The Tenth Section: Walking on the Path

坎。入暗出明，動作有光。運轉休息，常樂允康。伏巽為入，坎為暗，震為出，艮為光明，震為動作、為運轉，艮止故休息。震為樂、為康強。

The hexagram is Kan (Water). The divination text says: advancing from darkness, emerging from brightness, every movement is radiant; there is activity and rest, long-lasting joy and health. It is a favorable omen of proper balance between movement and stillness. Shang Binghe explains: the hidden Xun (Wind) indicates entering, Kan represents darkness, Zhen (Thunder) represents emerging, Gen (Mountain) represents brightness; Zhen signifies movement and operation, Gen signifies stopping, hence 'rest'; Zhen represents joy and strength, while Gen signifies health and robustness.

離。不勝私情，以利自嬰。北室出狐，毀其良家。互巽為利，伏坎為室、為北、為狐，伏艮為家，兌毀折艮伏，故曰毀其良家。嬰，絆也。陸機詩：世網嬰吾身。

The hexagram is Li (Fire). The divination text states: unable to resist private desires, ensnared by profit and desire; a fox ran out from the northern room, destroying this good family. This is a凶辞 (auspicious omen) indicating ruin due to personal gain and corruption. Shang Binghe explains: the mutual trigram Xun represents profit, the hidden trigram Kan signifies the house, the north, and the fox; the trigram Dui indicates destruction while the trigram Gen is concealed, thus saying "destroying the good family." "婴" means entanglement or bondage, as used in Lu Ji's poem "The world's web binds me."

咸。稱幸上靈，媚悅於神。受福重重，子孫蕃功。兌為媚悅，伏震為神、為福，伏坤為重，震為子，艮為孫。蕃，多也。

The hexagram is 《Xian》. The commentary states: praising and praying to heavenly deities, with sincerity to please the gods; receiving blessings layer upon layer, children's achievements flourishing. This is a favorable oracle concerning reverence to deities and obtaining blessings. Shang Binghe explains: Dui represents charm and pleasing, hidden Zhen represents deities and blessings, hidden Kun signifies repetition, hence the phrase "layer upon layer." Zhen represents children, Gen represents grandchildren. "Fan" means many.

恆。齊姜叔子，天文在手。實沈參墟，封為康侯。巽為齊、為姜，伏震為子，艮為叔、為天，坤為文，艮為手，齊姜，武王后。叔子，即太叔。《左傳昭元年》："邑姜妊太叔時，夢天謂己曰：餘命爾子曰虞，及生，有文在其手曰虞"，故曰天文在手。實沈、參墟，晉分野，皆艮象。震為諸侯、為康樂，故封為康侯。○文，依宋元本，汲古作命。多用伏象。

The hexagram is "The Everlasting." Lin's commentary describes the granting of fiefdom to Shu Zǐ, the son of Qi Jiang, who was born with heavenly characters on his hand. He was granted the territory of Shi Shen and Shen Xī, becoming a peaceful and joyful feudal lord. This is a great auspicious omen of heaven's mandate. Shang Binghe says: Xun represents Qi and Jiang, hidden Zhen represents the son, Gen represents Shu and also heaven, Kun represents culture, and Gen again represents the hand. Qi Jiang was the queen consort of King Wu of Zhou (i.e., Yì Jiang), and Shu Zǐ was Tang Shu Yu. The "Zuo Zhuan" records that when Yì Jiang was pregnant with Taifu, she dreamed that heaven told her, "I will name this son Yu." When he was born, there was indeed a mark of the character "Yu" on his hand, hence the saying "heavenly signs on the hand." Shi Shen and Shen Xī are both the territories corresponding to the state of Jin, and both are represented by Gen. Zhen represents a feudal lord and joy, so it is said "granted the fiefdom of Kang Hou." Notes on textual criticism: The character "wen" (culture) follows the Song and Yuan editions, while the Ji Gu Ge edition reads "ming" (command). This passage makes extensive use of hidden imagery.

遯。遨遊無患，出入安全。長受其歡，君子萬年。伏震為遨遊，坤為患，震樂故無患。震出巽入，艮為安，故出入安全。巽為長，震為歡，艮為君子，乾為萬年。

The hexagram is "Dun" (Retreat). The commentary says: wandering everywhere without harm, going in and out safely; enjoying joy for a long time, the gentleman lives a long life. This is a great auspicious phrase indicating peace and long-lasting blessings. Shang Binghe explains: hidden Zhen represents wandering, Kun represents calamity, Zhen signifies joy, so "no harm"; Zhen represents going out, Xun represents entering, Gen signifies safety, hence "safe in going in and out." Xun represents longevity, Zhen represents joy, Gen represents the gentleman, and Qian represents ten thousand years.

大壯。被服文德，升入大麓。四門雍肅，登受大福。乾為被服，伏坤為文，故曰文德。艮為山麓，震為升，震卦數四，乾為門，故曰四門。乾為福、為大，震為登。《堯典》："賓於四門，四門穆穆。內於大麓，烈風雷雨弗迷"，謂舜也。○汲古下有"慈烏鳲鳩"四句，與《乾》之《蒙》同，顯為另一林詞，宋元本無。

The hexagram is "Great Strength." Lin's verses describe Yu Shun receiving the mandate: adorned with cultural virtue, ascending to the great mountainous region; the four directions came to pay homage, orderly and respectful, ascending to a high position to receive great blessings. This is a great auspicious phrase indicating complete virtue and receiving honor. Shang Binghe said: Qian represents clothing, concealed坤 represents culture, combined to form "cultural virtue"; Gen represents the mountainous foot, Zhen represents ascending; Zhen's number is four, Qian represents the gate, so it is said "four gates"; Qian represents blessing and greatness, Zhen represents ascending. The "Book of Documents · Yao's Classic" says "paying homage at the four gates, the four gates are solemn and orderly. Entering the great mountainous region, fierce winds, thunder and rain do not cause confusion," which refers exactly to Shun. Notes on textual criticism: the Ji Gu Ge edition has below this entry another four lines about "caring crow" and "sparrow hawk," the same as the entry under "Meng" of Qian, obviously another Lin verse; the Song and Yuan editions do not have this.

晉。負金懷玉，南歸嘉國。蜂繭不螫，利入我室。艮為負、為金，乾為玉，乾伏，故曰懷玉。離為南，艮為國，坎為刺、為蜂蠆、為螫、為室。坤為我。

The hexagram is "Jin" (Progress). The line commentary says: carrying gold on one's back and holding jade in one's arms, returning south to the beautiful country; bees and scorpions do not sting, and benefits enter my house. This is a favorable omen of returning with wealth. Shang Binghe explains: "Gen" represents carrying burdens and metal, and "Qian" represents jade; "Qian" is hidden and not revealed, concealed and not shown, hence "carrying jade." "Li" represents the south, and "Gen" represents the country; "Kan" represents piercing, bees and scorpions, stinging, and the house; "Kun" represents me.

明夷。日在阜顛，向昧為昏。小人成群，君子傷倫。離日艮阜，艮倒首向下與日連，故日在阜顛。坎為昧、為昏，言日至是不明也。坤為小人，坤坎皆為眾，故曰成群。艮為君子，艮倒故傷倫。倫，常也，言反常。

The hexagram is Mingyi. The commentary says: The sun hangs over a hilltop, gradually sinking into darkness; small people gather in groups, the gentleman is harmed, and the principles of order are reversed. This is a dire omen of confusion and harm to the virtuous. Shang Binghe explains: Li represents the sun, and Gen represents a hill. When Gen is inverted with its head downward, it connects directly with the sun, hence "the sun is at the top of the hill." Kan represents darkness and confusion, indicating that the sun has already lost its brightness. Kun represents small people, and both Kun and Kan signify multitude, hence "gathering in groups." Gen represents the gentleman, but since Gen is inverted, it signifies "disruption of order." "Order" refers to the norm, so disruption of order means disorder.

家人。水父火母，先來鳴呴。澤皋之士，從高而處。伏震為父，與坎水連故曰水父。巽為母，與離火連故曰火母。《左傳》火為水妃是也。隨震為鳴呴、為士，兌為澤，艮為澤，艮為皋，澤皋之士，蓋猶山澤之士也。巽為高。○汲古作水火父母，此妄人不知震巽父母象，故將父火二字顛倒也。宋元本作水父海母，此音訛也。然由宋元及汲古三本互證其為水父火母無疑。士，從宋本，汲古訛上。皋，汲古訛高，依宋元本。

The hexagram is 《Family》. Lin's commentary says: water represents the father, fire represents the mother, and they are the first to call out in response; water and marshes on high ground, the reclusive person, chooses high places to dwell. Shang Binghe explains: hidden Zhen represents the father, connected with Kan water, so it is called "water father"; Xun represents the mother, connected with Li fire, so it is called "fire mother" — the 《Zuo Zhuan》 says fire is the spouse of water, which is exactly this meaning. The encountered hexagram 《Following》 has Zhen as the sound and the gentleman; Dui represents the marsh, Gen also represents the marsh and the marshy land, so "marshy land gentleman" is probably referring to the gentleman of mountains and marshes; Xun represents high. Notes on the collation: the Jigusha edition reads "water and fire parents," which is the mistake of a foolish person who does not understand the imagery of Zhen as father and Xun as mother, reversing the order of the characters "father" and "fire"; the Song and Yuan editions read "water father and sea mother," which is a phonetic error. However, by comparing the three editions — Jigusha, Song, and Yuan — we can determine that the original text must have been "water father and fire mother." The character "shi" (gentleman) is taken from the Song edition, while the Jigusha edition mistakenly writes "shang"; the character "gao" (marshy land) in the Jigusha edition is mistakenly written as "gao" (high), so we follow the Song and Yuan editions here.

