The Tenth Section: Walking on the Path

復。螮蝀充側，佞人傾惑。女謁橫行，正道壅塞。伏巽為蟲，震玄黃，故曰螮蝀。螮蝀，虹也。震為人、為言，故曰佞人。坤為惑，伏巽為傾。震為謁、為行，坤陰故曰女謁。震為道，坤閉故壅塞。○螮，《毛詩》作蝃，謂刺淫，林謂刺佞，與毛異。

The hexagram Gu transforms into Fu. Lin Ci said: A rainbow spans the sky, and flatterers deceive the sovereign, causing confusion. The petitions of palace women spread everywhere, blocking the righteous path. This is an ominous sign of petty men and favorites disrupting the government. Shang Binghe interpreted the image: The hexagram Fu contains the trigram Xun, which represents insects. Ancient people regarded a rainbow as a kind of insect; the lower trigram Zhen represents black and yellow, and the combination of insects and color produces the term "danding," which is the rainbow. Zhen also represents people and speech, and those who are eloquent and deceitful are "flatterers." Kun represents confusion, and the hidden Xun represents overturning, leading to "confusion and overturning." Zhen also represents petitions and movement, and Kun belongs to yin, representing women, combining to form "petitions of women spreading everywhere." Zhen also represents roads, while Kun represents blockage, so the road is blocked, meaning "the righteous path is obstructed." Below the circle, the notes say: The character "danding" is written as "d" in the Mao Shi, and the Mao Shi Xü says that the poem "Danding" criticizes illicit love. However, the Yi Lin uses it to criticize flattery, differing in meaning from the Mao Zhuan.

無妄。福祿不遂，家多怪祟。麋鹿悲鳴，思其大雄。乾為福祿，艮為家，震為麋鹿、為鳴，乾為大雄，伏坤為悲、為思。○鳴，宋元本作啼，從汲古。

The hexagram "Gǔ" changes into "Wú Wàng." Lin Ci says: seeking blessings and honors fails, and there are frequent strange phenomena troubling the family; deer and elk mourn in sorrowful cries, missing their tall and strong male companions. This indicates a situation where seeking blessings fails and one is left lonely and without a spouse. Shang Binghe interprets the image: the upper trigram of "Wú Wàng" is Qian, representing blessings and honors; the interacting trigram is Gen, representing the family dwelling; the lower trigram is Zhen, representing deer and also indicating sounds or cries. The image of "deer mourning" comes from Zhen. Qian also has the image of being tall and strong, which is "da xiong" (great strength). Below Qian, the hidden trigram is Kun, representing sorrow and longing, from which the words "bēi" (sorrow) and "sī" (longing) are derived. "○" below is a note: in the Song and Yuan editions, the character "ting" (cry) is used instead of "ming" (sound), but here we follow the Ji Gu Ge edition.

大畜。雲雷因積，大雨重迭。久不見日，使我心悒。震為雷，伏坤為雲，兌為雨，乾大故曰大雨，艮止故曰因積、曰重迭。又伏坤亦為水、為重也。○使我心悒，宋本作使心悒悒，依汲古。

The hexagram Gu transforms into Da Xu. Lin Ci explains: Clouds and thunder accumulate layer upon layer, with heavy rain coming in waves; for a long time the sun has not been seen, causing me to feel depressed and unhappy. This is an image of prolonged gloom and suppressed feelings. Shang Binghe interprets the image: In the hexagram Da Xu, the mutual trigram Zhen represents thunder; the hidden trigram Kun represents clouds; the mutual trigram Dui represents rain; the lower trigram Qian signifies great abundance, combining with rain to form 'heavy rain'. The upper trigram Gen has the virtue of stopping, meaning that the accumulation does not disperse, hence 'accumulation' and 'layering'. The hidden trigram Kun also carries the meaning of water and layering, further supporting the idea of thick clouds and heavy rain. '○' below is a note: The last sentence 'making my heart郁闷' is 'making my heart oppressed' in the Song edition, but here it follows the Jigugē edition.

頤。三河俱合，水怒踴躍。壞我王屋，民困於食。震數三，坤為水，重坤，故曰三河俱合。震為怒、為踴躍、為王，艮為屋，故曰王屋。坤為壞、為民，震口為食，坤虛，故無食。

The hexagram Gu transforms into Yi. Lin's interpretation says: Three great rivers converge together, the water force becomes furious, surging and leaping; it destroys my royal house, and the people lose their food supply. This is an ominous omen of flood disaster. Shang Binghe explains the image: The lower trigram of Yi is Zhen, which in the count of trigrams corresponds to three. Kun represents water, and this hexagram has the image of Kun repeated, with three and double water combining to form the phrase "three rivers converge." Zhen also has the images of fury and leaping, and it is associated with the king, while the upper trigram Gen represents houses. Thus, it forms the image of "destroying my royal house." Kun also governs destruction and the people, so both "destroy" and "people" come from Kun. Zhen's shape resembles an open mouth, which refers to food, but Kun is empty and has nothing inside, so the people suffer from lack of food.

大過。冒雨夜行，早遍都城。更相覆傾，終無所成。伏震為行，艮為冒，兌為雨，坤為夜，故冒雨夜行。坤為都城，巽隕落故曰傾，正反巽故更相覆傾。艮為終、為成，坤亡故無成。全用伏象。○都，依汲古，宋元本作闢。汲古多"三頭兩眼，不見其真"二句，宋本無。

The hexagram Gu transforms into Da Guo. Lin Ci says: Traveling through the night in the rain, covering the capital before dawn, yet repeatedly overturning and spilling over, ultimately achieving nothing. This is a description of futile efforts. Shang Binghe explains the image: The six lines of Da Guo all change to become Yi. The trigrams Zhen, Gen, and Kun are all images within Yi. The hidden Zhen indicates movement, Gen suggests a head-on collision, Dui represents rain, and Kun signifies night. These four trigrams together form the image of "traveling through the night in the rain." Kun also represents the capital. The trigram Xun's virtue is falling, and falling leads to overturning. Since Xun appears both in a positive and a negative position within the hexagram, there is constant reversal and overturning, hence "mutual overturning and spilling over." Gen also signifies both completion and finality, but Kun represents loss, so the image of completion is taken over by the image of loss, hence "nothing is achieved in the end." Shang particularly emphasizes that this entire explanation is based on the hidden images. "○" below is a note: The character "du" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "bi." The Ji Gu Ge edition of this section also includes the lines "three heads and two eyes, not seeing its true form," which are absent in the Song edition.

