grass), and 艮 (Gen) represents a wall, together forming "inner wall"; 艮 (Gen) also represents the country. The collation note says: Shang used this to discover two common principles—using inverted Gen to represent mountain collapse, which can explain why Jing Fang spoke of "collapse without blame"; using Gen to represent the country, then all instances in the Zhou Changes where the country or city is symbolized can be understood consistently.

蠱。茹芝餌黃，飲食玉瑛。神與流通，長無憂凶。震為芝、為黃，兌口故曰茹、曰餌、曰飲食。震為玉、為神、為樂，故不憂。此言神仙導引之事。黃，黃精也。

The hexagram is "Gǔ" (Guilt). Lin's interpretation states: chewing lingzhi, taking huangjing, and consuming jade essence; spirit and body communicate with heaven and earth, and there is no long-term worry or danger. This is a favorable omen for cultivation and health. Shang Binghe explains: Zhen represents lingzhi and huang, Dui represents mouth, so "chewing" and "taking" are mentioned; Zhen also represents jade and spirit, and signifies joy, hence there is no worry. He clarifies that this line refers to the practice of guiding breath and cultivating spirit, and the word "huang" here refers to huangjing.

臨。一夫兩心，歧刺不深。所為無功，求事不成。震為夫，坤為心，數二，故曰兩心、曰歧。兌毀折故無功，故不成。坤為事。○歧，宋元本作、作拔，皆非，依宋本《噬嗑》之《豐》校。《隴上記》："狄梁公墓棘直而不歧"，歧，尖也，故曰棘刺。又《後漢張堪傳》："麥穗兩歧，注：一莖兩穗"。亦一證也。又《易坤靈圖》引亦作拔刺。

The hexagram is 临 (Approach). The line commentary states: A man with two hearts, thorns splitting into branches but not deeply pierced; his actions bring no results, and his endeavors fail. This is an ominous image of conflicting intentions and failure in all undertakings. Shang Binghe explains: Zhen represents the husband, Kun represents the heart, and Kun is associated with the number two, hence 'two hearts' and hence 'divergence'; Dui signifies destruction, thus no success and no accomplishment; Kun represents matters. Notes on textual criticism: The character '歧' in the Song edition is a different character, and in the Yuan edition it is '拔', both of which are incorrect. Here, it is corrected according to the Song edition's reference to the line commentary of 噬嗑 (Breaking Apart) and 丰 (Great Excess). Shang's evidence: The "Lungshang Ji" states "the thorns on the tomb of Di Lianggong were straight and did not branch," showing that '歧' refers to branching out, hence it is connected with 'thorns'; the "Later Han Book" mentions "wheat ears with two grains," with a note explaining "one stem with two ears," which is another proof; also, the line commentary in "Yi Kunling Tu" uses the term '拔刺' (pulling out thorns).

觀。十里望煙，渙散四分。形容滅亡，終不見君。坤為里，數十。艮為望。煙，音因，與氤通。班固典引煙煙熅熅，煙熅，天地氣也，與絪縕同。艮陽在上，坤在下，天地氣接，故曰望煙。巽風為散，數四，故曰四分。坤為形、為死，故滅亡。乾伏故不見君。○四分，依宋元本，汲古作四方，以與亡協，豈知煙音因，作分乃協。

The hexagram is "Observing." The commentary says: From ten miles away, a misty vapor is seen, but it quickly disperses in all directions; the form disappears, and ultimately the ruler cannot be seen. This is a凶 omen of dissipating vapor and dying people. Shang Binghe explains: "Kun" represents the inside, and "Kun" has the number ten; "Gen" represents looking afar. "Smoke" is read as "yin," which is the same as "yin" in "yinyun"; Ban Gu's "Classic Introduction" mentions "yinyinyunyun," where "yinyun" refers to the vital energy of heaven and earth, which is the same as "yinyun." "Gen" has yang above and "Kun" below, so the energies of heaven and earth connect, hence "looking at the smoke." "Xun" represents wind, which disperses, and "Xun" has the number four, hence "four parts"; "Kun" represents form and death, hence "disappearance"; "Qian" is hidden and not visible, hence "not seeing the ruler." Notes on textual criticism: "four parts" follows the Song and Yuan editions, while the Jigugē edition says "four directions," which is meant to rhyme with "death"; but this does not know that "smoke" is read as "yin," and "part" is the correct rhyme.