睽。東鄰少女，為王長婦。柔順利貞，宜夫壽子。是用《隨》象。下震為東鄰，上兌為少女。震為王，巽為長婦、為柔順、為利，艮為貞，故曰柔順利貞。震為夫、為子，艮為壽。

The hexagram encountered is 《Kui》. The divination text states: A young woman from the eastern neighbor became the wife of the Wang family; her nature is gentle and compliant, adhering to righteousness brings benefit, benefiting her husband and ensuring the longevity of her son. This is a favorable omen for marriage. Shang Binghe explains: Here, the primary hexagram 《Sui》 is used. The lower trigram Zhen represents the eastern neighbor, and the upper trigram Dui represents the young woman. Zhen represents the Wang family, Xun represents the elder wife, gentleness, and benefit; Gen represents uprightness, hence the phrase "gentle and upright." Zhen represents husband and son, while Gen signifies longevity.

蹇。戴缾望天，不見星辰。顧小失大，福逃於外。艮形似戴瓶，艮為望，為缾所障，故不見天。艮為天、為星辰、為顧，兌為小。○顧，依宋元本，汲古作願。

The hexagram is 《Jian》. The commentary says: carrying a jar on one's head to look at the sky, one cannot see any stars; focusing on small matters leads to losing the bigger ones, and good fortune goes away. This is an ominous image of losing the greater for the lesser. Shang Binghe explains: the shape of the hexagram Gen resembles a person carrying a jar on their head, and Gen also signifies looking up. The jar blocks the view, so the sky cannot be seen. Gen represents heaven, stars, and looking back, while Dui signifies small matters. Notes on textual criticism: the character 「gu」 is followed according to the Song and Yuan editions, while the Ji Gu Ge edition reads 「yuan」.

解。王喬無病，狗頭不痛。亡跛失履，乏我徒從。震為王、為喬木，王子喬，古仙人。坎為病，震解，故無病。遇卦《隨》互艮為狗、為頭坎、為痛，震解故不痛。坎為蹇、為跛，震為亡。亡，往也。為履，坎為失，故往跛失履。震為從。○亡跛徒從，依汲古，宋元本作三尸，作逆從。

The hexagram is 《Jie》. The divination text says: King Zhiqiao has no illness, and the dog's head does not hurt; he walks with a limp and loses his shoe, and the attendants are insufficient. This is a half-beneficial and half-obstructed omen. Shang Binghe explains: Zhen represents the king and the tall tree, so King Zhiqiao is an ancient immortal; Kan represents illness, but Zhen signifies dispersion, hence "no illness." The primary hexagram 《Sui》 produces the changing hexagram Gen, which represents a dog and a head, Kan represents pain, and Zhen signifies resolution, hence "no pain." Kan represents difficulty and lameness, and Zhen represents "loss" — "loss" here means "going"; Zhen also represents walking, and Kan signifies loss, hence walking with a limp and losing the shoe; Zhen represents attendants. The collation note: "loss and lameness" and "untrained attendants" follow the Jiguguo edition, while the Song and Yuan editions read "three corpses" and "reverse attendants."

損。使燕築室，身無庇宿。家不容車，後我衣服。兌為燕，艮為室、為築、為身，身在外故無庇宿。艮為家，坤為大輿，燕室狹小，故家不容車。坤為衣服、為我，震為後。○後，從汲古，宋元本作微。

The hexagram is "Loss." The commentary states: "A swallow is called to build a house for oneself, yet one has no place to stay; the house is so small that a carriage cannot fit, and even clothes are left behind." This is a凶 (auspicious) image indicating entrusting to the wrong person and a cramped dwelling. Shang Binghe explains: "The trigram Dui represents the swallow, Gen represents the house, building, and the body; the body is in the outer trigram, hence 'no shelter.' Gen represents the family, and Kun represents a large carriage; the swallow's nest is inherently narrow, hence 'the family cannot accommodate a carriage.' Kun represents clothes and oneself, while Zhen represents the back. Notes on textual criticism: the character 'back' is taken from the Ji Gu Ge edition, while the Song and Yuan editions read 'micro.'"

益。威權分離，烏夜徘徊。爭蔽月光，大人誅傷。震為威，巽為權，風散故分離。艮為鳥，坤為夜，震起艮止，故徘徊。伏兌為月，巽為伏，故光蔽。乾為大人，坤死乾伏，故誅傷。又對象恆象，《大過》亦誅傷象也。○烏，從宋本，汲古、元本作烏，非，此似有故實。

The hexagram is 《Yi》. The commentary states: authority is dispersed and fragmented, crows fly about at night; they compete to cover the moonlight, and thus the superior person suffers punishment and injury. This is a great凶 omen indicating the loss of power and harm to the superior. Shang Binghe explains: Zhen represents authority, Xun represents power, and the nature of wind disperses, hence 'separation'. Gen represents birds, Kun represents night; Zhen signifies movement, Gen signifies stillness, with movement and stillness together, hence 'wandering'. Hidden Dui represents the moon, and Xun signifies concealment, hence the moonlight is obscured. Qian represents the superior person, and Kun signifies death, while Qian is also concealed, hence 'punishment and injury'. Furthermore, considering the opposing hexagram, 《Yi》 opposes 《Heng》, and 《Heng》 opposes 《Da Guo》, which also contains an image of punishment and injury. Notes on textual transmission: the character 'crow' is taken from the Song edition, while the Ji Gu Ge and Yuan editions have another similar character, which is incorrect (the original characters in these two places are difficult to distinguish). This entry seems to have another historical reference.

夬。辯變黑白，巧言亂國。大人失福，君子迷惑。此用《隨》象。兌為言，震亦為言，故曰辯、曰巧言。巽為白，兌為昧，故為黑。艮為國，乾為大人、為福，兌毀折，故失福。艮為君子，巽疑故迷惑。

The hexagram is 《Guai》. The line commentary states: skillful argumentation turns black into white, and eloquent speech confuses the country; the great man loses his fortune, and the gentleman is confused. This is a凶 (auspicious) commentary on slander and argumentation misleading the state. Shang Binghe explains: here the image of the primary hexagram 《Sui》 is used. Dui represents speech, Zhen also represents speech, and both trigrams represent speech, hence the term "argumentation" and "eloquent speech." Xun represents white, while Dui signifies confusion, hence black. Gen represents the country, Qian represents the great man and fortune, and Dui signifies destruction, hence "losing fortune"; Gen represents the gentleman, and Xun is characterized by suspicion, hence "confusion."

姤。衣踞鎧甲，敝筐受貝。大人不顧，少婦不取。棄捐於道。此用《隨》象。震為衣，艮為堅、為鎧甲、為貝，震為筐，巽為敝，故曰敝筐受貝。乾為大人，《大過》巽為女妻，故巽為少婦。伏震為大塗、為道，巽為隕落、為棄捐。林義未詳，韻亦不葉。○踞，汲古作鋸，受貝作為具，均依宋元本。首句似言鎧甲非常衣，次句言敝筐非盛具之器，故人皆不顧而棄捐於道也。

The hexagram is 《Gou》. The line commentary says: wearing armor as clothing and sitting cross-legged, using a broken basket to hold money and shells; the great person does not pay attention, the young wife does not accept it, in the end it is discarded on the road. This is an image of using something inappropriate, ultimately being abandoned. Shang Binghe explains that this line uses the image of the primary hexagram 《Sui》: Zhen represents clothing, Gen represents hardness, being armor and shells, Zhen also represents a basket, Xun represents something broken, so it says "a broken basket holds shells." Qian represents the great person; 《Da Guo》 uses Xun to represent a wife, so Xun can also represent the young wife. Hidden Zhen represents the great path, Xun represents falling, being discarded. Shang said he himself could not fully understand the meaning of this line commentary, and the rhyme does not match. Notes on textual criticism: the character "ju" in the Ji Gu Ge edition is "ju," and "shou bei" in the Ji Gu Ge edition is "wei ju," both following the Song and Yuan editions. He speculated that the first line refers to armor not being ordinary clothing, and the second line refers to a broken basket not being a proper container, so everyone ignores it, and it is finally discarded on the road.

萃。燕雀銜茅，以生孚乳。兄弟六人，姣好孝悌。得心歡欣，和悅相樂。詳《小畜》之《兌》。○茅、姣，依宋元本，汲古作泥、作交。

The hexagram is 《Cui》. The line commentary states: A swallow brings reeds to build a nest, incubating and raising young; six siblings are all handsome and virtuous, filial and fraternal; the heart is joyful, the family is harmonious and happy. This is a great auspicious omen of family harmony. The interpretation of the imagery is the same as that of 《Xiao Xu》's 《Dui》, see there for details. Notes on textual transmission: The characters 「mao」 and 「jiao」 follow the Song and Yuan editions; the Ji Gu Ge edition reads 「ni」 and 「jiao」.