坎。褒後生蛇，垂老皆微。倒跌衰耄，酉滅黃離。震為生，伏巽為蛇，艮為老耄，坎蹇，故倒跌。《說文》："酉，就也，老也"。坎為滅。黃離，火也，離伏故曰滅。周以火德王，言褒姒滅周也。褒後生蛇者，言後生於龍漦也。餘似有故事，而注家皆不詳。○垂，依元本，汲古作經，皆依《大壯》之《大有》校，汲古作盲。倒，宋本、汲古作側，依元本。衰耄二字，亦依《大壯》之《大有》校，汲古作哀公，元本作衰公。酉，汲古作酒，依元本。滅，汲古作減，依宋本。

The hexagram "Gǔ" changes into "Kǎn". Lin Ci says: The queen mother and the snake mutually generate, nearing old age, all things become faint and insignificant; falling down and losing balance, old age and confusion, reaching the You position, even the yellow fire of Li is extinguished. This is a凶辞 indicating the decline of the state. Shang Binghe explains the image: The hexagram "Kǎn" has an intercalary Zhen trigram representing life, and the hidden Xun trigram represents the snake, thus "snake" is derived from "life and snake"; the intercalary Gen trigram represents old age and confusion; the moral quality of Kǎn is danger and difficulty, and moving while losing balance is "falling down". The "Sayings of the Classic of Characters" explains "You" as accomplishment and old age, originally containing the meaning of old age approaching its end; Kǎn also represents extinguishing. "Yellow Li" refers to fire, but here the Li trigram is hidden and not revealed, so the fire is extinguished. The Zhou dynasty ruled by the virtue of fire, so the extinguishing of fire signifies the fall of the Zhou dynasty, meaning the fall of Bao Si. As for "Bao Hou gives birth to a snake", Shang says it refers to Bao Si herself originating from the dragon's saliva, as recorded in "Guoyu · Zhengyu", where in the late Xia dynasty, the saliva of two dragons was hidden in a wooden box, later transforming into a black turtle, and a palace maid who encountered it gave birth to Bao Si. As for the other sentences, Shang admits they may refer to another historical fact, and all commentators have not clearly explained them. The notes below the circle are very detailed: the character "chui" is based on the Yuan edition, the Jiguguo edition reads "jing", these characters are all checked against the entries on "Da Zhuang" and "Da You"; the character "dao" in the Song edition and Jiguguo edition reads "ce", here we follow the Yuan edition; the characters "cui mao" are also checked against the entries on "Da Zhuang" and "Da You", the Jiguguo edition reads "ai gong", the Yuan edition reads "cui gong"; the character "you" in the Jiguguo edition reads "jiu", we follow the Yuan edition; the character "mie" in the Jiguguo edition reads "jian", we follow the Song edition.

離。鴻雁南飛，隨陽休息。轉逐天和，千里不衰。伏《坎》。互艮為鴻雁，震為南、為飛，離日為陽，艮為休息。震為轉逐，艮陽在上為天，坎為和，震為千，艮為里。○陽，宋元本作時，依汲古。逐，汲古作送，依宋元本。裡，宋元本作歲，依汲古。衰，汲古作哀，依宋元本。

The hexagram "Gǔ" transforms into "Li". Lin Ci says: The wild geese fly south, following the yang energy to rest; they turn and pursue the harmonious energy of heaven and earth, flying thousands of miles without showing signs of fatigue. This is a favorable omen indicating movement in accordance with the seasons and continuous travel without exhaustion. Shang Binghe interprets the image: When all six lines of "Li" change, it becomes "Kan", which is its hidden hexagram. The mutual hexagram "Gen" represents the wild geese, and the mutual hexagram "Zhen" represents the south and also flying, thus forming the image of "wild geese flying south". "Li" is the sun, and the sun represents yang; "Gen" also represents rest and settling, so it is said "following yang to rest". "Zhen" also represents turning and pursuing; the single yang line in "Gen" is at the top, thus taking the heavenly image; the hidden "Kan" represents harmonious energy, from which "turning and pursuing heavenly harmony" comes. "Zhen" also represents thousands, and "Gen" represents distance, thus together forming "thousands of miles". The note below the circle says: The character "yang" in the Song and Yuan editions reads "time", here following the Jigugē edition; the character "chase" in the Jigugē edition reads "send", here following the Song and Yuan editions; the character "li" in the Song and Yuan editions reads "year", here following the Jigugē edition; the character "fatigue" in the Jigugē edition reads "sadness", here following the Song and Yuan editions.

咸。後時失利，不得所欲。艮為時，巽為利，兌折故失利，風散故不得所欲。○汲古祇上二句，宋元本多"莫亨偕結，自逐自逐"八字。

The hexagram Gu changes to Xian. Lin's commentary has only two lines: falling behind the right time and losing the benefit, nothing desired can be obtained. This is a commentary on delay and missed opportunity. Shang Binghe explains the image: the lower trigram of Xian is Gen, representing the season, and the mutual trigram Xun represents wealth and profit; the upper trigram Dui has the virtue of destruction, so profit is lost, hence "loss of benefit"; Xun represents wind, which has a nature of dispersing, so desired things are carried away by the wind, hence "nothing desired can be obtained." Below the "○" are notes on the textual transmission: the Jiguge edition of this entry only includes the above two lines, while the Song and Yuan editions add eight more characters: "Mo Heng Xie Jie, Zi Zhu Zi Zhu."

恆。心多恨悔，出言為怪。梟鳴室北，聲丑可惡，請謁不得。伏坤為心、為恨悔，震為言、為鳴，伏艮為梟、為室，坤位北，故鳴室北。震為聲。《說苑》："齊景公築臺，臺成而不通，問之曰：有梟夜鳴，其聲可惡"。 ○聲丑，元本作丑聲。○坤北證。

The hexagram Gu transforms into Heng. Lin Ci says: The heart is full of resentment and regret, and the words spoken are perverse and abnormal; the screech owl cries in the north of the house, its voice unpleasant and repulsive, and there is nothing to be gained by seeking help or making requests. This is an expression of restlessness and a凶 omen. Shang Binghe interprets the image: Heng, which is concealed by Kun, governs the heart and also resentment and regret, hence the phrase 'the heart is full of resentment and regret.' The upper trigram Zhen governs speech and also crying; the concealed Gen governs the screech owl and also the house. Kun belongs to the north in terms of direction, so it is said that the screech owl cries in the north of the house. Zhen also has the image of sound, and the character 'sound' in 'unpleasant sound' comes from Zhen. The "Sayings of the States" records that King Jing of Qi, after completing the construction of a terrace, felt uneasy in his heart. When asked the reason, it was said that there was a screech owl crying at night, with an unpleasant sound. Lin Ci's statement is exactly of this kind of divination. Below the symbol "○" there are two notes: one is that the original edition reads "ugly sound" as "ugly sound"; the other is Shang's own note, saying that this can be taken as evidence that Kun governs the north.

遯。駟馬過隙，時難再得。尼父孔聖，繫而不食。乾為馬，互巽數四，故曰駟馬。《史記留侯世家》："人生一世間，如白駒過隙"。巽為隙，艮為時、為山，乾父故曰尼父。乾為聖，伏震為孔，巽繩為繫，兌為食，兌覆故不食。《論語》："吾豈匏瓜也哉，焉能繫而不食"。 ○駟馬，宋本、汲古作四，從元本。

The hexagram "Gǔ" transforms into "Dùn." Lin's interpretation says: four horses driving through a narrow gap, time flashes by and is gone, the opportunity is hard to get again; Confucius, the Supreme Sage, can only hang like a gourd without being used. It expresses the lamentation that the time is not with me, and the virtuous are not employed. Shang Binghe explains the image: the upper trigram of "Dùn" is Qian, which represents horses, and the mutual trigram within the hexagram is Xun, which in the count of the hexagram belongs to four, hence the four horses are exactly "sì mǎ" (four horses). The phrase "a person's life is like a white horse passing through a narrow gap" from "Records of the Grand Historian: The Biography of Liu Hui" expresses this meaning; Xun represents a narrow gap, and the lower trigram is Gen, which represents time and mountains. Qian in human relations represents the father, hence called "Ní Fù" (Father Ni), referring to Confucius; Qian also represents the sage, and the hidden trigram Zhen represents Kong, combining to form the term "Kong Sheng" (Confucius the Sage). Xun represents a rope, which can tie things, while Dui represents food, but here Dui is inverted, and this inverted image is called "fù xiàng" (inverted image) by Shang, so the image of food is not formed, hence saying "tied but not eaten." The "Analects of Confucius: Yanghuo" records Confucius saying he is not a gourd, how can he hang without being eaten, and Lin's words are derived from this. "○" below is a note: the term "sì mǎ" (four horses) in the Song edition and the Jigugong edition is written as "sì mǎ" (four horses), but here we follow the Yuan edition.

