Nineteenth Section: The Approach of the Superior Being

臨。弱水之西，有西王母。生不知老，與天相保。行者危殆，利居善喜。坤為水，坤柔，故曰弱水。坤為母，震為王，兌西，故曰有西王母。震為生，坤為老，震樂而健，故不知老。伏乾為天，艮為保，震為行，坤喪故危殆、故不行，而居則利也。伏艮為居。○之西，依汲古，宋元本作之上。

The hexagram "Approaching" remains as "Approaching" after transformation. Lin Ci explains: On the west side of the weak river, dwells the Queen Mother of the West; she enjoys long life without knowing aging, and remains in harmony with Heaven's longevity; those who travel face danger, while those who remain at rest gain advantage and joy. This is a statement favoring stillness over movement, and a fortunate situation with a warning. Shang Binghe interprets the image: The upper trigram is Kun, representing water, and its gentle nature combines with the concept of weakness, forming "weak water." Kun also represents the mother, while Zhen represents the king, and Dui is associated with the west, thus forming "the Queen Mother of the West." The lower trigram is Zhen, representing birth, and Kun represents aging; however, Zhen's nature is joyful and strong, overpowering the oldness of Kun, hence "not knowing old age." The hidden trigram in the hexagram is Qian, representing Heaven, and Gen, representing protection, thus "remaining in harmony with Heaven" is derived from this. Zhen represents movement, but Kun represents loss; movement brings danger, hence traveling is perilous while resting is advantageous. The hidden trigram Gen primarily represents dwelling. "○" below is a note: "of the west" follows the Jigugē edition, while the Song and Yuan editions read "above."

乾。黃獹生子，以戌為母。晉師在郊，虞公出走。《初學記》："獹，韓良犬也"。臨坤為黃，伏艮為獹。震為子，坤為母，候卦居戌，戌狗，故曰以戌為母。震為晉，坤為師、為郊，震為公、為出走、為歡虞。全用遇卦象。○以戌，各本皆作白戌，依《坤》之《震》、《蒙》之《訟》校改。又：生子，依汲古，宋元本作生馬，非。虞滅見僖二年《左傳》。

The hexagram "Qin" changes into "Qian." Lin's interpretation says: A yellow good dog gives birth to puppies, with a dog of the戌 (dog) sign as the mother; the army of Jin has already reached the outskirts, and King Yu of Yu had no choice but to abandon his country and flee. Using the story from the "Zuo Zhuan" of the second year of Duke Xi, where Jin pretended to pass through Yu to destroy it, this indicates the destruction of the country and the death of its ruler. Shang Binghe explains the image: The "Benchu Ji" says "Qiu" is a good dog from the state of Han. The primary hexagram "Qin" has the earth element (Kun) representing yellow, and the hidden trigram (Gen) representing dogs, forming "yellow Qiu"; the trigram Zhen represents the son, and Kun represents the mother; this hexagram is in the position of the戌 (dog) sign in the sequence of hexagrams, and since戌 belongs to the dog in the twelve zodiac signs, it is said "with the dog as the mother." Zhen also represents Jin, Kun represents the army and also the outskirts, hence "the Jin army is at the outskirts." Zhen also represents the ruler and departure, and also relates to Yu, which matches the name of King Yu. Shang points out that all these elements are derived from the primary hexagram "Qin." The following notes: The characters "with the戌" are all written as "white戌" in other versions, but here we refer to the interpretations from the hexagram "Kun" and "Meng" for correction; "gives birth to a son" follows the Ji Gu Ge edition, while the Song and Yuan editions say "gives birth to a horse," which is incorrect. The event of Yu's destruction is recorded in the "Zuo Zhuan" of the second year of Duke Xi.

坤。倉唐奉使，中山以孝。文侯悅嘉，擊子徵召。詳《豫》之《豐》。此仍用遇卦《臨》象。○倉唐，依宋元本，汲古訛倉皇，擊訛繫。

The hexagram "Approach" changes to "Earth." Lin's commentary says: Cangtang was sent on a mission by order, to convey filial piety to the Marquis of Zhongshan; King Wenhou of Wei was pleased and praised him, and called back his son Wei Ji. Using the story from "Sayings of the States" about Wei Ji sending Cangtang on a mission and the father and son reconciling, it indicates separation followed by reunion. Shang Binghe explains this in detail under the entry "Yue" changing to "Feng," and points out that this entry still takes the image of the original hexagram "Approach." The following note: "Cangtang" is based on the Song and Yuan editions, while the Ji Classics edition mistakenly writes "Canghuang" and "Ji" is mistakenly written as "Xi."

屯。機關不便，不能出言。精誠不通，為人所冤。坎為機關，坎陷故不便。坤閉故不能出言。震為言、為出、為精、為通、為人，坤閉故不通。坎為冤。

The hexagram Liin (临) changes to Zun (屯). Lin's interpretation says: the critical point is stuck and unresponsive, words cannot be spoken; sincere intentions cannot reach the other party, and instead one is falsely accused. This is an ominous omen of being unable to defend oneself. Shang Binghe explains the image: the upper trigram Kan represents the mechanism and key, and the nature of Kan is danger and entrapment, so when trapped, movement is hindered, hence 'inconvenience'; the lower trigram Kun represents blockage, and the mouth is closed, hence 'unable to speak'. The lower trigram Zhen represents speech, movement, sincerity, and communication, and also represents a person. However, the blockage of Kun is in the middle, preventing sincerity from passing through, hence 'sincere feelings cannot communicate'. Kan also has the image of injustice, and the last phrase 'being falsely accused' is derived from this.

蒙。白茅醴酒，靈巫拜禱。神嗜飲食，使君壽考。詳《小畜》之《坎》。

The hexagram 临 changes to 蒙. Lin Ci says: Spread white reed grass, offer sweet wine, and let the diviner kneel and pray; the deities have enjoyed these offerings, allowing the lord to attain longevity. This is a favorable omen of gaining blessings through sacrifice. The last two lines are adapted from the poem in the Book of Songs, Xiao Ya, Chu Ci, which speaks of deities relishing food and drink and granting the ruler a long life. This interpretation of symbolic imagery is clearly explained by Shang Binghe in the section on the hexagram Xiao Xu under the trigram Kan, so it is not repeated here.

需。重瞳四乳，耳聰目明。普仁表聖，為作元輔。《淮南子》："舜重瞳，文四乳"。《需》通《晉》。坤為重，離為目，故曰重瞳。艮為乳，兌納丁，數四故曰四乳。坎為耳，離為目、為聰明，乾為仁聖、為元。○三四句依汲古，宋元本作"普為仁表，聖作元輔"。

The hexagram "Approaching" changes into "Necessity." Lin Ci says: The eyes have two pupils, the chest has four breasts, the ears are sharp and the eyes are bright; benevolence and virtue are widely practiced, sufficient to be the model of a sage, capable of being the chief minister of the Son of Heaven. Using the unusual features of Shun and King Wen as an example, it indicates that a virtuous person should be in power. Shang Binghe first cites the "Huainanzi" which says Shun had two pupils, and King Wen had four breasts. Then he explains the hexagram imagery: The hexagrams "Necessity" and "Progress" are related. In "Progress," the earth element (Kun) represents overlapping, and the fire element (Li) represents eyes, together forming "two pupils." The mountain element (Gen) represents breasts, and the trigram Dui (Lake) is assigned the stem Ding according to the Najia system. Ding in the numerical sequence is four, so it is said "four breasts." The water element (Kan) represents ears, the fire element (Li) represents eyes and intelligence, and the heaven element (Qian) represents benevolence, virtue, and the head. The last sentence is derived from this. "○" below is a collation note: The third and fourth lines follow the Jigugē edition; the Song and Yuan editions read "Widely serving as a model of virtue, the sage's prime minister."

訟。水長無船，破城壞堤。大夫從役，一朝亡殞，不見少妻。通《明夷》。坎為水，坤水，震為長、為船，坎伏故無船。艮為城、為堤，艮覆故壞。震為夫，坤為役，故大夫從役。震為朝，坎數一，故曰一朝。巽為少妻，坤亡故不見。○長，依宋元本，汲古作漲。宋元本從役下多"困於泥塗"四字。

The hexagram "Qin" changes into "Song". Lin Ci explains: water rises suddenly but there is no boat, breaking through the city walls and destroying the embankments; a high official goes out on service and dies within a single morning, never to see his young wife again. This indicates two ominous signs: water disaster and human death. Shang Binghe interprets the image: the hexagrams "Song" and "Mingyi" are complementary. The trigram Kan represents water, and the trigram Kun can also be interpreted as water. The trigram Zhen represents length and also a boat; here, the trigram Zhen, which symbolizes the boat, is hidden and does not appear, hence "no boat." The trigram Gen represents city walls and embankments, but the trigram Gen is inverted, indicating collapse, hence "breaking the city walls and destroying the embankments." The trigram Zhen represents the husband in human relationships, and the trigram Kun represents labor, thus forming "a high official going out on service." The trigram Zhen also represents the morning, and the number of the trigram Kan is one, hence "within a single morning." The trigram Xun represents a young wife, and the trigram Kun represents loss; since the person has died, he will no longer see his wife again. "○" below is a note: the character "length" is based on the Song edition and Yuan edition, while the Jigugong edition reads "rising." The Song edition and Yuan edition also add the phrase "trapped in mud" below "going out on service."

