The Tenth Section: Walking on the Path

晉。鵲巢柳樹，鳩奪其處。任力薄德，天命不佑。艮為鵲，離為巢，艮為木，故曰柳樹。離又為鳩，正居巢中，故曰鳩奪其處。

The hexagram is 《Jin》. The lines of the oracle use the verse from 《Poetry·Zhao Nan·Que Chao》: "The magpie has built a nest, the sparrow occupies it." The magpie builds its nest on a willow tree, but the sparrow takes over by force. Relying only on strength with shallow virtue will not be favored by heaven's mandate. This is a凶辞 (unfavorable oracle) indicating that taking by cunning and force will ultimately bring no good result. Shang Binghe explains: 《Gen》 represents the magpie, 《Li》 represents the nest, and 《Gen》 also represents wood, so it is said "willow tree." 《Li》 also represents the sparrow, which naturally occupies the nest, so it is said "the sparrow takes over the place."

明夷。鶴盜我珠，逃於東都。鵠怒追求，郭氏之墟。不見蹤跡，使我心憂。震為鶴、為珠，坎為盜，故曰盜珠。震為逃、為東，坤為都、為郭、為墟，震為鵠、為怒、為伯，坎為心憂。○鵠，依汲古，宋元本作懷，此有故實，今不能考。

The hexagram is "Mingyi" (Bright Abode). The divination text says: A crane stole my pearl and fled to the eastern capital; a goose became angry and chased after it, following it all the way to the ruins of the Guo family, but could not find any trace of it, causing me great worry. This is an ominous omen indicating that lost items are difficult to recover. Shang Binghe explains: Zhen (Thunder) represents a crane and a pearl; Kan (Water) represents theft, forming the meaning of "theft of a pearl." Zhen also represents fleeing and the east; Kun (Earth) represents the capital, city walls, and ruins. Zhen also represents a goose, anger, and a nobleman; Kan represents the heart and worry. Notes on textual criticism: The character "hu" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "huai." This entry should refer to some ancient reference, but it is no longer possible to verify today.

家人。夫婦相背，和氣弗處。陰陽俱否，莊姜無子。此用《豫》象。震巽為夫婦，巽伏故曰相背。艮為背，正反艮故曰相背。坎為和，震起故弗處。卦一陽陷群陰中，而陰多無應，陰乘陽故曰俱否。巽為姜，震子，坤殺，故無子。震為莊。《詩》綠衣篇注：衛莊公惑於嬖，妾賢而無子。

The hexagram is 《Family》. The divination text says: husband and wife turn their backs to each other, harmony cannot be maintained; yin and yang are both blocked, and Lady Zangjiang remains childless all her life. This is an ominous omen of domestic discord and lack of offspring. Shang Binghe explains that this uses the image of the primary hexagram 《Joyful Expectation》: Zhen represents the husband, Xun represents the wife, and Xun is hidden and not visible, hence 'turning their backs to each other'; Gen also represents back, and two Gen trigrams, one positive and one negative, are also turning their backs to each other. Kan represents harmony, Zhen is active and vigorous, so harmony cannot be maintained. 《Joyful Expectation》 is one yang trigram submerged among many yin trigrams, with many yin and no response, yin trigrams overpowering the yang trigrams, hence 'yin and yang are both blocked'. Xun represents Zang, Zhen represents son, and Kun represents killing, hence 'no son'; Zhen also represents Zhuang, forming 'Zhuang Zang'. The old annotations of 《Poetry·Bei Wind·Green Robe》 say: Duke Zheng of Wei was deceived by his favorite concubine, while Zang Zang, though virtuous, remained childless.

睽。日走月步，趣不同舍。妻夫反目，主君失位。此用《豫》象。艮日坎月，上震，故曰步、曰走，正反震，故曰趣不同舍，艮為舍也。震為夫，坤為妻，《文言》云臣道也，妻道也，是以坤為妻也。艮為目，正反艮故曰反目。震為玉、為君，艮為位，震在外，故曰失位，坎為失也。又《說文》："睽，兩目不相聽也"，互坎為夫，離為坎妃，故曰夫妻。坎上下兩半目相背，故反目，是睽原有反目象也。○日走月步，從元本，宋本、汲古本皆作"月走日步"。趣，依汲古，宋元本作逃。位，依宋元本，汲古作居。

The hexagram is 《Kui》. The commentary says: the sun moves quickly, the moon moves slowly, each going its own way, ending up in different places; husband and wife turn against each other, the ruler loses his position. This is ainauspicious sign of separation and loss of position. Shang Binghe explains that this uses the image of the primary hexagram 《Yu》:艮 represents the sun,坎 represents the moon, and the upper trigram is 震, so it says "step" and "run"; one positive and one negative 震 trigrams move in opposite directions, so it says "different directions and different places," and 艮 means "place." 震 represents husband, 坤 represents wife—《Wenyan Zhuan》 says 坤 is "the way of ministers and the way of wives," so 坤 is taken as wife. 艮 represents eyes, one positive and one negative 艮 trigrams, so it says "turning against each other." 震 represents jade and ruler, 艮 represents position, 震 moves to the outer trigram, so it says "loss of position," and 坎 also represents loss. Shang further explains: 《Shuowen》 says "kui means two eyes not listening to each other"; the mutual trigram of 《Kui》 is 坎, which represents husband, and 离 is the spouse of 坎, so there is an image of husband and wife; the upper and lower halves of 坎 trigram are opposite, so it says "turning against each other"—this shows that the hexagram 《Kui》 itself contains the image of turning against each other. Notes on textual transmission: "the sun runs and the moon steps" follows the Yuan edition, while the Song edition and Jigugong edition say "the moon runs and the sun steps"; the character "趣" follows the Jigugong edition, while the Song and Yuan editions say "escape"; the character "位" follows the Song and Yuan editions, while the Jigugong edition says "residence."

蹇。雒陽嫁女，善逐人走。三寡失夫，婦妬無子。此亦用《豫》象。坎水故曰洛，坤為都，故曰雒陽。坤為女，震為歸，故曰嫁女。震為人、為逐、為走，故曰善逐人走。坤為寡，震為夫，數三，坎失，故曰三寡失夫。坎為妬，震為子，坤為婦、為殺，故曰婦妬無子。

The hexagram is 《Jian》. The commentary states: "In Luoyang, women who are married off tend to follow others; three widows have lost their husbands, and due to jealousy among women, they have no children. This is an ominous omen indicating improper female virtue and family discord." Shang Binghe explains that this also uses the imagery of the primary hexagram 《Yu》: Kan represents water, taking the "Lu" from the Luo River, and Kun represents the city, forming "Luoyang." Kun represents women, Zhen represents returning, and since a woman leaving her home is called "returning," it is said "marrying off women." Zhen represents people, pursuit, and movement, hence "good at following people." Kun represents widowhood, Zhen represents husband, and the number three indicates three widows. Kan signifies loss, hence "three widows losing their husbands." Kan represents jealousy, Zhen represents children, Kun represents women, and also signifies destruction, hence "women jealous and childless."

解。周德既成，杼軸不傾。太宰東西，夏國康寧。震為周，坎為杼軸，震為宰、為東，坎為西，離為夏。夏國，大國也。坎又為平，故不傾。

The hexagram is 《Jie》. The commentary says: The virtue of the Zhou dynasty has already been established, the loom's shuttle and axle are straight and upright; the Grand Minister runs east and west managing affairs, thus the great state is peaceful and tranquil. This is a favorable omen indicating good governance and national stability. Shang Binghe explains: Zhen represents the Zhou, Kan represents the shuttle and axle, Zhen represents the Minister and the east, Kan represents the west, Li represents summer; the so-called 'summer state' refers to the great state. Kan also represents peace, which is level and not tilted, hence it is said 'not tilted'.

