Nineteenth Section: The Approach of the Superior Being

中孚。執戈俱立，以備暴急。千人守門，因以益卑，終安何畏。艮為戈、為執，震為立、為暴急、為千人，艮為守、為門，兌為澤、為下，故曰卑。艮為終、為安，震樂故無畏。○守門、因以益卑，依宋元本，汲古作舉龍、作困危得海。

The hexagram Li (Fire) transforms into Zhongfou (Middle Trust). Lin Ci explains: people all hold spears and halberds and stand firm, guarding against sudden calamities; thousands guard the gate, thus their postures become even more humble, eventually achieving stability, so what is there to fear? This is a favorable omen of strict vigilance and attaining security through humility. Shang Binghe interprets the image: the mutual hexagram Gen (Mountain) represents spears and holding, while the mutual hexagram Zhen (Thunder) represents standing, sudden urgency, and also thousands of people. The first two lines are derived from this. Gen also governs guarding and gates, so 'thousands guarding the gate' completes the meaning. The lower trigram Dui (Lake) represents marshes, which are low, hence 'low'; Gen also signifies completion and peace, while Zhen is joyful, and joy leads to fearlessness, hence the last line. The note below the circle: 'guarding the gate' and 'thereby becoming even lower' are based on the Song and Yuan editions, while the Jigugeshan edition has 'raising the dragon' and 'trouble resolved by the sea'.

小過。夾河為婚，水長無船。槌心失望，不見所歡。互大坎故曰夾河、曰水長。震為船，兌毀故無。艮為槌，坎為心，艮為望，坎失故曰失望。震為歡。○水長，依宋元本，汲古作漲。槌心，依釋文，汲古作追，元本作遙，皆非。

The hexagram "Approaching" changes into "Minor Excess." Lin's interpretation says: getting married across a river, the water rises but there is no boat; beating one's chest in disappointment, unable to see the beloved. This is a凶 (auspicious) omen of good things being obstructed. Shang Binghe explains the image: the intermediate hexagram forms a large Kan, which represents water, hence "crossing a river" and "water rising"; Zhen represents a boat, but the intermediate Dui is broken, so the boat image is not formed, hence "no boat." Gen represents beating, Kan represents the heart, combining to form "beating the heart"; Gen also represents looking, and Kan represents loss, hence "disappointment"; Zhen represents joy, and the last phrase "the beloved" refers to the person one thinks of in the heart. "○" below is a note: "water rising" follows the Song and Yuan editions, while the Jigugē edition says "water swelling"; "beating the heart" follows the "Classic Interpretation" text, while the Jigugē edition says "pursuing," and the Yuan edition says "distant," neither of which is correct.

既濟。陰陽變化，各得其宜。上下順通，奏為膚功。言陰陽六爻各當位。

The hexagram Liing changes into Ji Ji. Lin's interpretation says: yin and yang move and change, each occupying its proper place in harmony; above and below are smooth and connected, thus achieving great success. This is a fully auspicious statement indicating that the situation is favorable. Shang Binghe simply points out the reason with one sentence: in the hexagram Ji Ji, all six lines are in their proper positions, with yang lines in yang positions and yin lines in yin positions, so Lin's statement that each is in its proper place and above and below are in harmony is accurate.

未濟。任劣德薄，失其臣妾。田不見禽，犬無所得。臣妾與犬，皆用《臨》伏象艮。

The hexagram Liin changes into Weijì. Lin's interpretation says: inferior ability and shallow virtue, unable to retain even servants and concubines; hunting without seeing any game, the hunting dog comes back empty-handed. This is a凶辞 indicating no virtue and no attainment. Shang Binghe gives only one explanation: the images of servants and dogs are all derived from the hidden Gen in the primary hexagram Liin. Gen governs servants and dogs; since it is hidden and not apparent, it is said to be lost and to result in nothing being obtained.

觀。厯山之下，虞舜所處。躬耕至孝，名聞四海。為堯所薦，纘位天子。艮為山、為時，故曰厯山。坤為下，伏震為帝，故曰虞舜、曰堯。艮為躬，巽順為孝。艮為名，坤為海，巽數四，故曰四海。伏震為子，艮為天，故曰天子。○虞舜、孝，依宋元本，汲古作虞唐、作教。纘位，依宋元本，汲古作禪。纘者，繼也。

The hexagram "Observing" remains "Observing" after transformation. Lin Ci explains: At the foot of the Lishan mountain, was the place where Yu Shun lived and farmed; he personally worked in the fields, his filial piety was profound, and his reputation spread throughout the four seas; later he was recommended by Yao and inherited the throne. This is a favorable omen showing virtue that moves people, rising from humble beginnings to great honor. Shang Binghe explains the image: The mutual hexagram of Gen (Mountain) indicates mountain and also the seasons, from which "Lishan" is derived. The lower trigram is Kun (Earth), indicating the lower part. The hidden trigram Zhen (Thunder) indicates the emperor, both the names Yu and Shun come from the hidden Zhen. Gen also indicates the body, the upper trigram Xun (Wind) has the virtue of following, which is filial piety, thus forming "working in the fields with filial piety." Gen also indicates reputation, Kun indicates the sea, and Xun in the trigram count is associated with four, hence "four seas." The hidden Zhen also indicates son, Gen indicates heaven, thus the last phrase "emperor" is derived. "○" below is a collation note: "Yu Shun" and "filial piety" are taken from the Song and Yuan editions, while the Jigugē edition has "Yu Tang" and "teaching" respectively; "Zuan wei" is taken from the Song and Yuan editions, while the Jigugē edition has "Zan." Zuan means to inherit.

乾。蜎飛蠕動，各有所配。歡悅相迎，咸得其處。詳《臨》之《豫》。此用《觀》象。巽蟲，故曰蝟、曰蠕。

The hexagram Guan changes to Qian. Lin's commentary says: flying and crawling insects all have their own mates; they joyfully meet each other and find their proper places. This is similar to the commentary on Lin's interpretation of the hexagram Lin changing to Yu, both emphasizing that all things can develop according to their nature. Shang Binghe explains this in detail in the entry for Lin changing to Yu, and points out that this interpretation takes the image of the primary hexagram Guan: the upper trigram of Guan is Xun, which represents insects, hence the words "yuán" and "rú" referring to crawling creatures.

坤。繼祀宗邑，追明成康。光照萬國，享世久長。坤為邑、為萬國。《觀》艮為光明、為照、為久。

The hexagram Guan changes to Kun. Lin's commentary says: In the capital city where the ancestral temple is located, the rites of worship are continued, recounting the virtue of King Cheng of Zhou and King Kang of Zhou; the radiance illuminates all the states, and the dynasty enjoys a long reign. This is a favorable omen indicating the continuation of ancestral legacy. Shang Binghe explains the image: Kun governs the city and also the myriad states; the interacting hexagram of Guan, which is Geng, signifies brightness, illumination, and longevity, from which the latter two lines are derived.

屯。秋冬探巢，不得鵲雛。銜指北去，媿我少姬。伏兌為秋，坎為冬。艮為穴、為巢，艮手為探，兌為鵲雛，兌伏故不得。艮為指，坎為北，伏巽為少姬。坤為媿，巽少姬。本《大過》。

The hexagram "Observing" changes into "Emergence." Lin Ci says: During autumn and winter, one goes to dig a bird's nest but fails to find the young magpies; one can only hold one's finger and walk northward in shame, feeling ashamed of one's young concubine. This is an ominous omen of returning empty-handed and being unable to face people. Shang Binghe explains the image: The hidden trigram Dui (Lake) represents autumn, and the upper trigram Kan (Water) represents winter; the interacting trigram Gen (Mountain) represents a cave or bird's nest, and Gen also represents the hand, so reaching out to search is "searching." Dui represents the young magpies, but the Dui trigram is hidden and does not appear, hence the failure to find them. Gen also represents the finger, and Kan represents the north, forming "holding the finger and going north." The hidden trigram Xun (Wind) represents the young concubine, and Kun (Earth) represents shame, from which the last line is derived. Shang said that Xun represents the young concubine, an example taken from the hexagram "Great Crossing."

蒙。僮妾獨宿，長女未室，利無所得。艮為僮妾、為獨，坎為宿，艮為室，巽為長女、為利，巽伏故無得。

The hexagram "Observing" changes into "Infant." Lin Ci says: servants and maidservants sleep alone at night, the eldest daughter has not yet married and settled down, and there is no gain from seeking profit. This is the same as the interpretation of "Gǔ" changing into "Lǚ" from before, both indicating isolation and lack of success. Shang Binghe explains the image: the upper trigram is Gen, which represents servants and maidservants, as well as solitude; the lower trigram is Kan, which signifies stopping and staying overnight, forming the image of "servants and maidservants sleeping alone." Gen also represents rooms, but in this case, the image of a room is not clearly present, so it is said "not yet married." The trigram Xun represents the eldest daughter and also wealth and profit, but since the trigram Xun is hidden and not visible, there is "no gain."