師。二人俱行，各遺其囊。鴻鵠失珠，無以為明。震為人，坤數二，故曰二人。坤為囊、為亡，故各遺其囊。震為鴻鵠、為珠，坤為失，故曰失珠。離為明，離伏無無明。他林屢有鶴盜我珠、鵠怒追求等繇辭，然則鴻鵠失珠必有故實，今不能考。○二人，依宋元本，汲古作六。

The hexagram "Approaching" changes into "The Army." Lin Ci explains: two people travel together, each losing their bag; the swan loses a pearl, and there is nothing left to illuminate. This is an ominous omen of loss during travel. Shang Binghe interprets the image: Zhen represents the person, Kun in the hexagram number belongs to two, forming the meaning of "two people"; Kun represents the bag and also signifies loss, hence "each loses their bag." Zhen also has the image of the swan and signifies jewels, while Kun signifies loss, thus forming "the swan loses a pearl"; Li represents brightness, but Li is hidden and does not emerge, hence there is no light. Shang also mentions that in other parts of the "Yi Lin," there are often oracle verses about a crane stealing my pearl or a swan angrily pursuing, indicating that the swan losing a pearl must be connected to some past event, but today it is impossible to verify. The note below the circle says: "two people" follows the Song and Yuan editions, while the Jigugong edition reads "six."

比。隨時轉行，不失其常。咸樂厥類，身無咎殃。艮為時，坤為身、為咎殃，咸樂厥類者，言九五與群陰為類而樂也。○咸樂，依宋本，汲古作各樂，非。

The hexagram "Qing" changes into "Bi." Lin Ci explains: following the seasons and moving accordingly without losing the proper course; all similar things find joy, and there is no calamity for oneself. This is a favorable omen of acting in accordance with the times and having harmony between superiors and inferiors. Shang Binghe interprets the image: the mutual hexagram "Gen" indicates the seasons, from which "following the times" is derived; "Kun" represents the self and also calamity, but in this case, the image of "Kun" does not bring harm, hence there is no misfortune for oneself. The phrase "Xian Le Ju Lei" means that in the hexagram "Bi," the single yang line at the fifth position unites with the many yin lines above and below, forming a single category, and they are mutually affectionate, each finding joy. "○" below is a note: "Xian Le" follows the Song edition, while the Ji Gu Ge edition reads "Ge Le," which is incorrect.

小畜。蔡女盪舟，為國患憂。褒後在側，屏蔽王目，搔擾六國。《左傳僖二年》："齊侯與蔡姬乘舟於囿，蕩公，公懼變色，怒歸之，未絕之也，蔡人嫁之，明年侵蔡"，褒後，幽王后。巽為蔡、為女，伏震為舟，坤為國、為憂患、為後，乾為王，伏坎為屏蔽，離為目。○搔擾六國，依宋元本，汲古作早衰六畜，非。

The hexagram "Qing" changes into "Xiao Xu." Lin's commentary says: A woman from the state of Cai was causing disturbance on a boat, bringing trouble to the state; the concubine Bao was standing by the king's side, blocking his vision, causing unrest among the vassal states. By citing both the incident of Cai's woman disturbing the boat and Bao's concubine misleading the ruler, the main point is that female disorder leads to national chaos. Shang Binghe first cites the historical events: In the second year of Duke Xi of Qi, Duke Qi and the woman from Cai were boating in the garden, and the woman rocked the boat, causing Duke Qi to fear and change his expression. In anger, he sent her back to Cai, but did not end the marriage. However, the people of Cai later remarried her, and the next year Qi attacked Cai. As for the concubine Bao, she was the queen consort of King You of Zhou, known as Bao Si. Then he explains the hexagram: The upper trigram is Xun, which represents Cai and women; the hidden trigram Zhen represents the boat. The lower trigram is Kun, which represents the state and worries, as well as the concubine and queen; the trigram Qian represents the king. The hidden trigram Kan has the meaning of obstruction, and Li represents the eyes. Thus, the phrase "blocking the king's eyes" is derived. The note below the circle says: The phrase "disturbing the six states" is based on the Song and Yuan editions, while the Jigugē edition reads "early decline of the six domestic animals," which is incorrect.

履。駕龍騎虎，周遍天下。為神人使，西見王母，不憂危殆。伏《謙》。震為龍，艮為虎，故曰駕龍騎虎。震為周，坤為天下。震為神、為人、為行，故曰為神人使。坎位西，震為王，坤母，故曰王母。坎憂震樂，故不憂。○為神人使，依汲古，宋本作為人所使。危殆，元本作不殆，依汲古。此用穆王西巡狩事。

The hexagram "Approaching" changes into "Following". Lin Ci says: riding a dragon and a tiger, traveling throughout the world; serving as a messenger of gods and men, going west to pay homage to the Western Queen Mother, without any danger. Using the story of King Mu of Zhou's western tour to meet the Western Queen Mother, it indicates a journey without blame. Shang Binghe explains the image: when all six lines of "Following" change, it becomes "Humility", which is the hidden hexagram. The hidden hexagram "Humility" has Zhen (Thunder) representing the dragon and Gen (Mountain) representing the tiger, combining to form "riding a dragon and a tiger"; Zhen also represents thoroughness, and Kun (Earth) represents the world. Zhen also represents gods, people, and movement, hence "serving as a messenger of gods and men". Kan (Water) is associated with the west, Zhen represents the king, and Kun represents the mother, combining to form "meeting the Queen Mother in the west". Although Kan signifies worry, Zhen's nature is joy, and joy overcomes worry, hence saying "no worry". Below the circle, the collation note says: "serving as a messenger of gods and men" follows the Ji Gu Ge edition, while the Song edition reads "serving as a messenger of people"; "danger" in the Yuan edition reads "no danger", following the Ji Gu Ge edition. This entry uses the story of King Mu of Zhou's western tour.

泰。員怨之吳，畫策闔閭。鞭平服荊，除大咎殃。威振敵國，還受上卿。伍子胥名員，平王既殺其父兄，員犇吳，佐吳王闔閭伐楚，鞭平王之尸。震為員，員，雲也。震為行、為南，故之吳。伏艮為手、為畫、為閭，伏巽為鞭、為荊，坤為殃咎，在外故曰除。坤為國，震為威、為公，故曰上卿。○員怨，從宋本，汲古作胥恐。閭廬通。

The hexagram "Qing" changes into "Tai". Lin's interpretation says: Wu Yuyan harbored resentment and fled to Wu, helping Hu Lü plan strategies; he beat the corpse of King Ping of Chu and conquered Chu, removing the accumulated grievances and hatred in his heart; his reputation shook the enemy country, and upon returning, he was appointed as a high minister. This is a statement about being wronged and fleeing far away, yet eventually avenging and achieving success. Shang Binghe first recounts the story: Wu Zixu's name was Yuyan, King Ping of Chu killed his father and brother, so Wu Yuyan fled to Wu, assisted King Hu Lü of Wu in attacking Chu, and dug up the grave to beat the corpse of King Ping. Then he explained the hexagram: Zhen (Thunder) represents Wu Yuyan, and "Yuyan" is "yun" (cloud); Zhen also represents movement and the south, so moving south means "going to Wu". The hidden trigram Gen (Mountain) represents hands and planning, and can also be "lu" (village); the hidden trigram Xun (Wind) represents a whip and also represents Jingchu (Chu); Kun (Earth) represents calamity, and the calamity is in the outer trigram, meaning it is far from oneself, thus saying "remove". Kun also represents a state, Zhen represents power and also represents a minister, hence "high minister" is derived from this. "○" below is a note: the words "yuan yuan" come from the Song edition, while the Ji Gu Ge edition says "xu kong"; the characters "lu" and "fu" were often used interchangeably in ancient times.

否。唐邑之墟，晉人以居。虞叔受福，實沈是國，世載其樂。坤為邑、為墟，伏震為唐。《玉篇》堯稱唐者，至大之貌，乾大，故曰唐邑之墟。《說文》："唐，大言也"，《莊子天下篇》荒唐之言是也。震為晉、為人，艮為居，故曰晉人以居。艮為叔，乾為福，實沈，星次晉分。《左傳》"參為晉星"，實沈，參神也。艮為星，坤國故曰實沈是國。坤為世、為載，伏震為樂。《史記晉世家》："唐叔虞者，成王弟，封於唐，至子爕徙居晉水，是為晉侯"。 ○墟，依宋本，汲古作廬，非。以，依汲古，宋本作之。

The hexagram "Qing" transforms into "Pou." Lin's interpretation says: the old capital of the ancient Tang state has become the dwelling place of the Jin people; Yu Shu received blessings here, and the star mansion Shi Shen directly faces this state, bringing generations of joy. Using the historical events of Tang Shu Yu being granted the state of Tang and its later becoming Jin, it indicates a continuation of the legacy and enduring blessings. Shang Binghe explains the image: the trigram Gen represents cities and ruins, and the hidden trigram Zhen represents Tang. The "Zuoyue" says Yao was called Tang, taking the meaning of greatness, and Qian represents greatness, so it is said "the ruins of Tang." The "Shuowen Jiezi" defines Tang as a great speech, and the "Zhuangzi·Tianxia" refers to "huan tang" as speech with this meaning. Zhen also represents Jin and people, Gen represents dwelling; together they form "the Jin people dwell here." Gen also represents Shu, and Qian represents blessings; Shi Shen is one of the twelve star mansions, directly corresponding to the territory of Jin. The "Zuo Zhuan" says the star Shen is the star of Jin, and Shi Shen is the god of Shen; Gen represents star mansions, and Gen represents states, so it is said "Shi Shen is the state." Gen also represents generations and bearing, and the hidden Zhen represents joy, from which the last sentence is derived. The "Shiji·Jin Shiji" records that Tang Shu Yu was the younger brother of King Cheng of Zhou, granted the state of Tang, and passed it to his son Xie, who moved to the banks of the Jin River and became the Duke of Jin. "○" below is a note: the character "xu" is based on the Song edition, while the Ji Gu Ge edition has "lu," which is incorrect; the character "yi" is based on the Ji Gu Ge edition, while the Song edition has "zhi."