升。登几上輿，駕駟南遊。合從散橫，燕齊以強。詳《乾》之《泰》。○齊，依《泰》之《乾》，各本皆作秦。

The hexagram is "Ascending." The commentary states: climbing on stools to mount a carriage, driving four horses to tour southward; the strategy of union is achieved, the strategy of division is dispersed, and Yan and Qi states thus become strong. This is a favorable omen indicating successful纵横 strategies and a turning of national strength. The interpretation of the imagery is the same as in the "Great Possession" hexagram under "Heaven," see there for details. Notes on textual transmission: the character "Qi" is based on the text from "Great Possession" under "Heaven," while all other editions read "Qin."

困。黷黷許許，仇偶相得。冰入炭室，消亡不息。黷黷，闇昧也。兌為闇昧，坎為眾，故曰許許。許許，同力合作之貌。《詩伐木》許許是也。坎離為夫婦，故曰仇偶。仇，匹也。坎為冰、為室，離火故曰炭室。兌毀折故不息。○偶，從宋元本，汲古作禍，非。

The hexagram is 《困》. The commentary says: "Dark and confused, people all shouting together, spouses matching each other; but ice enters a charcoal room, melting away instantly. This is a凶 omen of temporary union followed by separation. Shang Binghe explains: 'Dudu' refers to darkness, with Dui representing confusion; Kan represents the crowd, so 'xuxu' — 'xuxu' is the sound of people working together, as in 'Famwood xuxu' from the 'Small Ya' of the 'Shi Jing'. Kan and Li represent husband and wife, so 'chouou', where 'chou' means spouse. Kan represents ice and room, Li represents fire, so 'charcoal room'; Dui signifies destruction, hence 'not ceasing'. Notes on textual criticism: The character 'ou' comes from the Song and Yuan editions, while the Jigugeshan edition has 'huo', which is incorrect."

井，鴟鴞破斧。邦人危殆，賴其忠德，轉禍為福，傾亡復立。伏艮為鴟鴞，兌為斧，兌毀故曰破斧。伏艮為邦，震為人，坎險故危殆。坎為忠，伏震為福。鴟鴞破斧，皆《豳風》篇名，皆詠周公，言三監叛，國勢危殆，周公復轉危為安也。○傾亡，依宋元本，汲古作傾危。兌為斧可解《易》斧象。

The hexagram is "Well." The verses used are from "The Poems of the Bin Wind" called "Chi Xiao" and "Po Fu": the people are in a dangerous situation, relying on the loyal virtue of the Duke of Zhou to turn misfortune into good fortune, seeing the country on the verge of collapse but then regaining stability. This is a favorable omen of danger turning into safety. Shang Binghe said: the hidden trigram Gen (Mountain) represents "Chi Xiao" (the crow), and the trigram Dui (Lake) represents "Fu" (axe). Since Dui governs destruction, it is said "Po Fu" (Broken Axe); the hidden trigram Gen represents "Bang" (state), and Zhen (Thunder) represents "Ren" (person). Since Kan (Water) represents loyalty, and the hidden trigram Zhen represents "Fu" (good fortune). "Chi Xiao" and "Po Fu" are both titles from the "Bin Wind" section, both praising the Duke of Zhou. They refer to the rebellion of the Three Supervisors, the country in a dangerous situation, and the Duke of Zhou finally turning danger into safety. The collation note says: "qingtang" (collapse) follows the Song and Yuan editions, while the Jigugeshi edition reads "qin gwei" (dangerous situation). Shang also noted that the image of "Fu" (axe) as Dui is an unusual image, which can be used to explain the axe image in the "Zhou Changes."

革。載金販狗，利棄我走。藏匿淵底，悔折為咎。通《蒙》。艮為金、為狗，震為載、為販、為走，巽為利，坎為藏匿，坤為淵、為悔，兌為折。○底，依《震》之《復》校，各本皆作渠。坤為淵證。

The hexagram is 《Gé》 (Revolution). The line commentary reads: carrying gold to trade for dogs, the profit was left behind as I ran away; hiding in the depths, regret and obstacles eventually led to misfortune. This is an ominous sign of a business loss. Shang Binghe notes "connected with 《Méng》 (Youth)", using the parallel hexagram 《Méng》 to explain: Gen represents gold and dogs, Zhen represents carrying, trading, and running about, Xun represents profit, Kan represents hiding, Kun represents the deep abyss and regret, and Dui represents breaking. The collation note states: the character "bottom" is corrected based on the line 《Zhen》 《Fù》 (Return), while all other editions read "channel". Shang also notes: this passage confirms that Kun represents the deep abyss.

鼎。淵坑復平，宇室安寧。憂患解除，賴福長生。通《屯》。坤為淵，坎為坑、為平，艮為宇室、為安寧，坎為憂患，震樂故解。震為福、為長生。○淵，依汲古，宋元本皆作泉。宇室，依宋元本，汲古作宇穴。

The hexagram is 《Ding》 (The Cauldron). The divination text states: "Deep pits are refilled, houses are peaceful and secure; worries are removed, and blessings lead to longevity." This is a favorable omen indicating a transition from danger to safety. Shang Binghe notes "connecting with 《Zun》 (The Spring)." Using the analogy of 《Zun》, it explains:坤 represents a deep pool, 坎 represents a pit and also flatness, 艮 represents houses and peace; 坎 also signifies worries, while 震 represents joy and happiness, hence worries are dispelled; 震 also signifies blessings and longevity. The collation note states: the character "渊" follows the Ji Gu Ge edition, while the Song and Yuan editions have "泉"; "宇室" follows the Song and Yuan editions, while the Ji Gu Ge edition has "宇穴."

震。孋姬讒喜，與二嬖謀。譖我恭子，賊害忠孝。申生以縊，重耳奔逃。詳《比》之《履》。震為馬、為周、為姬，初四正反震，故曰讒、曰譖。震為生，伏巽為繩，故曰縊。坎為耳。○喜、嬖，從宋元本《比》之《履》校，各本皆作喜、作孽。又各本五六句皆作"駕出嘉門，商伯有害"，亦依《比》之《履》校。

The hexagram is Zhen (Thunder). Lin's commentary describes the turmoil of Duke Jin's reign: Li Ji entered the court and gained favor, colluding with two favorites to slander Gongzi Shen Sheng, harming loyal and filial people; Shen Sheng committed suicide by hanging, while Chong Er fled the country. This is a great ominous omen of slanderers causing chaos in the state and loyal ministers dying for righteousness. The interpretation of the imagery is the same as that of Bi (Following) and Lu (Treading), as detailed there. Shang Binghe also explains: Zhen represents horses, the Zhou dynasty, and the Ji clan; the first line and the fourth line form two Zhen trigrams, one positive and one negative, thus indicating slander and false accusations; Zhen represents life, which matches Shen Sheng's name, and the hidden Xun trigram represents a rope, thus indicating hanging; Kan represents ears, which matches Chong Er's name. Notes on textual criticism: the characters "xi" and "bei" are based on the Song and Yuan editions of Bi's Lu section (the characters in different editions are slightly different, with "bei" originally written as "nie"); also, the fifth and sixth lines in all editions originally read "ji chu jia men, shang bo you hai," which have been corrected according to Bi's Lu section.

艮。刲羊不當，血少無羹。女執空筐，不得采桑。互震為羊，艮為刲，互坎為血。震為筐、為桑，艮手為執、為採。全取《歸妹》上六爻詞。○刲，宋元本作刺，非。

The hexagram is "Gen" (Mountain). The line statement fully adopts the meaning of the sixth line at the top of the "Guimei" section in the "Zhou Yi" ("I Ching"), which says, "The woman carries an empty basket, the man slaughters a sheep without blood." The sheep is not slaughtered properly, with little blood, so the meat soup cannot be made; the woman carries an empty basket, unable to gather mulberry leaves. This is a sign of fruitless labor and a凶 (auspicious) omen. Shang Binghe explains: the interacting trigram Zhen represents the sheep, Gen represents the act of slaughtering, and the interacting trigram Kan represents blood; Zhen represents the basket and mulberry, Gen represents the hand, so it is said "to hold" and "to gather." Notes on textual transmission: the character "刲" in the Song and Yuan editions was written as "刺," which is incorrect.

漸。牧羊稻園，聞虎喧讙。畏懼悚息，終無禍患。詳《同人》之《節》。

The hexagram is "Gradual." The line explanation states: In a rice field or garden, sheep are being grazed, and one hears a tiger roaring and making a commotion; one becomes frightened, holds one's breath, and trembles, but ultimately no disaster occurs. This is a statement of being startled but without actual danger. The symbolic interpretation of this line is the same as that of the line "Tie" in the hexagram "Union," as detailed there.

歸妹。明德隱伏，麟鳳遠匿。周室傾側，不知所息。離為明，坎隱伏。離為文、為麟鳳，坎匿故麟風遠匿。震為周、為室，艮覆故曰周室傾仄。艮止為息，艮覆故不知所息。

The hexagram is 《Gui Mei》. Lin's commentary says: "The bright virtue is hidden, the qilin and fenghuang retreat far away; the Zhou dynasty tilts and falls, not knowing where to find a place to rest." This is a great ominous omen indicating the concealment of sage virtue and the decline of the royal house. Shang Binghe explains: "Li represents brightness, and Kan signifies concealment; Li represents culture and the qilin and fenghuang, while Kan signifies concealment, hence 'the qilin and fenghuang retreat far away.' Zhen represents the Zhou and the hall; Gen's image is inverted, hence 'the Zhou dynasty tilts and falls.' Gen signifies stopping, and stopping means resting, hence 'rest.' Since Gen is inverted, it becomes 'not knowing where to rest.'"