需。洪波逆流，至人潛處。蓬蒿代柱，大屋顛仆。通《晉》。坎為水，坤水，故曰洪波。洪波，大波也。伏坤為逆，坎為聖，故曰至人。坎為潛，坤為薪，在艮屋下，故曰蓬蒿代柱。艮為屋柱，坤柔故顛仆。○洪，宋元本作鴻，從汲古。波，汲古作魚，依宋元本。至人，宋元本作主人，依汲古。處皆作去，依《同人》之《屯》校。

The hexagram "Observing" changes into "Necessity." Lin Ci says: A great wave rushes back against the current, and the virtuous person remains hidden and does not emerge; using reeds and grass to replace the pillars, the large house thus collapses. This is a凶辞 indicating unstable foundation and imminent peril. Shang Binghe explains the image: The hexagrams "Necessity" and "Progress" are mutually related. The upper trigram is Kan, representing water, and the lower trigram is坤, which can also be interpreted as water. Two waters combined form "great waves," which are great waves. The hidden坤 indicates a reversal; Kan also represents the sage, so it is called "the virtuous person"; Kan also represents concealment, hence "concealment."坤 represents firewood, and firewood is under the image of a house represented by艮, which is exactly "reeds and grass replacing pillars";艮 represents the pillars of a house, while坤 is weak and cannot support the heavy weight, thus "the large house collapses." Below the circle, the notes state: The character "洪" in the Song and Yuan editions is "鸿," here following the Jigugē edition; the character "波" in the Jigugē edition is "鱼," following the Song and Yuan editions; the character "至人" in the Song and Yuan editions is "主人," here following the Jigugē edition; the character "处" in all editions is "去," here following the correction from the "Same People" hexagram's "屯" section.

訟。日闇不明，讒夫在堂。右臂疾痺，君失其光。離為日、為明，坎隱故闇。坎為夫，坎上下兌口相背，故曰讒夫。《觀》艮為堂、為臂，坎為疾。乾為君，離為光，坎隱故失光。○臂、痺，依汲古，宋元本訛闢、訛瘁。

The hexagram Guan (Observing) changes to Song (Contention). Lin's interpretation says: the daylight is dim and unclear, and the person spreading slander stands in the hall; the right arm is numb and unresponsive, and the ruler loses his radiance. This is a凶 (auspicious) omen indicating the presence of slanderers and the loss of the ruler's virtue. Shang Binghe explains the image: Li (Fire) represents the sun and brightness, but the lower trigram Kan (Water) signifies concealment, so the light is obscured, hence "daylight is dim and unclear." Kan represents the husband, and the two yao (lines) of Kan are opposite each other, like two Dui (Lake) trigrams facing each other, which symbolizes "a slanderous husband." The original hexagram Guan has Gen (Mountain) representing the hall and also the arm, and Kan representing illness, thus forming "right arm disease and numbness." The last sentence is derived from this. "○" below is a note: the characters "arm" and "numbness" are based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly wrote them as "辟" and "瘁" respectively.

師。王孫季子，相與孝友。明允篤誠，升擢薦舉，為國乾輔。此用遇卦《觀》象。《觀》艮為孫、為季子，伏震為王，故曰王孫季子。坤順故曰孝友。艮為明允、為篤誠，伏震為薦舉、為乾，坤為國。○輔，依宋本，汲古作柱。

The hexagram Guan (Observing) changes to Shi (The Army). Lin's commentary says: The prince and the younger son are filial and fraternal towards each other; they are wise, sincere, and loyal, thus being promoted and recommended, becoming important ministers of the state. This is a favorable omen indicating virtuous sons and being appointed to office. Shang Binghe explains that this line takes the image of the hexagram encountered, which is the primary hexagram Guan. In Guan, the mountain (Gèn) represents the younger son and also the younger brother, while the hidden thunder (Zhèn) represents the king, combining to form "the king's younger son and younger brother." The earth (Kūn) has the virtue of flexibility and obedience, and obedience signifies filial piety and fraternal love. The mountain also represents clarity and sincerity, and the hidden thunder represents recommendation, which can also be associated with Heaven (Qián). The earth represents the state, and the last two lines are thus matched accordingly. "○" below is a note: the character "fǔ" is taken from the Song edition, while the Ji Gu Ge edition reads "zhù."

比。麟趾龍身，日馭三千。南上蒼梧，與福為婚。道里夷易，安全無患。比亦用《觀》象。坤為麟、為身，伏乾為龍，為日、為千，艮納丙，數三，故曰三千。伏震為南、為蒼梧，乾為福，與坤配，故曰與福為婚。艮為道里，坎為平，故曰夷易。艮為安，坎為患，安故無患。○馭，依汲古，宋元本作取，非。

The hexagram "Observing" changes into "Comparison." Lin's interpretation says: The feet of a qilin and the body of a dragon, running three thousand li in a day; heading south to Cangwu, forming a union with good fortune; the path is smooth and easy, safe all the way without misfortune. This is a favorable omen for a long journey. Shang Binghe says this interpretation also uses the image of the original hexagram "Observing": The earth element (Kun) represents the qilin and the body, while the hidden heaven element (Qian) represents the dragon, the sun, and the number thousand; the mountain element (Gen) is assigned the stem Ji (Bing), which in numbers is three, forming "three thousand." The hidden thunder element (Zhen) represents the south and Cangwu; the heaven element (Qian) represents good fortune, and the earth element (Kun) pairs with it in yin and yang, thus saying "uniting with good fortune." The mountain element (Gen) also governs road distances, and the water element (Kan) represents flatness, forming "smooth roads"; the mountain element (Gen) also represents safety, and the water element (Kan) represents misfortune, so safety means no misfortune. "○" below is a note: The character "yù" is taken from the Jiguge edition, while the Song and Yuan editions have "qǔ," which is incorrect.

小畜。三子成駒，破其堅車。輪載空輿，後時失期。伏震為子，數三，故曰三子。震為駒、為車，坎為破。伏艮為堅，故曰破其堅車。坎為輪，艮為時，震為後，故曰後時失期。全用伏象。○破其堅車，依宋元本，汲古作損折轅軸，不協。

The hexagram Guan changes into Xiaoxu. Lin Ci explains: three young horses have grown up, but they damaged the sturdy cart; only the cart wheels dragged the empty body of the cart, missing the time and losing the appointment. This is a凶辞 (unfavorable omen) indicating that hastening leads to delay. Shang Binghe interprets the image: the hidden Zhen trigram represents the main element, Zhen belongs to the number three, combining to form 'three sons'; Zhen also represents horse and cart, Kan represents damage; the hidden Gen trigram represents firmness, combining to form 'breaking the strong cart'. Kan also governs the cart wheel, Gen governs the time, Zhen represents being behind, hence the last sentence 'missing the time and losing the appointment' is derived from this. Shang pointed out that all of this explanation is based on the hidden images. The note below the circle says: 'breaking the strong cart' follows the Song and Yuan edition, while the Jigugong edition says 'damaging the yoke and axle', which is inconsistent with the surrounding text.

履。逐禍除患，道德神仙。遏惡萬里，常歡以安。坎為禍患，坎伏故曰逐禍除患。伏艮為道，震為神，艮為仙，坤為萬里、為惡，坤閉故曰遏惡。兌為歡。○禍，汲古作福，依宋元本。

The hexagram "Observing" changes into "Walking." Lin Ci says: driving away calamity, removing disaster, cultivating the practice of moral and spiritual cultivation; blocking evil deeds beyond ten thousand miles, enjoying long-lasting joy and peace. This is a completely auspicious statement of turning misfortune into good fortune. Shang Binghe explains the image: Kan represents disaster, but the Kan trigram is hidden and does not emerge, so disaster does not arise, hence "driving away disaster and removing calamity." The hidden trigram Gen represents the Dao, Zhen represents the divine, and Gen also represents immortality, thus forming "moral and spiritual cultivation."坤 represents ten thousand miles and also represents evil;坤 is characterized by closure, so when closed, evil deeds cannot be carried out, hence "blocking evil." The lower trigram Dui represents joy, and the last sentence is derived from this. "○" below is a collation note: the character "huan" in the Ji Gu Ge edition is "fu," but this version follows the Song and Yuan editions.

