Nineteenth Section: The Approach of the Superior Being

巽。澤枯無魚，山童無株。

The hexagram "Observing the Auguries" changes into "Wind." The first two lines of the Lin commentary state: "The water and marsh are dry with no fish, the mountain top is bare with no trees." This is an ominous sign indicating the interruption of sources of sustenance. This particular line is exactly cut off, and the subsequent lines of the Lin commentary and Shang Binghe's annotations begin with the next section. Here, only the original text of this section is included, without supplementation.

長女嫉妬，使身空虛。兌為澤，離枯，巽為魚枯，故無魚。伏艮為山，兌上缺為童。《莊子徐無鬼》"堯聞舜賢，舉之童土之地"，注：童，無草木也。巽為株、為長女，伏坎為嫉妬。艮為身，離為空虛。○無株，汲古作難株，從宋元本。

This passage continues from the previous one, being the latter half of the Lin commentary on the "Observing" hexagram's "Xun" line. The daughter of the first son harbors jealousy, resulting in her having nothing and being empty-handed. Shang Binghe explains: the upper trigram is Dui, originally representing a marsh, but the fire of Li scorches it, causing the water in the marsh to dry up; in the "Yi Xiang" or "Ethereal Image" - a type of hexagram used in the "Yi Lin" but not recorded in the "Shuo Gua" - Xun represents fish, and when the water dries up, the fish die, hence the saying "no fish." The "Fu Xiang" refers to changing all six lines of the original hexagram to produce the image of the transformed hexagram. In this case, the hidden hexagram is Gen, which represents a mountain; the upper line of Dui is broken, indicating a mountain without a peak, which matches the meaning of "childless mountain." The "Zhuangzi · Xu Wu Gui" mentions that Yao heard of Shun's virtue and promoted him to the "childless land." Old annotations explain that "childless" means no grass or trees grow there, thus confirming that "mountain childless" refers to a mountain without trees. Xun represents the stalk of grass and trees, as well as the eldest daughter; the hidden hexagram's Kan represents jealousy and suspicion, hence "the eldest daughter's jealousy." Gen represents the human body, and Li is hollow in the middle, hence "making the body empty." In terms of textual criticism: the words "no stalk" in the Jigugang edition read "difficult to find a stalk," but Shang followed the Song and Yuan editions and determined it as "no stalk."

兌。天門冬虛，既盡為災。膉黯蒼，秦伯受殃。通《艮》。艮居戌亥，故曰天門。坎為冬，陽窮在上故曰既盡。《廣韻》："膉，肥也，，丑也"，膉黯蒼，言戌亥空亡渺冥無有也。兌為西，故曰秦。伏震為伯，坎為殃。○既盡，汲古作晉季，今依宋元本。黯蒼，依宋元本，汲古作默蒼。

The hexagram "Guan" corresponds to "Dui." The position of the heavenly gate becomes empty and void during winter, as the yang energy has reached its limit, thus causing calamity; it is chaotic and dark, with a vast and desolate appearance. The king of the state of Qin will suffer misfortune. Shang's commentary states: "Dui" and "Gen" have all six lines of yin and yang completely opposite, forming a "bangedong" relationship, so it is said "communicates with Gen," and the imagery can be understood by referring to Gen. Gen is located between Xu and Hai, which are the positions of the heavenly gate, hence called "heavenly gate." Kan represents winter; the yang lines have reached the top and have no further way to advance, hence "has reached its limit." The "Guangyun" dictionary explains "pou" as fat, and the next character as ugly, "pou an cang" describes the empty and desolate land of Xu and Hai as turbid and vague, with nothing at all. Dui is located in the west, which is the former territory of Qin, hence "Qin"; the hidden hexagram Zhen represents length and the first rank, referring to the king of Qin; Kan represents calamity, hence "suffer calamity." Notes: "has reached its limit" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "Jin Ji"; "an cang" is also taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "mo cang."

渙。牽衣涉河，水深漬罷。幸賴舟子，濟脫無他。罷，依《訟》之《萃》校，各本皆訛衣。罷，音婆。

The hexagram "Observing" is compared to "Dispersing." One lifts his robe hem to wade across a river, but the water is too deep, soaking him until he is exhausted; fortunately, a boatman helps him across, and there are no other troubles. Shang's note only provides a textual correction: the last two characters "bà" are corrected according to the same text from "Contention" compared with "Gathering," and all versions here mistakenly write "yī" instead. The character "bà" here is pronounced "pó," a variant of "pí," meaning exhausted or weary, and should not be understood as "to stop" or "to rest."

節。推車上山，高仰重難。終日至暮，不見阜巔。震為車，艮手為推、為山，故曰推車上山。艮為高仰，坎為暮，伏離為日，艮為重、為阜巔，坎隱伏故不見。○不見，宋本作不惟，元本作唯見，皆非，依汲古本。

The hexagram "Observing" (Guan) and the hexagram "Cutting Off" (Jie). Pushing a cart up a mountain, the slope is steep and the cart is heavy, moving step by step with the head raised; from morning until nightfall, the mountain peak is still not in sight. Shang's commentary: Zhen represents a cart; Gen represents the hand, using the hand to push the cart is "pushing," and Gen also represents a mountain, hence "pushing a cart up a mountain." Gen's nature is high and steep, hence "high and仰" (looking up); Kan represents dusk; the hidden hexagram contains Li, which is the sun, indicating that it is from day to dusk; Gen also represents heaviness and the top of a mountain, while Kan governs concealment, hence "not seeing the mountain's peak." Notes: The words "not seeing" in the original text are in the Song edition "not only," and in the Yuan edition "only seeing," both make no sense. Shang follows the Jigugong edition and uses "not seeing."

中孚。鼎煬其耳，熱不可舉。大路壅塞，旅人心苦。通《小過》。震為鼎，兌為耳，艮火在下，故煬其耳、故熱不可舉。震為大塗，互坎故壅塞。震為旅、為人，坎為心，《鼎九三》云"鼎耳革，其行塞"，茲依《睽》之《比》，皆作"大塗壅塞"，是以行為道，與常解異。○煬，從局本《睽》之《比》校改，宋元本、汲古本皆作易，非。兌亦形坎，故《易林》往往以兌為耳。

The hexagram "Guan" (Observing) corresponds to "Zhongfu" (Sincere Trust). The handles of the tripod are scorched by fire and too hot to lift; the main road is blocked, causing bitterness in the hearts of those traveling abroad. Shang's note: "Zhongfu" and " Xiaoguo" (Minor Excess) have all six lines reversed, making them opposite hexagrams, and their images should be considered together. Zhen (Thunder) represents the tripod; Dui (Lake) represents the handle; and Gen (Mountain) is interpreted as fire in the secondary image, with fire burning beneath the tripod, heating up and scorching the handle, hence "Yang its ear," meaning the handle is too hot to lift. Zhen also represents the main road (as stated in "Shuogua," Zhen represents the great path), and the "intermediate hexagram," formed by the overlapping of the second to fourth lines and the third to fifth lines, becomes Kan (Water), which represents danger and obstruction, hence "obstruction." Zhen also represents travel and people, while Kan represents the heart. The third line of the hexagram "Ding" (Tripod) states, "The handle of the tripod is broken, and its movement is blocked." Shang follows the interpretation from "Kui" (Strife) and "Bi" (Following), where it is also stated as "the great path is obstructed," indicating that Jiao Yanshou interpreted the character "Xing" (movement) in the line statement as referring to the road, differing from the usual interpretation of movement as action. Notes: The character "Yang" is corrected according to the edition of the publishing house and compared with "Kui" and "Bi," while the Song and Yuan editions and the Jigugē edition both read "Yi," which is incorrect. Also, the upper line of Dui hexagram is broken while the middle and lower lines are solid, resembling Kan, which represents the ear, hence the "Yi Lin" (Forest of Divination) often interprets Dui as the ear.