同人。管鮑相知，至德不離。三言相桓，齊國以安。《史記》："管仲少與鮑叔牙遊，鮑叔知其賢，薦於桓公，管子曰："倉廩實而知禮節，衣食足而知榮辱，上服度則六親固"，三言蓋指此。《韓詩外傳》"君子有三言可貫而佩之"是也。《同人》通《師》。震為管，坤為魚、為鮑，震為言、為桓，數三故曰三言。坤為國、為安。巽為齊。○相桓，依宋元本，汲古作於，非。

The hexagram "Qin" transforms into "Tong Ren." Lin's commentary says: Guan Zhong and Bao Shu knew each other deeply, their sincere friendship never separated; Guan Zhong used three famous sayings to assist Qi Huan Gong, thus bringing stability to the state of Qi. The ruler gains a friend, the monarch is supported, and the family and state are united. Shang Binghe cites the "Records of the Grand Historian" to say that when Guan Zhong was young, he associated with Bao Shu, and Bao Shu knew his virtue and recommended him to Huan Gong. Guan Zhong said that only when granaries are full can one understand propriety, only when clothes and food are sufficient can one know honor and disgrace, and when those in power abide by laws and regulations, the six relations are secure. These few words are probably referring to these three sayings. The "Han Poetry External Transmission" says that a gentleman has three sayings that can be followed throughout his life, which is the same meaning. Further interpreting the hexagram: "Tong Ren" and "Shi" are complementary. Zhen governs speech and Huan, and Zhen belongs to the number three, so it is said "three sayings." Kun governs the state and peace, Xun governs Qi, and the last sentence is derived from this. "○" below is a note: "Xiang Huan" follows the Song and Yuan editions, while the Jigugē edition reads "Yu," which is incorrect.

大有。三十無室，長女獨宿。心勞未得，憂在胸臆。離卦數三，兌數十，坎為室，坎伏故曰三十無室。兌為老婦，故為長女。坎為宿、為孤，故曰獨宿。坎為心、為勞、為憂，伏坤為胸臆。按：《大過九五》云老婦指兌也。

The hexagram 临 changes to 大有. The line statement says: reaching thirty years of age without having married, the eldest daughter sleeps alone; exhausted in mind and body, yet desires are not fulfilled, worry is blocked in the chest. This is a statement about delayed marriage and accumulated worries. Shang Binghe explains the image: in the hexagram numbers, Li belongs to three, Dui belongs to ten, and the combination of these two numbers forms 'thirty'; Kan represents the dwelling, but the body of Kan is hidden and not revealed, so the image of a dwelling is not apparent, hence 'no dwelling'. Dui represents the old woman, so here Dui is taken as the eldest daughter; Kan also represents the mind, toil, and worry, and the hidden坤 represents the chest, from which the last sentence is derived. Shang's commentary says that the line statement of Da Guo at nine in the fifth mentions the old woman, which refers precisely to Dui.

謙。散渙水長，風吹我鄉。火滅無光，隳敗桓公。坎水坤水故曰水長，伏巽風故曰散渙、曰風吹。坤為我、為鄉，艮為火、為光，上臨坎水坤水，故火滅無光。震為桓、為公，坤喪故曰隳敗，言桓公死，齊亂如火滅也。

The hexagram Li (Fire) transforms into the hexagram Qian (Heaven). Lin Ci explains: great water spreads widely and overflows, wind blows over my homeland; fire goes out and there is no light, the foundation of Qi Huan Gong's achievements is destroyed. Using the images of water and fire to symbolize the interruption of a hegemonic rule, it is a凶 (auspicious) statement. Shang Binghe interprets the image: Kan represents water, Kun can also be interpreted as water, two waters overlapping, thus saying "water flows long." The hidden Xun represents wind, wind moves over water, hence "scattering" and "wind blows." Kun represents me and also my hometown; Gen represents fire and light, while Gen is faced by Kan water and Kun water, water comes and fire is extinguished, thus "fire goes out without light." The mutual hexagram Zhen represents Huan and also the ruler, Kun represents loss, combining to form "ruin and collapse." The whole sentence indicates that after Qi Huan Gong's death, Qi became chaotic, just like a lamp going out.

豫。蜎飛蠕動，各有配偶。小大相保，咸得其所。蜎、蠕，皆蟲行貌，伏巽為蟲，故曰蜎飛蠕動。巽震為夫婦，故曰各有配偶。坤為小，伏乾為大，艮止故曰相保。○蜎飛，從汲古，宋元本作飛蜎，《詩》"蜎蜎者蠋"。

The hexagram "Qing" changes into "Yu". Lin Ci explains: flying and crawling insects all have their own mates; regardless of their size, they protect each other and each finds its proper place. This is a favorable omen indicating that all things can flourish according to their nature. Shang Binghe interprets the image: "Yuan" and "Run" are terms describing the crawling movement of insects, and the hidden trigram Xun represents insects, hence "Yuan fei Run dong" (flying and crawling). Xun is the eldest daughter, and Zhen is the eldest son; when these two trigrams are paired, they form a couple, hence "each has its mate." The trigram Kun represents smallness, while the hidden trigram Qian represents greatness. The interacting trigram Gen has the virtue of stillness, and stillness brings stability, hence "mutual protection." Notes from the text: "Yuan fei" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "fei Yuan." The "Shi Jing · Bin Feng · Dong Shan" contains the line "Yuan Yuan zhe Zhu," which can be referenced.

隨。安樂几筵，未出王門。艮安震樂。艮幾震筵，震為王，艮為門，艮止故未出。

The hexagram "Qing" changes into "Sui." The line statement consists of only two lines: sitting contentedly on the desk and mats, enjoying oneself, but not yet having left the gates of the royal house. This represents the image of being secure and secluded, yet not having traveled far. Shang Binghe explains the image: the interacting hexagram "Gen" signifies stability, and the lower trigram "Zhen" signifies joy; "Gen" also represents the desk, and "Zhen" represents the mats; "Zhen" signifies the king, and "Gen" signifies the gate; since the hexagram "Gen" has the virtue of stopping, which means not moving, it is said "not having left."

蠱。火生月窟，下土恩塞，抵亂我國。巽先天位西南，為月窟，兌為月，艮為火，故曰火生月窟。下互大坎，坎為土、為塞，兌為恩澤、為羊，故曰抵。艮為國，兌毀，故曰抵亂我國。○艮為火、巽為西南、坎為土之確證。

The hexagram Li (Fire) transforms into the hexagram Gu (Trouble). Lin Ci explains: Fire arises from the moon's dwelling place, but the land below blocks the grace, causing resistance and turmoil within my country. This is a凶辞 (auspicious omen) indicating that grace does not reach below and internal chaos prevails. Shang Binghe interprets the image: In the Earlier Heaven arrangement, Xun (Wind) is located in the southwest, which is the moon's dwelling place. Dui (Lake) governs the moon, and Gen (Mountain) governs fire, thus forming 'fire arising from the moon's dwelling place'. The inner trigrams produce a large Kan (Water) shape beneath, which governs earth and obstruction, corresponding to 'the earth below blocks the grace'. Dui governs grace and also sheep, which are inclined to resistance, hence 'resistance'. Gen governs the country, and Dui's virtue is broken, leading to the final phrase 'resistance and turmoil within my country'. '○' Below is Shang's own note: This passage serves as confirmation of the imagery that Gen governs fire, Xun is located in the southwest, and Kan governs earth.

觀。長生無極，子孫千億。柏柱載梁，堅國不傾。巽為長，伏震為生、為子，艮為孫，坤為千億，巽為柏、為樑柱，艮為堅固，巽為傾。○梁，從汲古，元本作青，非。

The hexagram "Qing" transforms into "Guan." Lin Ci explains: "Longevity has no end, children are numerous in the thousands; the cypress pillars support the beams, the state is firm and will not collapse." This is a completely auspicious statement indicating many sons and a long-lasting state. Shang Binghe interprets the image: the upper trigram Xun signifies length, the hidden trigram Zhen signifies childbirth and sons, the interacting trigram Gen signifies grandchildren, and the lower trigram Kun signifies a multitude of thousands. The first two sentences are thus fully explained by these combinations. Xun also signifies cypress wood and beams, while Gen signifies firmness, forming the meaning "cypress pillars support the beams, the state is firm and will not collapse." Xun originally has an image of collapse, but here it is restrained by Gen's image of firmness, hence it does not collapse. "○" below is a note: the character "beam" is taken from the Ji Gu Ge edition; the Yuan edition reads "qing," which is incorrect.

噬嗑。欽敬昊天，厯象星辰。宣授民時，陰陽和調。離為夏，故曰昊天。艮為星辰、為時，坎為眾、為民，離坎為夫婦，故曰陰陽和調。○宣，從宋本，汲古作宜，非。

The hexagram "Qin" changes into "Shihe". Lin's commentary says: "Respectfully serving the heavens, calculating the movements of the sun, moon, and stars; announcing the seasons to the people, thus achieving harmony between yin and yang." This fully reflects the meaning of "Shangshu · Yaodian" regarding observing the celestial phenomena and teaching the people the proper seasons, which is a favorable omen indicating good governance and harmonious times. Shang Binghe explains the image: the upper trigram Li represents summer, and the summer sky is vast, hence called "Hao Tian"; the interacting trigram Gen represents stars and also the seasons; the lower trigram Kan represents multitude and the people, thus "announcing the seasons to the people" is derived from this. Li and Kan, one yang and one yin, are like husband and wife, hence "yin and yang harmonize." Below the circle, the note says: the character "Xuan" is taken from the Song edition, while the Ji Gu Ge edition uses "Yi," which is incorrect.