豐。鄰不我願，而求玉女。身多禿癩，誰肯媚者。離為東鄰、為願，互大坎，坎隱伏故不願。震為玉，兌為女，伏艮為求、為身，艮多節，故曰禿癩。兌為媚。林詞大意言不自知而妄求，必不得也。○玉女，汲古作寶玉，依宋元本。

The hexagram is 丰 (Fullness). The line text says: The neighbors originally looked down upon me, yet I went to seek the beauty of a woman from their family; myself full of sores and illness, who would come near me? This is an ominous image of reckless pursuit beyond one's capacity. Shang Binghe explains: The trigram Li represents the eastern neighbor and desire; the mutual trigram produces Da Kan, which signifies concealment, hence "not willing"; Zhen represents jade, Dui represents a woman, combining to form "Jade Girl"; the hidden Gen represents seeking and the body; Gen has many scars, thus "bald and diseased"; Dui represents charm. Shang pointed out the main meaning of Lin's text: not knowing one's own limits and recklessly pursuing something will certainly result in failure. Notes on textual criticism: The汲古阁 edition reads "Jade Treasure," but here we follow the Song and Yuan editions.

旅。初雖無輿，後得戰車。賴幸逢福，得離兵革。震為車，震伏故無。伏節，中爻正覆震，亦正覆艮，兩車兩手相對故曰戰車。震為福，正覆震故曰逢福。離為兵革，在外故離兵革。○戰車，依宋元本，汲古作載車。得離，從汲古，宋元本作不離。

The hexagram is 旅 (Travel). The line commentary says: At first there was no carriage, but later one was obtained; relying on good fortune, one met with blessings and finally escaped from military calamity. This is a statement of initial difficulty followed by good fortune. Shang Binghe explains: Zhen represents a carriage, and Zhen is hidden and not yet visible, hence the initial "no carriage." The hexagram 旅 contains the hidden hexagram 节 (Restraint). The middle lines consist of one positive and one negative Zhen, which are also one positive and one negative Gen, representing two carriages and two hands facing each other, hence "war carriage." Zhen represents blessings, and the meeting of one positive and one negative Zhen indicates "meeting blessings." Li represents military forces, and since Li is in the outer trigram, it is possible to escape from military forces. Collation notes: "war carriage" follows the Song and Yuan editions, while the Jigugeshi edition reads "carriage." "Obtaining Li" follows the Jigugeshi edition, while the Song and Yuan editions read "not Li."

巽。水壞我裡，東流為海。龜鳧歡囂，不睹王母。詳《泰》之《兌》。兌巽象同。

The hexagram is Xun. The line statement reads: A great flood destroys my neighborhood, rushing eastward to form a vast expanse of water; turtles and wild geese call and clamor upon the water, no longer visible is the Queen Mother. This is a凶辞 (auspicious omen) indicating destruction by water disaster. The symbolic interpretation is the same as that of Tai and Dui, see there for details; Shang Binghe adds: Dui and Xun share the same symbolic meaning here.

兌。兩心不同，或欲西東。明論終始，莫適所從。通《艮》。坎為心，兌卦數二，故曰兩心。兌西，互震為東，故或欲西東。震為始，艮為終，震為言論。適，主也。震為主、為從，艮三至上正反震，故莫適所從也。

The hexagram is 《Dui》 (Lake). The line statement says: Two hearts differ; one wants to go west, the other east; after discussing the matter thoroughly, there is still no decision on whom to follow. This is an ominous image of disagreement and uncertainty. Shang Binghe notes "communicating with 《Gen》 (Mountain)", using the 《Gen》 image as a parallel. The 《Kan》 trigram represents the heart, and the number of 《Dui》 is two, hence "two hearts." 《Dui》 is in the west, while the interacting trigram 《Zhen》 is in the east, hence "wants to go west or east." 《Zhen》 represents the beginning, and 《Gen》 represents the end. 《Zhen》 governs speech. "Adapt" means to follow; 《Zhen》 is the main, and 《Gen》 is the subordinate. From the third line to the top line, 《Gen》 contains two 《Zhen》 trigrams, one positive and one negative, hence "no one knows where to follow."

渙。天帝懸車，廢禮不朝。攘服不制，失其寵家。中爻艮為天，震為帝、為車，三至五震覆，故曰懸車。元刊注天文有帝車星，故曰天帝懸車。震為晉、為朝，三至五震覆，故曰不朝。艮手為攘，震為服，艮手為制，正反艮故不制。艮為家，坎失。又攘服者，蓋遠於要服荒服，必待攘而後服也。攘服，依汲古，宋元本作欀福，非。又或謂制當作至，亦非。末句汲古作失寵其家，依宋元本。

The hexagram is "Huan" (Dispersal). The commentary says: The chariot of the heavenly emperor hangs high and motionless, the rites are neglected and the court is not visited; distant lands must be driven to submit, ultimately losing the favored family. This is an ominous sign of the breakdown of rites and loss of favor. Shang Binghe explains: The middle lines produce the trigram Gen (Mountain), representing heaven, and Zhen (Thunder), representing the emperor and a chariot. The lines three to five form an inverted Zhen, hence "suspended chariot." The original edition's note mentions that in astronomy there is a star called "Di Che" (Imperial Chariot), so it is called "the heavenly emperor's suspended chariot." Zhen represents advancement and court visits; the inverted Zhen suggests "not visiting." Gen represents hands, hence "driving away," meaning to drive out; Zhen represents submission, while Gen (hands) also signifies punishment. The two Gen trigrams oppose each other, hence "not being controlled." Gen represents the family, and Kan (Water) signifies loss. Shang also explains "driving away and submission": this likely refers to distant lands such as the areas of tribute and distant submission, which must be driven to submit. Notes on textual criticism: "driving away and submission" follows the Jiguguo edition; the Song and Yuan editions read "xiang fu," which is incorrect. Another person suggests "control" should be "arrival," which is also incorrect. The last sentence in the Jiguguo edition reads "losing favor of the family," but here we follow the Song and Yuan editions.

節。交川合浦，遠溼難處。水土不同，思吾皇祖。坤為水，陽入坤成坎，故曰交川合浦。交川，即交州，皆南越地名。坎為交、為合也，坎為溼，坎險故難處。震為皇，艮為祖，坎為思。○艮為祖證。

The hexagram is "Jie" (Restraint). The commentary states: "Far away in Jiao Chuan and He Pu, where the climate is damp and difficult to live in; due to the unsuitability of the water and soil, one can only think of one's ancestors." This is a凶 (auspicious) hexagram indicating exile to a distant land. Shang Binghe explains: "Kun represents water, and a yang line entering Kun becomes Kan. Therefore, it is said 'Jiao Chuan and He Pu'—Jiao Chuan refers to Jiaozhou, and He Pu is also a place in Nan Yue; Kan governs Jiao and He, and Kan also represents dampness. Since Kan is characterized by danger, it is said 'difficult to dwell.' Zhen represents the emperor, Gen represents ancestors, and Kan represents thinking. Notes on textual criticism: Shang's annotation indicates that this passage can serve as an example of the lost image of Gen representing ancestors."

中孚。勾踐之危，棲於會稽。太宰機言，越國復存。震為足、為踐、為王，故曰勾踐。兌毀折故危，艮止故曰棲，艮山故曰會稽。震為主、為宰、為言，坎為機，艮為國，震為南，故曰越國。《史記》："越王兵敗，棲會稽山，賂太宰嚭，說吳王，王竟許越平"。○機，汲古作譏，依宋元本。

The hexagram is Zhongfou. Lin's commentary on the poem about King Goujian of Yue: Goujian was in a dangerous situation, retreating to protect Mount Kuaiji; relying on a clever speech from the Grand Minister, the state of Yue was preserved. This is a verse describing a situation of salvation from peril. Shang Binghe says: Zhen represents feet, stepping, and kingship, thus forming "Goujian"; Dui signifies destruction, hence "danger"; Gen signifies stopping, thus "resting"; Gen represents mountains, hence "Mount Kuaiji". Zhen represents master, minister, and speech; Kan represents cunning, Gen represents the country; Zhen is in the south, hence "the state of Yue". The "Records of the Grand Historian" states: King Yue's army was defeated, retreating to protect Mount Kuaiji, and he lavishly bribed the Grand Minister Pi, who went to persuade the King of Wu, and the King of Wu finally agreed to negotiate peace with Yue. Notes on textual criticism: the character "ji" (cunning) in the Jigusha edition is written as "ji" (mockery), but here we follow the Song and Yuan editions.