小過。四亂不安，東西為患。退身止足，無出邦域。乃得完全，賴其生福。震卦數四，兌毀，故曰四亂不安。震東兌西，互坎為患，艮為身，在下故曰退身。震足艮止，故曰止足。艮為邦域，震為生、為福，艮止巽伏，故無出邦域。

The hexagram "Observing" (Guan) is associated with the minor transition (Xiao Guo). All four directions are disturbed and unrested, with calamity arising both east and west; at this time one should restrain oneself and halt, not crossing the borders, in order to preserve safety and gain blessings through stability. Shang's commentary states: In the hexagram numbers, Zhen (Thunder) is four, and Dui (Lake) signifies destruction, together forming "four disorders and unrest." Zhen is located in the east, Dui in the west, and their mutual relationship forms Kan (Water), which represents worry and trouble, hence "trouble from east and west." Gen (Mountain) represents the human body, located in the lower part, symbolizing retreat, thus saying "retreat oneself"; Zhen represents feet, Gen signifies stopping, and feet that can stop mean "cease movement." Gen represents borders and territories, Zhen signifies life and blessings; when Gen stops and Xun (Wind) is in concealment, remaining quiet and not going out, it is said "not leaving the country," which is the way to preserve and gain blessings.

既濟。班馬遠師，以息勞罷。役夫嘉喜，入戶見妻。坎為馬，重坎故曰班馬。坎為眾，故曰師。坎為勞疲，艮止，故曰以息勞罷。坎為役、為夫，震為喜，艮為戶，離為坎妻。既未濟用半象，易通例也。

The hexagram "Observing" corresponds to "Already Completed." A group of war horses return from the distant army, allowing the weary horses and men to rest; the conscripted laborers are filled with joy, and upon entering their homes they see their wives. Shang's commentary says: The trigram Kan represents horses, and since this hexagram has Kan appearing twice, it is called "returning horses in formation," meaning a group of horses returning together. Kan also represents the multitude, which refers to the military forces, hence the term "military." Kan signifies labor and hardship, while Gen signifies rest, combining to form "resting after labor," where "bà" is read as "pí" meaning fatigue. Kan represents conscription and the husband, while Zhen signifies joy, and Gen signifies the household door. The trigram Li pairs with Kan, and Li is the wife of Kan, hence "entering the house and seeing the wife." Both "Already Completed" and "Not Yet Completed" hexagrams often use the "half-trigram" method, meaning two lines first form half of a three-line trigram before deriving the image. This is a common practice in the "Commentary on the Forest of Divination."

未濟。積德不怠，遇主逢時。載喜渭陽，身受榮光。坎為積，震主艮時，故曰遇主逢時。震車為載、為喜，坎水故曰渭。艮為身，離為光榮。多用半象。林意謂姜太公垂釣，遇文王於渭水，後受封也。○喜，依宋元本，汲古作善，為喜之訛。

The hexagram "Observing" is part of "The Unfinished." Accumulating virtue without slack, finally encountering a wise ruler and seizing the right time; a carriage filled with joy travels north of the Wei River, and one's body bears honor and glory. Note by Shang: Kan represents accumulation, so it is said "accumulating." Zhen represents the ruler, Gen represents the season, together forming "meeting the ruler and encountering the right time." Zhen represents a carriage, which can carry things and also signifies joy, hence "carrying joy." Kan represents water, here referring to the Wei River. The north side of water is called Yang, so it is said "Wei Yang." Gen represents the human body, Li represents brightness and honor. This passage uses many half-images. Lin's words originally refer to Jiang Taigong fishing by the Wei River, meeting King Wen of Zhou, and later being enfeoffed to establish a state. Note: The character "xi" (joy) follows the Song and Yuan editions; the Ji Gu Ge edition reads "shan" (good), which is a mistake for "xi."

行唐尚秉和節之注

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

受業蒲城仵道益、豐潤董維城堃校刊

This volume was proofread and printed by two disciples of the Shang school: one is Wu Daoyi from Pucheng, and the other is Dong Kun from Fengrun, whose courtesy name is "Weicheng."

噬嗑。麒麟鳳凰，善政得祥。陰陽和調，國無災殃。離為文，下互大離，故曰麒麟鳳凰，卦水火俱備，故曰陰陽和調。艮為國，坎為災，震樂故無災殃。

The hexagram "Shihe" (噬嗑) refers to the primary hexagram remaining unchanged. The simultaneous appearance of qilin and fenghuang signifies a blessing brought by good governance; yin and yang energies are harmonious, and there is no calamity in the state. Shang's commentary states: "Li represents cultural refinement. The lower part of the hexagram forms an enlarged Li image when combined with the lower trigrams, called 'Da Li' (Great Li). Therefore, qilin and fenghuang, which are creatures of cultural refinement, are used as symbols. The upper trigram of this hexagram is Li (Fire), and the intermediate trigrams form Kan (Water). Since both fire and water are present, it is said that 'yin and yang are in harmony.' Gen represents the state, Kan represents calamity, and Zhen represents joy. Joy dispels calamity, hence 'the state has no calamities.'"

乾。北風相牽，提笑語言。伯歌叔舞，燕樂以喜。詳《否》之《損》。此全用遇卦《噬嗑》象，不及之卦。

The hexagram Phishing is associated with the hexagram Heaven. A north wind blows continuously, people gather together, chatting and laughing; the elder brother sings, the younger brother dances, feasting and enjoying themselves, filled with joy. Shang's note: The imagery used in this line of the hexagram is detailed in the line of the hexagram "Pu" associated with "Sun," which can be referred to for further understanding. The images used here are all derived from the "encountered hexagram," which is the primary hexagram Phishing, and do not involve the "following hexagram" — the hexagram derived from the primary one, which in this case is Heaven.

坤。甲戊己庚，隨時運行。不失常節，咸逢出生。各樂其類，達性任情。此亦全用《噬嗑》象。坎納戊，離己震庚，震，東方木，故曰甲戊己庚。艮為時，震為運行、為出生、為樂，蓋《噬嗑》震春離夏坎冬，伏兌為秋，四時俱備，故林云爾。○五六句宋元本倒置，今依汲古。

The hexagram "噬嗑" uses the hexagram "Kun." The heavenly stems Jia, Wu, Ji, and Geng follow the sequence of time in order, without violating the established seasons, allowing all things to seize the opportunity for growth. Each element finds joy in associating with its own kind, fulfilling its nature and expressing its true feelings. Shang's note: This passage entirely uses the imagery of the primary hexagram "噬嗑." According to the method of Najia, Kan hexagram contains Wu, Li hexagram contains Ji, and Zhen hexagram contains Geng. Zhen also belongs to the eastern wood of Jia and Yi, so the four stems "Jia, Wu, Ji, Geng" are mentioned. Gen represents the seasons, Zhen governs movement, birth, and joy. Within the hexagram "噬嗑," Zhen represents spring, Li represents summer, Kan represents winter, and the hidden hexagram Dui represents autumn, thus encompassing all four seasons. Therefore, the text is expressed in this way. Note: In the fifth and sixth sentences, the Song and Yuan editions have the order reversed, but here we follow the order from the Jiguge edition.

屯。破亡之虛，神祇哀憂。進往無光，留止有慶。坎為破，坤為亡、為虛，虛墟同。震為神，坤為地，故曰神祇。祇，地神也。坎為憂，震為進，坎隱故無光。艮止故有慶。○神祇哀憂，汲古作神所憂衰，依宋元本。

The hexagram "Zun" of "Shihe". A single piece of ruined and desolate ruins, even the heavenly deities and earth spirits feel sorrow and grief; advancing forward brings no light, but stopping still brings joy. Shang's commentary: Kan represents damage, Kun represents loss and emptiness, "empty" and "ruin" are related, forming "ruin and loss". Zhen represents heavenly spirits, Kun represents the earth, the heavenly and earthly spirits together are called "spirits and deities" — "deity" specifically refers to earth spirits. Kan represents worry, Zhen represents moving forward, Kan governs darkness and concealment, so "advancing brings no light"; Gen represents stopping, stopping brings stability and joy, so "staying brings celebration". Notes: The phrase "the spirits and deities feel sorrow and grief" in the Jigushan edition reads "the spirits feel sorrow and decline", Shang followed the Song and Yuan editions.