泰。黃池之盟，吳晉爭強。勾踐為患，夷國不安。兌為池，震黃，故曰黃池。震為南，故曰吳，為進，故曰晉。震為健，乾亦為健，故曰爭強。震為足，故曰踐。坤為夷、為國，坤喪故不安。○國，依宋元本，汲古作門，非。汲古多二句，為下《復》林詞，宋元本皆無。

The hexagram "Observing" changes into "Great Exceeding." Lin's commentary says: At the Yellow Pool meeting, Wu and Jin competed for supremacy; after that, Goujia took advantage of the situation and became a serious threat to Wu, causing Wu to be unable to rest in peace. Using the historical event from the "Zuo Zhuan" of the 13th year of Duke Ai, where King Fucha of Wu contested for dominance at the Yellow Pool and Goujia of Yue took advantage of Wu's weakness to attack it, the main point is about striving for dominance leading to disaster. Shang Binghe's interpretation of the image: The interacting trigrams Dui (Lake) represent the pool, and Zhen (Thunder) represent Yellow, combining to form "Yellow Pool." Zhen represents the south, and the southern state is Wu; Zhen also represents movement forward, and forward corresponds to Jin. Zhen is characterized by strength and vigor, and Qian (Heaven) also represents strength and vigor, so they are said to "strive for dominance." Zhen also represents the foot, which corresponds to the name Goujia; Kun (Earth) represents夷 (barbarian) and also states and countries, and Kun represents loss, so it is said to "be in turmoil." Below the circle, the note says: The character "country" is based on the Song and Yuan editions; the Ji Gu Ge edition has "door," which is incorrect. The Ji Gu Ge edition also adds two more sentences here, which actually belong to the commentary on the hexagram "Fu" below; neither the Song nor Yuan editions have these.

否。青牛白咽，招我于田。厯山之下，可以多耕。歲藏時節，人民安寧。坤為牛，巽為白，伏兌為咽。坤為我、為田，艮為山、為時，故曰厯山，舜耕處也。坤為下，伏震為耕，坤為歲，艮為時，坤為民人、為安寧。○歲藏，依汲古，宋元本作歲露。人民，依宋元本，汲古作人保。歲藏時節者，言秋收冬藏之時也。

The hexagram "Observing" changes into "Non-communication." Lin Ci's interpretation says: A blue ox with a white neck calls me to the fields; at the foot of Lishan Mountain, there is much farming; when it is time for storage, the people are at peace. This is a favorable omen indicating proper farming and peaceful living. Shang Binghe's interpretation of the image: The hexagram坤 (Kun) represents the ox, and 巽 (Xun) represents white. The hidden hexagram 兑 (Dui) represents the throat, forming the image of "a blue ox with a white throat." Kun also represents "I" and the fields. The interacting hexagram 艮 (Gen) represents mountains and also the seasons, from which "Lishan Mountain" is derived, as Lishan was where Yu Shun once farmed. Kun represents the lower position, and the hidden hexagram 震 (Zhen) represents farming. Kun also represents years, Gen represents seasons, and Kun also represents people and peace, thus completing the meaning of the latter two lines. "○" below is a note: "years stored" follows the Ji Gu Ge edition, while the Song and Yuan editions read "years exposed"; "people" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "people protected." The so-called "time for storage" refers to the autumn harvest and winter storage period.

同人。有頭無目，不見菽粟。消耗為疾，三年不復。乾為頭，離目，目應在頭上，今在下，故曰無目、故不見菽粟。巽為菽粟也。伏坤為消，坎為疾。坤為年，震數三，故曰三年。○不見菽粟，依宋本，汲古作赫赫粟粟，非。

The hexagram "Observing" changes into "Union with Others." Lin Ci says: There is a head but no eyes, unable to see beans and grains; the body gradually becomes thin and sick, and cannot recover for three years. This is a凶辞 indicating blindness and being trapped, with a long illness that does not improve. Shang Binghe explains the image: The upper trigram Qian represents the head, and the lower trigram Li represents the eyes; the eyes should be on the head, but now Li is below Qian, inverted in position, hence it is said "no eyes" and "unable to see beans and grains"; the image of beans and grains comes from Xun. The hidden trigram Kun represents reduction, and Kan represents disease, combining to form "consumption leading to illness"; Kun also represents years, and Zhen in the count belongs to three, hence the last sentence "three years" is derived from this. "○" below is a collation note: "unable to see beans and grains" follows the Song edition, while the Jigugeshan edition reads "bright and abundant grains," which is incorrect.

大有。山沒邱浮，陸為水魚。燕雀無巢，民無室廬。通《比》。艮為山邱，在坎水坤水上，故曰山沒邱浮。坤為陸、為水、為魚，兌為燕雀，艮為巢、為室廬，坤為民，坎陷故曰無巢、無室廬也。

The hexagram "Observing" changes into "Great Possession." Lin Ci explains: mountains are submerged, hills float on water, and land becomes a fish pond; swallows and sparrows have no nests, and people have no houses. This is an ominous omen of great floods drowning everything. Shang Binghe interprets the image: "Great Possession" and "Comparison" are complementary hexagrams. The trigram Gen (Mountain) represents mountains and hills, and since Gen is situated above the trigrams Kan (Water) and Kun (Earth), the mountains and hills are floating in water, hence "mountains are submerged and hills float." Kun governs land, water, and fish, combining to form "land becomes water and fish." The trigram Dui (Lake) represents swallows and sparrows, Gen represents bird nests and houses, and Kun represents people; Kan's virtue is to sink, leading to collapse, hence "no nests, no houses."

謙。高岡鳳凰，朝陽梧桐。雍雍喈喈，菶菶萋萋。陳辭不多，以告孔嘉。詩《卷阿》篇："鳳凰鳴矣，於彼高岡；梧桐生矣，於彼朝陽。菶菶萋萋，雝雝喈喈"。又曰"矢詩不多，維以遂歌"。林全用詩語。艮為高岡，坤文為鳳，震為朝，伏離為日。震為鳴，故曰雍喈，為茂盛，故曰萋菶。震為言，故曰辭、曰告，為孔，故曰孔嘉。○雍雍，與《毛詩》異文，宋元本作噰。

The hexagram "Observing" changes into "Modesty." Lin Ci said: The phoenix stands on a high hill, the paulownia grows on a sunny slope; the phoenix's call is harmonious, the paulownia's leaves are lush and dense; although the words spoken by Chen are not many, each word is beautiful. All the phrases are taken from "The Great Ode: Rolling Hill" in the "Book of Songs," indicating a吉祥 omen and harmonious relationship between the sovereign and ministers. Shang Binghe first quoted the poem: "Rolling Hill" says the phoenix calls on a high hill, the paulownia grows in a sunny place, its branches and leaves are dense and lush, its call is harmonious and melodious; at the end of the poem, it says that Chen's contribution is not much, but it is used to continue the song; Lin Ci almost used the phrases sentence by sentence. Then he explained the hexagram: the upper trigram is Gen (Mountain), symbolizing a high hill, and the lower trigram is Kun (Earth), which has the image of literary elegance, so it can be associated with the phoenix; the interacting trigram is Zhen (Thunder), which represents morning, and the trigram it contains is Li (Fire), which represents the sun, thus forming "sunny slope." Zhen also represents calling, so it is said "harmonious and melodious"; Zhen also represents flourishing, so it is said "dense and lush"; Zhen also represents speech, so it is said "words" and "announcement"; Zhen also has the meaning of Kong (a term of excess), hence "excellent and commendable" is taken from this. The note below the circle says: "Harmonious and melodious" differs from the characters used in the "Mao Poem," and the Song and Yuan edition prints use "tong."

豫。鰥寡獨宿，憂動胸臆，莫與宿食。艮為鰥，坎為宿，坤為寡，故曰鰥寡獨宿。坎為憂，坤為腹、為胸臆，震口為食。○宿食，汲古作笑食，依宋元本。

The hexagram "Observing" changes into "Delight." Lin Ci explains: A widower and a widow lie alone in bed, their worries churn within their chests, with no one to share their meals or dwell with. This is a凶 (auspicious) omen of loneliness and hardship. Shang Binghe interprets the imagery: The mutual trigrams of Gen (Mountain) indicate a widower, and Kan (Water) indicates stopping and resting, while Kun (Earth) represents a widow, forming the meaning of "a widower and a widow sleeping alone." Kan also signifies worry, and Kun represents the abdomen and chest, thus "worrying in the chest" is derived from this. The shape of the lower trigram Zhen (Thunder) resembles a mouth, which governs eating, and the last sentence is thus completed. "○" below is a collation note: The Ji Gu Pavilion edition reads "smiling and eating," but this follows the Song and Yuan dynasty editions.