小過。慈烏鳲鳩，執一無尤。寢門內治，君子悅喜。《詩曹風》："鳲鳩在桑，其子七兮；淑人君子，其儀一兮"。艮為烏，兌悅故曰慈烏。艮為鳲鳩。《爾雅》注：布穀也。艮為執，互大坎數一，故曰執一。艮為寢、為門、為君子。震為喜。○鳲，宋元本訛鳴，依汲古。

The hexagram is 《Xiao Guo》. The divination text uses 《Po Feng·Shi Jiu》 from the 《Shi Jing》: the kind mother bird and the sparrow hawk raise their young equally, maintaining consistency without error; within the inner chamber, governance is well-ordered, and the gentleman is pleased. This is a favorable omen indicating sincerity of heart and order within the family. Shang Binghe explains: 《Po Feng》 says, "The sparrow hawk is on the mulberry tree, with seven young ones; the gentle person and the gentleman, their conduct is consistent." The trigram Gen represents the bird, and Dui signifies joy, hence "kind mother bird"; Gen also represents the sparrow hawk, and the 《E Ya》 commentary states that the sparrow hawk is the same as the cuckoo. Gen signifies holding fast, and the mutual trigram produces Da Kan, whose number is one, hence "holding to one." Gen represents rest, gate, and the gentleman; Zhen signifies joy. Notes on textual criticism: the character "Shi" was mistakenly written as "Ming" in Song and Yuan editions; here we follow the Ji Gu Ge edition.

既濟。富年早寡，獨立孤居，雞鳴犬吠。無敢問諸，我生不遇，獨罹寒苦。此多取《隨》象。震為年、為早，巽為寡，艮為孤，震為獨，艮為居，《既濟》坎亦為孤，《睽九四》"睽孤"是也。巽為雞，震為鳴吠，艮為犬，震為問、為生。坎為寒。○富年，依汲古，宋元本作當年。獨立孤居，汲古作獨與孤居，諸作者，均依宋元本。

The hexagram is 《Ji Ji》(The Completion). The line statement says: In the prime of life, she became a widow, living alone, accompanied only by the sounds of roosters and dogs; no one dares to ask even once; this life is not in harmony with the times, suffering alone from cold and hardship. This is a very ominous statement indicating loneliness and destitution. Shang Binghe explains: This line mainly takes the image of the primary hexagram 《Sui》(Following): Zhen represents age and early years, Xun indicates widowhood, Gen indicates loneliness, Zhen indicates solitude, Gen indicates dwelling; the Kan in 《Ji Ji》also indicates loneliness — the line statement of 《Zhou Yi·Kui》(The Parting) nine four, 「Kui Gu」, is exactly this image. Xun represents chickens, Zhen represents the sound of roosters and dogs, Gen represents dogs; Zhen represents asking and life; Kan represents cold. Notes on textual criticism: 「Fuyuan」is based on the Ji Gu Ge edition, while Song and Yuan editions read 「Dang Nian」; 「Du Li Gu Ju」in the Ji Gu Ge edition reads 「Du Yu Gu Ju」, and 「Zhu」is read as 「Zhe」in the Ji Gu Ge edition, all following the Song and Yuan editions.

未濟。江海變服，淫湎無側。高位顛崩，寵祿反覆。《書洪範》："無反無側"，注：不偏邪也。重坎故曰江海、曰淫湎。高位顛崩，似仍指《隨》象，《隨》艮覆在下故曰崩。○無側，從宋元本，汲古作測，義均未協。

The hexagram is 《Wei Ji》. The divination text says: rivers and seas have changed their old appearance, indulging in excess and acting improperly; high positions collapse, and favor and official rank fluctuate. This is a凶辞 indicating loss of virtue and position. Shang Binghe explains: 《Shang Shu·Hong Fan》states 'wu fan wu ce', which is interpreted as not being biased or crooked. The hexagram has two Kan trigrams stacked together, hence it is said 'rivers and seas', and also said 'excessive indulgence'. 'High position collapsing' seems to still refer to the image of the primary hexagram 《Sui》—the艮 trigram of 《Sui》is inverted at the bottom, hence it is said 'collapse'. Notes on textual criticism: 'wu ce' is from the Song and Yuan editions, while the Jigugu ge edition reads 'wu ce', and neither version is very accurate in meaning.

蠱。魴生江淮，一轉為百。周流四海，無有難惡。巽為魚、為魴，互大坎為江淮，數一，震為百，故曰一轉為百，言生殖速也。震為周，兌為海，震卦數四，故曰四海。○魴，汲古作紡，依宋元本。四海，宋元本作天下，汲古作四浸，依局本。

The Hexagram of蛊 remains unchanged and meets itself, which is the first line of the primary hexagram. The line says: "A crucian carp is born in the area between the Yangtze and Huai rivers, and in an instant it becomes hundreds. It roams through the four seas, everywhere without hardship or misfortune." This is a great auspicious omen indicating flourishing and smooth development. Shang Binghe explains: "The trigram Xun represents fish and crucian carp, and the mutual trigrams produce the Great坎 (Kan), which represents the Yangtze and Huai rivers. The number associated with this is one. The trigram Zhen represents a hundred, so it says 'one turns into a hundred,' describing the rapid reproduction. Zhen represents circulation, and Dui represents the sea. The number of Zhen is four, so it says 'four seas.' Notes on textual criticism: The character '鲂' in the汲古阁 edition is '纺,' here we follow the Song and Yuan editions. The phrase 'four seas' in the Song and Yuan editions is 'the world,' while the汲古阁 edition says 'four immersions,' here we follow the official printing edition."

乾。首澤與目，載受福慶。我有好爵，與汝相迎。此用《蠱》象。艮為首、為目，震為福慶、為爵，三至上正反震故曰相迎。《易中孚九二》："我有好爵，與爾靡之"。靡，共也。亦以二至五正反震故曰共。凡林詞用象，多本之《易》。○汝，從宋元本，汲古作喜。

The hexagram is 乾 (Heaven). The line statement says: The head and face are moist and lustrous, the eyes are bright and spirited, thus receiving blessings and good fortune; I have a good cup of wine, which I pour out to entertain you. This is a favorable statement indicating shared blessings and good fortune. Shang Binghe explains: This line uses the image of the hexagram 蛊 (Gǔ).艮 (Gen) represents the head and the eyes, while 震 (Zhen) represents blessings and a cup. The third line to the top line consists of one positive and one negative line of 震, with the two images facing each other, hence it is said 'mutual reception'. In The Zhou Changes, the line statement of the second line of 中孚 (Zhongfu) says: 'I have a good cup of wine, I share it with you', where '靡' means sharing. This is also because the lines from the second to the fifth form one positive and one negative line of 震, hence it is said 'together'. Generally, the images used in the line statements are mostly based on The Zhou Changes. Notes on textual criticism: The character '汝' comes from the Song and Yuan editions, while the Jigugeshan edition reads '喜'.

坤。，歲暮偏蔽。寵名捐棄，君衰在位。此用《蠱》象。震為輿、為聲，故曰，皆車聲也。坤為歲、為莫，艮為名，兌毀故曰捐棄。震為君。○，宋元本作轠，依汲古。偏，依宋元本，汲古作編。捐棄，汲古作棄損，非。棄蔽為韻。，音田。，音雷。哀，汲古作襄，依宋元本。

The hexagram is 《Kun》. The original text has some missing characters: the first sentence only has the four characters "sui mu pian bei" (late year, partial concealment), and the two characters that originally described the sound of a cart have been lost. Also, the characters that were annotated with phonetic readings below "gu yue" (thus it is said) and in the collation notes are missing as well. The readable part is: in the late year, it is all about being concealed; favor and position are both abandoned, and the ruler sits in his position in a state of decline. This is an ominous statement about decline and loss of favor. Shang Binghe explains: this line uses the image of the primary hexagram 《Gu》. Zhen represents a cart and sound, so the two phonetic characters originally describing the sound of a cart are all about the noise of a cart moving. Kun represents the year and "mo" (which means dusk), Gen represents name, and Dui signifies destruction, so it is said "to abandon and discard." Zhen represents the ruler. Collation notes: the missing character was originally "hui" in the Song and Yuan editions, here following the Ji Gu Ge edition; the character "pian" follows the Song and Yuan editions, while the Ji Gu Ge edition has "bian"; "juan qi" (abandon and discard) in the Ji Gu Ge edition is "qi sun" (discard and damage), which is incorrect — "qi" (discard) and "bei" (conceal) rhyme properly. Shang also provided phonetic annotations for the two missing characters, one sounding like "tian" and the other like "lei." Additionally, the character "ai" in the Ji Gu Ge edition is "xiang," here following the Song and Yuan editions.

屯。折若蔽日，屏遮王目。司馬無良，平子沒傷。《楚詞》："折若木以指日兮"，注：若，木名。震為木，坎折坎蔽，離伏，故蔽日、故遮目。震為王、為馬，坤惡故無良。坎為平，震為子。《左傳》："魯伐季平子，平子登臺三請，弗許，叔孫氏之司馬鬷戾言於眾曰：無季氏是無叔孫氏也，遂救季氏"，公徒敗事在昭二十五年。○若，依宋元本，汲古作箬，非。

The hexagram is 《Zun》 (Obstruction). The commentary says: "The ifu tree is bent down to block the sun, obstructing the king's eyes; the military commander has improper intentions, and Ji Pingzi almost died. This is a凶 (auspicious) omen of obscuring the sovereign and calamity arising close at hand." Shang Binghe explains: The 《Chu Ci》 says "to bend the ifu tree to point at the sun," and the old annotations say that "if" is the name of a tree. Zhen represents wood, Kan signifies breaking and blocking, and Li is hidden and not visible, hence "blocking the sun" and "obscuring the eyes." Zhen represents the king and the horse, while Kun signifies evil, hence "without goodness." Kan represents "ping," and Zhen represents "zi," forming "Pingzi." Shang cites the 《Zuo Zhuan》: The state of Lu attacked Ji Pingzi. Pingzi climbed the platform repeatedly to beg, but was not allowed. The military commander of the Shu Sun clan, Zong Li, told the people, "Without the Ji clan, there would be no Shu Sun clan," and thus led the army to rescue the Ji clan. The ruler's side caused the failure, which happened in the 25th year of Zhao Gong. Notes on textual criticism: The character "if" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "ruo," which is incorrect.