蒙。注斯膏澤，扞衛百毒。防以江南，虺不能螫。坎為膏澤、為注，艮守為扞衛。坤坎皆為毒，故曰百毒。艮為防，坤為江河，震為南，坎為虺、為螫。○扞，汲古作祈，依宋元本。

The hexagram "噬嗑" is associated with "蒙." Timely and nourishing rainwater is applied to the lower part, preventing various poisons; in the southern region, defenses are prearranged, so even venomous snakes cannot sting people. Note: The trigram Kan represents oily rain that moistens and nourishes, and also signifies pouring or flowing, hence the phrase "注斯膏泽." The trigram Gen signifies defense and protection, hence the term "扞卫." Both Kan and Kun can represent poison in the imagery of the hexagrams, and when combined, they signify "hundred poisons." Gen represents embankments, Kun represents rivers, and Zhen is located in the south, forming the idea of "defending the southern region." Kan represents a small snake, which is a venomous snake, and also signifies stinging or biting; since there is prior defense, the snake cannot harm people. Note: The character "扞" in the Ji Gu Ge edition is written as "祈," but Shang's version follows the Song and Yuan editions and uses "扞."

需。日月相望，光明盛昌。三聖茂功，仁德大隆。坎月離日，坎西離東，故曰相望。離為光明，坎為聖，離卦數三，故曰三聖，謂文、武、周公也。乾為功、為德、為大、為隆。○隆，汲古訛降，茂作成，依宋元本。

The hexagram "Need" in "Shihhe." The sun and moon are located east and west respectively, looking afar at each other, their brightness reaching its greatest extent; three sages have flourishing achievements and great virtue. Note by Shang: Kan represents the moon, Li represents the sun; Kan is located in the west, Li in the east, hence they are said to "look afar at each other." Li represents brightness; Kan represents sages. In the hexagram numbers, Li is three, so it is called "three sages," referring to King Wen of Zhou, King Wu of Zhou, and the Duke of Zhou. Qian represents achievements and virtue, as well as greatness and prosperity. Notes: The character "long" in the Jigusha edition is mistakenly written as "jiang," and "miao" is written as "cheng" in the Jigusha edition; both have been corrected according to the Song and Yuan editions.

訟。大蛇巨魚，戰於國郊。上下隔塞，衛侯廬漕。《左傳莊十四年》"內蛇與外蛇斗於鄭南門"，中互巽為蛇、為魚，乾為大，伏坤為郊、為國，故曰國郊。伏震為戰，乾上坎下，伏震為衛。坎為室、為廬，坎水，故曰廬漕。衛，衛侯戴公也。時狄滅衛，故暫居漕。漕，《左傳》作曹，《毛詩》作漕。

The hexagram Phishing (噬嗑) corresponds to the hexagram of Dispute (讼). A large snake and a big fish are fighting outside the capital city, blocking the upper and lower paths, and the ruler of the state of Wei can only build a house in the town of Cao for temporary residence. Shang's commentary: In the year 14 of Duke Zhuang of the State of Zheng, there was a record in the Zuo Zhuan that there were two snakes, one inside and one outside, fighting at the southern gate of Zheng. This is the source of the phrase "fighting in the outskirts of the state." The mutual hexagram forms Xun, which represents snakes and fish; Qian represents the large; the hidden hexagram's Kun represents the outskirts and the state, so it is called "state outskirts." The hidden hexagram's Zhen represents fighting; the primary hexagram has Qian on top and Kan below, and the hidden Zhen can also refer to the state of Wei. Kan represents a dwelling and a shed, and Kan also represents water, and since the town of Cao is near water, it is called "dwelling by the water." Here, "Wei" refers to Wei Dai Gong; at that time, the Di people destroyed the state of Wei, and Dai Gong had to temporarily reside in Cao. The character "Cao" is written as "Gao" in the Zuo Zhuan and as "Cao" in the Mao Shi.

師。龍入天關，經厯九山。登高上下，道里險難。日晏不食，絕無甘酸。此用《噬嗑》象。震為龍，艮為天、為關，故曰龍入天關。艮為山，震數九，故曰九山。震為登，艮為高、為上，坎為下，故曰登高上下。艮為道里，坎陷，故曰道里險難。離為日，坎為暮，故曰日晏。震為日、為食，坎憂故不食。巽為臭，巽伏不見，故絕無甘酸。

The hexagram Shihhe is used as the primary hexagram. A dragon enters the heavenly gate, passing through nine mountain ranges; it ascends and descends along the way, the path is dangerous and difficult to travel; the sun is already westward but there is no food to eat, and there is no taste of sweetness or sourness. Shang notes: this uses the image of the primary hexagram Shihhe. Zhen represents a dragon, Gen represents heaven and a pass, hence "a dragon enters the heavenly gate." Gen represents mountains, and Zhen in the hexagram count is nine, hence "nine mountains." Zhen represents ascending, Gen represents height and above, Kan represents below, thus forming "ascending high and descending." Gen represents the length of the road, Kan represents danger and difficulty, hence "the path is dangerous and difficult." Li represents the sun, Kan represents dusk, the sun already westward is called "late sun." Zhen governs food, Kan governs worries and difficulties, worry prevents eating, hence "no food." Xun represents taste, Xun is in a hidden position and not apparent, hence there is no taste of sweetness or sourness.

比。沙漠北塞，絕無水泉。君子征凶，役伕力殫。互艮為小石、為沙、為塞，坎北，故曰北塞。坎為水泉，艮火在下，故無水泉。艮為君子，震為征，震覆故征凶。坤為役，震為夫，震覆故力殫。○絕無，汲古作純無，依宋元本。力殫，宋元本作苦艱，依汲古。

The hexagram "噬嗑" is compared to "比." The northern border is a vast desert with no water source to be found; the gentleman going on a journey faces danger, and the laborers are exhausted. Shang's commentary says: the interacting lines form "Gèn," which represents small stones, sand, and borders; "Kǎn" is located in the north, so it is called "northern border." "Kǎn" originally represents a spring of water, but "Gèn" fire is below it, heating up and drying up the water, hence "no water at all." "Gèn" represents the gentleman, and "Zhèn" represents military campaign; "fù xiàng" means taking the image by inverting the entire hexagram, so when "Zhèn" is inverted, it becomes "Gèn," and the advancing trend turns into stopping, hence "danger in a campaign." "Kūn" represents labor service, and "Zhèn" represents laborers; when "Zhèn" is inverted, their strength is exhausted, hence "strength is used up." Notes: "no water at all" is from the Ji Gu Ge edition, following the Song and Yuan editions; "strength is used up" is from the Song and Yuan editions, but here we follow the Ji Gu Ge edition.

小畜。關折門啟，衿帶解墮。福與善生，憂不為禍。伏坎為關。關，門牡也。兌為折，乾為門，巽為帶、為解墮。乾為福、為善，故曰福與善生。坤為憂、為禍，坤伏故不禍。○生，宋元本作坐，從汲古。折，汲古作柝，從宋元本。

The hexagram "噬嗑" is transformed into "小畜." When the door latch breaks, the door naturally opens; the garment's sash loosens and falls down. Blessings arise along with good deeds, and although there is worry, it does not lead to calamity. Note: In the hidden hexagram, the trigram Kan represents the door latch—"latch" refers to the door pin. The trigram Dui signifies breaking, Qian represents the door, and Xun signifies the sash and its loosening and falling, forming the meaning of "the door latch breaks and the door opens, the sash loosens and falls." Qian represents blessings and goodness, so "blessings and good deeds arise together"; Kun represents worry and calamity, but since Kun is in the hidden position and not prominent, worry does not become calamity. Notes on the text: The character "生" in the Song and Yuan editions was written as "坐," here we follow the Jigugē edition; the character "折" in the Jigugē edition was written as "柝," here we follow the Song and Yuan editions.