隨。馬蹄躓車，婦惡破家。青蠅汙白，恭子離居。震為馬、為蹄，蹄，音弟，與踶同，蹋也，馬踶故車躓。震為車，二至四震覆，故曰躓車。巽為婦，坤為惡，艮為家，兌毀，故曰破家。巽為蠅，震為青，故曰青蠅。巽為白，震為子，巽順，故曰恭子，謂申生也。艮為居。○馬蹄躓車，依《革》之《解》校，各本皆作"躓馬破車"，與下句不對。青蠅，《小雅》篇名，傷讒而作。

The hexagram "Observing" changes into "Following." Lin's interpretation says: A horse kicks and overturns the cart, an evil woman ruins the family; a green fly stains the pure, a respectful young gentleman is forced to leave his ancestral home. Using the old story of Duke Jin Xian Gong's belief in slander and the exile of his son Shen Sheng, it indicates that slander harms the virtuous. Shang Binghe explains the image: The trigram Zhen represents the horse and also the hoof; "hoof" is read as "Di," which is the same as "Dì," meaning to kick. A horse kicks the cart and it overturns. Zhen also represents the cart. From the second line to the fourth line forms an inverted Zhen, so it is said "the cart is overturned." Xun represents the woman, Kun represents evil, the mutual trigram Gen represents the family, and the trigram Dui signifies destruction, forming "evil woman ruins the family." Xun also represents the fly, Zhen represents green, so it is said "green fly"; Xun also represents white, Zhen represents the son, Xun's virtue is gentle and compliant, compliance is respect, "respectful son" refers to Prince Shen Sheng of Jin. The note below the circle says: The phrase "the horse's hoof overturns the cart" is checked against the entry on "Revolution" and "Release," where all versions say "overturning the horse breaks the cart," which does not match the next sentence. The green fly is a poem from the "Book of Songs, Xiao Ya," written about being harmed by slander.

蠱。長女三嫁，進退無羞。逐狐作妖，行者離憂。巽為長女，震為嫁，數三，故曰三嫁。巽為進退，艮為狐，震為逐、為行，互坎為憂、為妖。

The hexagram "Observing" changes into "Guilt." Lin Ci says: The eldest daughter marries three times, moving forward and backward without shame; chasing a fox brings in strange creatures, and those who travel meet with misfortune. This is a凶辞, indicating reckless movement and frequent calamity. Shang Binghe explains the image: The lower trigram is Xun, representing the eldest daughter; the interacting trigram Zhen indicates marriage, and Zhen in the count is three, forming "three marriages." Xun also signifies indecision, hence "moving forward and backward." The upper trigram is Gen, representing the fox; Zhen indicates chasing and movement, while the interacting trigram Kan signifies worry and strange phenomena, thus completing the explanation of the latter two lines.

臨。人無足，法緩除。牛出雄，走羊驚。陽不制陰，男失其家。震為人，伏巽下斷，故無足。除，授官也。坤柔故緩，言人有疾不能授官也。坤為牛，震為雄，坤在上，故曰出雄。兌為羊，震為走、為驚，故曰走羊驚，陽少陰多故曰不制。震為男，艮為家，艮伏故失。○前四為三字句，各本皆作"人無定法，緩除才出，地雄走歸"，汲古除才出又作行長奸，大都皆作四字句，茲依《既濟》之《屯》校。

The hexagram "Observing" changes into "Approaching." The first four lines of Lin's interpretation are in three-character phrases: a person is missing a foot, the procedures for granting an official position are delayed; a bull appears in the herd, and the fleeing sheep are startled. The last two lines say: yang energy cannot control yin energy, and the man loses his home. This is a凶辞 (auspicious omen) indicating physical disability, stagnation, excessive yin, and declining yang. Shang Binghe interprets the image: Zhen represents the person, and the hidden Xun hexagram has its lower yao broken, symbolizing an incomplete foot, hence "no foot." "Chu" means to grant an official position; the nature of Kun is gentle and slow, so it is said "slow granting," meaning the person is disabled and cannot receive an official position. Kun also represents cattle, Zhen represents the male, and since Kun is above, it is said "a male bull appears." The mutual hexagram Dui represents sheep, Zhen represents movement and fear, hence "fleeing sheep are startled." Since there are few yang lines and many yin lines, yang cannot control yin. Zhen represents the man, Gen represents the home, and since Gen is hidden and does not appear, it is said the man loses his home. "○" below is a collation note: the first four lines originally were in three-character phrases, and all versions read "person without fixed method, slow granting then emerges, earth male runs back." The Ji Gu Ge edition further writes "granting then emerges" as "long journey involves deceit." Generally, all versions read in four-character phrases; this is corrected according to the "Ji Ji" hexagram's "Zun" entry.

噬嗑。茹芝餌黃，飲食玉英。與神流通，長無憂凶。伏巽為芝，伏兌為茹、為餌，震為黃、為玉、為英，坎為飲食。震為神、為通，坎憂震樂，故無憂。芝，靈芝。黃，黃精，服之延年益壽。

The hexagram "Observing" changes into "Breaking the Bones." Lin's interpretation says: chewing and consuming the essence of lingzhi, taking in the yellow ginseng, drinking the essence of beautiful jade; communicating with divine beings, without long-term worries or dangers. This is a favorable omen of seeking immortality through alchemy and communicating with spirits to bring blessings. Shang Binghe explains the imagery: the hidden trigram Xun represents lingzhi, and the hidden trigram Dui represents chewing and consuming; the lower trigram Zhen represents yellow, jade, and flower essence, while the interacting trigram Kan represents food and drink, from which the first two lines are derived. Zhen also represents spirits and communication, while Kan, though associated with worry, is tempered by the joyful nature of Zhen, so joy overcomes worry, hence there is long-term peace. Shang also explains the names and objects: lingzhi is the sacred fungus, yellow refers to yellow ginseng, which ancient people believed could prolong life and enhance longevity.

賁。東行無門，西出華山。道塞畏難，遊子為患。震為東、為行，艮為門，坎隱故無門。艮山，伏兌為西、為華，故曰華山。艮為道，坎為塞、為畏、為患，震為遊子。

The hexagram "Observing" changes into "Brightness." Lin Ci said: Going east, there is no door to be found; going west, one reaches Huashan Mountain. The road is blocked, and fear of difficulty arises, making the traveler outside a source of worry. This is a凶 (auspicious) hexagram indicating no way forward or backward. Shang Binghe explained the image: The lower trigram Zhen governs the east and movement, while the upper trigram Gen represents the door. The interacting trigram Kan indicates concealment, so the door is hidden and not visible, hence "no door." Gen also represents mountains, and the concealed trigram Dui governs the west and Huashan, forming "Huashan Mountain." Gen also governs roads, while Kan signifies obstruction, fear, and calamity. Zhen represents the traveling son, and the last two lines are thus explained accordingly.

剝。壽如松喬，與日月俱。常安康樂，不罹禍憂。詳《臨》之《剝》。

The hexagram Guan changes into Bao. Lin Ci says: Life span is as long as Chishengzi and Wangziqiao, enduring as the sun and moon; always enjoying peace and happiness, without suffering misfortune or worry. This is the same as the interpretation of Lin Ci in the hexagram Lin's Bao, except that there it says 'not departing' and here it says 'not encountering', both expressing complete auspiciousness of longevity and security. The symbolic explanation has been clarified by Shang Binghe in the entry for Lin's Bao, and is not repeated here.

復。探鷇得螽，所願不喜。道值小人，君子咎蹇。震為鷇，伏巽為螽，坤憂故不喜。坤為小人，震為大塗、為道、為君、為子，坤為咎。○下二句依宋元本，汲古將前《泰》林羼入此處，非。

The hexagram "Observing" transforms into "Returning." Lin Ci says: originally intending to take a雏鸟 waiting for its mother's feeding, but what was taken was a locust, so the desired and the obtained do not match, naturally causing displeasure; encountering a small person on the way, the gentleman thus meets misfortune and hardship. This is a凶辞 indicating the failure of wishes and obstacles in action. Shang Binghe explains the image: the lower trigram Zhen (Thunder) represents the main subject, which is the雏鸟 waiting for its mother's feeding; the trigram Xun (Wind) which is concealed represents the locusts, i.e., locusts; Kun (Earth) represents worry, and worry leads to displeasure. Kun also represents small persons; Zhen represents a road and a path, and also represents a superior or ruler, from which the term "gentleman" is derived; Kun also represents misfortune and calamity, thus completing the last sentence. "○" below is a note: the last two lines follow the Song and Yuan editions, while the Jigugē edition mistakenly inserted the Lin Ci commentary from the hexagram "Great Passage" here, which is incorrect.

無妄。蠃生子，深目黑丑。雖飾相就，眾人莫取。詳《需》之《恆》。，即蜾字。蠃音騾，《說卦》離為蠃是也。

The hexagram "Observing the World" changes into "No Pretense." Lin Ci said: A wasp lays its young, which have deep-set eyes and a dark, ugly appearance; even if they are dressed up and approach others, no one would accept them. This is a凶 (auspicious) omen indicating rejection due to appearance. Shang Binghe said that the symbolic interpretation is detailed in the entry for "Need" under "Permanence." Then he explained the characters: The word at the beginning of the sentence should have been combined with "luo" to form a compound word, but this character has been lost in the original text; that character is "guo." "Luo" is pronounced like "luo," and the "Book of Changes" states that "Li" (Fire) represents "luo," which is the origin of this symbolic image.