賁。三河俱合，水怒踴躍。壞我王屋，民困於食。坎為河，震數三，故曰三河。坎為合、為水，震為怒、為踴躍、為王，艮為屋，伏巽為壞。坎為民，兌為食，又：河東、河南、河內亦曰三河。○屋，汲古作室，依宋本。

The hexagram "Qing" changes into "Ben". Lin's commentary says: Three great rivers converge together, the water force becomes furious, surging and leaping; it destroys my royal houses, and the people thus lose their food supply. This is the same as the commentary on "Gu" changing into "Yi", both dealing with flood disasters. Shang Binghe's interpretation of the image: The inter卦 Kan represents rivers, and the inter卦 Zhen, which belongs to the number three in the hexagram count, forms the "three rivers"; Kan also represents convergence and water, while Zhen represents fury, leaping, and the king. The upper trigram Gen represents houses, and the hidden trigram Xun represents destruction, hence "destroying my royal house." Kan also represents the people, and the inter trigram Dui represents food, thus completing the last sentence. Shang also adds another interpretation: In the Han dynasty, the three commanderies of Hedong, Henan, and Henan were collectively called the "three rivers," and "three rivers" can also refer to this region. "○" below is a collation note: The character "wu" (house) in the Jigushan edition is written as "shi" (room), but here we follow the Song edition.

剝。壽如松喬，與日月俱。常安康樂，不離禍憂。艮為壽、為木、為仙，故曰松喬。赤松、王喬，古之仙人。與日月俱，言壽永也。伏兌為月，艮為日。兌為悅，故曰康樂。坤為禍憂，一陽在上故不罹禍憂。○離，同罹，依汲古，宋本作不見，非。

The hexagram 临 changes to 剥. Lin Ci says: Life span is like that of Chi Songzi and Wang Zi Qiao, enduring as the sun and moon; always enjoying peace and happiness, without calamity or worry. This is a complete auspicious statement regarding longevity and security. Shang Binghe explains the image: The upper trigram Gen represents longevity, trees, and immortals; "Song Qiao" refers to Chi Songzi and Wang Zi Qiao, two ancient immortals. Saying they are with the sun and moon signifies the length of their lives. The hidden trigram Dui represents the moon, and Gen represents the sun, thus the image of sun and moon is formed. Dui also represents joy, hence the mention of "peace and happiness." The trigram Kun represents calamity and worry, yet the hexagram 剥 has one yang line alone at the top, indicating that yang remains and thus calamity is avoided. Therefore, it is said that there is no calamity or worry. The note below the circle says: The character "li" is homophonous with "li" (to suffer), following the Ji Gu Ge edition; the Song edition reads "not seen," which is incorrect.

復。天之所與，福祿常在，不憂危殆。伏乾為天、為福祿，坤為憂、為殆，震樂故不憂。

The hexagram 临 changes to 复. Lin Ci said: This is a gift from heaven, with long-lasting blessings and no need to worry about danger. It is a fortunate omen from heaven. Shang Binghe explained the image: The hexagram contains the trigram Qian, which represents heaven and also blessings and favors, from which the first two sentences are derived; the trigram Kun represents worry and danger, but the lower trigram Zhen has a nature of joy, and joy overcomes worry, hence there is no need to be anxious.

無妄。受讖六符，招搖室虛。雖跌無憂，保我命財。讖，《說文》驗也。《漢書東方朔傳》"願陳泰階六符"，《藝文志》泰階六符一卷，李奇注：三臺謂之泰階，兩兩成體，三合故六觀，色以知吉凶，故曰六符。招搖室虛，皆星宿名。乾數六，艮為星，巽為跌，震樂故無憂。巽為命，乾為財，互艮為安，故命與資財可保也。○室，依汲古，宋本訛空，六符，三臺星名。三臺共六星，故曰六符。雖跌無憂者，艮為星，艮覆為震，故無憂。又末二字汲古作命則，宋元本作全財，茲命字依汲古，財依宋元本。

The hexagram "Qing" changes into "Wu Wang." Lin Ci says: Having received the celestial signs of the six symbols of Taijie, the stars Zhao Yao, Shi, and Xu are in charge; even if one stumbles, there is no need to worry, for both life and wealth are safe. This is a favorable omen with a surprising but not dangerous situation. Shang Binghe explains the image: A谶 is defined in "Shuo Wen Jie Zi" as a verification. The "Hanshu · Dongfang Shuo Zhuan" mentions the wish to present the six symbols of Taijie. The "Yi Wen Zhi" records a book called "Taijie Liu Fu" in one volume. Li Qi's annotation says that San Tai stars are called Taijie, with two stars forming a group, three groups making six stars, and their colors can indicate good or bad fortune, hence the name "Liu Fu." Zhao Yao, Shi, and Xu are all names of star mansions. In the hexagram numbers, Qian belongs to six, and the mutual hexagram Gen represents star mansions; Xun indicates falling, while the lower trigram Zhen is joyful, so there is no need to worry about falling. Xun also represents life, Qian represents wealth, and the mutual hexagram Gen represents safety, hence life and wealth are preserved. The note below the circle says: The character "Shi" follows the Ji Gu Ge edition, while the Song edition mistakenly writes it as "Kong." Liu Fu is the name of San Tai stars, which consist of six stars in total, hence called Liu Fu. The reason for having no worries despite falling is that Gen represents stars, and when Gen is inverted, it becomes Zhen, which is joyful, hence no worry. The last two characters in the Ji Gu Ge edition are "Ming Ze," while in the Song and Yuan editions they are "Quan Cai." Here, the character "Ming" follows the Ji Gu Ge edition, and "Cai" follows the Song and Yuan editions.

大畜。齎金賈車，失道後時，勞罷為憂。乾為金，艮手為齎，震為車、為後，艮為道、為時，在外故失道後時。伏大坎為勞、為憂。○宋元本多"我心則休"四字，汲古無。

The hexagram "Qin" changes into "Da Xu". Lin's interpretation says: carrying money to buy a vehicle, yet getting lost and missing the appointed time, leading to toil and exhaustion, which becomes a source of worry. This is an omen of unfulfilled commercial endeavors. Shang Binghe explains the image: the lower trigram is Qian, representing money, and the upper trigram is Gen, representing the hand; holding something and moving is "ji" (to carry). The mutual trigram Zhen represents a vehicle and also being behind; Gen represents roads and seasons, and the trigrams of road and time are in the outer trigram, which is distant from Li, hence getting lost and missing the time. The shape of the hidden Kan in the hexagram signifies labor and sorrow, from which the last sentence is derived. "○" below is a note: the Song and Yuan editions of this passage include the four characters "woxin zexiu" (my heart rests), while the Jigugē edition does not.

頤。華首山頭，仙道所遊。利以居止，長無咎憂。艮為山、為首，伏兌為華，艮為壽、為仙道、為居止。坤為憂，震樂故無憂。○利以，依宋元本，汲古作利於。咎憂，依汲古，宋元本作憂咎。華、首，皆山名。

The hexagram "Approaching" changes into "Nourishing." Lin's interpretation says: The peaks of Mount Hua and Mount Shou are places where immortals travel and wander; it is suitable to reside here and rest in peace, with no calamity or worry for a long time. This is a favorable omen for seclusion and safety. Shang Binghe's interpretation of the image: The upper trigram is Gen, which represents mountains and also the head; the hidden trigram is Dui, which represents Mount Hua. Together they form "Mount Hua Head." Gen also represents longevity, immortality, and dwelling, from which the middle two lines are derived. The lower trigram is Kun, which represents worry, while the lower trigram Zhen is characterized by joy, hence there is no worry. "○" below is a note on the text: "利以" follows the Song and Yuan editions, while the Jiguge edition reads "利于"; "咎忧" follows the Jiguge edition, while the Song and Yuan editions read "忧咎." Mount Hua and Mount Shou are both names of mountains.

大過。采唐沬鄉，要期桑中。失信不會，憂思約帶。詳《師》之《噬嗑》。《詩》"我心蘊結"，又曰"心如結兮"，即約帶之義。楊慎謂即衣帶日以緩之意，非。

The hexagram 临 changes to 大过. Lin Ci says: going to Mei village to gather female moss, with an appointment to meet in Sangzhong; the other party failed to keep the promise, causing worry and sorrow as if a belt were tied tightly around the heart. This still refers to the meaning of "meeting but not meeting" in the poem "Sangzhong" from the Songs of Wei. Shang Binghe says the explanation through imagery is detailed in the entry for 师 and 噬嗑, and he clarifies the meaning of "binding belt": the Book of Songs has expressions such as "my heart is bound up" and "my heart is like a knot," which exactly convey this meaning; Yang Shen's interpretation that the belt becomes looser day by day is incorrect.

坎。人面鬼口，長舌為斧。斲破瑚璉，殷商絕後。詳《否》之《謙》。○人面，依汲古，宋元本作八面，非。鬼，各本皆作九，依《否》之《謙》校改，實鬼與九皆通用，紂臣鬼侯亦作九侯是其證。

The hexagram "Approaching" changes into "Water". Lin Ci says: It has the face of a human and the mouth of a ghost, with a long tongue like an axe; it breaks the瑚琏 vessels in the ancestral temple, causing the Shang dynasty to lose its descendants. Using the metaphor of a deceitful tongue like an axe to describe the fall of a nation is extremely ominous. Shang Binghe says the symbolic interpretation is detailed in the entry on "Humility" under the hexagram "Opposition". The following is a collation note: "human face" follows the Jiguge edition, while the Song and Yuan editions read "eight faces", which is incorrect; the character "ghost" is found as "jiu" in all editions, but here we follow the correction from the entry on "Humility" under "Opposition". In fact, "ghost" and "jiu" were commonly used interchangeably in ancient times, as evidenced by the historical figure Guihou, a minister of King Zhou of Shang, who was also written as Jiuhou.