履。狼虎所嗥，患害必遭。不利有為，宜以遁逃。乾為虎狼，兌為嗥，伏坎為患害，巽為利，兌折故不利。巽為伏，故曰遁逃。言遭遇危險，不利於進利退也。

The hexagram "噬嗑" interpreted as "履." Wolves, tigers, leopards, and panthers are howling nearby, indicating certain calamity; at this time, it is not advisable to take any action, and it is best to hide and escape. Shang's commentary: The trigram Qian represents tigers and wolves, and Dui represents howling. The hidden trigram Kan signifies calamity. Xun signifies advantage, but Dui indicates loss, and advantage is broken, hence "not advantageous to act." Xun also signifies concealment and hiding, hence "fleeing." In summary, when encountering danger, advancing is unprofitable, and retreating is beneficial.

泰。金精耀怒，帶劍過午。兩虎相距，弓弩滿野，雖憂無苦。乾為金，震為耀怒。金精，虎也。《河圖帝覽嬉》"月者，金之精虎"，西方宿故亦為金精。《噬嗑》離為午，艮為劍、為虎，正反艮，故曰兩虎相距。艮為野，坎為憂、為弓弩。○苦，汲古作咎，依宋元本。

The hexagram "噬嗑" corresponds to "Tai." The essence of metal is radiant and fierce, a person wearing a sword passes by at noon; two tigers face each other, the fields are filled with drawn bows and crossbows, although there is anxiety and fear, there is no suffering. Shang's commentary: Qian represents metal, Zhen represents brilliance and anger. "Metal essence" refers to the tiger. The "Yellow River Chart" states that the moon is the essence of metal, its image is the tiger. The seven stars of the White Tiger in the west belong to metal, so the tiger is also called the essence of metal. The upper trigram of "Shi He" is Li, which corresponds to the noon position; Gen represents a sword and a tiger. Within the hexagram, upright Gen faces inverted Gen, hence two tigers facing each other, thus saying "two tigers facing each other." Gen represents the open field, Kan represents anxiety and fear, as well as bows and crossbows. Note: The character "苦" in the Ji Gu Ge edition is "咎," here we follow the Song and Yuan editions.

否。朽根枯樹，華葉落去。卒逢火焱，相隨偃仆。巽為樹、為隕落，故曰朽根枯樹，華葉落去。艮為火焱，巽隕為偃仆。○華葉落去，依汲古本，宋元本作葉落死去。○艮為火證。

The hexagram Phishing (噬嗑) corresponds to the hexagram Opposition (否). The tree roots are rotten, the trunk is withered and dead, and the flowers and leaves have all fallen off completely; suddenly a great fire breaks out, and the grass and trees fall down one after another. Shang's commentary says: Xun represents trees and also signifies falling, hence it is said 'rotten roots, dead trees, flowers and leaves falling off.' Gen in the extraordinary images represents fire, and since Xun signifies falling, there is an image of falling down, hence it is said 'following each other in falling down.' Note: The phrase 'flowers and leaves falling off' is based on the Ji Gu Ge edition; the Song and Yuan editions read 'leaves falling and dying.' Also: this passage can serve as evidence for the extraordinary image 'Gen represents fire.'

同人。入暗出明，動作有光。轉運休息，常樂永康。通《師》。坎為暗，震為出，巽為入，離為明、為光，坎隱伏，故轉運休息。震為樂。○入暗出明，從宋元，汲古本作"入和出暗"。永，汲古作允，依宋元本。

The hexagram "噬嗑" corresponds to "同人." Coming from the dark and going toward the bright, every movement is radiant; after labor and toil, rest is attained, leading to long-lasting joy and eternal health. Note: "同人" is related to "师" through its opposite; the imagery should be considered in conjunction with "师." Kan represents darkness, Zhen represents emergence, Xun represents entry, and Li represents brightness and radiance; Kan signifies concealment, and concealment implies the cessation of affairs, hence "transformation and rest"; Zhen signifies joy. Notes on the text: "entering darkness and emerging into brightness" follows the Song and Yuan editions, while the Jigugē edition reads "entering harmony and emerging into darkness"; the character "永" in the Jigugē edition is "允," following the Song and Yuan editions.

大有。國多忌諱，大人恆畏。結口無患，可以長存。通《比》。坤為國，坎為忌，乾為大人，乾惕，故曰大人恆畏。坎為患，兌為口，坤閉，故曰結口。言當忌諱之時，宜括囊自守，免於患害也。

The hexagram "Shi He" corresponds to "Da You." In a country where many taboos exist, even high-ranking officials constantly feel fear. By keeping their mouths closed and not speaking recklessly, they can avoid calamity and maintain long-term security. Shang's commentary states: "Da You" is related to "Bi." The trigram Kūn represents the state, Kan represents taboos, and Qian represents the great man. The line nine in the third of Qian has the meaning of constant vigilance and caution, hence it is said that "the great man remains ever fearful." Kan represents calamity, Dui represents the mouth, and Kūn signifies closure. The mouth is sealed, hence it is said "to close the mouth." This means: when there are many taboos, one should act like the line six in the fourth of Kūn, "kua nang," which means to keep one's mouth closed and remain self-restrained, thus avoiding calamity.

謙。天地渟厚，六合光明。陰陽順序，厥功以成。艮為天、為光明，坤地為厚，坎為合，數六，故曰六合。坤為順，九三陽遇陰通行無阻，故曰順序。震為功，艮為成。○厚、陰陽順序，依宋元本，汲古作亨、作陰序陽順。

The hexagram Shihhe (噬嗑) is associated with Qian (谦). Heaven is high and earth is thick, water and soil are clear and stable, and all directions and above and below are bright. Yin and yang follow each other in order without confusion, thus achieving accomplishments. Shang notes: Gen represents heaven and brightness, and Kun represents earth and thickness, hence it is said "heaven and earth are thick and stable." Kan represents convergence, its number is six; the four directions plus above and below together are called "six harmony." Kun governs flexibility and compliance; the ninth line in the third position is a single yang moving upward, encountering all yin and proceeding without obstruction, hence it is said "yin and yang follow in order." Zhen represents accomplishments, and Gen represents completion. Notes: The character "thick" and the phrase "yin and yang follow in order" are based on the Song and Yuan editions; the Ji-gu-ge edition has "smooth" and "yin order yang follows."

豫。裸裎逐狐，為人觀笑。牝雞雄晨，主作亂妖。詳《大有》之《咸》。○雄晨，依宋元本，汲古作鳴晨。

The hexagram Shike corresponds to Yu. A person with bare skin chasing a fox is watched and laughed at by others; a hen pretending to be a rooster to crow in the morning foretells trouble and strange occurrences. Shang's note: The symbolic references in this passage are detailed in the entry for Dàyǒu and Xían, which can be consulted for further understanding. Notes: The characters 'xiong chen' (雄晨) are taken from the Song and Yuan editions, while the Ji Gu Ge edition reads 'meng chen' (鸣晨).

隨。陰昇陽伏，桀失其室，相餧不食。上下卦皆陰在上、陽居下，故曰陰昇陽伏。艮為室，兌剛魯，故曰桀。下卦艮覆，故曰桀失其室。震為食，初至四正反震，故曰相餧，艮止故不食。○首句從宋元本，汲古作陰失陽復，非。

The hexagram "噬嗑" corresponds to "随." Yin energy rises while Yang energy retreats, and King Jie of Xia lost his palace, with both parties facing each other to feed but neither able to eat. Shang's commentary states: The upper and lower trigrams of "随" both have Yin lines above and Yang lines below, hence "Yin rises and Yang retreats." Gen represents a building; Dui is strong and fierce, matching the nature of King Jie, so Dui is used to symbolize Jie. The lower trigram Gen is inverted, leading to the collapse of the building, hence "Jie lost his palace." Zhen governs eating; the first line to the fourth line form an upright and inverted Zhen, with two mouths facing each other, hence "mutual feeding"; while Gen represents stopping, so ultimately nothing is eaten. Notes: The first line is taken from the Song and Yuan editions; the Jiguge edition reads "Yin loses Yang returns," which is incorrect.