損。日中為市，交易資寶。各利所有，心悅以喜。通《咸》。乾為日，在中爻，故曰日中。中巽為市、為交易，巽為寶，巽為利，兌悅震喜，坤為心。○各，依宋元本，汲古作名。○坤為心證。

This hexagram is "Loss." The commentary refers to the "Great Treatise" in the "Commentary on the Hexagrams," which records the policy of Shennong: "At noon, the market opens, gathering the people from all over the world and collecting goods from everywhere for trade, then they leave." At noon, the market opens, and people exchange goods and treasures; each person gains profit from what they possess, and their hearts are pleased. This is a favorable omen for profit through trade. Shang Binghe notes "connecting with the hexagram 'Salty'," using the "Salty" hexagram's analogy of mutual influence: Qian represents the sun, located in the middle line of the hexagram, thus "noon"; the intermediate line produces Xun, which represents the market and trade, and Xun also represents treasures and profit; Dui signifies joy, Zhen signifies happiness, and Kun represents the heart. The collation note states: the character "each" is based on the Song and Yuan editions, while the Jigugeshan edition reads "name." Shang also notes: this passage can serve as an example of the lost image of Kun representing the heart.

益。童妾獨宿，長女未室，利無所得。伏兌為妾、為少女，故曰童妾，坤寡故獨宿。巽為長女，艮為室，巽寡故未室。巽為利，坤喪故無得。○童，依宋元本，汲古作僮。

The hexagram is "Yi" (Benefit). The commentary states: A young servant girl spends the night alone, and the elder daughter has not yet married. There is no benefit to be gained. This is an ominous omen of being isolated and without success. Shang Binghe explains: The hidden trigram Dui represents a concubine or a young girl, so it is referred to as "child servant"; Kun represents isolation and widowhood, hence "solo lodging." Xun represents the elder daughter, and Gen represents a household, while Xun also signifies widowhood, hence "not yet married," meaning no household. Xun signifies benefit, while Kun signifies loss, so "nothing is gained." Notes on textual criticism: The character "child" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "servant."

夬。忠言輔成，王政不傾。公劉兆基，文武綏之。乾為王、為成、為言。

The hexagram is 《Guai》. The commentary states: loyal and upright words assist in achieving the king's great cause, the king's government is stable and will not collapse; the Zhou dynasty, from Gongliu founding the foundation, to King Wen and King Wu pacifying the world. This is a great auspicious statement indicating capable ministers assisting and the king's achievements enduring over time. Shang Binghe cites only one line to take the symbolic meaning: Qian represents the king, completion, and speech.

姤。牛驥同槽，郭氏以亡。國破為虛，主君奔逃。詳《小畜》之《晉》。郭亡見《說苑》，詳前。

The hexagram is 《Gou》. The line commentary states: oxen and swift horses eat together in the same trough, the wise and the foolish are not distinguished, and thus the state of Guo perished; after the state fell, it became a ruin, and the ruler fled for his life. This is a凶辞 indicating the downfall of a country due to improper appointments. The symbolic interpretation is the same as in the line of 《Xiao Xu》 and 《Jin》, see there for details. Shang Binghe notes: the story of the fall of the state of Guo is recorded in 《Shuo Yuan》, which has already been discussed earlier.

萃。中原有菽，以待饔食。飲御諸友，所求大得。詳《小畜》之《大過》。惟各本饔皆作雉，茲依《大過》林改。

The hexagram is 《Cui》. The interpretation of the line is taken from lines such as "In the Central Plains there are beans, the common people gather them" from 《Poetry·Xiao Ya·Xiaowan》 and "Shoot and add it, and with you it is fitting" from 《Zheng Feng·Nu Yue Ji Ming》, meaning that beans grow in the fields and are gathered for food; setting wine to entertain friends brings great gain. This is a favorable omen of abundance and success in seeking. The explanation of the imagery is the same as that of 《Xiao Xu》 and 《Da Guo》, see there for details. Notes on textual transmission: All versions have the character "yong" as "zhì", here we follow the interpretation from the line in 《Da Guo》.

升。多虛少實，語不可知。尊空無酒，飛言如雨。陰多陽少，故曰多虛少實。震為言語，坤亂故不可知。震為樽，兌為酒，坤虛故空無。震言，兌亦為言，言多故如雨。兌為雨。○知，依汲古，宋元本作覆。

The hexagram is 《Sheng》 (Ascending). The commentary says: there is much emptiness and little substance, and the words spoken are confusing and hard to grasp; the wine vessel is empty with no wine, yet slander comes like rain. This is an ominous image of excessive emptiness and slander. Shang Binghe explains: 《Sheng》 hexagram has many yin lines and few yang lines, so it is said 'much emptiness and little substance'; Zhen represents speech, Kun signifies confusion and disorder, hence 'unknowable'. Zhen represents a wine vessel, Dui represents wine, and Kun is empty, hence 'empty'. Zhen signifies speech, Dui also signifies speech; both trigrams relate to speech, so speech is abundant like rain. Dui also represents rain. Notes on textual criticism: the character 'zhi' (know) follows the Ji Gu Ge edition; the Song and Yuan editions read 'fu' (cover).

困。青蠅集蕃，君子信讒。害賢傷忠，患生婦人。蕃，《毛詩》作樊，義皆通藩。《周官大司徒》蕃樂，杜子春讀蕃為藩，是其證，刺幽王詩也。巽為蠅，東方本色青，故曰青蠅。伏艮為蕃、為君子，三至上正覆兌相背，故曰讒。《困》彖曰"有言不信"，林所本也。坎為忠、為害、為患，巽為婦，伏震為人。○汲古作"君信讒言"，依宋本。

The hexagram is "Goon" (困). The hexagram statement uses a passage from "The Book of Songs, Xiao Ya, Qingying": "The flies gather on the fence, the gentleman listens to slander; the virtuous suffer, the loyal ministers are harmed, calamity comes from the woman. This is a hexagram indicating the triumph of slanderers and the misfortune of loyal and virtuous men. Shang Binghe explains: The character "fan" in the "Mao Shi" is written as "Fan," which means the same as "fan" (fence); the "Zhou Li, Da Sizhu" mentions "fan le," and Du Zichun reads "fan" as "fan," which is a supporting evidence. "Qingying" is a poem satirizing King You of Zhou. Xun represents the fly, and the eastern direction is associated with the color green, hence "qingying" (green fly). The hidden Gen represents the fence and the gentleman; from the third line to the top line, there is one yang line and one yin line, forming two Dui trigrams facing each other, and Dui represents the mouth, hence "slander." The hexagram statement of "Goon" says "there is speech but it is not believed," which is the basis of the hexagram statement here. Kan represents loyalty, harm, and calamity; Xun represents the woman. The collation note: the Jigusha edition reads "the king believes slander," but here we follow the Song edition.

井。履株覆輿，馬驚傷車，步為我憂。通《噬嗑》。震為株、為輿、為履，二至四震覆，故曰覆輿。震為馬、為驚，坎破，故車傷。震為步，坎為憂，言行路難也。

The hexagram is "Well." The commentary says: "A cart wheel is pressed against a tree stump, and the cart overturns; the horse is startled, and the cart is also damaged, so one has to walk on foot, which really worries me." This is a凶 (unfavorable) omen of encountering danger while traveling. Shang Binghe notes "connected with the hexagram 'Breaking the Bones' (噬嗑)." The hexagram "Well" and "Breaking the Bones" have all six lines reversed in terms of yin and yang. Using the imagery of "Breaking the Bones," it explains: Zhen (Thunder) represents the tree stump, the cart, and walking; the second to fourth lines are inverted Zhen, hence "overturned cart." Zhen also represents the horse and startlement, while Kan (Water) signifies damage, so the cart is broken. Zhen represents walking, and Kan signifies worry—thus the entire passage describes the difficulty of traveling.