離。臨溪橋疚，雖恐不危，樂以笑歌。兌為溪，伏艮為橋，伏坎為恐、為危，震為樂、為笑歌。○橋疚，宋元本作蟠枝，汲古作橋疚。疚，疑為仄，故雖恐不危。蟠當為播，播，種也。播枝，言種樹也。

The hexagram Li (Fire) is transformed from the hexagram Lin (Approach). Lin's interpretation says: walking by a narrow bridge by the stream, although afraid, there is no real danger, and one sings and laughs. This is a favorable omen of a false alarm. Shang Binghe explains the image: the upper trigram Dui (Lake) represents the stream, the hidden trigram Gen (Mountain) represents the bridge, the hidden trigram Kan (Water) represents fear and danger, and the interacting trigram Zhen (Thunder) represents joy and laughter. 「○」 Notes from the collation: In the Song and Yuan editions, the characters 'bridge疚' are written as '蟠枝'; the Jiguge edition has '桥疚'. Shang suspected that '疚' is a mistake for '仄', meaning narrow, so the bridge is narrow and causes fear, but there is actually no danger. If following the Song and Yuan editions, '蟠' should be '播', meaning to sow, and '播枝' refers to planting trees.

咸。洋洋沸溢，水泉為害，使我無賴。互大坎故曰洋溢、曰水泉為害，兌毀為害。伏坤為我。

The hexagram Li (Fire) transforms into Xian (Salt). Lin Ci explains: The water is vast and surging, boiling and overflowing, turning into a calamity, leaving me with no place to rely. This is a description of a water disaster trapping a person. Shang Binghe interprets the image: The hexagram contains an intermediately formed Da Kan (Great Water), which represents water, hence the description of 'vast and overflowing' and 'water springs causing harm'; the upper trigram Dui (Lake) has the virtue of destruction, and destruction signifies harm. The last sentence is derived from the hidden trigram Kun (Earth), which represents 'me'.

恆。蝗螟為賊，害我稼穡。秋飢於年，農夫鮮食。巽為蝗蟲、為稼穡，巽為賊、為害，兌毀亦為害。兌為秋，乾為年，伏坤為飢。震為農夫，兌為食，兌毀巽落故鮮食。○害我、秋飢，依汲古，宋本作傷害、作愁飢。

The hexagram Li (Fire) transforms into Heng (Permanence). Lin Ci explains: locusts and cutworms have become pests, destroying my crops; in autumn there is a famine, and farmers have little to eat. This is a凶辞 (auspicious omen) indicating pestilence and poor harvest. Shang Binghe interprets the image: the lower trigram Xun (Wind) represents locusts and farming, and Xun also has the meaning of harm; the interacting trigram Dui (Lake) has the virtue of destruction, and 'fold' also signifies harm. Dui represents autumn, Qian (Heaven) represents years, and the hidden trigram Kun (Earth) represents famine, combining to form 'famine in the year of autumn'. The upper trigram Zhen (Thunder) represents farmers, Dui represents food, but Dui destroys Xun and Xun declines, so the harvest is insufficient, hence 'scarce food'. '○' below is a collation note: 'harm me' and 'autumn famine' follow the Ji Gu Ge edition, while the Song edition reads 'harm' and 'worried famine'.

遯。八百諸侯，不期同時。慕西文德，興我宗族，家門雍睦。巽為辛，數八，艮後天數亦八，乾為百，伏震為諸侯，故曰八百諸侯。艮為時，伏兌為西，坤為文、為門、為族，乾為宗，艮為家。○雍睦，依汲古，宋本作雍雍。八，汲古訛六，族訛旅，依宋元本。《史記》："武王觀兵孟津，諸侯不期而會者八百"。

The hexagram Li (Fire) transforms into Duan (Retreat). Lin Ci explains: eight hundred feudal lords gathered together without prior agreement; they revered the cultural virtue of the Western Zhou dynasty, revived my clan, and within the family there was harmony and unity. Using the story of King Wu's military review at Mengjin, it indicates the gathering of many hearts and the prosperity of the family. Shang Binghe interprets the image: Xun (Wind) receives the stem Xin, which corresponds to the number eight; Gen (Mountain) in the Later Heaven hexagram number is also eight; Qian (Heaven) represents a hundred, and the hidden Zhen (Thunder) represents the feudal lords, combining to form 'eight hundred feudal lords.' Gen (Mountain) represents the season, and the hidden Dui (Lake) represents the west, while Kun (Earth) represents culture, the family, and the clan. Qian (Heaven) represents the ancestral temple, and Gen (Mountain) represents the family residence. The last three sentences are supported by these correspondences. The note below the circle: 'Yongmu' is based on the Ji Gu Ge edition, while the Song edition reads 'Yongyong'; the character 'ba' (eight) in the Ji Gu Ge edition is mistakenly written as 'liu' (six), and 'zu' (clan) is mistakenly written as 'lv' (travel), both are corrected according to the Song and Yuan editions. The 'Records of the Grand Historian' states that King Wu reviewed his troops at Mengjin, and the feudal lords who came without prior agreement numbered eight hundred.

大壯。長男少女，相向笑語。來歡致福，和悅樂喜。震為長男，兌為少女，震為笑語、為歡、為和樂、為喜。乾為福。

The hexagram Li (Fire) transforms into Da Zhuang (Great Strength). Lin Ci explains: The elder son and the young daughter face each other in conversation and laughter, bringing joy and good fortune, resulting in a harmonious and joyful atmosphere. This is a favorable omen indicating mutual harmony between men and women and domestic happiness. Shang Binghe interprets the image: The upper trigram Zhen (Thunder) represents the elder son as mentioned in the "Sayings of the Trigrams," the interacting trigram Dui (Lake) represents the young daughter, and their facing each other forms the image of laughter; Zhen also signifies joy, harmony, and celebration; the lower trigram Qian (Heaven) represents good fortune, from which the final sentence is derived.

晉。平國不君，夏氏作亂。烏號竊發，靈公殞命。坤為國，坎為平，震為君，震覆故不君。平國，陳靈公名。離為夏、為亂，夏氏，徵舒也。離為烏，坎為弓、為竊。烏號，弓名。坤為殞，言徵舒恥靈公與其母夏姬亂，射殺靈公也。事在《左傳宣十年》。

The hexagram Li (Fire) transforms into Jin (Progress). Lin Ci explains: A man named Pingguo, Chen Linggong, did not act as a ruler, and the Xia family rose up in rebellion; the good bow named Wu Hao was secretly used to shoot, and Linggong died. Using the historical event from the Zuo Zhuan, year Xuan 10, where Xia Zhengshu killed Chen Linggong, it is a凶辞 (auspicious omen) indicating a ruler who loses his way and is killed. Shang Binghe interprets the image: The lower trigram is Kun (Earth), representing the state; the mutual trigram Kan (Water) represents 'Ping'; 'Pingguo' is precisely the name of Chen Linggong. The mutual trigram Zhen (Thunder) represents the ruler, but Zhen is inverted, forming a covering image, thus indicating 'not as a ruler'. The upper trigram Li (Fire) represents Xia and also signifies calamity and disorder; Xia family is Xia Zhengshu. Li also represents 'Wu', Kan represents 'bow' and also signifies secret action. 'Wuhao' is the name of a good bow. Kun represents falling. The whole sentence indicates that Xia Zhengshu was ashamed of Linggong's incestuous relationship with his mother Xia Ji, and thus shot and killed Linggong.

明夷。春多膏澤，夏潤優渥。稼穡成熟，畝獲百斛。震為春，坎為膏澤，離為夏，坎為潤渥。震為稼穡，離火故曰熟。坤為畝、為百，震為斛。○成熟，依汲古，元本作熟成。

The hexagram "Qing" changes into "Mingyi." Lin's interpretation says: In spring, the rain is abundant, and in summer, the moisture is generous; the crops mature, and one mu yields over a hundred hu. This is a favorable omen of harmonious weather and a bountiful harvest. Shang Binghe explains the image: The mutual trigram Zhen represents spring, and the mutual trigram Kan signifies abundant rain and grace; the lower trigram Li represents summer, and Kan again signifies rich moisture and abundance, which gives rise to the first two lines. Zhen also governs crops, and Li belongs to fire, which causes the grain to mature through the influence of fire; the upper trigram Kun represents fields and also the number hundred, while Zhen represents hu, thus completing the last line. "○" Notes on the text: "mature" follows the Ji Gu Ge edition; the Yuan edition reads "熟成."

家人。客宿臥寒，席蓐不安。行危為害，留止得歡。此用《臨》象。震為客，坤為宿，伏乾為寒，巽為伏，故曰臥寒。巽為蓐、為進退，故不安。○行危為害，留止得歡。汲古作"行為危害，留不得歡"，依宋元本。《左傳》不行之謂臨，故三四句云云。

The hexagram "Qin" changes to "Jia Ren." Lin's interpretation says: staying away from home overnight, sleeping in a cold place, with an uncomfortable mat and blanket; traveling is dangerous and leads to harm, but staying still brings joy. This is a statement that favors staying still rather than moving. Shang Binghe explains that this interpretation uses the image of the primary hexagram "Qin": Zhen represents the guest and the host, Kun represents stopping and resting, the hidden trigram Qian represents cold, and Xun represents concealment, combining to form "lying in cold." Xun also represents grass mats, and it has the image of indecision, hence "unrest." The note below says: "traveling is dangerous and leads to harm, staying brings joy" are from the Song and Yuan dynasty editions. The "Zuo Zhuan" has an interpretation of "Qin" that explains it as not moving, so the third and fourth lines are phrased this way.