大壯。陰變為陽，女化為男。治道得通，君臣相承。通《觀》。坤伏乾出，巽伏震出，故曰陰變陽、女化男。震為道、為通，乾為君，伏艮為臣。

The hexagram "Gǔ" changes into "Dà Zhuàng". Lin Ci said: Yin energy transforms into Yang energy, a woman transforms into a man; the way of governing the country thus becomes clear, with the ruler and ministers in proper succession. This is a favorable omen indicating a transition from decline to prosperity, with harmony between superiors and inferiors. Shang Binghe explained the image: "Dà Zhuàng" and "Guan" have all six lines reversed, and they are mutually connected. "Guan" has the Earth element hidden while "Dà Zhuàng" has the Heaven element manifesting; "Guan" has the Wind element hidden while "Dà Zhuàng" has the Thunder element manifesting. One is hidden and one is emerging, which is exactly "Yin transforms into Yang" and "a woman transforms into a man". The lower trigram Zhen represents roads and also signifies smooth passage, thus forming "the way of governance is unimpeded". The upper trigram Qian represents the ruler, while the hidden trigram Gen represents the minister. The image of ruler and minister follows each other in sequence, hence it is said "the ruler and minister succeed each other".

晉。崑崙源口，流行不止。龍門砥柱，民不安處。母歸扶子，黃麑悅喜。艮山坎水，伏兌口，故曰崑崙源口。坤亦為水，與坎水合，故曰流行不止。艮為門，伏乾，故曰龍門。艮為石、為木，故曰砥柱。坤為民、為安處、為母，艮為少男，故曰扶子。艮為麑。坤為黃，伏兌為悅。○扶，依汲古，宋元本作孩子。

The hexagram Gǔ changes into Jìn. Lin's interpretation says: The water source of Kunlun Mountain opens up and flows continuously; when it reaches the area of Longmen and Dizhu, the people cannot live in peace. The mother returns to comfort her young child, and the yellow young deer also becomes happy. The first part speaks of water disasters, while the latter part turns to good fortune. Shang Binghe explains the imagery: The mutual hexagram Gèn represents mountains, and the mutual hexagram Kǎn represents water. The hidden Dui represents the mouth, and the combination of mountain and water with the mouth forms 'Kunlun source mouth'. Kūn can also mean water, combining with Kǎn water to indicate continuous flow, hence 'flowing without ceasing'. Gèn also represents gates and doors, and the hidden Qian represents the dragon, forming 'Longmen'. Gèn also represents stone and wood, and Dizhu is precisely a stone mountain in the river, hence the name 'Dizhu'. Kūn represents the people, stability, and the mother; Gèn in human relations represents the young son, so the mother comforting her young child is 'mother returning to comfort the child'. Gèn also has the image of young deer, Kūn has the color yellow, and the hidden Dui indicates joy, hence the last sentence 'yellow young deer rejoice' is derived from this. '○' below is a collation note: the character 'fu' follows the Ji Gu Ge edition, while the Song and Yuan editions read 'child'.

明夷。葛藟蒙棘，華不得實。讒佞亂政，使恩壅塞。詳《泰》之《蒙》。蒙坎震，明夷亦坎震，象同。藟，汲古作累，依宋元本。

The hexagram Gu transforms into Mingyi. Lin Ci says: "A vine entwines thornbushes, flowers bloom but no fruit is produced; flatterers disrupt the government, causing the king's grace to be blocked and unable to descend." This is a凶辞 indicating good intentions being obstructed and orders not being communicated effectively. Shang Binghe explains that the detailed interpretation can be found in the section on Tai and Meng, because the Meng hexagram contains Kan and Zhen, just as Mingyi also contains Kan and Zhen. The imagery in both cases is the same, so the wording of Lin Ci is consistent. The final sentence is a note: the character "藟" in the Ji Gu Ge edition is written as "累," but here it follows the Song and Yuan edition.

家人。公無長驅，太王駿馬。非其所當，傷折為患。通《解》。震為公、為長驅、為王、為馬，坎為患，坎蹇故傷折。○太，汲古作夭，依宋元本。所當、患，依汲古，宋元本作當所、作害。

The hexagram Gu transforms into the hexagram Jiaoren. Lin Ci says: The lord should not drive the horse recklessly forward, for that is the swift horse of the great king; if used beyond its limit, it will result in injury. This is a warning against overstepping and advancing rashly. Shang Binghe explains the image: The hexagram Jiaoren is in mutual relationship with the hexagram Jie. The upper trigram of Jie is Zhen, which represents the lord, driving forward, the king, and the horse; the first two sentences' imagery all come from Zhen. The lower trigram of Jie is Kan, which represents calamity, and the nature of Kan is danger and difficulty, making progress difficult and leading to setbacks, which is referred to as 'injury.' Notes from the text: In the汲古阁 edition, the character 'tai' is written as 'yao'; here, we follow the Song and Yuan editions. The phrases 'sudu' and 'huan' are based on the汲古阁 edition, while the Song and Yuan editions have 'dang suo' and 'hai' respectively.

睽。大倉充盈，庶民蕃盛，年歲熟榮。伏艮故曰太倉。坎為眾，故曰充盈、曰庶民蕃盛。坎冬離夏，兌正秋，故曰年歲。離為火、為光明，故曰熟榮。○庶民蕃盛，依宋元本，汲古作萬物蕃成。

The hexagram Gu transforms into Kui. Lin Ci says: The granary is full to the brim, the people multiply and flourish, and the harvest is abundant throughout the year. This is a favorable omen of a bountiful year and peace for the people. Shang Binghe interprets the image: The hexagram contains the trigram Gen, which represents gates, thresholds, and buildings, so the image of "the great granary" can be taken. The hexagram also contains the trigram Kan, which signifies multitude. The granary being full and the people being numerous both arise from Kan. "Fullness" and "prosperous people" come from this. Kan represents winter, Li represents summer, Dui corresponds to autumn, and thus the images of the four seasons are largely complete, hence the mention of "year." The upper trigram Li represents fire and also brightness; grains mature with the influence of fire, and their brilliance is visible, hence the statement "ripe and flourishing." Below the circle, the editorial note says: The phrase "prosperous people" is based on the Song and Yuan edition, while the Jigugong edition reads "all things flourish."