大畜。喜怒不時，霜雪為災。稼穡無功，后稷飢寒。震為喜、為威，故為怒。艮為時，三至上正覆震艮，故曰不時。乾為冰、為霜雪，兌毀故災。震為稼穡、為稷，乾為後、為寒。○飢寒，依汲古，元本作飢憂。

The hexagram Guan changes to Da Xu. Lin's interpretation says: joy and anger are unpredictable, not in harmony with the proper time; frost and snow become calamities; crops are not harvested, and even the official in charge of agriculture, Hou Ji, would suffer from hunger and cold. This is a凶辞 indicating disorder in the natural order and the complete failure of agricultural activities. Shang Binghe explains the image: the mutual trigram Zhen indicates joy, but also authority and severity; excessive authority leads to anger. The trigram Gen represents the seasons, and from the third line to the top line, there is a combination of one Zhen and one Gen, inverted, hence the saying "not in harmony with the proper time." The upper trigram Qian represents ice and frost, and the mutual trigram Dui signifies destruction, thus causing disaster. Zhen also governs crops and Hou Ji, while Qian represents the ruler and cold, hence the last sentence "Hou Ji suffers from hunger and cold." The note below the circle says: "hunger and cold" follows the Ji Gu Ge edition, while the Yuan edition reads "hunger and worry."

頤。烏升鵲舉，照臨東海。尨降庭堅，為陶叔後。封圻蓼六，履祿綏厚。詳《需》之《大畜》。

The hexagram "Observing the World" changes into "Nourishing the Family." Lin Ci says: The golden crow rises, the magpie flies high, and the brilliant light shines upon the East Sea; great blessings descend upon Tingjian, making him a descendant of Tao Shu; he is granted a fief in Liao and Liu, enjoying abundantofficial stipend and peace. The "Zuo Zhuan" states that Liao and Liu were both descendants of Gaoyao and Tingjian. Lin Ci uses this old account, indicating the meaning of being granted a fief, receivingofficial stipend, and a long-lasting family lineage. This interpretation of symbolic imagery is clearly explained by Shang Binghe in the entry on "Necessity" and "Great Accumulation," so it is not repeated here.

大過。黃離白日，照我四國。元首昭明，民賴其福。伏《頤》為大離，《離六二》曰"黃離元吉"，故離為黃、為日、為照，下震為白，故曰白日。坤為國，震卦數四，故曰四國。乾為元首、為福，坤為民。

The hexagram Guan changes to Da Guo. Lin's interpretation says: the yellow fire of Li and the bright white sun illuminate all four directions of the realm; the sovereign is enlightened and illustrious, and the people all rely on his blessings. This is a favorable omen of a wise ruler above and the people below benefiting. Shang Binghe explains the image: the hidden hexagram Yi, which is contained within Da Guo, has one yang above and one yang below, with four yin in the middle, forming an enlarged Li. The Zhou Changes, Li hexagram, line two says "Yellow Li brings original good fortune," so Li governs yellow, the sun, and illumination. The hidden Yi below has Zhen, which governs white, combining with the sun to form "white sun." Kun governs the realm, and Zhen in the hexagram number is four, forming "four states." Qian governs the sovereign and blessings, while Kun governs the people, completing the last two lines accordingly.

坎。黍稷醕釀，敬奉山宗。神嗜飲食，甘雨嘉降。獨蒙福力，時災不至。詳《比》之《需》。

The hexagram "Observing the Auguries" changes into "Water." Lin Ci says: Using millet and millet wine, the醇酒 is respectfully offered to the spirits of mountains and rivers and ancestral temples; the deities having enjoyed these offerings, send timely good rain; alone receiving the blessings of the divine, the calamities of that time did not befall. This is a favorable omen of obtaining blessings through worship and being exempt from disaster. This interpretation of the symbolic meaning is pointed out by Shang Binghe in the entry on "Following" under "Need," and is not repeated here.

離。福過我裡，入門笑喜，與吾利市。通《坎》。震為福、為里，艮為門，震為笑喜，巽為利市。○汲古首句多"禍不更生"四字，依宋元本。

The hexagram "Observing" changes into "Fire." Lin Ci says: "Good fortune passes by my neighborhood, enters the door, bringing joy and celebration, and also brings benefits from trade." This is a favorable omen of good fortune descending from heaven. Shang Binghe interprets the image: The hexagram "Fire" is in mutual relationship with "Water." The trigram Zhen (Thunder) governs fortune and also the neighborhood, the mutual trigram Gen (Mountain) governs the door, Zhen also governs laughter and joy, the mutual trigram Xun (Wind) governs commercial benefits, and all these images are matched accordingly. "○" below is a note: The Ji Gu Ge edition has four more characters "misfortune does not arise again" before the first line, but this version follows the Song and Yuan editions.

咸。晝臥里門，悚惕不安。目不得闔，鬼搔我足。艮為里門、為臥，乾為日、為晝、為悚惕，伏大離故目不得闔。闔，閉也。伏坤為鬼，震為足，艮手故曰搔足。○闔，宋元本作閡，依汲古。

The hexagram "Observing" changes into "Salty." Lin Ci explains: lying in the courtyard during the day, feeling frightened and uneasy; unable to close one's eyes, with ghosts scratching one's feet. This is a凶辞 indicating supernatural disturbances and restlessness. Shang Binghe interprets the image: the lower trigram艮 represents the inner gate and also lying down;乾 represents the sun and daytime, as well as fear and vigilance; the hidden trigram大离 represents the eyes, which are open but cannot close, hence "不得阖" — "cannot close," with "阖" meaning to close. The hidden trigram坤 represents ghosts, the interacting trigram震 represents the feet, and艮 represents the hands, indicating the hands scratching the feet. The last sentence is derived from this. "○" below is a note: in the Song and Yuan editions, the character "阖" was written as "阂," but here we follow the Jigugē edition.

恆。春草榮華，長女宜夫。受福多年，世有封祿。震為春、為草、為榮華，巽為長女，震為夫、為福，乾為多、為年、為祿，伏坤為世。長女宜夫者，以震巽為配偶，故能受福也。

The hexagram "Observing" changes into "Permanence." Lin Ci says: In spring, grasses bloom abundantly; the eldest daughter marries a good husband; receiving blessings for many years, generations will have fiefs and salaries. This is a favorable omen indicating proper marriage and enduring family prosperity. Shang Binghe interprets the image: The upper trigram Zhen represents spring, grass, and the flourishing of plants; the lower trigram Xun represents the eldest daughter. Zhen in human relations signifies a husband and also brings blessings. Qian represents abundance, years, and salaries. The hidden trigram Kun represents generations. The reason the eldest daughter is suitable for a husband is because Zhen and Xun are originally a pair of complementary trigrams, and their proper combination brings blessings.

遯。雍門內崩，賊賢傷仁。暴亂狂悖，簡公失位。艮為門，伏兌悅故曰雍門。巽為隕、為崩，在內卦故曰內崩。乾為仁賢，陰消陽故曰賊賢傷仁。巽為賊也。遯弒君父，故曰亂悖。震為竹、為簡、為公，震伏故曰失位。《論語》："陳成子弒簡公"，事在《左傳哀十四年》，陳成子既殺闞止，大陸子方亡出雍門"，注：雍門，齊城門也。內崩，蓋言內亂。○仁，依汲古，宋元本作人。

The hexagram "Observing" transforms into "Retreating." Lin's interpretation says: There is a collapse within the gate, harming the virtuous and injuring the benevolent; turbulent and rebellious people are in power, and Duke Jian Gong of Qi loses his position. The historical event of Chen Chengzi killing Duke Jian Gong of Qi is a disastrous omen of regicide and national destruction. Shang Binghe explains the image: The trigram Gen represents the gate, and the hidden trigram Dui represents harmony and joy, which together form "Yongmen" (the gate of harmony). The lower trigram Xun represents falling and collapse, and since Xun is the inner trigram, it is said "internal collapse." The upper trigram Qian represents virtue and the benevolent, but in this hexagram the yin energy gradually increases and the yang energy diminishes, which is exactly "stealing virtue and injuring benevolence"; Xun itself also has the meaning of harming. The hexagram "Retreating" has the image of yin forcing yang to retreat and lower ranks offending superiors, thus it is said "turmoil and rebellion." The trigram Zhen represents bamboo, simplicity, and the sovereign, and since Zhen is hidden and does not emerge, it is said "losing position." The "Analects of Confucius," "Xianwen," records Chen Chengzi's killing of Duke Jian Gong of Qi, an event recorded in the "Zuo Zhuan" (Commentary of Zuo) in the 14th year of Duke Ai's reign. The "Zuo Zhuan" says that after Chen Chengzi killed Kan Zhi, Lu Dantu fled out of Yongmen, and the commentary explains that Yongmen was a gate of the state of Qi. The term "internal collapse" probably refers to internal turmoil. "○" below is a collation note: The character "ren" (benevolence) follows the Ji Gu Ge edition; the Song and Yuan editions read "ren" as "ren" (person).