革。商風召寇，來呼外盜。間諜內應，與我爭鬬。殫已寶藏，主人不勝。兌西正秋，互巽，故曰商風。巽為伏、為寇盜。《史記天官書》："風從南方來，大旱；西方，有兵。"，故曰召寇，二至上正覆兌，故曰間諜、曰爭鬬。乾為寶，震為主人，震伏故不勝。○第二句汲古作"呼我北盜"，依宋元本。

The hexagram is 《Gé》 (Revolution). The commentary says: When the autumn wind rises, it brings in bandits, summoning all the outside robbers; internally there are spies acting as inside agents, fighting against us; the family's treasures are completely looted, and the master finally cannot withstand the attack. This is a great凶 (misfortune) sign indicating internal betrayal and external invasion, leading to the destruction of the family and the loss of all wealth. Shang Binghe explains: The trigram Dui is in the west, which corresponds to the autumn season. The hexagram also contains the trigram Xun (Wind), so it is called "Shang Feng" (the wind of autumn). The five tones associate Shang with autumn, so Shang Feng is the autumn wind. Xun indicates concealment and is also associated with bandits. The "Records of the Grand Historian: Celestial Officials" says, "If the wind comes from the south, there will be great drought; if it comes from the west, there will be war." Therefore, it is called "summoning bandits." The second line to the top line consists of one positive and one negative Dui trigrams, and Dui represents mouth and speech, so it is called "spies," and also "strife and conflict." Qian represents treasures, Zhen represents the master, and Zhen is concealed and not visible, hence "unable to win." Notes on textual criticism: The second sentence in the Jigusha edition reads "calling the northern bandits," but here we follow the Song and Yuan editions.

鼎。逸豫好遊，不安其家。惑於少姬，久迷不來。伏震為樂，故曰逸豫。震為遊，伏艮為家，坎險故不安。兌為少姬，伏坤為迷。此有故實，不能確指。○惑於少姬，依宋元本，汲古作惑有，非。

The hexagram is "The Cauldron." The line commentary reads: greedy for comfort and fond of wandering about, unable to stay at home; entranced by a young woman, sinking deeply and unwilling to return. This is a凶 (凶) line indicating indulgence in lust and neglect of home. Shang Binghe explains: the hidden Zhen (Thunder) indicates joy and pleasure, hence "逸豫" (luxurious ease); Zhen represents wandering, the hidden Gen (Mountain) represents home, and Kan (Water) signifies danger and entrapment, hence "不安" (restlessness). Dui (Lake) represents a young woman, hence "少姬" (young lady); the hidden Kun (Earth) indicates confusion. Shang said that this line should relate to a specific case, but it is now impossible to determine with certainty. The collation note states: "惑于少姬" follows the Song and Yuan editions, while the Jigugē edition reads "惑有," which is incorrect.

震。吾有驊騮，畜之以時。東家翁孺，來請我駒。價極可與，後無賤悔。震為馬，艮為止、為畜、為時、為家，震東，故曰東家。艮為祖、為少男，故曰翁孺。震為請、為駒、為後，坎為悔。○賤，從宋元，汲古作賊，林意言馬已得善價，可與之不致後悔也。

The hexagram is Zhen. The divination text says: I have a fine horse called Hua Liu. I feed it on time. The old man and child from the east neighbor come to ask for my young horse. The price has already been given to the maximum, and selling it to him will not cause regret later. This is a favorable omen of selling at a good price. Shang Binghe explains: Zhen represents a horse, Gen represents stopping, raising livestock, time, and home; Zhen is in the east, so it is said 'east neighbor'. Gen represents ancestors and also a young son, so it is said 'old man and child', meaning the old man and the child. Zhen represents requesting, a young horse, and later; Kan represents regret. Notes on textual criticism: The character 'cheap' comes from the Song and Yuan editions, while the Jigugeshan edition reads 'thief'. The meaning of Lin's text is that the horse has already been sold at a good price, so it can be given to him, and there will be no regret later.

艮。厄窮上通，與堯相逢。登升大麓，國無凶人。陽窮在上故曰厄窮上通。互震為帝，故曰堯，三上正反震故曰相逢。震為登、為升，艮為山麓、為國，震為人，震樂，故無凶人。《虞書》："納於大麓，烈風雷雨弗迷"，謂舜。

The hexagram is 《Gen》 (Mountain). The commentary says: when difficulties reach their end, they turn into upward success and clarity, meeting with the wise ruler Yao; ascending the great mountain foot, there are no wicked people in the country. This is a favorable omen of reaching an end and achieving success, meeting a wise ruler. Shang Binghe explains: the yang line is at the top, so it says "difficulties reach their end and success comes above"; the interacting trigram Zhen (Thunder) represents the emperor, so it refers to Yao; the third line and the top line are two Zhen trigrams, one positive and one negative, so it says "meeting." Zhen represents ascending and rising, Gen represents the mountain foot and the country, Zhen represents people, and Zhen as the ruler is joyful, so there are no wicked people. The "Book of Documents · Yu Shu" says "entering the great mountain foot, fierce winds, thunder and rain do not cause confusion," which refers precisely to Shun.

漸。眾兔俱走，熊羆在後。踦不能進，失信寡處。伏震為兔、為走，坎眾，故曰眾兔俱走。艮為熊羆，震為後，坎蹇故踦，艮止故不進。坎為信、為失，巽為寡。○踦，依宋元本，汲古作騎，非。

The hexagram is "Gradual." The commentary states: a group of rabbits flee together, while bears and boars pursue them; some are lame and unable to move, losing their trust and left alone. This is ainauspicious sign (auspicious omen) indicating evasion of misfortune and loss of trust, leading to isolation. Shang Binghe explains: the hidden trigram Zhen represents rabbits and movement, while Kan represents a multitude, hence "many rabbits flee together." Gen represents bears and boars, Zhen indicates following, and Kan signifies difficulty, hence "踦" (lame), meaning lameness. Gen signifies stopping, hence "not advancing." Kan represents trust and also signifies loss, while Xun represents fewness. Notes on textual transmission: the character "踦" follows the Song and Yuan editions; the Ji Gu Ge edition reads "骑," which is incorrect.

歸妹。旁行不遠，三思復返。心多畏惡，日中止舍。震為行、為返，坎為思，震數三，故曰三思。坎為心、為畏、為中，離為日，伏艮為止、為舍。○惡，依宋元本，汲古作患。

The hexagram is 《Gui Mei》. The divination text says: going forward only a short distance, then after careful consideration, turning back; there is much fear and dislike, and stopping at noon for rest. This indicates a hesitant and reluctant attitude. Shang Binghe explains: Zhen represents movement and returning, Kan represents thinking, and Zhen has the number three, so it is said 'three thoughts'. Kan represents the heart, fear, and center, while Li represents the sun, forming 'noon'; the hidden Gen represents stopping and lodging. Notes on textual criticism: the character 'evil' follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'trouble'.

豐。倉唐奉使，中山以孝。文侯悅喜，擊子徵召。元本注：魏太子擊封中山，三年不召，其傅趙倉唐請使，魏文侯大悅，召擊子立之。伏艮為倉、為山，巽順故曰孝。離為文，震為侯、為喜、為子，艮手故曰擊子。震為召。○倉唐，從宋元本，汲古作倉皇，非。

The hexagram is 丰 (Fullness). The commentary says: Zhao Cangtang was sent on a mission to convey the filial piety from Zhongshan to the court. King Wenhou was greatly pleased and recalled his son Wei Ji. This is a favorable omen indicating the reconciliation of the person and his son. The old commentary in the original edition says: Wei Prince Ji was granted the fief of Zhongshan, but for three years he was not allowed to see the king. His tutor Zhao Cangtang requested to be sent on a mission, and King Wenhou was very happy, recalling Wei Ji and establishing him as the crown prince. Shang Binghe explains: Guan represents a warehouse and a mountain, Xun is flexible and gentle, so it is said 'filial piety'; Li represents culture, Zhen represents a marquis, joy, and a son; Guan represents a hand, 'ji' (strike) is the action of the hand, so it is said 'strike the son'; Zhen represents a call. Notes on textual criticism: 'Cangtang' follows the Song and Yuan editions, while the Jigugé edition reads 'Canghuang', which is incorrect.