蹇。執蕡照犧，為風所吹。火滅無光，不見玄黃。此用《蠱》象。艮為執、為犧、為火、為照，巽為蕡。蕡，香草也。巽為風，兌為吹，艮為火、為光，坎黑巽伏，故火滅無光。震為玄黃，巽伏故不見。《周禮司煊》注：賁，燭，麻燭也，言執蕡火照牲，使熟而食也。○蕡，汲古作簧，依宋元本。

The hexagram Gu transforms into the hexagram Jian. Lin's commentary says: Holding a torch made of hemp stalks to illuminate the sacrificial animals, it is blown away by a sudden wind; the fire goes out and there is no light, so that even the colors of dark and yellow cannot be seen. This is a phrase indicating that something is about to be completed but is ruined in the middle. Shang Binghe says that this line uses the image of the primary hexagram Gu: Gen represents holding, sacrifice, fire, and illumination, while Xun represents "feng" — originally a fragrant herb, here referring to torches made of hemp stalks. Xun is wind, Dui represents blowing, and the wind blows out the fire. Although Gen has fire and light, the color is dark (Kan) and Xun is hidden, so the fire is not sustained, hence "the fire goes out and there is no light." The color of Zhen is dark and yellow, but since Xun is hidden, the image of Zhen is not visible, hence "the dark and yellow cannot be seen." The annotation of the Zhou Li (Rites of Zhou) on the section of the司烜氏 says that "Ben" is a candle, made of hemp, which refers to holding a torch to illuminate the sacrificial animals and roast them for enjoyment. "○" below is a note: The character "feng" in the Ji Gu Ge edition is written as "huan," but here we follow the Song and Yuan editions.

解。鳥反故巢，歸其室家。心平意正，與叔相和。登高隕墜，失其寵貴。震為鳥、為反、為歸，坎為巢、為室、為心意、為平正、為和，震為登，伏巽為高、為隕墜，艮為貴，艮覆故失其寵貴。

The hexagram Gu transforms into Xie. Lin's interpretation of the first half says: birds return to their old nests, returning to their homes, with calm minds and upright thoughts, getting along well with their uncles; but the second half says: climbing up high and then falling down, losing the original favor and honor. It starts with good fortune and ends with misfortune, indicating a situation of regaining and then losing. Shang Binghe explains the imagery: Xie's upper trigram is Zhen, which signifies birds, returning, and coming back; its lower trigram is Kan, which signifies nests, homes, thoughts, uprightness, harmony, and all the images needed for the first four lines are present. Zhen also signifies climbing high, and the hidden trigram Xun signifies high places and falling down, thus forming the image of "climbing high and falling down." Gen signifies honor and dignity, but in this case, Gen is inverted, with the upper and lower trigrams reversed. Shang refers to this inverted image as "reversed image." When reversed, it is not upright, hence the loss of favor and dignity.

損。弩弛弓藏，良犬不行。內無怨女，征夫在堂。通《咸》。互大坎為弩、為弓，艮止故曰弛。巽伏故曰藏。艮為犬，坎蹇故不行。以上皆用伏象。損內兌女，與上艮為夫婦，兌悅故不怨。互震在外故曰征夫。艮為堂也。

The hexagram Gu changes to the hexagram Shen. Lin's interpretation says: the crossbow is slack, the bow is stored away, and the hunting dogs no longer go out; there are no resentful or lonely women at home, and the soldiers who went to war have returned to the hall. This is a favorable omen indicating the end of warfare and family reunion. Shang Binghe explains the image: the hexagram Shen is connected with the hexagram Xian through their mutual relationship. Within the hexagram, there is an image of a great Kan, which represents the crossbow and the bow. The virtue of Gen (mountain) is to stop, and when the string is stopped from being drawn, it is called 'slack'; Xun (wind) is hidden and thus 'stored away' without being revealed. Gen also represents dogs, and Kan indicates danger and difficulty in movement, hence 'the good dogs do not go out'. All these statements are based on the hidden images. Now looking at the primary hexagram Shen: the inner trigram is Dui (lake), representing a young woman, and when paired with the upper trigram Gen (mountain), it forms a couple. Dui represents joy, and joy means no resentment, hence 'there are no resentful women at home'; the mutual trigram Zhen (thunder) is located in the outer trigram, indicating someone who goes out, which is 'the soldier who went to war'; Gen also represents the hall, hence 'returning to the hall' is derived from this.

益。特犧孔博，日新其德。文君燎獵，姜氏受福。坤為牛，故曰特犧。震為孔，艮為日、為新，坤為文，震為君，故曰文君。艮為火，震為獵，故曰燎獵。巽為姜，震為福，言文王出獵遇姜尚，後受卦於齊也。○特，依宋元本。《書舜典》："格於藝祖，用特"，注：特，一牛也。《禮郊特牲》注：用一牛故曰特牲。特犧，猶特牲也，汲古作牡，非。文君，從汲古，宋元本作文公，非。燎，從宋元本，汲古作出。

The hexagram "Gǔ" changes into "Yì". Lin's interpretation says: A whole bull is used as the sacrificial animal, the rites are very elaborate, the king's virtue is renewed daily; King Wen lit fires for hunting, and the Jiang family thus received blessings. This refers to the story of King Wen hunting and meeting Lü Shang, indicating the meeting of a virtuous person and the blessing of the state and family. Shang Binghe explains the image: In the hexagram, the earth element represents the bull, so a single bull sacrifice is called "tè xī" (special sacrifice); the thunder element represents Kong, which here means very or great; the interacting mountain element represents the sun and also renewal, hence "renewing his virtue daily." The earth element has the image of literary elegance, and the thunder element represents the king, combining to form "Wén Jūn" (literary king), referring to King Wen of Zhou. The mountain element represents fire, and the thunder element represents hunting, so fire and hunting together form "liáo liè" (burning hunting). The wind element represents the Jiang clan, and the thunder element represents blessings, so the whole sentence refers to King Wen hunting and meeting Jiang Shang, and the Jiang family later being enfeoffed at Qi. Below the circle mark is a note: The character "tè" is taken from the Song and Yuan dynasty editions. The "Shangshu · Shun Dian" says that when offering sacrifices to the first ancestor, a single bull was used, and the commentary explains that "tè" means a single bull; the "Liji · Jiao Tè Sheng" commentary also says that using a single bull is called "tè shēng" (special sacrifice), so "tè xī" is the same as "tè shēng," and the Ji Gu Ge edition's "mǔ" (male bull) is incorrect. "Wén Jūn" is taken from the Ji Gu Ge edition, while the Song and Yuan editions say "Wén Gōng," which is inaccurate; the character "liáo" is taken from the Song and Yuan editions, while the Ji Gu Ge edition says "chū."