大壯。心志無良，昌披妄行。觸壁抵牆，不見戶房。伏坤為心志，坤惡故無良。震為昌、為行、為觸，伏艮為牆壁、為戶房，坤黑故不見。○心志、昌披，依宋元本，汲古作心壯、作猖獗。

The hexagram "Observing" transforms into "Great Strength." Lin Ci says: The mind is not upright, indulging in reckless and chaotic behavior; colliding east against walls, colliding west against walls, unable to find doors or rooms. This is a凶 (auspicious) omen of a lost mind and lost path. Shang Binghe interprets the image: The hidden trigram Kun represents the mind and will, and since Kun is yin and evil, it is said "without goodness"; the lower trigram Zhen represents prosperity, movement, and collision, while the hidden trigram Gen represents walls and doors and rooms. The color of Kun is dark black, which obscures vision, hence the last sentence. "○" below is a collation note: "mind and will" and "prosperous chaos" are taken from the Song and Yuan editions, while the Jigugē edition has "heart strength" and "chaos."

晉。膠車木馬，不利遠賈。出門為患，安止得全。互坎為膠，坤為車，故曰膠車。坤為馬，坎艮皆為木，故曰木馬。膠車不堅，木馬不動，故不利遠賈。艮為門，坎為患，艮為安止。○木馬，從宋元本，汲古作秣，與下句不接。得全，汲古作不危，依宋元本。

The hexagram "Observing" changes into "Progress." Lin Ci says: A vehicle glued together and a horse carved from wood are not suitable for long-distance trade; going out brings calamity, and staying still ensures safety. This is a warning against movement and in favor of staying put. Shang Binghe explains the image: The interacting trigram Kan represents glue, and Kun represents the vehicle, forming "glued vehicle"; Kun also represents the horse, while Kan and Gen can both represent wood, forming "wooden horse." A glued vehicle is unstable, and a wooden horse cannot move, so it is unfavorable for long-distance trade. Gen represents the door, and Kan represents calamity, hence "going out brings calamity." Gen also represents stability and rest, thus the last sentence is explained. "○" below is a note: "wooden horse" follows the Song and Yuan editions, while the Jigugeshan edition reads "feeding," which does not connect well with the next sentence; "getting safe" in the Jigugeshan edition reads "not in danger," but here we follow the Song and Yuan editions.

明夷。家在海隅，橈短流深。企立望宋，無木以趨。坤為海，坎為室，故曰家在海隅。坎為橈、為流，坤坎皆為水，故曰流深。震為行，故曰企立。離為望。《說文》："以木架屋曰宋"，故艮為宋，三至五互艮覆，故曰無木以趨。

The hexagram "Guan" changes into "Mingyi". Lin's interpretation says: living in the corner of the sea, the oar is too short and the water is too deep; standing on tiptoe to look at the State of Song, there is no wood to cross the water. This is a凶 (auspicious) omen of difficulty in crossing the water and not reaching the destination. Shang Binghe explains the image:坤 (Kun) represents the sea, and坎 (Kan) represents a house, together forming "a family living in the corner of the sea"; Kan also represents the oar and flowing water, and Kun can also be interpreted as water, so two waters overlapping is said to be "deep water". The mutual trigram 震 (Zhen) represents movement, and standing on tiptoe to move is "standing on tiptoe"; 离 (Li) represents looking afar. The "Shuowen Jiezi" says that using wood to build a house is called "Song", so Gen can represent Song. However, from the third line to the fifth line, the mutual trigram Gen is inverted, so the image of wood is not formed, hence saying there is no wood available to proceed.

家人。冬葉枯槁，當風失道。蒙被塵埃，左右勞苦。坎為冬，巽為葉，離為枯槁，巽為風，坎為失，言葉埋道上而失道也。坎為勞。○冬葉，依宋本，汲古作冬桑。失，依汲古，宋元本作於。

The hexagram "Observing" changes into "Family." Lin Ci explains: In winter, leaves wither and fall, scattered by the wind, obscuring the path; covered with dust, people on both sides laboriously struggle. This is a description of decline and hardship. Shang Binghe interprets the image: The mutual trigrams are Kan, indicating winter; the upper trigram is Xun, representing leaves; the lower trigram is Li, indicating withering and dryness; Xun also represents wind, and Kan signifies loss. The whole sentence describes fallen leaves piled on the road, making the path invisible. Kan also signifies labor, hence the last sentence. "○" below is a note on the text: "Winter leaves" follows the Song edition; the Ji Gu Ge edition reads "winter mulberry." The character "loss" follows the Ji Gu Ge edition; the Song and Yuan editions read "at."

睽。過時不行，妄逐王公。老女無夫，不安其居。通《蹇》。艮為時、為反震，故不行、故妄逐。兌為老女，本《大過》也。艮為兌夫，艮伏故曰無夫。坎險故不安。○無夫，依汲古，宋元本作失度，非。

The hexagram "Observing" changes into "Strife." Lin Ci says: passing the time without taking action, blindly following the nobles; an old woman without a husband, living in an unstable place. This is a凶 (auspicious) omen of missing the right time and failing to achieve success, and of being alone without stability. Shang Binghe explains the image: the hexagram "Strife" is in mutual relationship with "Obstruction." The trigram艮 (Mountain) represents the time, and艮 is also the opposite of震 (Thunder). Opposite means not advancing, hence saying "not moving" and "blindly following." The trigram兑 (Lake) represents an old woman, this image comes from the hexagram "Great Exceeding." When艮 and兑 combine, they form a couple. Here,艮 is hidden and does not appear, hence saying "no husband." The trigram坎 (Water) has the virtue of danger and entrapment, hence the instability of residence. "○" below is a note: "no husband" follows the Jigugong edition; the Song and Yuan editions say "losing measure," which is incorrect.

蹇。履泥汙足，名困身辱。兩仇相當，自為痛疾。坎為泥、為汙，履足似用半震象。艮為名、為身，坎為困辱、為仇，重坎故曰兩仇、曰痛疾。○自為痛疾，依汲古，宋元本作身為疾病。

The hexagram "Observing" changes into "Obstruction." Lin's interpretation says: stepping into mud and soiling the feet, reputation is trapped, and the body suffers humiliation; two enemies face each other directly, bringing pain and suffering. This is an ominous statement about self-imposed hardship and humiliation. Shang Binghe explains the image: the upper trigram is Kan, which represents mud and filth; the words "step" and "foot" suggest a "half image"—a half image refers to a trigram appearing only partially and not forming a complete hexagram. Here, only half of Zhen is present, and Zhen represents the foot, so the meaning of foot can be taken. The lower trigram is Gen, which represents reputation and the body; Kan also represents hardship and enemies. Since the Kan image appears twice in this hexagram, it is said "two enemies" and "pain and suffering." Below the circle, the notes say: "self-inflicted pain and suffering" follows the Jigugong edition, while the Song and Yuan editions say "body suffers illness."

解。精華墮落，形體醜惡。齟齬挫頓，枯槁腐蠧。震為精華，伏巽故墮落。離正反兌口相對，故曰齟齬。巽蟲故腐蠧。離火故枯槁。○形體，依元本，汲古作形容。

The hexagram "Observing" changes into "Release." Lin Ci says: The essence has scattered and nearly disappeared, the form has become ugly; the upper and lower parts are uneven and disordered, repeatedly encountering obstacles, eventually leading to dryness, decay, and insect damage. This is a凶辞indicating a transition from prosperity to decline and a state of complete deterioration. Shang Binghe explains the image: The upper trigram Zhen (Thunder) dominates the main essence, and the hidden trigram Xun (Wind) represents falling, hence saying "falling." The two lines of Li (Fire) above and below are opposite, like two Dui (Lake) mouths joined together but not aligned, hence saying "discord." Xun represents insects, so insect damage is "rot and decay." Li belongs to fire, and fire roasting leads to dryness, hence saying "dry and withered." The note below the circle says: "form" follows the original edition, while the Ji Gu Ge edition says "appearance."

損。長生無極，子孫千意。松柏為梁，堅固不傾。詳《臨》之《觀》。

The hexagram "Observing" changes into "Loss." Lin Ci says: "Longevity has no end, children number in the thousands and millions; pine and cypress trees become beams and pillars, firm and unshaken." This is the same as the commentary on "Approaching" changing into "Observing," except that there it says "thousands and millions" and here it says "thousands of intentions," and the phrase about the pine and cypress beams differs slightly in wording. Both convey the same meaning of abundant offspring, long life, and enduring stability of family and state, which is a fully auspicious statement. The explanatory approach mentioned by Shang Binghe is already explained in the entry for "Approaching" changing into "Observing," so it is not repeated here.