旅。入天門，守地戶。君安樂，不勞苦。艮為門，陽在上為天，巽入，故曰入天門。先天艮居戌亥，《乾鑿度》以乾為天門，與艮同位，故艮亦為天門，巽為地戶，而艮為守、為戶牑，故曰守地戶。伏震為君、為樂。○地戶，依宋元本，汲古作城戶，非。○汲古下有"文山蹲鴟，肥腯多脂。王孫獲願，載福巍巍"四句，宋元本同，惟勞苦下多"一說"二字，顯為另一林詞，與上三字句文不相屬。○艮為天證。

This hexagram is the "Traveler." This passage is rare in that it uses a three-character sentence: "Enter the heavenly gate, guard the earthly gate; the king enjoys peace and comfort, not enduring hardship." It is a favorable omen of being in a high position and enjoying security. Shang Binghe explains: "Geng (Gep) represents a gate, and a yang line at the top signifies heaven, while Xun (Xun) signifies entering, so it is said 'enter the heavenly gate.' According to the Earlier Heaven arrangement, Geng is located between Xu and Hai. The "Diao Zuo Du" identifies Qian as the heavenly gate, and since Qian and Geng are in the same position, Geng can also represent the heavenly gate. Xun represents the earthly gate, and Geng represents guarding and doors, so it is said 'guard the earthly gate.' Zhen represents the king and joy. Notes on textual criticism: 'earthly gate' follows the Song and Yuan editions; the Jigugē edition reads 'city gate,' which is incorrect. Additionally, the Jigugē edition has the following four lines below this passage: 'Wenshan Dunchi, fat and oily, the prince obtains his wish, carrying great blessings.' The Song and Yuan editions also have these lines, but they include the words 'one explanation' after 'hardship,' which clearly belong to another line of text, and the style does not connect with the previous three-character sentence. Shang also notes that this passage confirms the lost image of Geng representing heaven.

巽。登階上堂，見吾父兄。左酒右漿，與福相迎。通《震》。為登。艮為堂、為階，震為父、為兄、為左，兌為右，互大坎為酒漿，震又為福。

The hexagram is 《Xun》. The line text says: climbing steps to enter the hall, seeing my father and elder brother; wine is on the left, soup on the right, welcoming good fortune. This is a favorable omen of family gathering and welcoming blessings and auspiciousness. Shang Binghe notes "connecting with 《Zhen》," using the secondary association of 《Zhen》 to explain: the commentary says "to ascend," but the original text is missing a character above it; following the textual pattern, it should be "Zhen." Gen represents the hall and steps, Zhen represents father, elder brother, and the left; the great Kan in the middle mutual hexagram represents wine and soup; Zhen also represents blessings.

兌。秋蛇向穴，不失其節。夫人姜氏，自齊復入。兌正秋，巽為蛇，兌為穴，互巽為齊、為姜，伏震為人、為夫。《左傳》："莊姜與齊襄通，屢赴齊會齊侯。"

The hexagram is 《Dui》. The line statement says: In autumn, the snake returns to its hole on time, without missing the proper season; Lady Jiang from the state of Qi has returned again. This reflects the image of things being taken at the right time and returning after departure. Shang Binghe explains: Dui corresponds to the season of autumn, Xun represents the snake, and Dui represents the hole. The interacting trigrams Xun signify Qi and Jiang, while the hidden trigram Zhen represents people and husband, combining to form "Lady Jiang from Qi." He cites the 《Zuo Zhuan》 as saying, "Jiang Zang and Qi Xiang had relations, and she frequently went to Qi to meet Qi Hou," referring to the fact that the lady of Lu had an affair with Qi Xiang Gong and frequently went to Qi to meet the Duke of Qi.

渙。忍丑少羞，無面有頭。耗減寡虛，日以削消。象多未詳。○耗滅、削消，依汲古，宋元本作滅耗、作削瑣，非。

The hexagram is "Huan." The commentary states: "Being able to endure humiliation and disgrace, with no sense of shame, being extremely shameless; family property is being consumed and becomes empty, day by day decreasing. This is a凶象 of shameless wastefulness." Shang Binghe frankly admits that he cannot fully explain the symbolic meaning of this line. Notes on textual criticism: "Hao mie" and "xiao xiao" follow the Ji Gu Ge edition; the Song and Yuan editions read "mie hao" and "xiao suo," neither of which is correct.

節。景星照堂，麟遊鳳翔。仁施大行，頌聲大興。艮為星，伏離為日，亦為星，故曰景星。艮為堂，伏離為文，故曰麟鳳。互震為遊翔、為仁、為聲、為行。○麟遊鳳翔，依汲古，宋元作"麟鳳遊翔"。

The hexagram is "Jie" (Restraint). The commentary says: "A bright star shines upon the hall, qilin roam and phoenixes soar; benevolent government prevails throughout the world, and praise spreads everywhere. This is a great auspicious sign of peace and prosperity." Shang Binghe explains: "Gen (Mountain) represents stars, and the hidden Li (Fire) represents the sun and also stars, thus forming the name 'Jingxing' (Bright Star), an auspicious star. Gen represents the hall, and the hidden Li represents literary brilliance, hence 'Qilin' (qilin) and 'Fenghuang' (phoenix). The interacting trigram Zhen (Thunder) represents movement, soaring, benevolence, sound, and action." Notes on textual criticism: "Qilin roam and Fenghuang soar" follows the Jigugē edition, while the Song and Yuan editions read "Qilin and Fenghuang roam and soar."

中孚。干旄旌旗，執幟在郊。雖有寶珠，無路致之。詳《師》之《隨》。

The hexagram is Zhongfou. The line says: A flag with a yak's tail hangs on a pole, and someone holds the flag standing in the outskirts; although holding a precious pearl in hand, there is no way to deliver it. This line signifies something difficult to communicate and no avenue for submission. The explanation of the imagery is the same as in the line from the hexagram Shi followed by Sui, see there for details.

小過。李華再實，鴻卵降集。仁德以興，蔭國受福。詳《小畜》之《離》。

The hexagram is "Xiao Guo" (Small Excess). The line commentary states: The persimmon tree has already bloomed and bears fruit again, and the eggs of the wild geese fall and gather together; benevolence thus arises, providing shelter and blessings to the entire country. This is a favorable omen indicating the widespread grace of virtue. The interpretation of the imagery is the same as in "Xiao Xu" (Small Accumulation) under the trigram "Li" (Fire), as detailed there.

既濟。白馬赤烏，戰於東都。天輔有德，敗悔為憂。此用《豫》象。震為白、為馬，艮為烏，坎赤，故曰白馬赤烏。震為東，坤為都，正反艮，故曰戰於東都。艮為天，坎為憂。《史記》："武王渡河，有火流於王屋，化為赤烏"，丁晏雲《詩》"有客有客，亦白其馬"，蓋白馬為殷人昕尚。東都指牧野。○第三句汲古無，依宋元本補。

The hexagram is 《Ji Ji》 (The Completion). Lin's commentary says: A white horse and a red crow fight, the battlefield is in the eastern capital; Heaven only supports the virtuous side, the loser only suffers regret and sorrow. This is a statement about determining victory and defeat by virtue. Shang Binghe explains that this uses the image of the primary hexagram 《Yu》 (Joy). Zhen represents white and horse, Gen represents crow, Kan represents red, thus forming "white horse and red crow"; Zhen represents east, Kun represents capital, with two opposing Gens fighting, hence "battle in the eastern capital"; Gen represents heaven, Kan represents sorrow. He cites 《Shiji》 (Records of the Grand Historian) "When King Wu crossed the river, there was fire flowing from Wangwu Mountain, transforming into a red crow," indicating that the red crow is a omen of the Zhou dynasty; Qing dynasty scholar Ding Yan cites 《Shi Jing · Zhou Song · You Ke》 "There is a guest, there is a guest, also white his horse," showing that white horses were favored by the Yin dynasty. Therefore, white horse refers to Yin, red crow refers to Zhou, and "eastern capital" refers to Muye. Notes on textual criticism: The third sentence is missing in the Jigusha edition, here it is supplemented according to the Song and Yuan editions.