噬嗑。張弓控弩，經涉山道。雖有伏虎，誰敢害諸。坎為弓、為弩，震為張，艮為山道、為虎，坎伏，故曰伏虎。坎為害。○諸，依宋元本，以與虎韻，汲古作者。

The hexagram is "噬嗑." The commentary says: drawing the bow, drawing the crossbow, walking along a mountain path; even if there is a fierce tiger hidden by the roadside, who would dare to harm. It is a favorable omen of being prepared beforehand. Shang Binghe explains: Kan represents the bow and the crossbow, Zhen represents drawing; Gen represents the mountain path and the tiger; Kan signifies concealment, hence "hidden tiger"; Kan also represents harm. Notes on textual criticism: the character "zhū" is taken from the Song and Yuan editions, as it rhymes with the previous character "hu" in the sentence; the Ji Gu Ge edition reads "zhe."

賁。泉閉澤竭，主母飢渴。君子困窮，乃徐有說。坎為泉，坎伏故閉，下火故竭。震為主，伏巽為母，離虛而燥，故飢渴。艮為君子，坎為困。說脫通，言脫去困窮也。○主母，宋元本作王母，依汲古。

The hexagram is 《Bian》. The commentary states: spring wells are blocked, ponds and marshes dry up, the mistress is both hungry and thirsty; the gentleman is in a difficult situation, and only gradually regains freedom. This is a description of being first confined and then relieved. Shang Binghe explains: Kan represents springs, and Kan is hidden and not visible, hence 'closed'; below is Li fire, hence 'exhausted'. Zhen represents the master, and hidden Xun represents the mother, forming 'master and mother'; Li is empty in the center and has a hot nature, hence 'hunger and thirst'. Gen represents the gentleman, and Kan represents difficulty. The last sentence's 'say' and 'escape' are interchangeable, meaning escaping from difficulty. Notes on textual criticism: 'master and mother' is written as 'king and mother' in Song and Yuan editions, but here we follow the Jigugeshan edition.

剝。野鳶山鵲，弈棋六博。三梟四散，主人勝客。艮為鳶、為鵲、為梟、為山，元本注三梟四散，皆古局戲名，按：《戰國楚策》云："夫梟棊之所以能為者，以散棊佐之也，夫一梟之不勝，五散亦明矣"，按：黃山谷詩："安知樗蒲局，臨關敗三梟"，今博戲失傳，故不知其義。○鳶，從宋元本，汲古作猿。

The hexagram is 《Bao》. The commentary says: wild hawks and mountain crows are outside, people are playing chess and a game called six bos within the house; a game of three hawks scattering, the host wins and the guest loses. This is a statement indicating the host's victory and the guest's defeat. Shang Binghe explains: Gen represents hawks, crows, hawks, and mountains. The old notes from the original edition say that "three hawks" and "four scattering" are names of ancient games. Shang's commentary cites the "Zhan Guo Ce · Chu Ce" saying "the reason why the hawk chess can be played is because the scattering pieces assist it; if one hawk cannot win, five scattering pieces are clearly evident," and also cites Huang Tingjian's poem "How can we know the樗蒲 game, at the gate losing three hawks." However, since this game has been lost to history, the exact rules cannot be clearly explained. The collation note says: the character "yuan" comes from the Song and Yuan editions, while the Jiguge edition reads "yuan."

復。羊驚馬走，上下揮擾。鼓音不絕，頃公奔敗。震為驚、為羊、為馬、為走、為鼓、為音，坤為頃，震為公，故曰頃公。震為奔，坤為敗。《左傳成二年》："晉卻克與齊頃公戰，晉人援桴而鼓之，頃公奔敗"。○頃，汲古訛項，依宋本。

The hexagram is 《Fu》. The divination text describes: sheep are startled, horses flee, there is chaos everywhere; the sound of war drums never stops, and Duke Qinggong of Qi finally retreats. This is an ominous omen of defeat and loss of troops. Shang Binghe explains: Zhen represents alarm, sheep, horses, running, drums, and sound; Kun represents 'Qing', and Zhen represents 'gong', together forming 'Duke Qinggong'. Zhen represents running, and Kun represents defeat. This event is recorded in the 《Zuo Zhuan》, Chenggong Year 2, the Battle of An: Xie Ke of Jin fought against Duke Qinggong of Qi. The Jin soldiers held drums and beat them, and Duke Qinggong fled. Notes on textual criticism: the character 'Qing' in the Jigugong edition was mistakenly written as 'Xiang', but here we follow the Song edition.