蠱。蜎飛蠕動，各有配偶。大小相保，咸得其所。詳《臨》之《豫》。

The hexagram "噬嗑" corresponds to "蛊." All kinds of small insects, whether flying or crawling, have each found their mates. Large and small, they all preserve each other and each occupies its proper position. Shang's commentary: The symbolic representation in this line is detailed in the line of "临" corresponding to "豫," which can be referred to for further understanding.

臨。鬼守我廬，欲呼伯去。曾孫壽考，司命不許，與生相保。坤為鬼、為我，伏艮為守、為廬，震為呼、為伯，震往，故曰欲呼伯去。伏艮為曾孫、為壽，伏巽為命，震為生，故不許也。言鬼雖呼伯去，無如命本壽考，司命不許其去也。

The hexagram Phishing is associated with the hexagram Approaching. A ghost is guarding in front of my house, wanting to call the elder son and take him away; but this grandson was originally destined to live a long life, and the Director of Destiny, who governs longevity, does not agree, so he remains alive. Shang's commentary says: the earth (Kun) represents the ghost and myself, the hidden trigram艮 represents guarding and the house, and the trigram Zhen represents calling and the elder son; since Zhen indicates movement towards something, it is said 'wanting to call the elder son away.' The hidden trigram艮 also represents the grandson and longevity, and the hidden trigram Xun represents the record of destiny, while Zhen represents life, so the Director of Destiny does not permit it. The whole passage means: although the ghost comes to call the elder son to go, he cannot go because his destiny originally was to live long, and the Director of Destiny does not allow him to leave.

觀。禍走患伏，喜為我福。凶惡消亡，菑害不作。伏《大壯》。坤為禍患，震為走，言陽長陰消。震為喜，乾為福，坤為凶惡、為菑害，陰消故曰不作。

The hexagram "噬嗑" observed through "观". Disaster departs, worries lie hidden, and joy has become my fortune; evil things vanish, and calamities no longer arise. Note: The hidden hexagram here is "大壮". The earth (Kun) represents disaster, and the thunder (Zhen) represents movement, indicating the gradual increase of yang and the gradual decrease of yin. Thunder signifies joy, and heaven (Qian) signifies fortune; earth represents evil and disaster. Since the yin has already receded, it is said that "disaster does not occur" — "菑" means disaster.

賁。智不別揚，張狂妄行。蹈淵僕顛，傷殺伯身。坎水為智，震為張狂、為行、為蹈，坎為淵，震在上，故曰蹈淵，伏巽故僕顛。震為伯，艮為身，伏兌為毀折，故傷殺伯身。○狂、蹈，汲古作誑、作陷，依宋元本。

The hexagram "噬嗑" transforms into "贲". When the mind is unable to distinguish between high and low, right and wrong, and one acts recklessly and disorderly, one steps into a deep abyss, falls down, and even injures and kills the person named Bo. Shang's commentary says: Kan represents water, and water symbolizes wisdom, hence "wisdom"; Zhen represents recklessness, movement, and stepping, while Kan represents a deep abyss. Since Zhen is above and overcomes Kan water below, it is said "stepping into the abyss". In the hidden hexagram, Xun represents falling, hence "falling down". Zhen represents Bo, Gen represents the human body, and in the hidden hexagram, Dui represents destruction, hence "injuring and killing Bo's body". Notes: The characters "狂" and "蹈" in the Jigusha edition are "诳" and "陷", but here we follow the Song and Yuan editions.

剝。凶憂災殃，日益明章。禍不可救，三卻夷傷。坤為凶災，艮為明、為日，坤為禍、為死，故曰夷傷、曰不可救。卻者，退也，坤消故退。正互三坤，故曰三卻。《左傳成十七年》："晉厲公殺卻至、卻錡、卻犨。○明章，依汲古，宋元本作章明。按：明與殃亦韻。救，宋元本作休，依汲古。卻，汲古訛都，依宋元本。

The hexagram "噬嗑" corresponds to "Pei." There is an increasing manifestation of danger, sorrow, and calamity; misfortunes are already beyond salvation, and all three members of the Xie family were wounded. Shang's commentary states: "Kun represents calamity and disaster, Gen represents brightness and the sun. Kun also signifies misfortune and death, hence it is said 'wounded' and 'unrecoverable.' 'Yet' means retreat, and since Kun signifies retreat, it is called 'yet.' The main hexagram and the interacting hexagram together contain three Kuns, hence it is said 'three yet.' The "Zuo Zhuan" records that Duke Li of Jin killed three men from the Xie family: Xie Zhi, Xie Qi, and Xie Chou, which is exactly this event. Notes: "Mingzhang" follows the Jigugē edition, while the Song and Yuan editions read "Zhangming." Shang's annotation notes that "Ming" and "yang" also rhyme. The character "jiu" in the Song and Yuan editions is written as "xiu," following the Jigugē edition. The character "que" in the Jigugē edition is mistakenly written as "du," following the Song and Yuan edition.

復。長尾蜲蛇，畫地為河。深不可涉，絕無以北，悵然嘳息。詳《師》之《咸》。 ○蜲，同蟡。《管子水地篇》："蟡，一頭而兩身，其形若蛇，其長八尺"，然則蜲蛇，二蟲名也，故曰長尾。《師》之《咸》作委蛇。《咸》互巽，巽為蟲，亦宜作蜲，故依此校改。第四句依汲古，宋元本作阻絕以無。噴，汲古作憤，依宋元本。

The hexagram "噬嗑" corresponds to "复." A long-tailed creature called "wēi" and a snake are drawn on the ground, forming a river. The water is too deep to cross on foot, and the path to the north is completely blocked, so one can only sigh in disappointment. Shang's note: The imagery described here is detailed in the entry for "师" under "咸." Notes on the text: "wēi" is the same as "chuài." The "Guanzi · Water and Land" chapter says that "chuài" is a creature with one head and two bodies, resembling a snake, and measuring eight feet in length. According to this, "wēi snake" are the names of two different creatures, hence the term "long tail." The entry for "师" under "咸" uses the term "wēi yí"; since the mutual trigrams of the "咸" hexagram include Xun, which represents insects, it should be written as "wēi," so this is the corrected version. The fourth line follows the Jigusheluo edition, while the Song and Yuan editions read "blocked and without." The last line's character expressing sighing is "fen" in the Jigusheluo edition, but Shang follows the Song and Yuan editions.

無妄。愛我嬰女，牽引不與。冀幸高貴，反得賤下。通《升》。坤為我，兌為嬰女，艮手為牽引。巽為高，乾為貴，坤為賤。《無妄》皆事出意外，非所期望之事，故林辭如此。○愛，汲古訛受。反得賤下，汲古作反曰下賤，均依宋元本。

The hexagram Shike corresponds to Wuxiang. Loving one's own little daughter, holding her tightly and unwilling to let her go; originally hoping to marry into a noble family, yet ending up in a lowly one. Shang's commentary says: Wuxiang is connected with Sheng. The earth trigram represents me, the trigram Dui represents a young girl or infant girl, and Gen represents the hand. Using the hand to pull is called 'pulling'. The trigram Xun represents high status, Qian represents nobility, and Kun represents lowliness. The hexagram Wuxiang governs matters of chance and unexpected events, not what people expect, hence Lin's words are written like this. Notes: The character 'ai' (love) in the Jigusha edition is mistakenly written as 'shou' (receive); 'fǎn dé jiàn xià' (turning to lowly status) in the Jigusha edition is written as 'fǎn yuē xià jian' (turning to say lowly), both are followed according to the Song and Yuan editions.

大畜。鳧游江湖，甘樂其餌。既不近人，雖驚不駭。艮為鳧，兌為江湖，鳧在兌水上，故曰鳧游江湖。震為餌、為甘樂、為人，艮鳧在上，故不近人。震為驚。

The hexagram "噬嗑" is transformed into "大畜." Wild geese float in rivers and lakes, calmly enjoying their food; since they do not come close to people, even if they are startled, they do not become frightened. Note: The trigram Gen represents the wild goose; the trigram Dui represents rivers and lakes. The wild goose floats on the water of Dui, hence "the wild goose floats in rivers and lakes." The trigram Zhen represents food, sweetness, joy, and people. The wild goose resides in the upper trigram, far from the trigram Li (which represents people), hence "not close to people." The trigram Zhen also signifies disturbance, hence the phrase "though startled."