未濟。采薪得麟，大命隕顛。豪雄爭名，天下四分。詳《屯》之《坤》。此取遇卦《豫》象。坤為薪、為麟，艮手為採，坎為獲，故曰采薪得麟。伏巽為命、為隕顛，乾為大，故大命隕顛。震為豪雄，艮為名，正反艮故爭名。坤為天下，坎為分，震卦數四，故曰天下四分。

The hexagram is 《Wei Ji》. The commentary says: A woodcutter catches a qilin, and thus the heavenly mandate is overturned; heroes and outstanding figures contend for fame and power, and the world splits into four parts. This is a great ominous omen of the collapse of the royal authority and the division of the realm. The symbolic interpretation is the same as that of 《Zun》 and 《Kun》 in 《Zun》. Shang Binghe further explains that here the image is taken from the primary hexagram 《Yu》: 《Kun》 represents firewood and the qilin, 《Gen》 represents the hand, so it is said "to gather firewood." 《Can》 signifies obtaining, thus forming "gathering firewood and catching the qilin." 《Fu Sun》 represents the heavenly mandate and falling, 《Qian》 represents great things, so it is said "the great mandate falls." 《Zhen》 represents heroes, 《Gen》 represents fame; one positive and one negative 《Gen》 contend, so it is said "contending for fame"; 《Kun》 represents the world, 《Can》 represents division, and the number of 《Zhen》 is four, so it is said "the world is divided into four parts."

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe from Zhili Xingtang, whose courtesy name was Jiezi.

受業蒲城仵道益、豐潤董維城堃校刊

The ones responsible for the collation and printing were two disciples of the Shang family: Wu Daoyi from Pucheng and Dong Weicheng, also known as Kun, from Fengrun.

隨。鳥鳴東西，迎其群侶。似有所屬，不得自專，空返獨還。艮為鳥，震為鳴、為東，兌西，初四正覆艮，故迎其群侶。震為返、為還，震虛故空反，巽寡故獨還。○似有所屬四字，宋元無，依汲古。

The hexagram "Following" remains unchanged and meets itself as the primary hexagram, beginning with its first line. The commentary says: birds call in the east and west, summoning their companions; the companion seems to have already found a mate, and the bird cannot take the lead, only returning alone empty-handed. This is a phrase expressing intention without opportunity. Shang Binghe explains: "Geng" represents birds, "Zhen" represents sound and the east, and "Dui" represents the west; the first line and the fourth line form two "Geng" trigrams, one positive and one negative, facing each other, hence "calling for its companions." "Zhen" represents returning and coming back; "Zhen" is hollow in the middle, hence "empty return"; "Xun" signifies loneliness, hence "returning alone." Notes on textual criticism: the words "seems to have already found a mate" are not present in the Song and Yuan editions, and here we follow the Jigugē edition.

乾。鼻目易處，不知香臭。君迷於事，失其寵位。此取《隨》象。艮為鼻，大離為目，艮在離上，故曰易處。巽為臭，兌昧，故不知香臭。震為君，坤為迷、為事，一陽居二陰下，故曰君迷於事。陽在下故失位。

The hexagram is 乾 (Heaven). The commentary states: the nose and eyes have exchanged positions, so one cannot distinguish between fragrance and stench; the ruler is confused about affairs and has lost his esteemed position. This is ainauspicious sign (auspicious omen) of disorder and loss of high position. Shang Binghe explains that this takes the image of the Primary Hexagram 随 (Following): 艮 (Mountain) represents the nose, and the entire hexagram combines to form a large 离 (Fire) representing the eyes; 艮 is above 离, meaning the nose is above the eyes, hence "the nose has moved to another place." 巽 (Wind) represents odors, 兑 (Lake) signifies confusion, hence "not knowing fragrance and stench." 震 (Thunder) represents the ruler, 坤 (Earth) signifies confusion and affairs; a single yang line is below two yin lines, hence "the ruler is confused about affairs"; the yang line is in a lower position, hence "losing position."

坤。唐虞相輔，鳥獸喜舞。安樂無事，國家富有。此仍取《隨》象。震為帝、為唐虞，正反震，故曰相輔。艮為鳥、為獸，震為喜、為舞、為樂，坤為國家。○安樂，依宋元本，汲古作康。

The hexagram is 《Kun》. The commentary says: Tang Yao and Yu Shun assisted each other, even birds and beasts were delighted and danced; the world was peaceful and free from troubles, the country was prosperous and wealthy. This is a great auspicious omen of a peaceful and prosperous age. Shang Binghe says that the image still comes from the primary hexagram 《Sui》: Zhen represents the emperor, so it refers to Tang Yao and Yu Shun; one Zhen is positive and the other is negative, hence the phrase 'mutual assistance'; Gen represents birds and beasts, Zhen represents joy, dancing, and music, and Kun represents the country. Notes on textual criticism: 'peaceful and joyful' follows the Song and Yuan editions, while the Jigugeshi edition reads 'prosperous'.

屯。左輔右弼，金玉滿堂。常盈不亡，富如厫倉。詳《蒙》之《坤》。

The hexagram is Zhun (Gathering). The commentary states: On the left there are auxiliary ministers, on the right there are supportive ministers, piles of gold and jade fill the hall; it will remain full and not be lost, wealth is abundant as a full granary. This is a great auspicious omen of gaining wisdom and becoming wealthy. The interpretation of the imagery is the same as in Meng (Awakening) with坤 (Earth), see that section for details.

蒙。蒼龍單獨，與石相觸，摧折兩角。詳《坤》之《屯》。

The hexagram is 《Meng》. The line commentary states: A blue dragon is alone, colliding its head with a stone, breaking both of its horns. This is a凶辞 indicating a misfortune from solitary action, causing self-injury. The symbolic explanation is the same as that of 《Kun》 and 《Zun》, see there for details.

需。釣曰厭部，善逐人走。來嫁無夫，不安其廬。曰，從宋元本，汲古、局本作目，均未詳其義，似用遇卦《隨》象。隨下震為人、為走、為逐，故曰善逐人走。震為嫁、為夫，二四震覆故無夫。艮為廬山，震動故不安。首句有訛字。

The hexagram is 《Need》. The first four characters of Lin's phrase, 「钓曰厌部」, do not make sense. Shang Binghe clearly states that there are errors in the text. The following three lines are: accustomed to following others; having married in but without a husband, even unable to stay steady in one's own house. This is a凶 omen of a woman losing her place. Shang Binghe explains: the character 「曰」 comes from the Song and Yuan editions, while the Jigugeshi edition and the Ju Ke edition both have 「目」. Neither of these interpretations makes sense. The imagery seems to be based on the hexagram 《Follow》: the lower trigram Zhen represents people, running, and chasing, hence 「good at following people」; Zhen also represents marriage and husband, and the second to fourth lines form an inverted Zhen, hence 「no husband」; Gen represents Lu Mountain, which symbolizes a house, and Zhen is active, hence 「unstable」.

訟。逐虎驅狼，避去不祥。凶惡北行，與喜相逢。通《明夷》。乾為虎，震為驅逐，坎為避，坤為不祥、為凶惡，坎位北，故北行，遇震而喜也。○虎，汲古作兔，喜作善，均依宋元本。

The hexagram is 《Zong》 (Strife). The commentary says: driving away tigers, dispersing jackals, avoiding misfortune; the evil qi moves northward, and what is encountered is joy. This is a phrase indicating the removal of harm and attainment of good fortune. Shang Binghe notes "corresponding to 《Mingyi》 (Brightening)." 《Zong》 and 《Mingyi》 have all six lines reversed in yin and yang. Using the imagery of 《Mingyi》: Qian represents tigers, Zhen represents driving away, Kan represents avoiding, and Kun represents misfortune and evil; Kan is in the north, hence "moving northward"; moving northward and encountering Zhen, which represents joy, hence "meeting joy." Notes on textual transmission: the character "tiger" in the Jiguge edition is "rabbit," and "joy" is "goodness," both following the Song and Yuan editions.