益。去辛就蓼，毒愈酷毒。避穽入坑，憂患日生。《說文》"蓼，辛菜"。巽納辛，震為蓼，坤為毒、為憂患，震為生，《詩》周頌云："莫予茾蜂，自求辛螫。未堪家多難，予又集於蓼"。 ○毒、穽、坑，依元本，汲古作甚、作井、作坎，又元本多"不思我家"一句。

The hexagram "Observing" changes into "Benefit." Lin Ci explains: leaving behind something with a sharp taste yet encountering Polygonum, the toxicity becomes even more intense; avoiding a trap only to fall into a pit, worries grow day by day. This is a凶辞 indicating avoiding one harm only to meet a greater one. Shang Binghe interprets the image: the "Shuowen Jiezi" says Polygonum is a plant with a sharp taste; Xun hexagram is assigned the stem Xin (sharp), Zhen hexagram represents Polygonum, and Kun hexagram signifies poison and worries. Zhen also represents growth, thus all the images are coordinated. The quoted passage from the "Book of Songs, Zhou Songs, Xiao Bi" means: do not regard it as a small insect, for what you have drawn upon yourself is a sharp prick; the household has already suffered much but has not yet recovered, and now I have fallen into the Polygonum thicket, which is the same reasoning as Lin Ci's. The note below the circle indicates: the characters "toxin," "trap," and "pit" are based on the Yuan edition, while the Ji Gu Ge edition uses "very," "well," and "cave" respectively. The Yuan edition also includes an additional sentence "Do not think of my home."

夬。行堯欽德，養賢致福。眾英積聚，國無寇賊。《夬》乾為帝王、為德，故曰行堯欽德。乾為賢為福，兌食故曰養賢致福。伏艮為君子，坤為眾、為聚、為國，故曰積眾。巽為寇賊，巽覆故無。

The hexagram "Observing" changes into "Decisive". Lin Ci explains: To promote the respectful virtue of Yao, to nourish virtuous talents and thus invite blessings; many outstanding talents gather together, and there are no thieves or bandits in the country. This is a favorable omen indicating the result of valuing virtue and achieving good governance. Shang Binghe interprets the image: The lower trigram of "Decisive" is Qian, which represents the emperor and virtue, so it is said "to practice the respectful virtue of Yao"; Qian also governs virtuous people and auspicious blessings, while the upper trigram is Dui, which represents food, and nourishing virtuous talents through food is "nourishing talents to bring blessings." The hidden trigram Gen represents the gentleman, and Kun represents multitude, gathering, and the state, thus "many outstanding talents gathering together" is derived from this. Xun represents thieves and bandits, but since the Xun trigram is inverted, the image of bandits is negated, so it is said there are no thieves or bandits in the country.

姤。狗逐兔走，俱入谷口。與虎逢晤，迫不得去。象多未詳，疑用遇卦《觀》象。

The hexagram Guan changes to Gou. Lin's commentary says: A dog is chasing a rabbit, both running into the mouth of a valley; they just happen to meet a tiger and are trapped there, unable to escape. This is a凶辞 indicating pursuing profit leads to danger. Shang Binghe was cautious about this interpretation, suggesting that the origins of most of the symbolic images are unclear, and he suspects that the reference is to the image of the original hexagram Guan.

萃。望尚阿衡，太宰周公。藩屏湯武，立為侯王。詳《同人》之《訟》。

The hexagram "Observing the World" changes into "Gathering Together." Lin Ci says: Li Wan and the renowned prime minister I Yin, the Grand Minister and the Duke of Zhou, assisted King Tang of Shang and King Wu of Zhou like a barrier, and themselves were enfeoffed as marquises and kings. This is a favorable omen indicating virtuous ministers taking office and jointly achieving the kingdom. This interpretation of the symbolic imagery is clearly explained by Shang Binghe in the entry on "Harmony" under "Strife," and is not repeated here.

升。清人高子，久屯外野。逍遙不歸，思我慈母。詳《師》之《睽》。

The hexagram "Observing the Augur" changes into "Rising." Lin Ci explains: the soldiers and general Gao Ke of Qingyi have been stationed for a long time in the outskirts of the city in the wilderness; they appear idle and not returning, but in their hearts they miss their kind mothers. Using the "Poetry · Zheng Wind · Qing Ren" to satirize Gao Ke's long stay on the river, this indicates prolonged military service and a longing to return. This interpretation of symbolic imagery is clearly mentioned by Shang Binghe in the section on "The Army" changing into "Strife," and is not repeated here.

困。三蟲作蠱，削跡無與。勝母盜泉，居不安處。巽為蟲。《左傳》"三蟲為蠱"。伏震為跡，艮手艮刀，故曰削跡。巽為母，兌剛，故曰勝母。坎為水、為盜，故曰盜泉。艮為居、為安，艮伏兌折故不安。○蟲，依宋元本，汲古作蟲。《尸子》："孔子至勝母縣，暮矣而不宿，遇盜泉，渴矣而不飲"。

The hexagram "Observing" changes into "Obstruction." Lin's interpretation says: three insects gather to form a蛊, their traces are cut away and they have no companions; when arriving at places like Shengmu and Daquan, one cannot stay securely. Using the old story of Confucius not staying overnight in Shengmu or drinking from Daquan, it indicates that the principle is obstructed and one's position is unstable. Shang Binghe explains the image: Xun represents insects, and in the "Zuo Zhuan" from the first year of Zhao Gongyuan, there is a saying about insects gathering to form a蛊. The hidden Zhen represents footprints, and Gen represents hands and also a knife, using the knife to cut away the traces is "cutting the traces." Xun also represents mother, and Dui has a strong nature, which can overcome the soft, forming "Shengmu"; Kan represents water and also theft, forming "Daquan." Gen represents dwelling and stability, but Gen's hidden nature and Dui's destructive virtue lead to instability. "○" below is a note: the character "虫" is taken from the Song and Yuan editions, while the Ji Gu Ge edition has a different form, and both versions differ, but after transmission, the difference is no longer visible. The "Shi Zi" records that when Confucius passed through Shengmu County, he did not stay overnight even though it was evening, and when he passed by Daquan Spring, he did not drink even though he was thirsty.

井。獹牝龍身，進無所前。三日五夜，得其所歡。通《噬嗑》。震為龍，艮為狗。獹，良犬也。艮犬止震龍上，故曰獹牝龍身。艮為身，艮止故不進。離為日，震數三，故曰三日。坎為夜，納戊數五，故曰五夜。震為歡。○獹，宋元本作驢，今依汲古。牝，宋本、汲古作今，依元本。歡，宋元本作欽，依汲古。

The hexagram "Observing" changes into "Well." Lin's interpretation says: A good dog named "Huan" lies on the body of a dragon, wanting to move forward but unable to do so. After three days and five nights, it finally reaches what it desires. This is a favorable omen of things coming after a delay. Shang Binghe explains the image: The hexagram "Well" is in mutual relationship with "Breaking the Bones." The trigram Zhen represents the dragon, and Gen represents the dog. "Huan" is the name of the good dog; the image of the dog (Gen) is placed over the image of the dragon (Zhen), hence "Huan dragon body." Gen also represents the body, and its virtue is to stop, hence the inability to move forward. Li represents the sun, Zhen in the sequence is associated with the number three, forming "three days"; Kan represents the night, and Kan's stem assignment is Wu, which corresponds to the number five, forming "five nights"; Zhen represents joy, and the last sentence is derived from this. Notes from the text: In the Song and Yuan editions, the character "Huan" is written as "Liu," but we follow the Jigugē edition; in the Song edition and Jigugē edition, the character "Pun" is written as "Jin," but we follow the Yuan edition; in the Song and Yuan editions, the character "Jian" is written as "Qin," but we follow the Jigugē edition.

革。黃裹綠衣，君服不宜。淫湎毀常，失其寵光。《詩衛風》："綠兮衣兮，綠衣黃裹"，《傳》謂衛莊公惑於嬖妾衣上僣也。《革》通《蒙》。震為衣、為黃、為君，《箋》謂綠衣當為素裹，今黃裹逾制，故曰不宜。坎為淫湎、為失，離為光。○《毛傳》謂姬妾衣服逾制，此則謂刺衛君，蓋以黃為正色，反以為裹而不宜也。與毛異。

The hexagram "Observing" changes into "Transformation." Lin Ci's interpretation says: yellow as the inner lining and green as the outer garment, such clothing would be inappropriate for the sovereign to wear; indulgence in wine and women, disrupting the established norms, thus losing the honor and radiance. This is a凶辞 (auspicious omen) indicating overstepping boundaries and ultimately losing position. Shang Binghe explains the image: The "Book of Songs · Wei Wind" contains the lines "Green, the garment, green the robe," and the "Ma Transmission" says this is a satire on Duke Zheng of Wei being misled by his favored concubine, leading to the concubine's clothing exceeding proper standards. The hexagrams "Transformation" and "Meng" are complementary. The trigram Zhen (Thunder) represents clothing, the trigram Huang (Yellow) represents the sovereign, and Zhen also represents the ruler. Zheng Xuan's commentary states that green garments should be paired with white inner linings; now using yellow as the inner lining exceeds the standard, hence "not appropriate." The trigram Kan (Water) represents indulgence and loss, while Li (Fire) represents light; the last sentence is derived from this. "○" Below is Shang's note: The "Ma Transmission" interprets this as referring to the concubine's clothing exceeding standards, but Shang believes Lin Ci's commentary is criticizing the sovereign himself—yellow is the proper color, yet it is used as the inner lining, which is the reverse of what is appropriate, hence "not appropriate," which differs from the interpretation of the "Ma Transmission."