頤。明滅光息，不能復食。精魄既喪，以夜為室。艮為光明，坤黑，故息滅。震為食，坤死，故不食、故曰喪。震為精，坤為魄、為夜，艮為室。

The hexagram Shihhe (噬嗑) corresponds to Yi (颐). The light has gone out, the brightness has ceased, and one can no longer eat; the essence, qi, spirit, and soul have all been lost, and one can only take the night as a dwelling. Shang Zhu notes: Gen represents brightness, Kun represents darkness, and darkness covers the brightness, hence "light fades and brightness ceases." Zhen represents food and drink, while Kun signifies death; when death occurs, one does not eat, hence "cannot eat again" and "has already lost." Zhen represents essence and qi, Kun represents soul and spirit as well as night, and Gen represents a dwelling.

大過。奇適無偶，習靜獨處。所願不從，心思勞苦。奇，只也。《禮投壺》"一算為奇"，適，往也。奇適無偶，言獨往也。巽為寡，正覆巽相背，又陽陷陰中，故所願不從。伏坤為心、為思，坤萬物致役，故為勞苦。○偶，依元本，宋本汲古作耦。靜，宋元本作靖，依汲古。

The hexagram "噬嗑" is associated with "大过." A person travels alone, without a companion, accustomed to quietness, living by oneself; one's wishes remain unfulfilled, and one's thoughts are troubled. Note: "奇" means single, as evidenced by the "Rites of the Investiture of the Hu" which says "one count is called 奇." "适" means to go towards. "奇适无偶" means to go alone. The trigram 巽 represents fewness; within the hexagram, the upright 巽 and inverted 巽 are opposite each other, and the yang lines are trapped among many yin lines, hence the wishes are not fulfilled. The hidden hexagram contains 坤, which represents the mind and thoughts; the "Sayings of the Trigrams" states that all things "employ 坤," meaning that 坤 is responsible for labor, hence 坤 governs hardship. Notes: The character "偶" follows the Yuan edition; the Song and Jigugong editions read "耦." The character "静" in the Song and Yuan editions reads "靖," but here we follow the Jigugong edition.

坎。葛藟蒙棘，華不得實。讒侫亂政，使忠壅塞。詳《師》之《中孚》，說詩異毛。

The hexagram Kan in the hexagram Shihe. A vine with thorns is covered by a vine, which blooms but does not bear fruit; slanderous ministers disrupt the government, blocking the path of loyal ministers. Shang notes: the symbolic meaning of this passage is detailed in the entry on Shi and Zhongfou; Jiao Yanshou here explains the meaning of the poetry, differing from the interpretation in the Mao Shi.

離。鵲笑鳩舞，來遺我酒。大喜在後，授我龜紐。龍喜張口，超拜福祉。離為鳩，伏震為鵲、為笑舞，故鵲笑鳩舞。伏坎為酒，震為喜、為後，故曰大喜在後。艮為遺、為授、為龜，震為龍、為口，龜紐、龍口，皆印飾。《後漢輿服志》："諸王金印龜紐"，注引《漢舊儀》"傳國璽盤五龍"，龜紐龍口，言得印綬也。震為福祉，艮手為拜。全用伏象。○超，依汲古本，宋元本作起。

The hexagram "噬嗑" with the trigram "Li" (Fire). The magpie is joyful and laughing, the sparrow-hawk is dancing, and wine is brought to me. There is even greater joy coming later, as the official seal with a tortoise-shaped knob is conferred upon me. The dragon-shaped mouth of the seal opens joyfully; I receive homage beyond my rank and enjoy blessings. Note: The trigram "Li" represents the sparrow-hawk, and the hidden trigram "Zhen" represents the magpie, laughter, and dancing, hence "magpie laughing and sparrow-hawk dancing." The hidden trigram "Kan" represents wine; "Zhen" represents joy and the later time, hence "great joy comes later." "Gen" represents giving, granting, and the tortoise, while "Zhen" represents the dragon and the mouth; the tortoise-shaped knob and dragon mouth are decorations on the seal. The "Book of the Later Han: Costume and Vehicles" states that the dukes used gold seals with tortoise-shaped knobs, and the commentary cites the "Old Han Customs" which says the imperial jade seal has a design of five dragons coiling around it. Here, the mention of a tortoise-shaped knob and dragon mouth indicates that the official seal and ribbon have been conferred. "Zhen" represents blessings, and "Gen" represents the hand, which performs the act of bowing. All these elements are derived from the hidden images. Note: The character "chao" is taken from the Jiguge edition, while the Song and Yuan editions read "qi."

咸。搖尾逐災，雲沉孽除。洿泥生梁，下為田主。艮為尾，伏坤為災，震為搖、為逐，坤為雲、為孽、為水、為洿泥，震為梁、為主，坤為田、為下。多用伏象。○第二句汲古作雲孽闢除，依宋元本。

The hexagram Phishing (噬嗑) combined with the hexagram Salty (咸). Waving its tail to drive away calamity, clouds descend, demons are dispelled; a bridge is built over the muddy pit, thus becoming the master of this field. Shang's commentary: Gen represents the tail, the hidden hexagram Kun represents calamity, Zhen represents movement and driving away; Kun represents clouds, demons, water, and mud, Zhen represents the bridge and the master, Kun represents the field and the lower part. This passage makes frequent use of hidden images. Notes: The second sentence in the Ji Gu Ge edition reads 'clouds and demons are dispelled,' but here we follow the Song and Yuan editions.

恆。白鶴銜珠，夜食為明。膏潤優渥，國歲年豐。震為鶴、為珠，兌口為銜、為食，兌昧為夜。乾為光明，兌水故曰膏潤優渥。乾為年歲。按：《搜神記》有鶴為弋人射傷，噲參為療養之，創愈放之，後鶴銜珠雌雄各一到門外為報。

The hexagram "噬嗑" is associated with "恒." A white crane carries a pearl, and even at night, its light allows for clear vision; the grace is like rich oil rain, bringing abundant harvests across the country. Shang's commentary: Zhen represents a crane and a pearl; Dui represents the mouth, which can carry things and eat; Dui governs darkness, hence it represents night. Qian represents brightness; Dui represents water, so it is said "rich and generous like oil rain"; Qian also governs years. Shang's note: The "Search for the Supernatural" records that a crane was wounded by hunters, and Kuai Can treated it, healed its wound, and released it. Later, the crane brought two pearls, one for each of the male and female, to the door as a token of gratitude.

遯。內執柔德，上訟以默。守邑賴德，禍災不作。陰柔在下故曰內執柔德。乾為言，兌為言，而兌反與乾言相背，故曰訟。下卦艮止，故嘿爾不訟。艮為邑，乾為宗、為德，坤為災禍，坤伏故不災。○默，元本作嘿，依宋本、汲古。

The hexagram "噬嗑" is associated with "遁." Within, it holds onto the virtue of gentle compliance, and in response to disputes above, it remains silent. It guards its territory, relying on virtue, so calamity does not arise. Shang's commentary says: Yin softness resides in the lower trigram, hence "inner adherence to gentle virtue." The trigram Qian governs speech, and Dui also governs speech; however, Dui and Qian are in opposition regarding speech, thus creating conflict, hence "contention." The lower trigram Gen signifies stillness, so it remains silent without argument. Gen represents a city, Qian represents the sovereign and virtue, and Kun represents calamity; since Kun is in a hidden position and not apparent, calamity does not occur. Note: The original edition had "默" written as "嘿," but here we follow the Song edition and the Jigugong edition.