師。齎貝贖狸，不聰我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。

The hexagram is "Military Campaign." The line explanation states: carrying money and shells to redeem a leopard cat, but the other party does not listen to my words; a rope tied to a tiger's whiskers cannot be pulled even though I try. This is a凶辞indicating the expenditure of wealth in pursuit of an object but ultimately failing to obtain it. The symbolic interpretation is the same as that of "Waiting" and "Strife," as detailed there.

比。同載共輿，中道別去。喪我元夫，獨與孤居。詳《比》之《革》。○同，元本訛岡，依宋本、汲古。居，汲古作苦，依宋元本。

The hexagram is 《Bi》. The commentary states: Originally, we were on the same carriage and shared the journey, but on the way we parted; I lost my good husband and am left alone to live by myself. This is a凶 (auspicious) hexagram indicating separation on the way and being alone and without support. The interpretation of the image is the same as that of 《Bi》 and 《Ge》, see there for details. Notes on textual transmission: The character 「同」 in the original edition was mistakenly written as 「冈」, here we follow the Song edition and the Jigugē edition; the character 「居」 in the Jigugē edition is written as 「苦」, here we follow the Song and Yuan editions.

小畜。奮翅鼓翼，將之嘉國。愆期失時，反得所欲。通《豫》。震為翅、為翼、為鼓、為之、為嘉，坤為國，艮為時，坎陷，故愆期失時。震為樂，故曰反得所欲。○反，汲古作乃，從宋元本。

The hexagram is 《Xiao Xu》. The commentary says: "Shaking wings and flapping them, it is about flying towards a beautiful country; although missing the appointed time and missing the opportunity, it ultimately fulfills one's desires. This is a statement of being late but ultimately auspicious." Shang Binghe notes "communication with 《Yu》," using the 《Yu》 image through the method of mutual communication: Zhen represents wings, wings, movement, going forward, and beauty; Kun represents the country. Gen represents time, and Kan signifies a fall, hence "missing the time and missing the opportunity." Zhen signifies joy, so it says "finally obtaining what is desired." The collation note states: the character "fan" in the Jigushan edition is "nai," but here we follow the Song and Yuan editions.

履。目傾心惑，夏姬在側。申公顛倒，巫臣亂國。離目，伏坎為心、為惑。兌為姬，離為夏，故曰夏姬。伏震為公，離明，故曰申公。巽為顛，正反巽故曰顛倒。兌為巫，伏艮為臣、為國，離為亂，故曰巫臣亂國。《左傳》："楚滅陳，取夏姬，楚王及子反等皆欲娶之，皆為申公巫臣諫止，後巫臣自娶夏姬，奔晉，楚滅其家，巫臣乃遣其子適吳，教吳伐楚，子重、子反一歲七奔命。"

The hexagram is "Footsteps." Lin's commentary describes the calamity caused by Xia Ji: eyes slanted, mind confused, all because of Xia Ji's presence; Shen Gong was disturbed in spirit, and Wu Chen finally caused chaos in the state. This is a凶 (dangerous) omen regarding the chaos caused by women. Shang Binghe explains: Li (Fire) represents the eyes, and the hidden Kan (Water) represents the heart and confusion; Dui (Lake) represents Ji (the name), Li (Fire) represents Xia (the surname), combining to form "Xia Ji." The hidden Zhen (Thunder) represents Gong (the title), and Li (Fire) signifies clarity, so it is called "Shen Gong." Xun (Wind) signifies overturning; one positive and one inverted Xun indicate "upside down"; Dui (Lake) represents Wu (the name), the hidden Gen (Mountain) represents the minister and the state, and Li (Fire) signifies chaos, forming "Wu Chen caused chaos in the state." Shang cites the "Zuo Zhuan": When Chu destroyed Chen, it obtained Xia Ji. The king of Chu and Zi Fan wanted to marry her, but Shen Gong Wu Chen advised against it. Later, Wu Chen married Xia Ji and fled to Jin. Chu destroyed his family, and Wu Chen sent his son to Wu to teach them to attack Chu, forcing Zi Zhong and Zi Fan to run seven times within a year.

泰。摶鳩彈鵲，逐兔山北。丸盡日暮，失獲無得。坤為文，故為鳩。震為鵲，伏艮為手，故為摶、為彈。震為兔、為逐，乾為山，坤為北，故曰山北。乾為日、為丸，坤為暮、為失，故無得。○坤為鳩、為北證。○逐，汲古作獵，依宋元本。

The hexagram is "Tai" (Progress). The commentary states: catching a sparrow with bare hands, shooting magpies with a slingshot, and then running to the north of the mountain to chase a rabbit; the slingshot runs out, and the sky turns dark, ending up with nothing gained. This is ainauspicious sign (auspicious omen) of fruitless effort. Shang Binghe explains: "Kun" represents cultural refinement, and the sparrow's feathers have patterns, so "Kun" is taken as the sparrow; "Zhen" represents the magpie; the hidden "Gen" represents the hand, so it is said "to catch" and "to shoot". "Zhen" represents the rabbit and chasing, "Qian" represents the mountain, and "Kun" represents the north, forming "north of the mountain". "Qian" represents the sun and the slingshot, while "Kun" represents dusk and loss, hence "nothing gained". Notes on textual criticism: Shang's remarks confirm two additional meanings of "Kun" as the sparrow and as the north. The character "hunt" in the Jigusha edition is changed to "chase" here, following the Song and Yuan editions.

否。鹿求其子，虎廬之裡。唐伯李耳，貪不我許。艮為鹿、為求、為虎、為廬、為里，伏震為子、為伯、為李，伏兌為耳。丁云：《方言》，江淮南楚之間謂虎為李耳，關東西謂之伯都。唐伯、李耳，皆虎名也。○李，宋本訛季，從元本、汲古。

The hexagram is "否." The divination text says: A mother deer is searching everywhere for her fawn, and finds it in the tiger's den; Tang Bo and Li Er are greedy and will not return it to me. This is a great凶 omen of bone and flesh falling into the tiger's mouth. Shang Binghe explains: Gen represents deer, seeking, tiger, dwelling, and inside; the hidden Zhen represents son, Bo, and Li, while the hidden Dui represents ear. Qing dynasty scholar Ding Yan says: The "Fangyan" records that in the Jianghuai, southern Chu, and southern regions, tiger is called "Li Er," while in the eastern and western frontiers, it is called "Bo Du." Thus, "Tang Bo" and "Li Er" are both names for tiger. Collation notes: The character "Li" was mistakenly written as "Ji" in the Song edition, but here we follow the Yuan edition and the Jigugē edition.

同人。敗魚鮑室，臭不可息。上山履塗，歸傷我足。巽為魚、為敗、為鮑、為臭，乾為山，伏震為履、為塗、為足，坎折故傷足。又初二半震足不全，亦為傷也。○乾為山，《同人》三爻"升其高陵"，《易》即以乾為陵。

The hexagram is "Tong Ren" (Union with the People). The line statement says: there are piles of rotten fish and preserved fish inside the house, the smell is so strong that it suffocates people; going up the mountain to travel, returning again results in an injured foot. This is ainauspicious sign (auspicious omen) of encountering filth and danger. Shang Binghe explains: Xun represents fish, decay, sea snails, and stench; Qian represents mountains; the hidden Zhen represents walking, roads, and feet; Kan indicates loss or injury, hence the injury to the foot; furthermore, the first and second lines only form half of the Zhen image, the foot shape is incomplete, which also implies injury to the foot. Notes on textual criticism: Shang points out that the image of Qian as a mountain is supported by the Zhou Changes - the line statement of "Tong Ren" nine three, "Rise to the high hill," the Zhou Changes indeed uses Qian to represent a hill.