鼎。天所顧佑，禍災不到，安吉無懼。互乾為天，離為顧，坤為禍災，坤伏，故不到而安吉也。○到，宋元本作至，無作不，依汲古。

The hexagram "Observing" changes into "The Cauldron." Lin Ci said: This indicates that heaven is favoring and protecting, so calamity will not come, peace and auspiciousness are present, nothing to fear. It is a favorable omen of heavenly protection without disaster. Shang Binghe interpreted the image: The mutual trigram Qian represents heaven, and the upper trigram Li represents observation, together forming "heaven's protection and favor." The trigram Kun represents calamity, but the trigram Kun is hidden and does not appear, so calamity does not come, hence peace and auspiciousness. "○" below is a collation note: In the Song and Yuan editions, the character "到" was written as "至," and "无" as "不," but here we follow the Jiguge edition.

震。盤紆九回，行道留難。止須於邱，乃睹所歡。艮止故盤紆。震數九為歸，故曰九回。震為行，艮為道，艮止故留難。艮為邱、為須，震為歡，艮為觀，故曰睹。○於，宋元本作子，今依汲古。

The hexagram "Observing" changes into "Thunder." Lin Ci explains: The path is winding and twisted through nine layers, with many obstacles on the journey; one must stop on a hill and wait before meeting the person one longs for. This is a favorable omen indicating that after twists and turns, one will eventually meet the desired person. Shang Binghe interprets the image: The virtue of the hexagram "Mountain" is to stop, so when stopped, the path becomes winding and not straight; "Thunder" belongs to the number nine, and "returning" has the meaning of returning, forming "nine turns." Thunder represents movement, while Mountain represents the path; when Mountain stops, movement is obstructed, hence "obstacles." Mountain also represents hills and waiting, while Thunder represents joy. Mountain also has the image of observation, so it is said "to see." "○" below is a note: In Song and Yuan editions, the character "于" was written as "子," but now we follow the Ji Gu Ge edition.

艮。暴虐失國，為下所逐。北犇陰胡，主君旄頭。互震為暴虐，坎為失，艮為國，故曰失國。坎為下，震為逐、為犇，坎為北、為陰胡。震為主君、為毛羽，坎為首，故曰旄頭。旄頭，被髮也。《漢官儀》"選羽林為旄頭被髮先驅"是也。樂彥《括地志》"夏桀死，其子葷粥北奔，逐水草而居，號曰匈奴"。林詞全用其事。○胡，元本作月，依汲古。

The hexagram "Observing the World" transforms into "Stillness." Lin Ci's commentary says: due to cruelty, he lost his state and was driven out by the people below; he fled north to the cold region of Hu, becoming the ruler of the people with loose hair. Using the legend that the son of Xia Jie fled north to become the ancestor of the Xiongnu, this indicates losing the state and fleeing far away. Shang Binghe explains the image: the mutual trigram Zhen indicates cruelty, the mutual trigram Kan indicates loss, and Gen indicates the state, combining to form "cruelty leading to loss of the state"; Kan also indicates the south, Zhen indicates being driven out and fleeing, Kan indicates the north and also the cold region of Hu, the latter two sentences are derived from this. Zhen also indicates a ruler and hair, Kan indicates the head, forming "Maotou" — Maotou refers to the appearance of loose hair. The "Han Official Rituals" says that selecting the YuLin soldiers to serve as Maotou, with loose hair in front to lead the way, uses this meaning. Yu Yan's "Kuo Di Zhi" says that after the death of Xia Jie, his son Hunyue fled north, following water and grass, and was called the Xiongnu. Lin Ci fully uses this story. "○" below is a collation note: the original edition had "Yue" instead of "Hu," and this follows the Jigugong edition.

漸。御騂從龍，至霍華東。與禹相逢，送致於邦。騂，赤馬。坎為馬、為赤，故曰御騂。伏震為從、為龍，故曰御騂從龍。艮為山，坎西，故曰霍華。霍華，西方大山也。離為東，伏震為王，故曰禹。艮為邦。○霍、禹，依汲古，宋元本作於、作離。於，汲古作子，依宋元本。

The hexagram "Observing" changes into "Gradual Progress." Lin's interpretation says: Riding a red steed following a dragon, arriving at the Huo Mountains and Hua Mountains to the east; there meeting Yu the Great, and being escorted back to one's homeland. This is a favorable omen of encountering a nobleman and being protected on the way back. Shang Binghe explains the image: "Xing" refers to a red horse; the interacting trigram Kan represents a horse and also red, combining to form "riding a red horse." The hidden trigram Zhen represents attendants and also a dragon, hence "following the dragon." The trigram Gen represents mountains, and Kan in terms of direction belongs to the west, so Huo Mountain and Hua Mountain, both great mountains in the west, are derived from "Huo Hua." The trigram Li represents the east; the hidden trigram Zhen represents the king, and Yu the Great is indeed a king, hence Zhen is used to represent him; Gen also represents a state or country, thus the last sentence is completed. "○" below is a collation note: "Huo" and "Yu" follow the Ji Gu Ge edition, while the Song and Yuan editions have "Yu" and "Li" respectively; the final sentence's "Yu" in the Ji Gu Ge edition is "Zi," following the Song and Yuan editions.

歸妹。銅人鐵距，雨露勞苦。終日卒歲，無有休息。伏艮為銅鐵，震為人、為距，故曰銅人鐵距。坎為雨露、為勞苦，互離為日，伏艮為終，震為歲，故終日卒歲。艮止為休息，艮伏故不息。○鐵，宋元本作，依汲古。

The hexagram "Observing" changes into "Return of the Maiden." Lin Ci says: A copper-cast person, iron-clawed, enduring rain and dew, laboring hard; from morning to night, from the beginning of the year to the end, without a moment of rest. This is a凶 (auspicious) omen of ceaseless labor. Shang Binghe explains the image: The hidden trigram Gen (Mountain) represents copper and iron; the upper trigram Zhen (Thunder) represents people and bird claws, forming "copper person and iron claws"; the mutual trigram Kan (Water) represents rain and dew, as well as toil. The mutual trigram Li (Fire) represents the sun, and the hidden trigram Gen (Mountain) represents the end, while Zhen (Thunder) represents years, forming "end of the day and through the years"; the virtue of Gen (Mountain) is to stop, meaning rest, but since Gen is hidden and does not emerge, rest is not obtained. "○" below is a note: In the Song and Yuan editions, the character "iron" is written as another character, but in the base text here it has fallen off; now it is followed according to the Jigugē edition.

豐。大人失宜，盈滿復虧。長成之木，盛者復衰。震為大人，巽為虧，震為成長、為木、為盛，巽為隕落、為衰，蓋震巽相往來反覆。故林詞云爾。○長成，宋元本作長冬，依汲古。木，元本作禾，依宋本、汲古。

The hexagram "Observing" changes into "Abundance." Lin Ci explains: a person in a high position acts improperly, and after reaching fullness, it turns into loss; a mature tree, when it reaches its peak of prosperity, turns toward decline. This is a warning about the inevitable decline after excessive prosperity. Shang Binghe interprets the image: the lower trigram Zhen (Thunder) represents the superior person, while Xun (Wind) represents loss. Zhen also signifies growth, trees, and prosperity, while Xun signifies falling, decline, and decay. Zhen and Xun move in opposite directions, alternating and replacing each other, embodying the principle of waxing and waning. Lin Ci thus made such a statement. "○" below is a collation note: "long grown" in the Song and Yuan editions reads "long winter," here following the Jigugē edition; the character "wood" in the Yuan edition reads "grain," following the Song and Jigugē editions.

旅。梅李冬實，國多盜賊。亂擾並作，王不能制。詳《屯》之《師》。此以巽為盜賊。

The hexagram "Observing the Auguries" changes into "Traveling." Lin Ci says: Plum trees and peach trees bear fruit in winter, and there are many thieves in the states; chaos and disturbances arise together, and the king cannot contain them. Taking the failure of plants to bear fruit at the proper time as a sign of a turbulent era is an extremely ominous omen. Shang Binghe says that the symbolic interpretation is detailed in the "Military" section under "Zun," but here we add only that here the wind trigram is taken as thieves.