蒙。家在海隅，繞旋深流。王孫單行，無妄以趨。艮家坤海，坎水坤水，故曰深流。震為王，艮為孫，坤寡，故曰王孫單行。震為行，坎險故曰無妄。妄，西漢人多作望。○汲古下多"固陰冱寒"四句，與上義不屬，顯為別一林詞，故從宋元本。

The hexagram is 《Meng》. The commentary says: living in the corner of the sea, surrounded on all sides by deep water; the prince walks alone on his journey, moving without hope. This is a凶 omen of solitary travel without support. Shang Binghe explains: Gen represents home, Kun represents the sea, Kan represents water, and Kun also represents water, so it is said "deep stream"; Zhen represents the prince, Gen represents the grandson, and Kun governs the lonely, so it is said "the prince walks alone." Zhen represents movement, Kan represents danger, so it is said "without expectation" — the character "wang" was often written as "wang" in the Western Han dynasty, and here it means without hope. Notes on textual criticism: the Ji Gu Ge edition adds below this line four more sentences, "gu yin hu han," which do not connect with the previous text, obviously belonging to another commentary, so we follow the Song and Yuan editions.

需。執義秉德，不危不殆。延頸盤桓，安其室垣。屯耗未得，終無大恤。伏《晉》。坤為義，乾為德，艮手為執、為秉，坎為危殆，艮為安，故不危殆。艮為頸，艮止故盤桓。艮為室垣、為安。○垣，從汲古，宋元本作檀，非。

The hexagram is 《Need》. The commentary says: Uphold righteousness and hold fast to virtue, without coming to danger; stretch the neck and wander about hesitating, dwell safely in one's own courtyard; although temporarily in difficulty and loss, and unable to obtain some things, in the end there is no great calamity. This is a favorable omen of maintaining correctness and waiting for the right time. Shang Binghe explains: Here the image of 《Progress》 is taken, with坤 representing righteousness,乾 representing virtue, and艮 representing the hand, so it is said 'to hold' and 'to carry';坎 represents danger, and艮 represents safety, so it is said 'not in danger nor in peril'.艮 represents the neck, and艮 also represents stopping, so it is said 'to linger';艮 represents the courtyard wall and safety. Notes on textual criticism: The character 'wall' comes from the Ji Gu Ge edition, while the Song and Yuan editions have 'tanyan', which is incorrect.

訟。長舌亂家，大斧破車。陰陽不得，姬姜衰憂。通《明夷》。兌為舌，震形亦兌而長，故曰長舌。坤為亂，艮覆，故曰亂家。兌為斧，震形長，故曰大斧。坎破坤車。訟乾上升，水下降，故陰陽不相得。震姬巽姜，坎憂。姬姜婚媾，今陰陽既不相得，故姬姜衰憂也。○得，依宋元本，汲古作順。

The hexagram is "Strife." The commentary says: "A long tongue disturbs the family, a big axe breaks the cart; yin and yang do not harmonize, the Ji and Jiang families decline and are troubled." This is an ominous oracle indicating domestic discord and marital disharmony. Shang Binghe notes "corresponding to the hexagram 'Darkness over the Sun.'" Using the analogy of the hexagram "Darkness over the Sun" through its opposite, it explains: "Dui represents the tongue, Zhen's shape also resembles Dui but is longer, hence 'long tongue'; Kun represents disorder, and Gen's image is inverted, hence 'disturbing the family.' Dui represents the axe, Zhen's shape is long, hence 'big axe'; Kan signifies destruction, and Kun represents the cart, hence 'broken cart.' The hexagram 'Strife' has Qian above and rising, and Water below and descending, with the two not intersecting, hence 'yin and yang do not harmonize.' Zhen represents Ji, Xun represents Jiang, and Kan signifies worry; the Ji and Jiang families have been intermarrying for generations, but now yin and yang do not harmonize, hence 'the Ji and Jiang families decline and are troubled.' Notes on textual transmission: The character '得' follows the Song and Yuan editions; the Ji Gu Ge edition reads '顺.'"

師。二人共路，東趨西步。千里之外，不相知處。震為人，坤數二故曰二人。震為路、為東、為趨步，坎為西，故東趨西步。坤為千里，坎為隱伏，故不相知處。○共，宋元本作異，依汲古。

The hexagram is "The Army" (《师》). The commentary states: Two people walk along the same path, one heading east and the other moving west; they are separated by thousands of miles, unaware of each other's whereabouts. This is an ominous sign of companions eventually parting ways. Shang Binghe explains: Zhen represents people, and Kun is associated with the number two, hence "two people"; Zhen signifies a path, east, and movement, while Kan represents west, hence "heading east and moving west"; Kun symbolizes thousands of miles, and Kan indicates concealment, hence "not knowing each other's location." The collation note states: The character "共" (together) in Song and Yuan editions was written as "异" (different), but here we follow the Jigugē edition.

比。視暗不明，雲蔽日光。不見子都，鄭人心傷。

The hexagram is 《Bi》. The line commentary reads: the situation is dark and unclear, with clouds blocking the sunlight; one cannot see the virtuous person like Zi Du, causing sorrow among the people of Zheng. This refers to the meaning of the verse from 《Poetry·Zheng Feng·Shan You Fu Su》: "Not seeing Zi Du, but seeing a reckless man." It indicates a凶 (auspicious) omen of virtuous people not being encountered and desired ones not being found. (The source text is broken here, and this commentary by Shang Binghe follows in the next section.)

離為視、為明、為日光，坎為雲、為隱伏，離伏故曰暗、曰蔽、曰不見。《詩鄭風》、《毛傳》"子都，男子之美稱"，蓋艮象也。坎為平、為鄭，《說文》："鄭，地町町然平也"。坎為心、為憂傷。○不明，依汲古，與下光韻，宋元本作不見，非。

This is a continuation of the previous commentary on the hexagram "Gǔ" (Guilt) and its associated "Bǐ" (Comparison), with Lin Ci's annotations appearing at the end of the previous section. Shang Binghe first presents the hexagram: the image of Li (Fire) includes observation, brightness, and sunlight, while the image of Kan (Water) includes clouds and concealment. In this case, the Li hexagram is hidden and not apparent, forming a hidden hexagram behind the main one, which Shang refers to as "fu xiang" (hidden image), also called "pang tong" (side passage). The "Yi Lin" (Commentary on the Forest of Divination) often uses both the primary hexagram and the hidden one for taking images. Since Li is hidden and not revealed, its brightness is obscured by clouds, and Lin Ci repeatedly mentions "darkness," "obscured," and "not seen." The term "Zi Du" comes from the "Book of Songs, Zheng Feng, Shan You Fu Su," where the "Ma Xuan" (Commentary by Ma) explains it as a beautiful name for a man, representing a handsome young man in the minds of ancient people. Shang believes this refers to the image of Gen (Mountain), as Gen represents the young male in human relations. The character "Zheng" comes from Kan: Kan has the image of flatness, and it can also mean "Zheng." The "Shuo Wen Jie Zi" (Explanation of Characters by Xu Shen) states that the land of Zheng was flat like a field, matching the image of flatness in Kan. The last sentence mentions heartache, because Kan also governs the heart and sorrow. The "○" indicates a collation note: the words "bu ming" (not clear) are taken from the Jiguge edition, as they rhyme with the word "guang" (light) in the following sentence; the Song and Yuan editions read "bu jian" (not seen), which does not rhyme, and Shang judges these to be errors.

小畜。初憂後喜，與福為市。八●列陳，飲御嘉友。伏《豫》。坎為憂，震為喜、為福，巽為市，坤卦數八，震為樂，故曰八●。八●，樂舞也。震為陳、為飲御，陰遇陽為朋友，謂《豫》四也。

The hexagram "Gǔ" transforms into "Xiǎo Xù". The term "biàn wéi" refers to the "zhī guà" in the "Yì Lín" system, meaning the hexagram that "Gǔ" transforms into. The "Lín" text says: initially there was worry, then it turned to joy, and it made a trade with good fortune; "eight ●" danced in line, prepared wine and food to entertain good friends and companions. The whole passage starts with suppression and ends with upliftment, indicating a change from worry to good fortune. Shang Binghe first pointed out that all six lines of "Xiǎo Xù" change to "Yù", making it the hidden hexagram. Within the hidden hexagram "Yù", there is an intermediate structure of "Kǎn", which represents worry, corresponding to the first line's "initial worry". The lower trigram of "Yù" is "Zhèn", which represents joy and good fortune, corresponding to "later joy" and "making a trade with good fortune". The upper trigram of "Xiǎo Xù" is "Xùn", which has the image of a market and trade, from which the character "shì" (market) is derived. The number eight corresponds to "Kūn" in the hexagram count, and "Zhèn" represents music, so together they form "eight ●"—the second character of these two words is already damaged, and Shang only mentioned it as the name of a musical dance. "Zhèn" also has the image of arrangement and display, as well as the image of preparing wine and food to entertain guests, so the lines "arranged in line" and "served wine and food" are based on this. The last line "good friends" comes from the meaning that a single yin line meeting a single yang line forms companionship, referring specifically to the fourth yang line of "Yù", the line nine four.