無妄。黃帝神明，八子聖聰。俱受大福，天下康平。震為黃、為帝、為神，艮為明，數八，震子，故曰八子。乾為聖聰、為大福、為天，震陽在下，故曰天下。《左傳》："高陽氏有才子八人"，林所本也。○康平，依宋元本，汲古作平康。

The hexagram is 《Wu Wang》. Lin's commentary states: The Yellow Emperor was wise and enlightened, with eight virtuous sons who were intelligent and sage-like; they all shared great blessings, and the world was peaceful and tranquil. This is a fortunate omen of a sage king ruling above, with peace throughout the four seas. Shang Binghe explains: Zhen represents yellow, the emperor, and the divine; Gen represents clarity, and its number is eight. Zhen also represents the son, so it is said 'eight sons'. Qian represents the sage's wisdom, great blessings, and heaven; Zhen's yang energy resides below, so it is said 'the world'. The 《Zuo Zhuan》 records in the 18th year of Wen Gong: 'The high Yang clan had eight talented sons', which is the source of Lin's commentary. Notes on textual criticism: 'Kangping' follows the Song and Yuan editions, while the Jiguguo edition reads 'Pingkang'.

大畜。輕車醊祖，猋風暴起。泛亂祭器，飛揚鼓舞。明神降佑，道無害寇。震為車、為祭祀，故曰醊祖。祖者，將行犯軷之祭，《詩大雅》"仲山甫出祖"是也。伏巽為風，進退，故曰猋風。震為器，兌毀故泛亂。震為飛揚、為鼓舞、為明神、為福佑、為道，坤為害、為殺，坤伏故無。○首句原作"住馬醊酒"，猋作疾，第四句作"飛揚位卓"，卓，宋元本又作草，茲依汲古《坎》之《巽》校，祇泛字依本文。

The hexagram is The Great Accumulation. The divination text says: A light carriage approaches, and wine is offered to the road god before departure. Suddenly a violent wind arises; the ritual vessels are blown about, and the offerings are scattered and chaotic. Fortunately, the bright deity bestows blessings and protection, and there is no danger on the journey. This is a divination about encountering danger during travel but ultimately reaching safety. Shang Binghe explains: Zhen represents a carriage and also ritual offerings, so it is said "sacrificing to ancestors" — "ancestors" refers to the "farming ritual" performed before departure to worship the road god. The poem "Zhen Min" from the "Great Ya" says "Zhong Shan Fu departs for the farming ritual," referring to this. Xun is hidden and represents wind; wind is unpredictable, so it is called "sudden wind," meaning a storm. Zhen represents flying, dancing, bright deities, blessings, and roads; Kun represents harm and killing, and since Kun is hidden and not visible, it is said "no." Notes on textual criticism: The first line originally read "stopping the horse and offering wine," "sudden" originally read "quick," and the fourth line originally read "flying and standing tall," with "tall" also read as "grass" in Song and Yuan editions; these have been corrected according to the Ji Gu Ge edition of "Kan" and "Xun" in one entry, except for the character "floating," which remains as in the original text of this entry.

頤。螣蛇乘龍，宋鄭飢凶，民食草蓬。《左傳襄二十八年》："梓慎曰：蛇乘龍，龍，宋、鄭之星也，宋鄭必飢"。震為龍，坤為蛇，在震上故曰乘龍。《說文》以木架屋為宋，故艮為宋。鄭，《說文》地町町然平也，故坤為鄭、為凶、為民。震為食、為草莽。

The hexagram is 《Yi》. The commentary states: A snake is riding on a blue dragon, and the states of Song and Zheng are suffering from famine, with the people only able to gather wild grass to eat. This is a phrase indicating ominous celestial signs and people living in hardship. Shang Binghe explains: In the "Zuo Zhuan" (Commentary of Zuo), in the 28th year of the Xianggong period, Zi Shen said, "A snake is riding on a dragon. The dragon is the star of Song and Zheng; Song and Zheng will surely suffer famine." Zhen represents the dragon, and Kun represents the snake. Since Kun is above Zhen, it is said "riding on a dragon." The "Shuowen Jiezi" (Explanation of Characters) explains "Song" as a house built with wood, so the mountain trigram Gen is used for Song; it also explains "Zheng" as a flat ground, so the earth trigram Kun is used for Zheng. Kun also represents misfortune and the people. Zhen represents food and wild grass.