大有。華燈百枝，消暗衰微。精光訖盡，奄如灰糜。離為燈，乾為百，兌為華，伏坎故暗，兌毀折，故衰微、故光盡。○宋元本作消衰暗微，依汲古。末句如、糜，各本作有、作縻，茲依《艮》之《蹇》校。

The hexagram is "Great Possession." The commentary states: A beautiful lamp tree with hundreds of candles gradually dims and weakens; the flame finally exhausts itself, suddenly leaving only a pile of ashes. This is an ominous sign of prosperity turning to decline. Shang Binghe explains: "Li" represents the lamp, "Qian" signifies hundreds, and "Dui" indicates beauty; the hidden "Kan" indicates darkness, and "Dui" also signifies destruction, hence the saying "decline and fading," hence "the flame is exhausted." Notes on textual criticism: This sentence in the Song and Yuan editions reads "elimination, decline, darkness, and faintness," but here it follows the Jigugē edition; the characters "ru" and "mi" in the final sentence are variously read as "you" and "mi" in different editions, but here they are corrected according to the entry on "Gen" and "Jian."

謙。顏叔子夏，遊遨仁宇。溫良受福，不失其所。艮為顏、為叔，震為子，伏離，故曰顏叔子夏。元刊注：顏叔，顏無繇也。震為遊、為仁、為福，艮為宇，言顏叔、子夏同遊聖門也。

The hexagram is "Modesty." The commentary says: Yan Shu and Zi Xia were at ease within the gate of benevolence; their nature was gentle and kind, thus they received blessings and did not lose their place of safety. This is a favorable oracle indicating the benefits of following the sage's teachings and possessing great virtue. Shang Binghe explains: Gen represents Yan and Uncle, Zhen represents son, and the hidden Li represents Xia, combining to form "Yan Shu and Zi Xia." The original edition's note states that Yan Shu is Yan Wuyou. Zhen represents traveling, benevolence, and blessings, while Gen represents buildings; the entire passage describes Yan Shu and Zi Xia studying together in the Confucian school.

豫。樑柱堅固，子孫蕃盛。福喜盈積，終無禍悔。震為樑柱，艮為堅固，震為子，艮為孫，坤眾坎眾，故曰子孫蕃盛。震為福喜，坤為積、為禍悔。艮為終，震樂故無。○盛，依宋元本，汲古作熾。

The hexagram is 《Yu》. The commentary says: The pillars are firm and strong, the descendants are numerous; the blessings and joy are accumulated abundantly, and there is no misfortune or regret throughout. This is a great auspicious omen for the family's prosperity. Shang Binghe explains: Zhen represents the pillars, Gen signifies firmness; Zhen represents sons, Gen represents grandsons, and Kun signifies multitude, as does Kan. Therefore, it is said "descendants are numerous." Zhen represents blessings and joy, while Kun signifies accumulation and also misfortune and regret; Gen signifies the end, and Zhen signifies joy, so it is said "there is none." Notes on textual criticism: The character "sheng" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "chi."

蠱。邊鄙不聳，民狎於野。穡人成功，年歲大有。艮居西北，故曰邊鄙。震為穡、為人、為功、為年歲。○聳，依宋元本，汲古作寧，非。於，依汲古，宋本作其。穡，依宋元本，汲古作嗇。

The hexagram is "Gǔ." The commentary says: The border areas are not disturbed, the people in the fields are at ease; farmers work diligently and achieve success, resulting in a bountiful harvest. "Sǒng" means fear. This is a favorable omen of peace and abundance. Shang Binghe explains: "Gèn" is located in the northwest, hence "border areas"; "Zhèn" represents farming, people, achievements, and years of harvest. Notes on textual criticism: The character "sǒng" follows the Song and Yuan editions, while the Ji Gu Ge edition has "níng," which is incorrect; the character "yú" follows the Ji Gu Ge edition, while the Song edition has "qí"; the character "sè" follows the Song and Yuan editions, while the Ji Gu Ge edition has "sè."

臨。鼃池鳴呴，呼求水潦。雲雨大會，流成河海。震為鳴、為鼃，兌為池，坤為水潦，艮為求。兌為雨，坤為雲、為江海，重坤故大會。○鼃，汲古聲訛為蝸，宋本又訛為虵池、為牛，以兩本形聲定之必為鼃字。鼃，古文蛙字也。鳴呴呼求，依宋元本，汲古作鳴呵、作呼我。按：《春秋繁露》求雨法"取五蝦蟇置池中，具酒脯陳請"。

The hexagram is 《Lín》 (Approach). The divination text says: frogs in the pond call out loudly, summoning heavy rain; clouds and rain gather, flowing together to form rivers and seas. This is a favorable omen indicating the success of a rain invocation. Shang Binghe explains: Zhen represents sound and frogs, Dui represents the pond, Kun represents accumulated water, and Gen represents seeking; Dui represents rain, Kun represents clouds and rivers and seas, with two Kuns overlapping, hence the phrase "Great Assembly." Notes on textual criticism: the character "鼃" in the Jigugē edition was mistakenly written as "蜗" due to similar sound, and in the Song edition it was mistakenly written as "虵池" and "牛." By comparing the characters and sounds of the two editions, we can determine that the original character must have been "鼃," which is the ancient form of "蛙." The phrases "鸣呴" and "呼求" follow the Song and Yuan editions, while the Jigugē edition has "鸣呵" and "呼我." Shang also notes that the method of rain invocation described in 《Chūnqiū Fánlù》 involves "taking five frogs and placing them in a pond, offering wine and meat and making a plea," which matches exactly with this divination text.

觀。志合意同，姬姜相從。嘉耦在門，夫子悅喜。坤為志、為意，重坤故曰同。伏震為周，故為姬。巽為齊，故為姜。坤為耦、為門，伏震為夫子、為悅喜。

The hexagram is "Observation." The commentary states: two hearts in harmony, mutual admiration, the Ji surname and the Jiang surname forming a marital alliance; a perfect spouse is already at the gate, and the gentleman is full of joy. This is a favorable omen for marriage. Shang Binghe explains:坤 represents will and intention, and two Kuns stacked together indicate "sameness." The hidden Zhen represents Zhou, which is the Ji surname, so it is taken as Ji. The hidden Xun represents Qi, which is the Jiang surname, so it is taken as Jiang.坤 represents spouse and gate, while the hidden Zhen represents the gentleman and joy.

噬嗑。白馬駁騮，更生不休。富有商人，利得如邱。震為白馬、為玄黃，故曰駁騮。為生，正反震，故更生不休，故富有。震為商人，伏巽為和，艮為邱。○駁騮，依宋元本，汲古作騮駁。

The hexagram is "噬嗑." The commentary says: White horses and mixed-color red and yellow horses multiply generation after generation without end; merchants thus become wealthy, accumulating profits like hills. This is a favorable omen of prosperity through reproduction. Shang Binghe explains: Zhen represents white horses and also mixed colors, hence "bo liu"; Zhen signifies birth, and two Zhen trigrams following each other indicate continuous renewal, hence "renewal without end," which also leads to "wealth." Zhen represents merchants, hidden Xun signifies harmony, and Gen represents a hill. Notes on textual transmission: "bo liu" follows the Song and Yuan editions, while the Jigugē edition reads "liu bo."

賁。太姒夏禹，經啟九道。各有攸處，民得安所。禹，姒姓。離為夏，互震為王，故曰夏禹。震為啟、為大塗，數九，故曰九道。艮為處，坎為民，艮為安。

The hexagram is 《Bian》. The commentary says: Tai Si and Xia Yu both came from the Si clan; Yu planned and opened nine major waterways; all things are in their proper places, and the people live in peace. This is a great auspicious statement about governing water and ensuring people's peace. Shang Binghe explains: Yu belonged to the Si clan, so the commentary mentions Tai Si together; Li represents Xia, and the interacting Zhen represents the king, combining to form 'Xia Yu'; Zhen represents opening up and the great way, with the number nine, so it says 'nine roads'; Gen represents a place, Kan represents people, and Gen also signifies peace.