睽。乘桴浮海，雖懼不殆。母載其子，終焉何咎。此用《臨》象。臨震為桴、為乘，坤水兌澤，故曰海。坤為懼、為母，震為子，故母載其子。伏艮為終。○桴，依宋本，汲古作槎。浮，依宋本，汲古作於。桴，編竹木代舟也，大曰筏，小曰桴。《論語》乘桴浮於海。

The hexagram "Guan" (Observing) changes to "Gui" (Strife). The line says: sitting on a small raft drifting to the sea, although afraid there is no danger; the mother carries the child, in the end where could there be a mistake? This is a favorable omen of no danger despite alarm and both mother and child being safe. Shang Binghe says this line uses the image of the primary hexagram "Guan": the lower trigram Zhen (Thunder) represents the wooden raft and also signifies riding, while the upper trigram Kun (Earth) can be interpreted as water, and the trigram Dui (Lake) represents a large marsh, together forming the image of "sea". Kun also signifies fear and the mother, while Zhen represents the child, hence the phrase "the mother carries the child". The trigram Gen (Mountain), which is concealed, signifies the end, and the last sentence is derived from this. Below the circle "○" is a note: the character "fu" is taken from the Song edition, while the Jigugong edition has "cha"; the character "fu" is taken from the Song edition, while the Jigugong edition has "yu". Fu refers to a structure made of bamboo or wood used as a substitute for a boat; a large one is called a raft, and a small one is called a fu; in the "Analects of Confucius", there is a saying that Confucius wished to take a fu to float on the sea.

蹇。手拙不便，不能伐檀。車無軸轅，行者苦難。艮為手，坎陷故不便。艮為伐、為檀。檀，堅木也。艮止故不能。坎為車，多眚，故無軸轅。震為行，震反為艮，故難行。《詩》"檀車煌煌"，古嘗以檀造車，今不能伐檀，故無軸轅。

The hexagram Li (Fire) transforms into Jian (Obstruction). Lin's interpretation says: the hands are clumsy and unskilled, unable to cut down sandalwood; the cart has neither axle nor yoke, making the traveler's journey unbearable. This is an ominous hexagram indicating failure in making tools and inability to move forward. Shang Binghe explains the image: the lower trigram Gen (Mountain) represents hands, while the upper trigram Kan (Water) signifies danger and difficulty, leading to inconvenience. Gen also governs cutting and is associated with sandalwood, a hard and valuable wood. Since Gen's nature is to stop, it means 'unable'. Kan represents a cart, and as Kan is associated with misfortune, the cart is broken and incomplete, hence 'no axle or yoke'. The interacting trigram Zhen (Thunder) represents movement, but Zhen reversed becomes Gen, which signifies stopping, making travel difficult. The Book of Songs, Great Ya, Da Ming, mentions 'bright sandalwood carts', indicating that ancient people used sandalwood for carts. Now, unable to cut sandalwood, carts naturally lack axles and yokes.

解。唐虞相輔，鳥獸率舞。民安無事，國家富有。震為帝，故曰唐虞，為鳥、為舞，坎為眾、為民，《臨》坤為國家、為富有。

The hexagram Liin (临) changes to Xie (解). Lin's commentary says: Tang Yao and Yu Shun succeeded each other to complete the way of governance, and even birds and beasts followed in dance; the people were at peace and the state was prosperous. This is a complete auspicious omen of a sage king ruling and the world in peace. Shang Binghe explains the image: the upper trigram Zhen represents the sovereign, hence referred to as 'Tang Yu'; Zhen also governs birds and dancing, thus 'birds and beasts followed in dance' is derived from this; the lower trigram Kan represents the people; the primary hexagram Liin's坤 represents the state and also wealth, thus the last sentence is fully explained.

損。秋蛇向穴，不失其節。夫人姜氏，自齊復入。兌為秋，坤為蛇，艮為穴，震為夫、為人，伏巽為姜、為齊、為入。

The hexagram Li (Fire) transforms into Sun (Loss). Lin Ci explains: a snake in autumn retreats into its hole without missing the proper season; Lady Jiang returned from the state of Qi. Using the timely retreat of a snake to symbolize a person's departure and return, it indicates separation followed by reunion. Shang Binghe interprets the image: the lower trigram Dui represents autumn, the lower trigram Kun represents the snake, and the upper trigram Gen represents the cave, forming 'a snake in autumn heading to its hole'; the interacting trigram Zhen represents the husband and also the person, from which the term 'lady' is derived; the concealed trigram Xun represents the surname Jiang, the state of Qi, and also entry, completing the final sentence.

益。病篤難醫，和不能治。命終永訖，下即蒿廬。伏《恆》。坎為病，互大坎，故曰病篤。坎為和，坤死，故曰難醫、曰和不能治、曰命終永訖。巽為命，艮為終，巽為蒿，艮為盧，故曰蒿盧。蒿盧，即蒿里。《左傳》："晉景公疾，秦伯使醫緩為之，緩曰：是在肓之上、膏之下，攻之不可，達之不及，無能為也，既而公果卒"。 ○永訖，依汲古，元本作斯訖。

The hexagram "Qin" changes into "Yi". Lin's interpretation says: the illness is very severe and difficult to treat, even the famous doctors cannot cure it; the life is terminated forever, and the soul descends to the grave called "Hao Li". This is a凶辞 (a bad omen) of death. Shang Binghe explains the image: "Yi" has all six lines changing to form "Heng", which is its hidden hexagram. Kan represents illness, and within the hexagram there is also a large Kan, indicating illness on top of illness, hence saying "the illness is severe". Kan also represents harmony, and the "harmony" in Lin's words is the name of the ancient famous doctor, Yi He. Kun represents death, hence saying it is difficult to cure, harmony cannot help, and life ends forever. Xun represents life, Gen represents the end; Xun also represents grass, and Gen represents houses, together forming "Hao Lu", which is "Hao Li", the place where souls go after death. The "Zuo Zhuan" records that in the tenth year of Chenggong period, Duke Jing of Jin was ill, and Duke Qin sent the doctor Yi Huan to diagnose. Yi Huan said the illness was between the肓 and the膏, and it could not be treated by moxibustion or acupuncture, so he was helpless. Soon after, Duke Jing of Jin died. "○" below is a note: "Yong Ji" follows the Ji Gu Ge edition, while the Yuan edition reads "Si Ji".

夬。青蛉如云，城邑閉門。國君衛守，民困於患。青蛉，即蜻蛉。《漢志》"越巂有青蛉縣"，《水經注》引作蜻蛉，《埤雅》蜻蜓一名蜻蛉，《呂氏春秋》"海上有人好蜻蛉，每至海上，蜻蛉從遊者數萬"。《夬》通《剝》。坤為雲、為城邑、為閉、為國、為民、為患，艮為守，蜻蛉大首薄翼。艮一陽在上，疑即《剝》艮象也。○閉，依元本，汲古本、宋本作關。

The hexagram "Qin" changes into "Guai." Lin Ci's interpretation says: dragonflies are numerous like clouds, cities close their gates; the king sends soldiers to guard, and the people suffer from calamity. This is a凶 omen indicating disaster caused by strange phenomena. Shang Binghe explains the image: "Qingling" refers to dragonflies. The "Book of Han·Geography" records that Yuezhi Commandery had a county named Qingling, and the "Commentary on the Water Classic" refers to it as Qingling. The "Biya" says dragonflies are also called Qingling. The "Spring and Autumn Annals: Luxuriant Dew" records that there was a man by the sea who loved dragonflies; every time he went to the seaside, dragonflies followed him in the tens of thousands. The hexagrams "Guai" and "Bo" are complementary. In "Bo," the earth trigram represents clouds, cities, closure, states, people, and calamity, while the mountain trigram represents guarding. Dragonflies have large heads and thin wings; the mountain trigram in "Bo" has one yang line at the top and all yin lines below, resembling a large head with thin wings. Shang suspects that the image of dragonflies in Lin Ci's interpretation comes from the mountain trigram in "Bo." Notes below the circle: The character "close" follows the Yuan edition; the Ji Gu Ge edition and the Song edition read "close the gates."

姤。牙櫱生達，室堂啟戶。出入利貞，鼓翼起舞。此亦全用《臨》象。震為牙櫱、為生，坤為堂戶，震為出，巽入，故曰出入利貞。震為鼓、為翼、為起舞。○出入，依汲古，宋元本作幽人。貞，依宋元本，汲古訛真。首句各本作牙孽生齒，依《小畜》之《睽》校。

The hexagram "Approaching" changes into "Meeting." The commentary says: new sprouts emerge and grow, the hall and chamber are open and the doors are wide; going in and out follows the correct path and is beneficial, wings are spread and one dances gracefully. This is a favorable omen indicating vigorous growth and smooth communication between inside and outside. Shang Binghe says that this entire passage uses the imagery of the primary hexagram "Approaching": Zhen (Thunder) represents the young sprout and growth, Kun (Earth) represents the hall and chamber and the doors, Zhen (Thunder) also represents going out, Xun (Wind) represents coming in, thus forming "beneficial to go in and out following the correct path"; Zhen (Thunder) also represents drumming, wings, and dancing, which is the source of the last sentence. "○" below is a note on textual variations: "going in and out" follows the Ji Gu Ge edition, while the Song and Yuan editions read "recluse"; the character "zheng" follows the Song and Yuan editions, while the Ji Gu Ge edition mistakenly reads "zhen"; the first sentence in all editions reads "new sprouts grow," but this is corrected according to the commentary on "Small Accumulation" and "Strife."