大過。揚水潛鑿，使石潔白。裡素表朱，遊戲皋沃。得君所欲，心志娛樂。詳《否》之《師》。○按：汲古作"衣素表朱"，宋元本作"裡素表朱"，《毛詩》詁襮為領，謂衣素而黼領朱也，與《爾雅》合，後儒據高誘《呂覽》注及班賦詁襮為表以攻毛，豈知素衣朱表語已不合，茲按林詞亦詁襮為表，然曰裡素，則讀衣為裡也。素裡朱襮，義始分明。○沃，汲古作澤，依宋元本。

The hexagram is Great Excess. The line explanation draws on a passage from the "Poetry · Tang Wind · Flowing Water": flowing water beneath erodes the stone, washing it white; the inner part is plain and the outer part is red, people playing on the high ground by the water; if one can see the ruler, the heart is at ease and joyful. This is a favorable omen of achieving one's wishes. The symbolic interpretation is the same as in the case of "Obstruction" with "Military," as detailed there. Notes on textual criticism: Shang's commentary says that the Ji Gu Ge edition reads "plain inner, red outer," while the Song and Yuan editions read "plain inner, red outer." The "Poetry" explains "bó" as the collar of a garment, meaning a white robe with a red embroidered collar, consistent with the "Erya." Later scholars, relying on Gao You's commentary on the "Lüshi Chunqiu" and Ban Gu's fu, interpreted "bó" as the outer part, opposing the "Transmission" of Mao, but they failed to realize that the phrase "plain robe with red outer" itself does not make sense. Now, looking at the line explanation, it also takes "bó" as the outer part, but it says "plain inner," which is taking "yi" as "li." Thus, plain refers to the inner part and red refers to the outer part, making the meaning clear. Additionally: the character "wo" in the Ji Gu Ge edition is "ze," but here we follow the Song and Yuan editions.

坎。西過虎廬，驚我前驅，雖憂不危。坎位西，中爻艮為虎、為廬，震為驚，坎為憂危。○危，從汲古本，宋元作尤，非。

The hexagram is Kan. The line says: going west past a tiger's den, I startled my leading group; although anxious, there was no real danger. This is a phrase indicating a situation of alarm without actual peril. Shang Binghe explains: Kan is associated with the west direction; the middle lines produce Gen, which represents tiger and dwelling; Zhen signifies alarm; Kan signifies worry and danger. Notes on textual criticism: the character 'danger' comes from the Jigugé edition; the Song and Yuan editions have 'especially', which is incorrect.

離。衣成無袖，不知所穿。客指東西，未得便安。通《坎》。震為衣，坎為穿，震為袖，中爻正覆震相對，故曰無袖。又中爻亦正覆艮，艮止，故不知所穿。震為客、為東，兌為西。○袖，依宋本，汲古作開。

The hexagram is 《Li》 (Fire). The commentary says: The clothes have been made but have no sleeves; one does not know where to put them on. The guests point here and there, and there is no place to be comfortable. This is a凶 (auspicious) image indicating that the work is not suitable and that one is in a state of confusion and uncertainty. Shang Binghe notes "通《Kan》" (corresponding to 《Kan》). 《Li》 and 《Kan》 have all six lines reversed in yin and yang, making them a pair of hexagrams that are related by mutual transformation. Therefore, using the image of 《Kan》, Zhen (Thunder) represents clothes, Kan (Water) represents putting on, and Zhen also represents sleeves. The middle lines consist of one positive and one negative Zhen, facing each other, so the two sleeves are opposite each other and thus non-existent, hence "no sleeves." The middle lines also contain one positive and one negative Gen (Mountain), which represents stopping, hence "not knowing where to put them on." Zhen represents guests and the east, while Dui represents the west. Note: The character "袖" is based on the Song edition; the Ji Gu Ge edition reads "开."