夬。季秋孟冬，寒露霜降。大陰在庭，品物不生。雞犬夜鳴，家擾數驚。兌為秋，伏艮，故曰季秋。乾為冬，當亥，故曰孟冬。兌為露，伏坤為霜，故曰寒露霜降。伏坤為大陰、為品物，坤殺故不生。艮為庭、為犬，坤為夜，兌為雞、為鳴，乾為惕、為驚。艮為家。○季秋，汲古作秋季，依宋元本。品，依宋元本，汲古作庶。雞犬夜鳴，宋本、汲古作雞鳴犬吠，元本作雞矢，非。擾，依宋元本，汲古作憂，非。

The hexagram "Gǔ" transforms into "Guài". Lin's interpretation says: It is at the intersection of the late autumn and early winter, with the cold dew having descended and frost having come; the extreme yin energy dominates the courtyard, and all things cease to grow; chickens and dogs bark at night, the family is restless and disturbed, and they are frequently startled. This is a凶辞 indicating excessive yin and declining yang, with the household in disorder. Shang Binghe explains the imagery: The upper trigram is Dui, representing autumn, and the hidden trigram Gen is at the last position in the sequence, hence it is said "late autumn"; the lower trigram is Qian, representing winter, and its position corresponds to Hai, which is the beginning of winter, hence it is said "early winter". Dui governs dew, and the hidden trigram Kun governs frost, thus forming "cold dew and frost". The hidden trigram Kun also governs great yin and all categories of things, while Kun's virtue is characterized by severity and killing, which leads to no growth, hence "all things do not grow". Gen governs the courtyard and dogs, Kun governs night, Dui governs chickens and their calls, Qian governs vigilance and fear, and Gen also governs the family dwelling. The last two lines of imagery are thus fully explained. "○" below is a note: "late autumn" in the Ji Gu Ge edition reads "autumn", following the Song and Yuan editions; the character "品" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "庶"; the phrase "chickens and dogs bark at night" in the Song edition and Ji Gu Ge edition reads "chickens crow and dogs bark", while the Yuan edition reads "chicken droppings", which are all incorrect; the character "扰" follows the Song edition, while the Ji Gu Ge edition reads "worry", which is also incorrect.

姤。心多恨悔，出門見怪。有蛇三足，丑聲可惡。嫫毋為媒，請求不得。通《復》。坤為心、為恨悔、為門戶，震為出，巽為蛇，震為足，數三，故曰有蛇三足。震為聲，坤為丑、為惡、為嫫毋，嫫毋，丑婦也。震為請，坤喪故不得。丁云：任昉《述異記》："江中有獸名能，蛇精化也"，《爾雅》三足能。○有，依宋元本，汲古作反。

The hexagram Gǔ changes into Gòu. Lin's interpretation says: the heart is full of resentment and regret, and upon going out one meets strange things; there is a snake with three legs, its cry is unpleasant and repulsive; one asks Mó Mǔ to act as a matchmaker, but the marriage request naturally fails. This is a凶 hexagram indicating internal troubles and external strange occurrences, with unfulfilled desires. Shang Binghe explains the image: Gòu and Fù hexagrams are complementary. In Fù, Kūn represents the heart, resentment, regret, and the gate, while Zhèn represents going out. Thus, "the heart is full of resentment and regret, and upon going out one meets strange things" is derived. The lower trigram of Gòu is Xùn, which represents a snake, and Zhèn represents feet. Zhèn in the count of the hexagram is three, forming "a snake with three feet." Zhèn also represents sound, while Kūn represents ugliness and repulsion, and also represents Mó Mǔ, who is a legendary ugly woman. Zhèn represents a request, while Kūn represents loss, hence "the request fails." Ding cites Ren Fang's "Shù Yì Jì" which mentions an animal called Néng in the river, a transformation of a snake spirit. "Er Ya" also mentions a three-legged Néng, which can be compared with the three-legged snake. The note below the circle says: the character "有" is based on the Song and Yuan editions, while the Jiguge edition reads "反."

萃。虎豹爭強，道閉不通。小人讙訟，貪天之功。艮為虎豹，坤為文，兌剛魯，三至上正反兌故曰爭強。艮為道，坤為閉，故不通。坤為小人，三至上正反皆兌口，故曰訟。《困》"有言不信"，即如是取象。○第四句依汲古，宋元本作"貪夫受空"。

The hexagram Gu transforms into Cui. Lin's interpretation says: tigers and leopards contend for dominance, blocking the roads and making them impassable; petty men clamor and engage in disputes, claiming the merits of heaven as their own. This is a凶辞 indicating fierce contention among the strong and petty men seizing the credit. Shang Binghe explains the image: the mutual艮 in the hexagram represents tigers and leopards, while坤 suggests the appearance of spots, which matches the patterns of tigers and leopards. The upper trigram兑 is strong and fierce, and from the third line to the top line, there are two兑 trigrams, one positive and one negative, facing each other, thus indicating "contending for strength."艮 also represents roads, and坤 signifies blockage, hence "the road is closed and unpassable."坤 also represents petty men; the positive and negative兑 from the third line to the top line both take the image of speech and disputes, and the combination of speech indicates "dispute." The image of "having words but people do not believe" in the hexagram Kun is similar in its symbolic representation. The note below the circle indicates: the fourth line follows the Jigugong edition; the Song and Yuan editions read "greedy men receive nothing."

升。雞方啄粟，為狐所逐。走不得食，惶怖惕息。巽為雞、為粟，兌為啄，艮為狐，震為逐、為走，艮反向內，故曰為狐所逐。兌為食，坤閉故不得食。坤為憂，故惶怖惕息。○怖，宋本作懼，依汲古。

The hexagram Gu transforms into Sheng. Lin Ci explains: A chicken is pecking at grain when suddenly a fox chases it; it only runs and cannot eat, frightened and anxious, even breathing is done with caution. This is a凶 omen of sudden loss in a state of security. Shang Binghe interprets the image: The lower trigram of Sheng is Xun, which represents chicken and grain; the mutual trigram Dui indicates pecking. The mutual trigram Gen represents the fox, and the mutual trigram Zhen indicates pursuit and running. The trigram Gen is reversed inward, indicating the pursuer comes from outside, hence 'chased by a fox'. Dui originally represents food, but Kun indicates blockage, so food cannot be taken in, hence 'cannot eat'. Kun also represents fear and anxiety, and the final sentence's fear and trembling comes from Kun. '○' below is a note: The character '怖' in the Song edition is '惧', here following the Jigugē edition.

困。陳媯敬仲，兆興齊姜。乃適營丘，八世大昌。詳《屯》之《噬嗑》。

The hexagram Gu transforms into Kun. Lin Ci says: The Duke Jingzhong of the state of Chen, when he consulted the oracle, the divination showed that he would rise to prominence in the land of Jiang surname in Qi state; later he indeed went to Yingqiu, and his descendants became greatly prosperous by the eighth generation. This example comes from the story in the Zuo Zhuan, Chapter 22 of Duke Zhuang, where Duke Jingzhong of Chen fled to Qi, and the divination predicted that his descendants would eventually take over the state of Qi. This case illustrates the principle of going to a distant land and then having a flourishing lineage. Shang Binghe advises readers to refer to the interpretation of the hexagram Zun and Shihe, but we do not repeat it here.

井。昊天白日，照臨我國。萬民康寧，咸賴嘉福。詳《比》之《晉》。

The hexagram "Gǔ" changes into "Jǐng". Lin's interpretation says: The vast heavens hang with the bright sun, its radiance illuminating my country; all the people are safe and prosperous, enjoying abundant blessings. This is a completely auspicious statement indicating national peace and people's well-being. The symbolic and numerical explanation of this passage is clarified by Shang Binghe in the entry for "Bǐ" changing into "Jìn", where the same Lin's interpretation appears. Therefore, it is not repeated here.