萃。鳧游江海，沒行千里。以為死亡，復見空桑，長生樂鄉。艮為鳧，坤為江海、為千里。坤為死亡，巽為桑，坤虛，故曰空桑。伏震為生，兌悅故曰樂鄉。坤為鄉。林意謂鳧沒江海，不見以為死亡矣，後復見於空桑，不惟未死，且甚安樂也。○海沒，依宋元本，汲古作湖役。

The hexagram Li (Fire) transforms into Cui (Gathering). Lin Ci explains: wild geese swim in rivers and seas, traveling a thousand miles in hiding; people think they are dead, but later they reappear in the empty mulberry grove, living long and happily. This is a favorable omen of losing and regaining, and finding salvation in despair. Shang Binghe interprets the image: the mutual trigrams Gen (Mountain) represent the wild geese, and Kun (Earth) represents rivers and seas, as well as a thousand miles; Kun also signifies death, Xun (Wind) represents mulberry trees, and the emptiness within Kun combines with mulberry to form 'empty mulberry'; the hidden trigram Zhen (Thunder) signifies life, the upper trigram Dui (Lake) signifies joy, and Kun also signifies the native land, forming 'happy homeland'. Shang also clarifies Lin Ci's meaning: the wild geese dive into rivers and seas, disappearing from sight; people think they are dead, but later they reappear in the empty mulberry grove, not dead at all, but living comfortably. '○' below is a note: 'sea disappearance' follows the Song and Yuan editions, while the Jigugong edition reads 'lake labor'.

升。黃帝出遊，駕龍乘馬。東上泰山，南遊齊魯，邦國咸喜。震為黃、為帝、為遊、為龍、為馬、為東，伏艮為山，故東上泰山。震又為南，巽齊兌魯，故南遊齊魯。坤為邦國，震為喜。○馬，依宋本，汲古作鳳，非。

The hexagram "Qing" changes into "Sheng". Lin Ci said: The Yellow Emperor went on a tour, riding a dragon and a horse; he went east to Mount Tai, and south to Qi and Lu, and all the states were joyful. This is a fortunate omen of touring the four directions and the whole world rejoicing together. Shang Binghe interpreted the image: The interacting trigram Zhen combines the meanings of Yellow, Emperor, touring, dragon, horse, and the number of the east. Almost all the images needed for the first three sentences come from Zhen. The hidden trigram Gen represents a mountain, which together with Zhen's eastern direction forms "going east to Mount Tai." Zhen also represents the south, while the lower trigram Xun represents Qi, and the interacting trigram Dui represents Lu, forming "going south to Qi and Lu." The upper trigram Kun represents the states, and Zhen represents joy, from which the last sentence is derived. "○" below is a note: The character "Ma" is taken from the Song edition; the Ji Gu Ge edition has "Feng," which is incorrect.

困。履危不止，與鬼相視。驚恐失氣，如騎虎尾。通《賁》。坎為危，在震下，故曰履危。坎為鬼，離為視，離坎連體，故曰相視。震為驚、為騎，艮為虎尾，謂遇鬼驚恐如履虎尾也。

The hexagram Li (Fire) changes into Kun (Earth). Lin's interpretation says: walking on top of danger and unable to stop, facing ghosts and spirits directly; frightened to the point of being unable to breathe, like riding on the tail of a tiger. This is an ominous omen of encountering danger and evil. Shang Binghe explains the image: the hexagram Guan (Obstruction) and Ben (Brightness) are complementary. The trigram Kan (Water) represents danger, and Kan is located below Zhen (Thunder), so stepping on it is said to be 'walking on danger'; Kan also represents ghosts, while Li (Fire) represents observation. In Ben, the trigrams Li and Kan are connected, hence 'facing each other'. Zhen represents fear and riding, Gen represents a tiger's tail. The whole sentence describes encountering ghosts and being frightened, like standing on a tiger's tail.

井。秋南春北，不失消息。涉和履中，時無隱匿。通《噬嗑》。兌秋離南，震春坎北，雁秋南鄉，春北歸，故不失消息。又消息卦起坎離，亦不失也。坎為和、為中，震為涉、為履，艮為時，坎為隱匿，四時畢見，故無隱匿。○隱，汲古作陰，依元本。

The hexagram "Qing" transforms into "Jing." Lin's interpretation says: geese fly south in autumn and north in spring, never missing the changes of the seasons; crossing water while staying in the center and keeping to the right path, the seasons are clear and there is nothing hidden. This is a favorable omen of timely and centered conduct. Shang Binghe explains the image: the hexagram "Jing" and "Shihe" are mutually related. Dui represents autumn, Li represents south, Zhen represents spring, and Kan represents north; geese flying south in autumn and north in spring exactly match "south in autumn and north in spring," so they do not miss the seasonal changes. The idea of the waxing and waning of the seasons originates from the hexagrams Kan and Li. Since both Kan and Li are present, there will be no error. Kan also represents harmony and is in the central position, while Zhen represents crossing water and movement. Together they form "crossing harmony and moving in the center." Gen represents the seasons, and Kan represents concealment. The images of the four seasons are clearly shown in the hexagrams, with nothing hidden, hence the saying "the seasons have nothing hidden." "○" below is a note: the character "yin" in the Ji Gu Ge edition is here taken from the Yuan edition.

革。龍門砥柱，通利水道。百川順流，民安其居。通《蒙》。震為龍，艮為門、為柱、為石，故曰龍門砥柱。震為通，巽為利，坎水艮道。《禹貢》："道河積石，至於龍門，東至砥柱"是也。震為百，坎為川、為流、為民，艮為安、為居，故曰民安其居。

The hexagram "Qin" changes into "Ge". Lin Ci explains: opening the龙门 and砥柱 to make the waterway smooth and convenient; all rivers flow smoothly, and the people live in peace and prosperity. Using the story of Yu the Great controlling the floods, it is a favorable omen indicating that the water disaster has been calmed and the people can live in peace. Shang Binghe interprets the image: "Ge" and "Meng" are related hexagrams. Zhen represents the dragon, Gen represents the gate, the pillar, and stone, combining to form "Lingmen Dizhu"; Zhen also represents communication, Xun represents benefit, Kan represents water, and Gen represents roads, thus forming "smooth and beneficial waterway". The "Book of Documents · Yu Gong" says that the Yellow River was guided from Jishi to Lingmen, then eastward to Dizhu, which is exactly this situation. Zhen also represents "hundred", Kan represents rivers, main streams, and also the people, and Gen represents peace and residence, thus completing the last sentence.

鼎。千歲廟堂，棟橈傾僵。天厭周德，失其寵光。通《屯》。坤為千歲，艮為廟堂。巽為棟、為隕落，故曰橈、曰傾僵。震為周，艮為天、為光，坎失，故曰失其寵光。○橈，依宋本，汲古本作撓，非。

The hexagram "Qin" changes into "Ding." Lin's interpretation says: The ancestral temple and hall have been passed down for thousands of years, but the beams are bent and the buildings are collapsing; heaven has abandoned the virtue of the Zhou dynasty, and the Zhou royal house has lost its favored brilliance. This is an ominous sign of the collapse of the dynasty. Shang Binghe explains the image: The hexagram "Ding" is mutually related to "Zun." The trigram "Kun" represents a thousand years, and the interacting trigram "Gen" represents the temple hall; the lower trigram "Xun" represents beams and also falling, and when it falls, it bends and collapses, hence the words "rao" and "qin jiang." The interacting trigram "Zhen" represents the Zhou dynasty, "Gen" represents heaven and also light, and "Kan" represents loss. The last sentence "losing its favored brilliance" comes from this. "○" below is a note: The character "rao" follows the Song edition; the Ji Gu Ge edition uses "nao," which is incorrect.

震。折若蔽目，不見稚叔。三足孤鳥，遠離室家。坎為折，震為若。若木也。離為目，離伏坎隱，故曰蔽目、曰不見稚叔。艮為叔、為少男，故曰稚叔。震為足，數三，艮為烏，坎孤，故曰三足孤烏。艮為室家。

The hexagram "Approach" changes into "Thunder." Lin's interpretation says: "The ifu tree is broken down, blocking the eyes, so the young uncle cannot be seen; a solitary bird with three feet flies far away from its home." This is an ominous sign of estranged family ties and solitary wandering. Shang Binghe explains the image: the mutual trigrams of Kan indicate breaking, and Zhen represents the ifu tree, which is the mythical tree at the sun's side. Li represents the eyes, but since Li is hidden and Kan is concealed, it is said "to block the eyes" and "unable to see the young uncle." Gen represents the uncle and also the young male, forming "young uncle." Zhen represents the feet, and since Zhen is associated with the number three, Gen represents the bird, and Kan signifies solitude, forming the "solitary bird with three feet" — the three-footed bird is the bird of the sun. Gen also represents home, from which the last sentence is derived.