咸。晨風文翰，隨時就溫。雌雄相和，不憂殆危。《詩》："鴥彼晨風"，《傳》鸇也。巽為風，伏震為晨、為翰，坤為文，故曰文翰。文翰，即晨風。詳《大過》之《豫》。艮為時、為火，故曰溫。震雄巽雌，兌口震鳴，故曰和。○殆危，依汲古，宋本作危殆。

The hexagram is "Xian." The commentary says: Morning wind birds have colorful feathers, flying in accordance with the seasons to warm places; male and female birds call to each other, without worrying about danger. This is a favorable omen of finding suitable conditions. Shang Binghe explains: In the poem "Chen Feng" from the "Qin Feng" section of the "Shi Jing," "Yue bei chen feng" refers to the morning wind bird, which the Mao transmission identifies as the zhan bird. Xun represents wind, with hidden Zhen representing morning and feathers, and Kun representing colorful appearance, combining to form "wen han," which means morning wind bird. For a detailed explanation, see the entry on "Da Guo" and "Yu." Gen represents time and fire, so it is said "warm"; Zhen represents male, Xun represents female, and Dui represents mouth, Zhen represents sound, so it is said "calling to each other." Notes on textual criticism: "dai wei" follows the Jigugē edition, while the Song edition reads "wei dai."

恆。心多恨悔，出言為怪。梟鳴室北，聲丑可惡，請謁不得。通《益》。坤為心、為悔恨，震為言、為出、為鳴，艮為梟、為室，坤北，故曰室北。震為聲，坤為丑、為惡，震為請謁，坤閉故不得。○恨悔，從元本，汲古作悔恨。《說苑》："齊景公為露寢之臺，成而不通，柏常騫曰：臺成，君何為不通？公曰：梟昔者鳴，其聲無不為，吾惡之甚。"

The hexagram is 《Heng》. The commentary says: the heart is full of resentment and regret, and even when speaking, it seems unnatural; the screech owl cries in the north of the house, its voice unpleasant and disagreeable; those who come to visit cannot be seen. This is an ominous sign of disturbed emotions and unfulfilled affairs. Shang Binghe notes "corresponding to 《Yi》," since 《Heng》 and 《Yi》 have all six lines reversed in yin and yang. Using the imagery of 《Yi》, the earth (Kun) represents the heart and regret, the thunder (Zhen) represents speech, movement, and sound, and the mountain (Gen) represents the screech owl and the house. Since Kun is located in the north, it is said "north of the house." Zhen represents sound, and Kun represents ugliness and evil; Zhen represents visiting, while Kun is obstructive, hence "not being able to see." The collation note states: "regret and resentment" comes from the original edition, while the Jigugeshi edition reads "regret and resentment." Shang also cites 《Sayuan》: King Jing of Qi built a pavilion called Luqin, but after it was completed, he refused to go there. Bo Changqian asked, "The pavilion has already been built, why doesn't the king go there?" King Jing replied, "The screech owl called there some days ago, its voice was so strange and unpleasant that I really disliked it."

遯。離女去夫，閔思苦憂。齊子無良，使我心愁。下艮為夫，巽風故曰離女，風散故曰去夫。伏坤為苦憂，巽齊震子，坤惡故無良。坤為我、為心、為愁。○愁，依宋元本，汲古作悲。

The hexagram is "Dun" (Retreat). The line commentary states: A woman leaves her husband, causing sorrow and grief; that man, the "Qi Zi," behaves improperly, making me anxious and troubled. (In the "Shi Jing · Qi Feng · Nan Shan" poems, Wen Jiang is referred to as "Qi Zi.") This is an ominous omen of family separation. Shang Binghe explains: The lower trigram is Gen (Mountain), representing the husband; Xun (Wind) represents wind, which is dispersing, hence it is said "a woman departing," and also "leaving her husband." Hidden Kan (Water) signifies sorrow and worry; Xun represents Qi, Zhen (Thunder) represents son, together forming "Qi Zi." Kan represents me, my heart, and my sorrow. Notes on textual variants: The character "chou" (troubled) is based on the Song and Yuan editions; the Ji Gu Ge edition reads "bei" (sadness).

大壯。過時不歸，雌雄苦悲。徘徊外國，與叔分離。詳《比》之《隨》。

The hexagram is Great Strength. The line says: after the appointed time has passed, he still does not return; both male and female are deeply sorrowful. A person is wandering abroad uncertainly, separated from his uncle. This is a凶 (auspicious) hexagram indicating a long stay abroad and separation from family. The interpretation of the image is the same as in the case of "Comparison" and "Following," see there for details.