剝。甲戊己庚，隨時轉行。不失其心，唐季發憤，擒滅子嬰。此用遇卦《隨》象。隨互艮，艮外堅為甲，隨上互大坎，坎納戊，下互大離，離納己，震納庚，甲東方春，庚西方秋，坎戊冬，離已夏，故曰甲戊己庚，隨時轉行。震為帝，故曰唐，艮少故曰唐季、曰子嬰。艮手故曰擒，兌折故曰擒滅。唐季，謂高祖。劉向高祖頌：漢帝本係出自唐帝。班固述贊：皇矣大漢，纂堯之緒。○四五句宋元本作樂且安寧，依汲古。

The hexagram is 《Pei》. The line says: the four heavenly stems Jia, Wu, Ji, and Geng follow the sequence of time; not losing the original mind; the descendants of Tang Yao rose up and captured Ziying. This refers to the event of Han Gaozu's destruction of the Qin dynasty. Shang Binghe explains: this line uses the image of the primary hexagram 《Sui》. 《Sui》 produces the trigram Gen externally, and since the outer yao of Gen is firm, it is paired with Jia; the upper half of 《Sui》 produces the great Kan, which is paired with Wu in the Najia system; the lower half produces the great Li, which is paired with Ji; and Zhen is paired with Geng. Jia belongs to the east, representing spring, and Geng belongs to the west, representing autumn; Wu, associated with Kan, represents winter; Ji, associated with Li, represents summer. Therefore, it says 'Jia Wu Ji Geng, following the sequence of time.' Zhen represents the emperor, so it refers to Tang Yao; Gen represents the young, so it refers to 'Tang Ji' (the end of the Tang dynasty), and also to 'Ziying'; Gen represents the hand, so it refers to 'capturing'; Dui represents destruction, so it refers to 'capturing and destroying.' The term 'Tang Ji' refers to Han Gaozu—Mencius' 'High Ancestry' says that the Han emperor's lineage originally comes from Tang Yao, and Ban Gu's commentary says 'Majestic Great Han, continuing the legacy of Yao.' Notes on the text: the fourth and fifth lines in the Song and Yuan editions read 'pleased and peaceful,' but here we follow the Jigugē edition.

復。穆違百里，使孟厲武。將師襲戰，敗於殽右。《左傳僖公三十三年》："秦穆公不聽蹇叔之諫，使百里孟明視襲鄭敗於殽"，而《史記》謂百里奚與蹇叔並諫，故曰穆違百里。坤為百里，震為諸侯，故曰穆。震為孟、為武、為將師、為戰伐，坤喪故曰敗。○孟，依宋元本，汲古作明。

The hexagram is 《Fu》. The commentary says: Qin Mu Gong disregarded Bai Li Xi's advice, sent Meng Ming Shi to wage aggressive warfare; he led his army on a distant campaign, but suffered a great defeat at the right side of Xiaoyang Mountain. This is an ominous omen of a leader's stubbornness leading to military loss. Shang Binghe explains: According to the 《Zuo Zhuan》, in the thirty-third year of Duke Xi's reign, Qin Mu Gong did not listen to Jian Shu's advice, and sent Bai Li Meng Ming Shi to attack Zheng, but was defeated at Xiaoyang. However, the 《Shiji》 states that Bai Li Xi and Jian Shu both advised him, so the commentary says "Mu violated Bai Li". The trigram Kun represents Bai Li, and Zhen represents the feudal lords, so it refers to Qin Mu Gong. Zhen represents Meng, Wu, generals, military campaigns, and warfare; Kun signifies loss, so it says "defeat". Notes on textual criticism: The character "Meng" is based on the Song and Yuan editions, while the Jigugeshi edition reads "Ming".

無妄。茅茹本居，與類相投。願慕群旅，不離其巢。伏坤為茅茹，與乾為類，故相投合、故願慕群旅。震為旅，艮為巢，伏坤為願慕。○茅，汲古作茆。投，宋元本作扶，疑投是。易林每以十一尤與四豪協。

The hexagram is "Wu Wang" (No Delusion). The imagery used in the commentary refers to "Ba Mo Ru Yi Qi Hui" from the initial line of "Tai" (Great Exceeding) in the Zhou Yi: the reeds are connected by their roots, firmly rooted in their native soil, and similar ones gather together; they enjoy being attached to a group, not leaving their nests. This is a favorable omen of like-minded people gathering and finding a proper place. Shang Binghe explains: the hidden坤 (Earth) represents the reeds, and since it shares the same category as乾 (Heaven), it is said "to be mutually attracted," hence "desiring to join a group." Zhen (Thunder) represents travel, Gen (Mountain) represents a nest, and the hidden坤 represents the desire to join. Notes on the text: the character "Mao" in the Jigusha edition is written as "Mao"; the character "Tou" in the Song and Yuan editions is written as "Fu," and Shang suspects it should be "Tou" — the Yi Lin often uses the rhyme of "Shi You" and "Si Hao."

大畜。伯仲叔季，日暮寢寐。坐臥失明，喪其貝囊。震為伯，伏大坎為仲，艮為叔季，乾為日，伏坤為暮、為寢寐，艮為坐臥，乾為明，坤失、坤喪、坤囊，艮為貝。○艮為貝證。

This hexagram is the Great Accumulation. This line of commentary comes from the same source as the previous one from the Hexagram of Humility to the Hexagram of Restlessness: the four brothers, Bo, Zhong, Shu, and Ji, had all gone to bed by evening; during their sitting and sleeping, they became blind and lost their bag for holding money and shells. This is an ominous sign of losing sight and suffering financial loss. Shang Binghe explains: Zhen represents Bo, the hidden Kan represents Zhong, and Gen represents Shu and Ji; Qian represents the sun, and hidden Kun represents dusk and sleep; Gen represents sitting and sleeping, Qian represents brightness; Kun governs loss and also represents the bag, while Gen represents shells. Notes on textual criticism: Shang's annotation indicates that this line can serve as an example of the rare image of Gen representing shells.

頤。亡羊補牢，張氏失牛。騂駟奔走，鵠盜我魚。兌為羊，兌伏故亡羊。艮為牢，震為張，坤為牛，坤喪故失牛。震為騂駟、為奔走、為鵠，坤為魚、為我。

The hexagram is 《Yi》. The divination text says: "Only after the sheep ran away did I repair the fence, and the Zhang family lost their ox again; the red carriage horses scattered and ran away, and the goose carried off my fish." This is an ominous sign of continuous losses. Shang Binghe explains: "The trigram Dui represents sheep, and Dui being hidden indicates 'losing the sheep.' The trigram Gen represents the enclosure, and the trigram Zhen represents the Zhang family. The trigram Kun represents the ox, and Kun signifies loss, hence 'losing the ox.' The trigram Zhen represents red horses, movement, and the goose; the trigram Kun represents fish and 'me.'"

大過。雀自燕顙，畏昏無光。思我狡童，不見子充。通《頤》。艮為雀，大離為目，兌為燕，艮為顙，故曰雀目燕顙。坤為昏、為畏，艮為光，坤黑，故無光。坤為思、為我，艮為童，震為子。狡童，《鄭風》篇名，淫女見絕於人之詩，故曰思、曰不見。不見子充，亦《鄭詩》語。

The hexagram is "Great Excess." The lines state: "The sparrow's eyes, the swallow's forehead, appearing pitifully small; afraid of darkness, with no light in the eyes; thinking of my cunning youth, yet unable to see him." This is a verse expressing unrequited love. (The original first line was "The sparrow on the swallow's forehead," and Shang's annotations cite it as "The sparrow's eyes, the swallow's forehead.") Shang Binghe notes "connecting with the hexagram 'Nourishing.'" Using the concept of mutual connection, he explains that the hexagram "Great Excess" relates to "Nourishing" through its imagery. The trigram艮 (Gen) represents the sparrow, the entire hexagram viewed together is a great离 (Li) representing the eyes,兑 (Dui) represents the swallow, and艮 (Gen) represents the forehead. Thus, it is said "the sparrow's eyes, the swallow's forehead."坤 (Kun) represents darkness and fear,艮 (Gen) represents light, and坤 (Kun) also represents blackness, hence "no light."坤 (Kun) represents thought and "I,"艮 (Gen) represents the youth, and震 (Zhen) represents the son. "Cunning youth" is the title of a poem from the "Songs of Zheng," describing a promiscuous woman who is abandoned, hence "thinking" and "not seeing." "Not seeing the son of Chong" is also a phrase from the "Songs of Zheng."