艮。望叔山北，陵隔我目。不見所得，使我心惑。艮為望、為叔，互坎為北，故曰山北。坎為隱，離伏，故曰陵隔我目、曰不見所得。坎為心、為憂，故曰心惑。○心，依汲古，元本作憂。

The hexagram Li (Fire) changes to Gen (Mountain). Lin's interpretation says: Looking from the north of the mountain to see my uncle, hills block my view; I cannot see the person I am looking for, causing me confusion. This expresses the meaning of seeking without finding and being restless in mind. Shang Binghe explains the image: Gen represents looking and also represents an uncle; within the hexagram, the mutual hexagram Kan (Water) represents the north, combining with the mountain image of Gen to form 'mountain north'. Kan represents concealment, and the line Li (Fire) is hidden and does not appear, thus obstructing the view, hence saying the hills block my sight and I cannot see what I seek. Kan also represents the mind and sorrow, and the last sentence 'confused heart' is derived from this. '○' below is a note on the text: the character 'heart' follows the Ji Gu Ge edition, while the Yuan edition reads 'sorrow'.

漸。匏瓠之息，一畝千室。萬國都邑，北門有福。艮為果、為匏瓠。息者，生也，子也。艮為室。《說文》："室，實也"，言匏瓠之實一畝得千也。伏震為千，坎數一，故曰一畝千室。艮為國、為都邑、為門，坎北，故曰北門。○息，依汲古，宋元本作恩，非。千，依宋元本，汲古訛十。

The hexagram "Qin" changes into "Jian". Lin Ci says: The gourd fruit grows in abundance, with a thousand fruits per mu of land; among the myriad states and cities, the northern gate is auspicious. This is a favorable omen indicating abundant harvest and a favorable direction. Shang Binghe explains the image: The lower trigram Gen represents fruits and gourds; the character "xi" here means birth or offspring, referring to the fruits produced. Gen also represents a house, and the "Shuo Wen Jie Zi" defines "shi" as "real," so it is said that a mu of land can yield a thousand gourds. The hidden trigram Zhen represents "thousand," and the interacting trigram Kan, which corresponds to the number one, combines with it to form "one mu, a thousand houses." Gen also represents states, cities, and gates, and Kan corresponds to the north, hence the phrase "northern gate." Notes from the text: The character "xi" follows the Ji Gu Ge edition; the Song and Yuan editions read "en," which is incorrect. The character "qian" follows the Song and Yuan editions; the Ji Gu Ge edition mistakenly reads it as "shi."

歸妹。域域牧牧，憂禍相伴。隔以巖山，室家分散。通《漸》。坎為憂，離為禍，坎離連體，故曰相伴。艮為山、為室家，艮止，故曰隔。伏巽故曰分散。○以，依宋元本，汲古作我。

The hexagram "Qin" changes into "Gui Mei." Lin Ci explains: There is a view filled with vast and desolate landscapes, with sorrow and calamity coming together; blocked by steep mountains, the family is scattered apart. This is a凶 (auspicious) omen of separation and obstruction. Shang Binghe interprets the image: "Gui Mei" and "Jian" are mutually related hexagrams. The mutual trigram Kan indicates sorrow, and the mutual trigram Li indicates calamity. Since Kan and Li are connected as the two main trigrams, it is said "they come together"; the trigram Gen represents mountains and also family, and the virtue of Gen is to stop, hence the obstruction, so it is said "blocked by mountain rocks"; the hidden trigram Xun indicates dispersion, and the last sentence "scattered apart" is derived from this. "○" below is a note: the character "以" is based on the Song and Yuan editions, while the Jigugē edition reads "我."

豐。騏驥騄耳，遊食萍草。逍遙石門，循山上下，不失其所。通《渙》。震為馬，故曰騏驥騄耳。震為食、為草，草在坎水上，故曰萍草。震為逍遙、為食，艮為門、為山，中爻正反震艮，故曰循山上下。○所，依宋本，汲古作子。

The hexagram "Qin" changes into "Feng." Lin Ci explains: fine horses like Qiji and Lut'eri are freely grazing among floating grass; they move leisurely around the Stone Gate area, ascending and descending along the mountain slopes, never losing their place of rest. This is a favorable omen indicating that talented individuals find their proper place and enjoy freedom and ease. Shang Binghe interprets the image: the hexagrams "Feng" and "Huan" are complementary. The trigram Zhen represents horses, and Qiji and Lut'eri are names of the eight famous horses of King Mu of Zhou. Zhen also represents food and grass; floating grass on top of the water of Kan is called "pingcao." Zhen also signifies leisure and ease, while Gen represents gates and mountains. The middle lines of the hexagram contain both Zhen and Gen, one positive and one negative, moving up and down, hence the saying "moving along the mountains." The note below the circle states: the character "suo" is taken from the Song edition; the Ji Gu Ge edition reads "zi."

旅。天所祚昌，文以為良。篤生武王，姬受其福。艮為天，伏震為祚、為昌。離為文，伏震為生、為武、為王、為姬、為福。

The hexagram Li (Fire) transforms into the hexagram Lu (Travel). Lin Ci explains: This signifies the abundant blessings bestowed by Heaven, and King Wen's virtue is good. Heaven sincerely produces King Wu, thus the Ji clan receives blessings. This is a favorable omen indicating the mandate of Heaven belongs to the Zhou. Shang Binghe interprets the image: The lower trigram Gen (Mountain) represents Heaven, and the concealed trigram Zhen (Thunder) signifies blessings and prosperity, from which the first sentence is derived. The upper trigram Li (Fire) represents brilliance, corresponding to King Wen's title. The concealed trigram Zhen also signifies generation, King Wu, the king, the Ji clan, and blessings, all of which are fully reflected in the latter part of the statement.

巽。羊腸九榮，相推稍前。止須王孫，乃能上天。詳《蠱》之《剝》。此皆用伏震象，以互艮為天。

The hexagram Liin changes into Xun. Lin's commentary says: The winding mountain path winds around nine bends, people push and pull each other forward bit by bit; only when the prince arrives, can they finally reach the heavens. This is the same as the commentary on Gu and Bo in the hexagram Gu, which uses the story of Emperor Wen of Han dreaming of a man with a yellow head pushing him up to heaven, and upon waking he met Deng Tong. The difference is that the previous one says 'nine coils' and this one says 'nine glories,' the words are slightly different but the meaning is the same. Shang Binghe's detailed explanation can be found in the entry on Gu and Bo. Here, only one sentence is added: these lines all refer to the hidden Zhen image, and the interacting elements are taken as Gen, representing heaven.

兌。貧鬼守門，日破我盆。孤牝不駒，雞不成雛。通《艮》。互坎為鬼，艮為守、為門，震為盆，坎為破。兌為牝，震為駒，震伏，故不駒。巽為雞，艮為雛，艮伏，故不雛。

The hexagram 临 changes to 兑. Lin Ci says: Poor ghosts are guarding the gate, breaking my pots and jars every day; a single mother animal cannot give birth to young, and a hen cannot hatch chicks. This is an ominous sign of poverty and childlessness. Shang Binghe explains the image: The hexagram 兑 is connected with 艮 through mutual opposition. The hidden trigram Kan represents ghosts, and 艮 represents guarding and the gate, forming the meaning of 'poor ghosts guarding the gate'. The trigram Zhen represents pots, and Kan represents breaking, hence 'the day breaks my pots'. 兑 represents female animals, Zhen represents horse foals, but Zhen is hidden and does not emerge, so no foals are born. Xun represents chickens, and Gen represents chicks, but Gen is hidden and does not emerge, so no chicks are hatched.

渙。飽食從容，入門上堂。不失其常，家無咎殃。坎為飲食，震樂故從容。艮為門、為堂，巽為入，艮為家，坎為殃，震解故無。○入門，依汲古，宋元本作出門，非。

The hexagram Li (Fire) transforms into Huan (Dispersal). Lin Ci explains: having a full stomach, moving with ease and composure, entering the hall; not losing one's usual manner, there is no calamity in the family. This is a favorable omen indicating family stability. Shang Binghe interprets the image: the lower trigram Kan represents food and drink, the mutual trigram Zhen indicates joy, and joy leads to slow and easy movement, hence 'composure'; the mutual trigram Gen represents the door and the hall, while the upper trigram Xun represents entering, combining to form 'entering the hall'. Gen also represents the family, Kan represents calamity, and Zhen has the meaning of dispersal, so the calamitous energy is dispersed, hence there is no calamity in the family. '○' below is a note: 'entering the door' follows the Ji Gu Ge edition, while the Song and Yuan editions read 'leaving the door', which is incorrect.

節。陰淫不止，白馬為海。皋澤之子，就高而處。坎為水，故曰陰淫。震為白、為馬，兌為海。白馬，津名，在大伾山南，言水多，津變為海也。震為子，艮為皋，兌為澤，言皋澤之人，因水多皆就高而處也。○海，依汲古，宋元本作洶。皋澤，依宋元本，汲古作澤皋，非。皋澤，猶山澤也。

The hexagram "Approaching" changes into "Cutting Off." Lin Ci explains: continuous rain and drizzle, the White Horse Ford has become a vast expanse of water; people living by the marshes can only move to higher ground. This is a凶辞 indicating a dangerous flood. Shang Binghe interprets the image: the upper trigram Kan represents water, and prolonged rain is referred to as "yin yin"; the mutual trigram Zhen represents white and also horses, while the lower trigram Dui represents the sea. The White Horse Ford was originally the name of a ford, located to the south of Da Pi Mountain. Describing it as turning into the sea is meant to illustrate the vastness of the water. Zhen also represents the son, the mutual trigram Gen represents high ground by the water, and Dui represents marshes. The last two lines describe people living by the marshes who, due to the great flood, have to move to higher ground. "○" below is a note: the character "sea" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "xiong"; "gaoze" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "ze gao," which is incorrect. Gaoze and Shanze have the same meaning.