革。雲夢大藪，索有所在。虞人共職，驪駒悅喜。通《蒙》。坤為雲、為夢、為藪，《易》震索索，疏：心不安之貌。《釋文》懼也。坎坤皆為憂懼，故曰索。震為驩虞、為人、為驪駒、為悅喜。○索，依汲古，丁云：即八索也，元本作嘉。又按：此二句似指漢高偽遊雲夢事，言其意別有所在，而不在獵也。

The hexagram Gu transforms into the hexagram Ge. Lin's commentary says: "Yunmeng is a famous large marsh in the world; the mind is anxious and there is another intention; the officials in charge of mountains and marshes each perform their duties; black foals are joyful and running about." On the surface, it describes the pleasure of hunting, but there is another intention beneath. Shang Binghe explains the imagery: Ge and Meng are related hexagrams. Meng has the trigram坤 (Kun) which represents clouds, dreams, and marshes, hence the phrase "Yunmeng great marsh." The Zhou Changes (I Ching) Zhen hexagram has the phrase "Zhen Suo suo," which Kong Yingda explains as a state of inner unease, while the Classic Interpretation notes it as fear. Both Kan and Kun represent anxiety and fear, so the character "suo" refers to mental restlessness. Zhen also represents joy, and is associated with people, black foals, and joy. The last two lines all derive from Zhen. "○" below is a collation note: the character "suo" follows the Jigugong edition; Ding's view is that it refers to the ancient "Ba suo," while the Yuan edition reads "Jia." Shang also adds that these two lines seem to refer to the incident where Han Gaozu pretended to tour Yunmeng and captured Han Xin, implying something beyond the hunting.

鼎。獐鹿雉兔，群聚東國。盧黃白脊，俱往追逐。九齚十得，主君有喜。詳《蒙》之《復》。《鼎》通《屯》，坤震象與復同。雉，宋本及汲古皆作雞，非，依元本。

The hexagram Gu transforms into Ding. Lin Ci says: deer, wild pheasants, and rabbits gather in groups in the eastern state; three hunting dogs named Lu, Huang, and Bai Ji run forward to chase them; they bite nine times and capture ten, the lord is therefore delighted. This is a favorable omen of a great hunting success. Shang Binghe explains that the detailed interpretation can be found in the section on Fu under Meng, because Ding and Tun are complementary hexagrams. Tun contains the images of Kun and Zhen, which are the same as those in Fu, so the imagery and wording are consistent. The final sentence is a note: the character 'zhì' in the Song edition and the Jigugong edition is mistakenly written as 'jī', which is incorrect; here we follow the Yuan edition.

震。德惠孔明，主君復章，保其室堂。震為德、為孔，艮為明，震為主、為君，艮為章、為室堂。

The hexagram Gu transforms into Zhen. Lin Ci says: "The grace and virtue are very evident, the master reestablishes his dignity, and preserves his home and hall. This is a favorable omen of renewed virtue and governance, and the security of the state and family." Shang Binghe interprets the image: Zhen represents the master and virtue, and also refers to 'very' or 'great'; the interacting Gen represents brightness, combining to form "virtue and grace are very bright." Zhen also represents the master and the superior, while Gen also signifies the display of literature and the dwelling place. The imagery needed for the latter part of the statement is thus matched.

艮。天之所壞，不可強支。眾口嘈嘈，雖貴必危。詳《蒙》之《夬》。艮為天，陽在上而窮，故壞，初至五正反兩震言相背，故曰嘈嘈。艮為貴，艮窮於上故雖貴必危也。

The hexagram Gu transforms into Gen. Lin's interpretation says: what heaven intends to destroy, human effort cannot sustain; when people chatter endlessly, even if one's position is lofty, it will inevitably lead to peril. This is a凶辞 indicating that the mandate of heaven has departed and cannot be reversed. Shang Binghe explains in detail in the section on Meng transforming into Guai, and adds that the image of the original hexagram Gen can be taken as a heavenly phenomenon. One yang line is at the top, with no way to advance, reaching the extreme leads to destruction, hence it is said "what heaven intends to destroy." From the first line to the fifth line, there are two Zhen trigrams, one positive and one negative, with Zhen representing speech. The two Zhen trigrams facing opposite directions signify the clamor of many voices and mutual disagreement, which is "cáo cáo." Gen also represents nobility, but the yang lines of Gen reach their extreme at the top position, so when nobility reaches its peak, it turns into peril. Thus, even though one is noble, it is certain to be in danger.

漸。天之奧隅，堯舜所居。可以全身，保我邦家。詳《否》之《觀》。艮為天，坎隱故曰奧。伏震為帝、為堯舜。

The hexagram Gǔ changes into Jiān. Lin Ci said: The deep and secluded place of Heaven is where Yao and Shun resided; there one can preserve one's life and maintain one's state and family. This is a favorable omen indicating retreat and concealment, achieving safety for both person and family. Shang Binghe explained in detail in the entry for "Fǒu" under "Guān," and added a few remarks: Guan (mountain) can be associated with celestial phenomena; Kan (water) signifies concealment, and deep concealment is referred to as "ào." The hidden trigram Zhen (thunder) in the hexagram represents the emperor, and the titles of Yao and Shun originate from this.

歸妹。下泉苞稂，十年無王。荀伯遇時，憂念周京。坎為眾。稂，蕭蓍之屬。震為稂、為年、為王，兌數十，故曰十年，坎隱伏，故十年無王。震為伯、為時、為周，坎為憂念。下泉，《曹風》詩，《毛詩序》謂刺共公，劉毓崧云何楷世本古義，據《易林》謂此詩為曹人美晉荀躒納敬王於成周而作，其說自昭二十二年王子朝作亂，至昭三十二年城成周為十年無王。《左傳》："天王使告於晉，曰：天降禍於周，俾我兄弟並有亂心，以為伯父憂，於今十年"，正與《易林》合。荀，郇國後，稱荀伯，猶稱荀躒為知伯，荀字不誤也。○稂，元本訛恨，依宋本、汲古。無，依宋元本，汲古訛九。荀，元本作●，依宋本、汲古，是焦與《毛詩》異讀。

The hexagram "Gǔ" changes into "Guī Mèi". Lin Ci says: The stagnant spring water is covered with weeds, and for ten years the world has no king; Xun Bo happens to be in the right time, and he pities the capital of the Zhou dynasty. The whole passage is based on the meaning of "Xià Quán" from the "Book of Songs · Cao Feng · Xià Quán", indicating the longing for order in a time of chaos. Shang Binghe explains the image: Kan represents many; lang is a type of wild grass like Xiao and Shi; Zhen represents lang grass, years, and the king; Dui belongs to the number ten in the hexagram count, hence the phrase "ten years"; Kan also represents concealment, and the image of the king is hidden and not appearing, hence "ten years without a king". Zhen also has the images of Bo, time, and the Three States of Zhou; Kan represents worry, and the last two lines are derived from this. As for the historical context, "Xià Quán" is a poem from the "Cao Feng" section of the "Book of Songs". The "Mao Shi Xü" says it criticizes the Duke Gonggong of the State of Cao. Liu Yusheng cites He Kai's "Shi Jing Shi Ben Gu Yi", and based on the "Yi Lin", determines that this poem was written by a person of the State of Cao to praise Xun Li of the state of Jin for bringing King Jing of Zhou back to Chengzhou. From the year when Prince Zhao Cao caused chaos in the twenty-second year of Duke Zhao of Lu to the thirty-second year when Chengzhou was rebuilt, it exactly matches the ten years without a king. The "Zuo Zhuan" records that the King of Zhou sent envoys to tell the state of Jin that heaven has brought calamity upon Zhou, and brothers have become rebellious, causing the elder brother to worry, and this has already lasted for ten years, which exactly matches what the "Yi Lin" says. The Xun family was descended from the state of Xun, so he is called Xun Bo, just like calling Xun Li "Zhi Bo". The character "Xun" is not written incorrectly. "○" below is a note: In the original edition, the character "lang" was mistakenly written as "hen", following the Song edition and the Ji Gu Ge edition; the character "wu" follows the Song and Yuan editions, while the Ji Gu Ge edition mistakenly wrote it as "jiu"; the character "Xun" in the Yuan edition was a defective character, following the Song edition and the Ji Gu Ge edition, showing that Jiao's reading differs from the "Mao Shi".