履。童妾獨宿，長女未室，利無所得。兌為妾、為少女，故曰童妾。巽為伏、為寡，故曰獨宿。巽為長女，艮為室，艮伏，故未室。巽為利，兌毀折，故無得。○童，依宋元本，汲古作僮，伏艮為僮僕，象亦得。

The hexagram Gu transforms into the hexagram Li. Lin Ci says: A young servant girl sleeps alone at night, the eldest daughter has not yet married and set up her own household, and there is no gain to be made from seeking profit. All three statements are words expressing isolation and lack of success. Shang Binghe explains the image: The lower trigram of Li is Dui, which represents a concubine and also a young girl, and the two meanings combined form 'child servant'; the hexagram contains the trigram Xun, which signifies concealment and also widowhood, so it is said 'sleeping alone'. Xun is the eldest daughter according to the 'Discourse on the Trigrams', while Gen represents the house; here, the image of Gen is concealed and not apparent, so the image of a completed household does not emerge, hence it is said 'not yet married', meaning that one has not yet established a household. Xun also represents wealth and profit, while the moral quality of Dui is destruction, so profit is lost, hence 'nothing gained'. '○' below is a note on the textual transmission: The character 'child' is based on the Song and Yuan editions; the Jigugong edition reads 'servant', and Shang says that the hidden Gen trigram in the hexagram has the image of a servant, so writing it as 'servant' is also reasonable in terms of imagery, and both interpretations are acceptable.

泰。玄黃四塞，陰雌伏謀。呼我牆屋，為巫所識。震為玄黃，卦數四，坤閉，故曰四塞。坤為陰、為雌、為謀，伏巽為伏，故曰伏謀。震為呼，上坤為牆屋，兌為巫。

The hexagram Gu transforms into Tai. Lin's interpretation says: A mixture of dark yellow and black qi fills the space between heaven and earth, blocking all four directions. The feminine and soft forces are secretly plotting. Someone is calling out outside my house, and the shaman recognizes the truth. This is an image of hidden schemes emerging and supernatural events becoming visible. Shang Binghe explains the image: The second, third, and fourth lines of Tai, as well as the third, fourth, and fifth lines, form two separate hexagrams, which is called 'mutual structure'. This hexagram produces Zhen and Dui through mutual structure. Zhen's color is dark yellow, and Zhen is the fourth line in the sequence. The upper trigram is Kun, which represents blockage. The fourth line and blockage together indicate 'four blockages'. Kun embodies yin, femininity, and plotting, so 'yin and femininity' and 'plotting' all come from Kun. The trigram hidden beneath Kun is Xun, which represents concealment, hence 'hidden plotting', meaning secret planning. Zhen has the image of calling out, so the 'calling out' comes from Zhen. The upper trigram is Kun, which represents a wall and house, exactly the place being called out to. The mutual Dui has the image of a shaman, so the last phrase 'recognized by the shaman' comes from Dui.

否。中歲摧頹，常恐衰微。老復賴慶，五羖為相。坤為歲，巽為隕落、為摧頹，坤為老、為衰微，乾為慶，在後，故老復有慶也。巽數五，伏兌為羊。《史記》："穆公以五羖羊皮贖百里奚相秦"。 ○頹，從宋元本，汲古作隤。

The hexagram Gu transforms into the hexagram Po. Lin's interpretation says: encountering setbacks and decline in middle age, often fearing permanent decline; but in old age, one finally receives blessings, like Bi Li Xi who was redeemed with five black goatskins and later became the prime minister of Qin. This is a phrase indicating hardship first, then success, and achieving success in old age. Shang Binghe explains the image: the lower trigram of Po is Kun, representing years, and the mutual trigram Xun in the hexagram indicates falling and decline, forming the meaning of 'decline in middle age'; Kun also represents old age and decline, hence 'often fearing decline'. The upper trigram is Qian, representing blessings and good fortune, and Qian is in the outer trigram, which in the sequence of time comes later, so blessings are mentioned only in old age. Xun in the hexagram number belongs to five, and the hidden trigram under Kun is Dui, which represents goats. Five and goats correspond to 'five goats'. The 'Records of the Grand Historian' states that Duke Mu of Qin redeemed Bi Li Xi with five black goatskins and appointed him as the prime minister of Qin. Lin's interpretation uses this historical anecdote. '○' below is a note: the character 'tui' comes from the Song and Yuan editions, while the Jigugong edition writes it as 'tui', the two characters have the same meaning but different forms.

同人。伯氏殺牛，行悖天時。亳社夷燒，朝歌邱墟。伏《師》。震為伯，坤為牛、為殺，故曰伯氏殺牛。震為行，坤為悖，乾為天，乾伏，故悖天時。震為子，商，子姓。亳社，朝歌，子姓之社稷都城也。離為火，坤為社、為墟，又震為旦、為歌，故曰朝歌。○殺牛，依汲古，宋元作羊。《既濟》云"東鄰殺牛，不如西鄰之禴祭，實受其福"，漢儒皆謂東鄰指紂，林詞本此。

The hexagram Gu transforms into Tongren. Lin's commentary says: The elder brother slaughtered an ox for a grand sacrifice, but his actions went against the heavenly timing and the seasons. As a result, the temple of the earth god in Bo was levelled and burned, and the capital of Chao'ge turned into ruins. This is a凶辞 indicating that although the sacrifice was abundant, the virtue was not in harmony with the position, ultimately leading to the downfall of the state. Shang Binghe explains the image: The six lines of Tongren all transform into the hexagram Shi, which is its hidden hexagram. The hidden hexagram Shi has Zhen as its main element, representing the elder brother, and Kun as the main element, representing the ox and also the act of killing. Together they form the phrase "the elder brother killed the ox." Zhen represents movement, while Kun signifies rebellion, and Qian represents heaven. Here, Qian is hidden and does not appear, indicating that the actions went against the heavenly timing. Zhen also represents the son, and the Shang dynasty royal family was of the Son clan. The temple of the earth god in Bo and the capital of Chao'ge were both the ancestral temples and capitals of the Son clan of Shang. Li represents fire, and Kun represents the temple and also ruins, thus "levelled and burned" and "ruins" are derived from these. Zhen also has the images of morning and singing, from which the term "Chao'ge" (Morning Song) comes. "○" below is a note: "killed the ox" follows the Jiguge edition, while the Song and Yuan editions say "killed the sheep." The line statement of the ninth line in the hexagram Ji Ji says that the eastern neighbor slaughtered an ox for a grand sacrifice, but the western neighbor's simple sacrifice was more truly blessed. Han dynasty scholars all believed that the eastern neighbor referred to King Zhou of Shang, and Lin's commentary is based on this interpretation.

大有。日短夜長，祿命不光。早離父母，免見憂傷。不光，宋元本作分張，依汲古。卦旁通《比》。比上坎，坎為冬、為夜，離不見，故日短夜長。乾為祿，坤黑故不光。大有、比、坎、離皆在外，乾坤在內，故曰早離父母。

The hexagram Gu transforms into Da You. Lin's interpretation says: Day is short and night is long, blessings and destiny are not bright; leaving the parents early on actually avoids witnessing sorrowful events. Misfortune at first, then turning for the better, indicating a mix of hardship and fortune. Shang Binghe first noted: In the Song and Yuan editions, the words 'not only' are written as 'split apart', but here we follow the Ji Gu Ge edition. Then he explained the imagery: Da You and Bi have all six lines opposite to each other, and they are 'mutually opposite' (bing tong). The upper trigram of Bi is Kan, which represents winter and night, while the brightness of Li is hidden, hence day is short and night is long. Qian represents blessings and Kun is dark black, so blessings are obscured, hence 'not bright'. As for the last two lines, Da You and Bi, along with Kan and Li, are all in the outer trigram position, while the trigrams Qian and Kun, representing parents, are in the inner trigram. Therefore, the person is outside while the parents are inside, meaning they left their parents early.

謙。采唐沬鄉，徼期桑中。失期不會，憂思忡忡。詳《師》之《噬嗑》。 ○徼期、忡忡，依汲古，宋元本作期於、作約帶。失期，依宋元本，汲古作失心。

The hexagram "Gǔ" changes into "Qiān". Lin Ci says: Going to Mei Village to gather female orchids, with an agreement to meet in桑中; but the appointment was missed and they did not meet, causing inner anxiety and worry. This uses the imagery from the "Book of Songs · Yong Feng · Sang Zhong", which describes a meeting between a man and a woman, focusing on a promise that was not fulfilled. The explanation of the imagery and numbers for this instance is provided by Shang Binghe, asking readers to refer to the entry on "Shī" changing into "Shìkē", where it is explained in detail, and thus this is not repeated here. "○" below is a collation note: "jiāo qī" and "chōng chōng" follow the Ji Gu Ge edition, while the Song and Yuan editions have "qī yú" and "yuē dài" respectively; the words "shī qī" follow the Song and Yuan editions, while the Ji Gu Ge edition has "shī xīn".