大壯。犬吠驚駭，公拔戈起。玄冥厭火，消散瓦解。伏艮為犬，震為吠、為驚、為公、為起，艮為戈、為拔，故曰公拔戈起。玄冥，水神。《月令》"孟冬之月，其神玄冥"。水克火故曰厭火。伏坤為水，艮為火，火在水上當然消散。震為瓦、為解。玄冥，北方水神，伏坤位北而地黑，故曰玄冥。

The hexagram Phishing is transformed into the hexagram Great Strength. A dog barks, causing people to be startled and frightened, and the master pulls up his spear and jumps up; the northern water god Xuanming subdues the fire, and the fire dissipates and disintegrates. Shang's commentary: In the hidden hexagram, Gen represents the dog, Zhen represents barking, alarm, a male, and rising up, Gen represents the spear and pulling it up, so it is said "the male pulls up the spear and rises." Xuanming is the water god; the "Monthly Order" in the "Rites of Zhou" says that in the first month of winter, the god is Xuanming; water can overcome fire, so it is said "suppressing the fire," which means to suppress the fire. In the hidden hexagram, Kun represents water, and Gen represents fire; fire meets water and naturally dissipates. Zhen represents tiles and disintegration. Xuanming is the northern water god, and in the hidden hexagram, Kun is located in the north with a dark color, which exactly matches the name Xuanming.

晉。公悅嫗喜，子孫俱在。榮譽日登，福祿來處。象多未詳，或用遇卦象。

The hexagram Shìkè corresponds to Jin. The old man is joyful, the old woman is happy, and the children are all by their side; honor rises day by day, and blessings and favors come naturally and settle in peace. Shang's note: The imagery in this line is mostly not clearly identifiable, perhaps using the image of the hexagram Shìkè.

明夷。鳥鳴哺鷇，長欲飛去。循枝上下，適與風遇。顛隕樹根，命不可救。離為鳥，震為鳴、為子、為食，故曰哺。鷇，小鳥也。震為長、為飛、為枝、為上，坤為下，伏巽為風、為顛隕、為樹、為命，坤死故不可救。○哺，汲古訛捕，依宋元本。

The hexagram Phishing is combined with the hexagram Mingyi. An old bird calls out while feeding its young, the young birds grow up and want to fly away; they move up and down along the branches, just when a strong wind comes; the tree roots are pulled down together, causing the tree to fall, and the lives cannot be saved. Shang's commentary: Li represents birds, Zhen represents calling, children, and food, feeding is called "bu"; "kou" refers to young birds waiting to be fed. Zhen represents growth, flying, branches, and upward movement, while Kun represents downward movement. The hidden hexagram Xun represents wind, overturning and falling, trees, and life; Kun governs death, hence it is said "unrecoverable." Note: The character "bu" in the Jigusha edition is mistakenly written as "pu," following the Song and Yuan editions.

家人。析薪熾酒，使媒求婦。和合齊宋，姜子悅喜。巽木為薪，坎為破，故析薪。坎為酒，火在下，故曰熾酒。坎為通，故曰媒。巽為婦、為齊。《說文》："以木架屋曰宋"，故艮為宋。遇卦《噬嗑》互艮。姜，齊姓。子，宋姓。伏震為喜。《詩齊風》："析薪如之何，匪斧不克；娶妻如之何，匪媒不得"，毛謂文姜歸魯，齊襄思之，茲曰齊宋是齊詩，不指文姜。

The hexagram "噬嗑" followed by "家人" signifies splitting firewood and warming wine, with a matchmaker arranging a marriage; the states of Qi and Song form a marital alliance, with the families of the Jiang and Zi clans rejoicing. Shang's commentary states: Xun represents wood, which is firewood, and Kan signifies breaking, hence "splitting firewood." Kan also represents wine, with fire beneath it, hence "warming wine." Kan signifies communication and connection, thus representing a matchmaker. Xun represents a woman, and also refers to the state of Qi. The "Shuowen" says "using wood to build a house is called Song," so Gen can represent Song—when the hexagram "噬嗑" is encountered, its intermediate structure is Gen. Jiang is the royal surname of the state of Qi, and Zi is the royal surname of the state of Song; the hidden hexagram contains Zhen, which signifies joy. The "Book of Songs · Qi Wind" says: "How to split firewood, without an axe it cannot be done; how to marry a wife, without a matchmaker it cannot be done." The Mao Transmission interprets this poem as referring to Wen Jiang marrying into the state of Lu and Qi Xianggong missing her; here, since it mentions "Qi and Song," it follows the interpretation of the "Qi Shi" school, and does not refer to Wen Jiang.

睽。鄰不我顧，而望玉女。身多疣癩，誰當媚者。詳《師》之《小過》。○我，依汲古，宋元本作可，非。而望玉女，汲古作而望至女，依宋元。

The hexagram Shike corresponds to the hexagram Kui. All the neighbors refuse to take care of me, yet I hope to marry a beautiful woman like jade; if I am covered with warts and sores, who would love me? Shang's commentary: The symbolic representations in this passage are detailed in the entry for the hexagram Shi corresponding to Xiao Guo. Notes: The character 'I' is taken from the Jiguge edition, while the Song and Yuan editions have 'can', which is incorrect. The phrase 'and hope for a jade-like woman' is from the Jiguge edition, while the Song and Yuan editions have 'and hope for a virtuous woman'.

蹇。遠視無光，不知青黃。黈纊塞耳，使君闇聾。此用《噬嗑》象。艮為觀、為光，坎隱故無光。離為黃，震為青、為黃，《漢書東方朔傳》："黈纊垂耳所以塞聰"，注：以黃綿為圈懸于冕之兩旁，示耳不外聽。坎為耳、為塞，故耳塞。伏巽為綿，纊黈黃色，亦震象。震為君，耳塞故闇聾。

The hexagram Phsi-k'o (噬嗑) is used in the context of the hexagram Chien (蹇). Looking far away, there is no light at all, and even the colors green and yellow cannot be distinguished. A yellow cotton ball is stuffed into both ears, causing the ruler to be both blind and deaf. Shang's commentary states that this passage uses the imagery of Phsi-k'o. The trigram Gen (艮) represents sight and brightness, while Kan (坎) signifies concealment and darkness, hence the lack of light. Li (离) represents yellow, and Zhen (震) represents both green and yellow. The "Hien-shu" (汉书) mentions that "tou-kwang chui er" (黈纩垂耳) refers to yellow cotton balls hanging by the sides of the crown, symbolizing that the ears do not listen to idle talk. Kan represents ears and blockage, hence the ears are blocked. In the hidden trigram, Xun (巽) represents cotton, and "tou-kwang" (黈纩) is a yellow cotton ball. The color yellow also corresponds to the image of Zhen. Zhen represents the ruler, and since the ears are blocked, the ruler becomes confused and loses his hearing.

解。克身整己，逢禹巡狩。賜我玄圭，蒙福受佑。艮為身，艮覆，故曰克身。震為王、為禹，為巡狩、為玉、為玄黃，故曰玄圭。又為福祉。○整己，依汲古，宋元本作己整。佑，依汲古，宋元本作祉，上聲，與狩不協。

The interpretation of the hexagram "噬嗑" (Breaking Up a Mass). Restraining oneself and tidying up one's conduct coincides with the time when the great Yu was touring the land. He bestowed upon me a black jade plaque, and I received blessings and protection. Note: The trigram Gen represents the human body, and when Gen is inverted, it signifies restraint and control, hence "restraining oneself." The trigram Zhen represents the king, Yu, touring the land, jade, and the color black, hence "black jade plaque"; Zhen also signifies blessings. Notes on the text: "tidying up oneself" follows the Ji Gu Ge edition, while the Song and Yuan editions read "self tidying"; the character "protection" follows the Ji Gu Ge edition, while the Song and Yuan editions read "blessing," which is an upward tone and does not rhyme with "touring."