豐。江淮海隅，眾利聚居。可以遨遊，卒歲無憂。互大坎故曰江淮海隅。巽為利，坎為聚，震為遨遊、為歲，震樂故無憂。

The hexagram Gu transforms into Feng. Lin Ci said: In the areas between the Yangtze and Huai rivers and along the southern coast, various wealth and resources gather; one can travel there and not worry for the whole year. This is a favorable omen indicating a prosperous water region where one can live comfortably throughout the year. Shang Binghe interpreted the image: The intermediate hexagram shows a large Kan, which represents water, symbolizing the Yangtze and Huai river regions and the southern coast; Xun represents wealth and resources, while Kan signifies gathering, combining to form 'numerous benefits gathering'; Zhen signifies traveling and years, and Zhen's nature is joyous, so joy leads to no worries, hence 'no worries throughout the year'.

旅。南山黃竹，三身六目。出入制命，東里宣政。主尊君安，鄭國無患。丁云：《穆天子傳》："天子命歌南山"，又《詩》曰"我徂黃竹"，又曰予歸東土，和治諸夏。又曰吉日丁亥，天子入於南鄭"，《易林》全用其意。離南艮山，伏震為竹、為黃，故曰南山黃竹。艮為身，納丙數三，離為目，納已數六，故曰三身六目。巽為命、為入，伏震為出、為東，艮為里、為尊、為安，震為君主，伏坎為平、為鄭、為患。艮為國，兌悅故無患。○東里，從元本，以下三句似指鄭子產事，而宋本、汲古皆作東皇，與《穆天子傳》"予歸東土，和治諸夏"語偶合，然下曰鄭國則皇似為訛字也，觀下《離》之《損》詞同，而黃竹作大木、三作丈是其證，丁詁未必然。

The hexagram "Gǔ" changes into "Lǚ". Lin Ci said: "The Yellow Bamboo grows on the southern mountain, and strange creatures with three bodies and six eyes appear and disappear among it. When they enter and exit, they govern the state and administer the people in the eastern district. The sovereign holds high esteem, the king's position is secure, and Zheng has no calamity. This is a statement of political harmony and people's well-being." Ding believed that Lin Ci entirely used the meaning from the "Book of the Travels of the Son of Heaven": the book mentions the Son of Heaven commanding people to sing about the southern mountain, the "Book of Poetry" contains the line "I have gone to the Yellow Bamboo," and there are also words about returning to the eastern land and harmonizing the various states. There is also a record of the Son of Heaven entering Nan Zheng on a fortunate day, Ding Hai. Shang Binghe, however, interpreted based on the hexagram imagery: Li represents the south, Gen represents the mountain, and the hidden Zhen represents bamboo and the color yellow, forming "Yellow Bamboo on the Southern Mountain." Gen represents the body, and the stem assignment (Najia) pairs with Bing, which is the number three; Li represents the eye, and the stem assignment pairs with Ji, which is the number six. Therefore, it is said "three bodies and six eyes." Xun represents command and entry, and the hidden Zhen represents exit and the east; Gen represents the district, respect, and peace, Zhen represents the ruler; the hidden Kan represents balance, which can be interpreted as Zheng, and also represents calamity; Gen also represents the state, and Dui represents joy, and joy means no calamity, thus the last two lines are matched accordingly. "○" below is a collation note: "Eastern district" is from the Yuan edition, because the following three lines seem to refer to Zǐchǎn, the minister of Zheng, who governed from the eastern district; the Song edition and the Jiguguo edition both read "Eastern Emperor," although this coincides with the mention of returning to the eastern land and harmonizing the various states in the "Book of the Travels of the Son of Heaven," but since the following text refers to Zheng, the character "Emperor" seems to be a mistake. Looking further at the entry on "Li" changing into "Sun," Lin Ci's words are the same, but "Yellow Bamboo" is written as "Great Tree" and "three" as "zhang," which can serve as evidence, showing that Ding's interpretation may not be reliable.

巽。重譯貢芝，來除我憂。喜樂俱居，同其福休。伏震故曰重譯。巽為香，故曰芝。坎為憂，坎伏，故憂除。兌為喜樂，伏震為福。○貢芝，依汲古，宋元本作置之，非。

The hexagram Gu transforms into Xun. Lin's interpretation says: A country far away sends a rare herb called lingzhi, translated through many intermediaries, to remove my worries; joy and happiness coexist in the same room, sharing blessings and good fortune. This is a favorable omen indicating distant people coming to submit and worries being dispelled while good fortune arrives. Shang Binghe explains the imagery: The trigram Zhen hidden within the hexagram shows a repeated succession, like multiple layers of translation, hence the term 'heavy translation'; Xun represents fragrance, and lingzhi is a type of fragrant herb, hence the mention of 'lingzhi'. Kan represents worry, but since the Kan trigram is hidden and not manifest, the worry is thus removed. The mutual trigram Dui represents joy and happiness, and the hidden Zhen trigram signifies blessings, from which the last two lines are derived. '○' below is a note: The words 'gong zhi' (presenting lingzhi) are based on the Jigugé edition; the Song and Yuan editions read 'zhi zhi' (place it), which is incorrect.

兌。南山高岡，麟鳳室堂。含和履中，國無災殃。伏艮為南山、為高岡，離為文、為麟鳳，艮為室堂，兌為和、為口、為含，伏震為履，伏坎為中，伏艮為國。

The hexagram "Gǔ" changes into "Dui". Lin Ci said: On a high mountain ridge of the southern mountain, qilin and fenghuang dwell in the hall and chamber; the heart contains harmonious qi and the feet tread the middle path, so the state has no calamity. This is a favorable omen with the Way of governance in harmony. Shang Binghe interpreted the image: The hexagram contains the trigram "Gen" which represents the southern mountain and the high ridge; the trigram "Li" symbolizes literary splendor, and qilin and fenghuang are both creatures of civilization, so it is taken from "Li". The trigram "Gen" also represents the hall and chamber. The trigram "Dui" signifies harmony and smoothness; the shape of "Dui" resembles a mouth, which can contain things, hence "containing harmony". The trigram "Zhen" represents movement and steps, and the trigram "Kan" is located in the central position, thus forming "treading the middle path". The trigram "Gen" also represents the state, from which the last sentence is derived.