豫。昧視無光，夜不見明。冥抵空床，季葉逃亡。艮為視、為光，坎昧故無光，坎夜故不見明。坎為晦冥，艮為床，坤虛故曰空床。艮手為抵，艮為季，震為葉，坤為亡。

The hexagram Gu transforms into Yu. Lin's interpretation says: the eyes are dim and unable to see light, in the night there is not even a trace of brightness; in darkness, one can only touch an empty bed, and the descendants of the end times scatter and flee. The entire oracle is obscure, indicating the decline and dispersion of the family. Shang Binghe explains the image: Yu hexagram produces the hexagram Gen through its mutual trigrams, Gen represents observation and also brightness; mutual Kan represents darkness, and the brightness is obscured by the dullness, hence 'no light'; Kan also represents night, thus 'no brightness in the night'. Kan also has the image of darkness and obscurity, while Gen represents a bed, and the emptiness in坤 indicates nothing, so emptiness combined with a bed is 'an empty bed'. Gen represents hands, reaching forward to touch is 'touching'; Gen also represents the last in the order, Zhen represents branches, and Kun represents loss, 'the last branches flee' refers to the descendants of the end times scattering and disappearing.

隨。舉趾振翼，南至嘉國。見我伯姊，與惠相得。震為趾、為翼、為舉、為振、為南，艮為國，故南至嘉國。互巽為長女，故曰伯姊。兌為見也。

The hexagram Gu transforms into Suí. Lin Ci says: "Lift your foot, shake your wings, and travel south to a beautiful country; there I meet my elder sister, and our affection is harmonious." This is a favorable omen indicating a journey meeting relatives and all things proceeding smoothly. Shang Binghe explains the image: The lower trigram of Suí is Zhèn, which relates to the foot, wings, lifting, shaking, and the direction of the south, so "lift your foot, shake your wings" and "south" both come from Zhèn. The mutual trigram of Suí is Gèn, representing a country, which combines with Zhèn's southern direction to form "travel south to a beautiful country." The mutual trigram Xùn is the elder sister according to the "Sayings of the Trigrams," so the elder sister is referred to as "elder sister." The upper trigram of Suí is Duì, which represents sight, hence the word "see" in the last sentence comes from Duì.

臨。則天順時，周流其墟。與樂並居，無有咎憂。坤為順，震為時，伏乾，故則天順時。震為周、為樂，坤水為流、為墟、為憂，震樂故無憂。○無有，宋本作無元，依元本、汲古。

The hexagram Gu transforms into Lin. Lin's interpretation says: following the heavens, adapting to the seasons, wandering through the old ruins; sharing in joy, without calamity or worry. This is a complete auspicious statement of contentment with the times and acceptance of circumstances. Shang Binghe explains the image: the upper trigram of Lin is Kun, whose virtue is characterized by flexibility and compliance, hence the word 'follow'; the lower trigram is Zhen, representing the seasons. The hidden trigram beneath is Qian, which is heaven, thus the meaning of following heaven and adapting to the seasons is derived. Zhen also has the images of thoroughness and joy, while Kun belongs to water, which can be interpreted as flowing, and also represents ruins and sorrow. Since the image of joy from Zhen overpowers the image of sorrow from Kun, the conclusion states there will be no worries. Notes below the circle: the characters 'wu you' in the Song edition are 'wu yuan', but here we follow the Yuan edition and the Jigugē edition.

觀。蠆室蜂戶，螫我手足。不可進取，為吾害咎。詳《履》之《泰》。《泰》通《否》。巽坤與觀同象。巽為蟲，故曰蠆蜂，艮室坤戶，艮為手，伏震為足，坤為毒，故螫我手足。

The hexagram Gu transforms into Guan. Lin's interpretation says: there are scorpions inside the house and wasps on the door, stinging my hands and feet; at this time, it is not advisable to advance, for advancing would lead to harm. This is a warning to remain still and avoid action. Shang Binghe first pointed out that the explanation can be found in the section of "Lu" under "Tai," because "Tai" and "Po" are complementary hexagrams, and "Po" contains the trigrams Xun and Kun, which are similar to the imagery of Guan, allowing for mutual reference. Considering the primary hexagram, Xun represents insects, and scorpions and wasps both belong to the category of insects, hence the term "chaitong." The interacting trigram Gen represents rooms, and Kun represents doors, forming "chaitong feng hu." Gen also represents hands, and the hidden trigram Zhen represents feet, while Kun signifies poison. Poisonous insects injuring the hands and feet are described as "sheng wo shouzu." Since the hands and feet are injured, movement is hindered, thus warning against advancement.

噬嗑。公孫駕驪，載遊東齊。延陵悅產，遺季紵衣。詳《乾》之《益》。《益》震艮巽，《噬嗑》震艮伏巽，故語同。

The hexagram "Gǔ" changes into "Shìkè". Lin's commentary says: Gongsun rode a pure black steed, carrying people eastward to travel to the state of Qi; Yánlíng Jìzi met with Zheng's Zi Chang and became friends at first sight, and Zi Chang gave Jìzi a fine linen robe. This refers to the story from the "Zuǒ Zhuàn" (Zuo Zhuan) of the 29th year of the Xiang reign, where Wu's Jizha visited Zheng and exchanged white silk bands and linen clothes with Zi Chang. This indicates a long journey and the meeting of a true friend. Shang Binghe says that this explanation is found in the "Qian" hexagram's "Yi" section. The two sections have the same wording because the "Yi" hexagram itself contains the trigrams Zhen, Gen, and Xun, while "Shìkè" contains Zhen and Gen with Xun hidden within, so the images used are the same, hence the identical wording.

賁。轉作驪山，大失人心。劉季發怒，禽滅子嬰。艮山震馬，故曰驪山。震為人、為大，坎為心、為失，艮為季、為嬰，言秦役萬民築驪山，劉季因民怨而滅秦也。震為怒、為子，坎滅。○人心，汲古作元心，禽，汲古作命，均依宋元本。

The hexagram Gu transforms into Ben. Lin Ci says: Transporting soil and stones to build the Lishan mausoleum greatly lost the people's hearts; Liu Ji therefore became angry and raised an army, capturing and exterminating the son of the Qin king, Ying. This refers to the fall of the Qin and the rise of the Han, with the ruler's tyranny losing the people's support. Shang Binghe explains the image: Ben has the upper trigram Gen, which represents a mountain; the inner trigrams contain Zhen, which represents a horse. Lishan originally refers to a pure black horse; the combination of mountain and horse is "Lishan." Zhen represents people and also signifies great things, while the inner Kan represents the heart and also signifies loss, thus "greatly losing the people's hearts." Gen also represents the season of spring and infants, which exactly corresponds to the names Liu Ji and Ziying. The whole sentence refers to the Qin dynasty forcing the people to build Lishan, and Liu Ji following the people's anger to destroy the Qin. Zhen also has the images of anger and son, while Kan signifies destruction, thus the phrases "became angry" and "captured and exterminated" come from here. "○" below is a note: "people's hearts" in the Jigusha edition reads "original heart," and "capture" in the Jigusha edition reads "command," but here we follow the Song and Yuan editions.

剝。羊腸九縈，相推稍前。止須王孫，乃能上天。伏兌為羊，坤為囊、為腸，伏乾，數九，故曰九縈。艮手為推、為前，艮為孫，乾為王，故曰王孫。艮為天，在上故曰上天。《史記佞幸傳》："鄧通南安人，孝文帝夢欲上天不能，有一黃頭郎從後推之上天，覺而求得鄧通"。○能，汲古作得，從宋元本。羊腸阪在蒲阪九折，《史記》："魏伐趙，斷羊腸"是也。

The hexagram "Gǔ" transforms into "Bō". Lin Ci says: The winding mountain path twists nine times, people push and pull each other forward bit by bit; only when the Prince arrives can they finally reach heaven. Using the story of Emperor Wen of Han dreaming of ascending to heaven but being unable to do so, with a yellow-headed attendant pushing him from behind, it indicates that one needs the help of a nobleman to advance. Shang Binghe explains the image: The hexagram "Bō" contains the trigram "Dui" which represents sheep, and the trigram "Kun" which represents a bag and also the intestine, combining to form "sheep intestine". The trigram "Qian" in the hexagram number is associated with the number nine, so it is said "nine winding paths", meaning winding nine times. "Gen" represents the hand, which pushes people forward, which is exactly "mutual pushing forward slightly". "Gen" also represents the younger generation, and "Qian" represents the king, combining to form "Prince". "Gen" also has heavenly phenomena, and since "Gen" is located above, it is said "reaching heaven". The "Records of the Grand Historian: Biographies of the佞幸" records that Emperor Wen of Han dreamed of wanting to ascend to heaven but could not, and a yellow-headed attendant pushed him from behind. After waking up, he searched for the person and found Deng Tong. Lin Ci used this story. "○" below is a collation note: The character "neng" in the Jigusha edition is "de", but this version follows the Song and Yuan editions. Also, the Sheep Intestine Pass is located near Pusan, and the mountain path winds nine times. The "Records of the Grand Historian" mentions the state of Wei attacking Zhao and cutting off the Sheep Intestine Pass, referring to this place.