損。遠望千里，不見黑子。離婁之明，無盈於光。坤為千里，艮為望，震為子，坤黑故曰黑子，坤閉故不見。離為光明，互大離，故曰離婁。離婁，古明目人，見孟子。

The hexagram Shìkè (噬嗑) is associated with the hexagram Sǔn (损). Looking far into the distance, one cannot see even a small black dot; even with the keen eyesight of Lílóu, there is not enough light to see. Shàng's commentary: Kūn (坤) represents a distance of a thousand li, Gèn (艮) represents observation, and Zhèn (震) represents a son. Kūn has the color black, so it is called 'black dot'; Kūn signifies blockage, hence the inability to see. Lí (离) represents brightness, and the interacting lines in the hexagram form an enlarged image of Lí, hence the mention of Lílóu. Lílóu was an ancient person with exceptional eyesight, mentioned in the Mencius.

益。斧斤所斫，瘡痏不息。針石不施，下即空室。伏兌為斧，艮手為斫、為節、為瘡痏、為石、為室，坤死，故曰下即空室。

The hexagram of Increase is used in the hexagram of噬嗑. One is injured by an axe, and the wound does not heal; no needles, herbs, or medicines are used, and looking down there is only an empty room. Shang's commentary says: In the hidden hexagram, Dui represents the axe, Gen represents the hand, which can cut; Gen also represents bones, wounds, needles, and houses; Kun represents death, hence it is said 'below is an empty room'.

夬。南國少子，才略美好。求我長女，賤薄不與。反得醜陋，後乃大悔。詳《比》之《漸》。南國，依校改，各本作齊侯，非。此以乾為南之證。

"Crushing the Bone" (Shi He) under "Decisive Victory" (Guai). A young man from a southern state, outstanding in talent and strategy, came to marry my eldest daughter. I refused him because his family was of low status. Instead, I married a man who was ugly, and later I regretted it greatly. Shang's note: The imagery in this passage is detailed in the entry "Comparison" (Bi) under "Gradual Progress" (Jian). The term "Southern State" is a corrected version based on textual comparison; all other versions read "Qi Duke," which is incorrect. This is also evidence that the trigram Qian represents the South.

姤。失儷後旅，天門地戶。不知所在，安止無咎。巽與震為儷偶、為伴旅，巽寡，故失儷後旅。《內經》："乾居西北，為天門，巽居東南，為地戶"，巽進退，故不知所在。懼陰消陽，故安止無咎。

The hexagram "噬嗑" corresponds to "姤." Having lost one's spouse, one lags behind companions, wandering between the heavenly gate and the earthly gate; not knowing where to go, remaining in place is without fault. Shang's commentary states: the trigram "Xun" (Wind) and "Zhen" (Thunder) are mutual spouses and companions; "Xun" signifies scarcity, hence "losing the spouse and lagging behind." The "Inner Canon" says that "Qian" (Heaven) resides in the northwest as the heavenly gate, and "Xun" resides in the southeast as the earthly gate; since "Xun" is fickle and indecisive, it does not know where to go. At this time, the most dangerous thing is the erosion of yang by yin, so remaining still and unmoving avoids calamity.

萃。烏孫氏女，深目黑丑。嗜慾不同，過時無偶。艮為孫、為黔，故曰烏孫。兌為女，伏大離，故曰深目。坤為黑、為丑，艮為時，巽寡，故無偶。

The hexagram "噬嗑" is combined with "萃." The women of the Wusun country have deep-set eyes and dark, ugly appearances; they have different tastes from the people of the Central Plains and have not found a spouse even after reaching marriageable age. Shang's commentary says: "Gen represents descendants and blackness, hence 'Wusun.' Dui represents a woman; in the hidden image, it combines to form a larger Li, which represents eyes, and their shape is deep-set, hence 'deep eyes.' Kun represents blackness and ugliness, Gen represents the season, and Xun indicates few, hence 'no mate.'"

升。伯駕純騮，南至東萊。求索車馬，道闕中止。震為伯、為駕、為馬。純，黑也，坤為黑，故曰純騮。震為南，又為東、為草莽，故曰東萊，山名。坤為車、為馬，伏艮為求、為道、為止。○伯，宋元本作叔，闕作悅，依汲古。萊，汲古作華，依宋元本。車，宋元本作駒，依汲古。

The hexagram Shike (噬嗑) is transformed into Sheng (升). A man named Bo is driving a pure black horse called Liu Ma toward the south, then turns eastward to Mount Donglai. Along the way, he searches for a carriage and horse, but the road is broken and he has to stop halfway. Shang's commentary says: Zhen represents Bo, driving, and a horse. "Pure" refers to black, and Kun is black, so it is called "pure black horse." Zhen is located in the south and also governs the east and wild grass, hence "Mount Donglai" — Donglai is the name of a mountain. Kun represents a carriage and a horse; the hidden trigram Gen represents seeking, roads, and stopping. Notes: The character "Bo" in Song and Yuan editions was "Shu," and "Que" was "Yue," both following the Jigugē edition. The character "Lai" in Jigugē edition was "Hua," following the Song and Yuan edition. The character "Che" in Song and Yuan edition was "Ju," following the Jigugē edition.

困。二女寶珠，誤鄭大夫。交父無禮，自為作笑。丁云：《初學記》引《韓詩》："鄭交甫過漢皋，遇二女佩兩珠，交甫索其珠，二女與之，去十步亡矣"，故曰誤。兌為女，卦數二，故曰二女。伏震為珠、為夫，坎為鄭，震為父、為笑，言交甫無禮於二女，致招笑侮，由自取也。○交，宋元、汲古皆作君，依王先謙校。

The hexagram "噬嗑" corresponds to "困." Two women's precious pearls caused trouble for a gentleman from the state of Zheng; Jiao Fu was disrespectful to them and ended up being ridiculed. Shang's commentary states: Ding Yan said that the "Initial Learning" cites the "Han Poetry" which records that Jiao Fu passed by Han Gao and met two women wearing two pearls. Jiao Fu asked for them, and the two women gave them to him. After walking ten steps, the pearls vanished, hence the term "error." The trigram Dui represents women, and Dui is the second trigram, hence "two women." The hidden trigram Zhen represents pearls and husband, while Kan represents the state of Zheng, Zhen represents father and laughter. The entire passage describes how Jiao Fu was disrespectful to the two women, leading to ridicule and mockery, which was entirely self-inflicted. Notes on the text: The character "交" in the Song and Yuan editions and the Jigugong edition is written as "君," but here we follow Wang Xianqian's textual correction.

井。陽城太室，神明所息。仁智之居，獨無兵革。詳《需》之《蒙》。伏震為仁，坎為智。○仁智之居，依宋元本，汲古作仁者之君，非。

The hexagram "噬嗑" corresponds to "Well." The Yang city's Taishi Mountain is a place where the divine dwell; it is the abode of the benevolent and the wise, and there is no warfare or military conflict. Note: The symbolic meaning of this passage is detailed in the entry for "Need" under "Meng." In the伏卦 (hidden hexagram), Zhen represents benevolence, and Kan represents wisdom. Note: The phrase "residence of the benevolent and the wise" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "the ruler of the benevolent," which is incorrect.

革。大蛇為殃，使道不通。歲收尠少，年榖敗傷。巽為蛇，乾大，故曰大蛇。伏震為道路，坤閉故不通。《史記》："高祖夜徑澤中，有大蛇當徑"是也。乾為歲，巽隕落，故歲收鮮少，故年榖傷。巽為榖也。○歲收，依汲古，宋元本作歲露。尠，依宋元本，舊注云音鮮，汲古作甚，非。

The hexagram "噬嗑" transformed into "革". A great snake caused calamity, making roads impassable; the harvest of this year was scarce, and grain was damaged. Shang Zhu notes: Xun represents a snake, and Qian signifies greatness, hence "great snake". The hidden hexagram contains Zhen, which represents roads, and Kun signifies blockage, hence "impassable". The "Records of the Grand Historian" records that Han Gaozu passed through a marsh at night by a shortcut and encountered a great snake blocking the way, which matches this image. Qian represents the year, and Xun signifies falling, hence the harvest of this year was scarce and grain was damaged—Xun can also represent grain. Notes: "sui shou" follows the Jigugē edition, while Song and Yuan editions read "sui lu"; the character "xian" follows the Song and Yuan editions, old annotations say it is read as "xian", while Jigugē edition reads "shen", which is incorrect.