渙。紫芝朱草，生長和氣。公尸侑食，福祿來下。巽為芝、為草，九宮之色，七赤九紫，震納庚，五行數九，故曰紫芝。坎赤故曰朱草。坎為和，震為生、為公、為尸。尸，主也，又為福祿。三四句，《鳧鷖》詩也。○生長和氣，依汲古，宋元作與仙為侶，《神農經》："山川雲雨五行四時、陰陽畫夜之精生五色神芝"，皆為聖王休瑞。

The hexagram "Gǔ" transforms into "Huàn". Lin Ci says: purple spiritual ginseng and vermilion auspicious herbs grow from harmonious energy; the public corpse, who takes the place of the deity in sacrifice, encourages people to eat, and thus blessings and honors come. This is a favorable omen, indicating the manifestation of auspiciousness and receiving blessings from the divine. Shang Binghe interprets the image: the upper trigram is Xun, which governs ginseng and herbs; according to the color arrangement of the nine palaces, seven is red and nine is purple. Zhen trigram is assigned the stem Geng, which in the Five Phases corresponds to nine, hence "purple ginseng"; Kan trigram is red, hence "vermilion grass". Kan also governs harmonious energy; the interacting trigram Zhen governs growth, the sovereign, and the corpse. The corpse refers to the one who represents the deity in sacrifice. Zhen also governs blessings and honors. The third and fourth lines draw upon the meaning from "The Book of Songs · Da Ya · Fu Yi", which speaks of feasting the corpse after sacrifice and the descending of blessings and honors. "○" below is a collation note: the phrase "growing from harmonious energy" is taken from the Jiguge edition, while the Song and Yuan editions read "accompanying immortals". The "Shennong Jing" states that the vital energies of mountains, rivers, clouds, rain, the Five Phases, the four seasons, yin and yang, and day and night produce five-colored divine ginseng, which are all auspicious signs of a sage king's rule.

節。宮成室就，進樂相舞。英俊在堂，福祿光明。艮為宮室，坎亦為室，艮為成，故曰宮成室就。震為樂舞、為英俊、為祿。艮為光明。

The hexagram Gu transforms into Jie. Lin Ci says: The palace and buildings are completed, the rooms are finished, and music is played while dancing together. The talented men gather on the hall, and blessings and honors shine brightly. This is a favorable omen indicating the completion of construction and the gathering of virtuous talents. Shang Binghe explains the image: The mutual hexagram Geng represents palaces and buildings, and the lower trigram Kan can also symbolize a room. Geng also signifies accomplishment, thus combining to mean "the palace is completed and the rooms are finished." The mutual trigram Zhen represents music and dance, as well as talented men and blessings and honors. The last sentence is derived from Geng, which also signifies brightness.

中孚。商人子孫，資無所有。貪狼逐狐，留連都市。還轅內鄉，嘉喜何咎。巽為商旅，震為人、為子，艮為孫，巽為利、為資，風散故無。艮為狼、為狐，《史記天官書》："狼變色多盜賊，下有四星曰弧，弧矢向狼多盜。"然則狼弧二星皆主盜賊，貪狼逐狐者，言流為盜賊也。弧亦作狐。《秦本紀》據狼狐是其證。艮為流連、為都市，震為逐、為轅、為嘉喜。○人、有，依宋本，汲古作之、作食。貪狼，依宋元本，汲古作貪貝，誤。林意謂商人子孫流落都市為盜賊，若迴心向善則無咎也。

The hexagram "Gǔ" transforms into "Zhōngfú." Lin Ci says: A merchant's children have no capital at all; they wander about the cities like a greedy wolf chasing the arrow of the arc, never staying in one place; if they turn back to their hometown, they will have good fortune and no mistakes. This is a dual meaning of being involved in wrongdoing and returning to righteousness. Shang Binghe explains the image: Xun represents merchants and travelers, Zhen represents people and children, and Gen represents grandchildren; Xun also governs wealth and capital, but the nature of wind disperses, so the capital is lost, hence "nothing at all." Gen also represents wolves and foxes. The "Records of the Grand Historian: Celestial Officials" says that when the wolf star changes color, there are many thieves, and there are four stars below it called the arc; when the arc star faces the wolf star, thieves emerge everywhere. Thus, both the wolf and arc stars are associated with thieves. So "greedy wolf chasing the arc" refers to falling into the role of a thief; the character "arc" is also written as "fox," as seen in the "Records of the Qin Dynasty" in the "Records of the Grand Historian." Gen also governs lingering and cities, Zhen governs chasing, the steering wheel, and good fortune and joy, which are the sources of the latter two sentences. Notes below the circle: The characters "person" and "have" are based on the Song edition; the Ji Gu Ge edition has "of" and "food." The term "greedy wolf" is based on the Song and Yuan editions; the Ji Gu Ge edition has "greedy shell," which is a mistake. Shang also clarifies Lin's meaning: the descendants of merchants have become thieves in the cities; if they change their minds and return to righteousness, they will not bring calamity.

小過。執贄入朝，獻其狐裘。元戎變安，沙漠以歡。艮手為執、為獻、為贄，巽入震朝，故曰執贄入朝。艮為狐，震為裘、為武人、為主，故曰元戌。艮為沙，震歡。

The hexagram Gu transforms into Xiao Guo. Lin Ci says: Holding a gift presented in person to enter the court, offering a fox fur robe; the commander moves from action to stability, and even the desert region follows with joy. This is a favorable omen indicating the submission of foreign tribes and peace at the borders. Shang Binghe explains the image: Gen represents the hand, which can hold and present, and the gift 'zhi' for presenting oneself is derived from Gen. Xun signifies entering, and Zhen signifies the court, together forming 'holding a gift to enter the court.' Gen also represents the fox, Zhen signifies the fur garment, the warrior, and the commander, from which the term 'yuan rong' (commander) comes. Gen also governs sand, and Zhen is joyful in nature, hence the last sentence 'the desert rejoices.'

既濟。湧泉汩汩，南流不絕。洿為淮海，敗壞邑里，家無所處。重坎故曰汩汩、曰不絕。離為南，故曰南流。重坎故曰淮海。坎折故敗壞。艮為邑里、為家。○汩汩，元本作滑滑，從宋本、汲古。元本無第三句，非。

The hexagram Gu transforms into Ji Ji. Lin Ci explains: spring water flows continuously and rushes southward without ceasing; accumulating into a vast body of water like the Huai and Hai rivers, it destroys cities and villages, leaving people without a place to take shelter. This is a凶 (auspicious) omen of water disaster. Shang Binghe interprets the image: the trigram Kan (water) reappears in Ji Ji, indicating unceasing water flow, hence the words 'gǔgǔ' (flowing continuously) and 'bùjué' (uninterrupted); the lower trigram Li (fire) governs the south, hence the phrase 'southward flow'; the repeated Kan trigram signifies a great accumulation of water, thus comparing it to 'Huai and Hai'; Kan also signifies damage, so breaking through embankments is referred to as 'failure and destruction'. The trigram Gen (mountain) in the mutual trigrams represents cities and villages, as well as family dwellings, and the last two lines are derived from this. '○' below is a collation note: the original edition reads 'huáhuá' instead of 'gǔgǔ', here following the Song edition and the Ji Gugé edition; the original edition lacks the third line, which is incorrect.

未濟。固陰冱寒，常冰不溫。凌人惰怠，大雹為災。詳《泰》之《噬嗑》。

The hexagram Gu transforms into Wei Ji. Lin Ci says: Yin energy solidifies, the sky becomes cold and the earth freezes, ice forms year after year without warming up; the person in charge of ice becomes negligent in his duty, leading to severe hailstorms that cause disaster. This refers to the idea from the Zuo Zhuan, Year Four of Zhao Gong, that improper storage of ice leads to hail disasters, indicating harm caused by cold. Shang Binghe points out that this symbolic interpretation is mentioned in the Tai hexagram's Shi Heo entry, so it is not repeated here.