Nineteenth Section: The Approach of the Superior Being

鼎。三足孤烏，靈明為御。司過罰惡，自殘其家，毀敗為憂。詳《坎》之《渙》。此以離為烏，伏震為足。

The hexagram "噬嗑" corresponds to "鼎." A solitary bird with three legs rests in the middle of the sun, being guided by a divine being; it oversees mistakes and punishes wrongdoing, yet first harms itself, leading to destruction and worry. Shang's note: The imagery in this passage is detailed in the entry for "坎" under "涣." Here, "离" is taken as the bird, and the hidden trigram "震" is considered as the legs.

震。車雖駕，兩靷絕。馬欲步，雙輪脫。行不至，道遇害。震為車、為駕，伏巽為靷，巽隕故絕。震為馬、為步，互坎為輪，伏兌卦，數二，故曰兩靷、曰雙輪。震為行、為道，坎為害。○無輪明刊、清刊各本皆刪去雖字、不字，作為四字句，而汲古本下注一本作云云，仍按原文改竄成四字句尤為妄謬，茲依宋元本。

The hexagram Shìkè (噬嗑) with the trigram Zhèn (震). Although the carriage is properly hitched, the two leather straps that draw the carriage have broken; the horse is about to move forward, but the two wheels have fallen off; thus, it cannot reach its destination, and on the way it encounters calamity. Shang's commentary: Zhèn represents the carriage and the harness; the hidden trigram Xùn (巽) represents the leather straps, and since Xùn signifies falling, they break. Zhèn represents the horse and movement, and the interacting trigrams form Kan (坎), which represents the wheels; the hidden trigram Dui (兑) is numbered two, so it is said 'two straps' and 'two wheels'. Zhèn represents movement and the road, while Kan represents calamity. Notes: Whether in Ming or Qing editions, all versions have deleted the characters '虽' (although) and '不' (not), forcing the text into a neat four-character sentence; the Jigugē edition, although noting in the footnotes that some editions read differently, still altered the original text to fit the four-character structure, which is especially absurd. Here, we follow the Song and Yuan editions and preserve the original form.

艮。鬱映不明，為陰所傷。眾霧集聚，共奪日光。艮為明，坎黑，三上皆乘重陰，故曰鬱映不明。映，日食色也。坎為眾、為雲霧、為積，離日伏，故奪日光。○映，依汲古，宋元本作怏。集聚，依宋元，汲古作麗集，映音決。

The hexagram is "噬嗑" with the trigram "Geng." The sky is dark and yellowish, with no brightness visible, indicating injury caused by yin energy; thick clouds gather together, all taking away the sun's light. Shang notes: "Geng represents brightness, and Kan represents black color; the third line and the top line are both occupied by heavy yin lines, hence 'yù yì bù míng' [dark and obscured]." "Yì" refers to the dimming darkness during an eclipse. Kan represents multitude, clouds, and gathering; Li (the sun) is hidden and not visible, hence the sunlight is taken away. Notes: The character "yì" is taken from the Jiguge edition, while Song and Yuan editions have "yàng"; "gathering" is taken from the Song and Yuan editions, while Jiguge has "lì jí." The character "yì" here is pronounced like "jué."

漸。鸋鴂鴟梟，治成遇災。周公勤勞，綏德安家。艮為鳥，故曰鸋鴂。鴟鴞，《豳風》周公貽成王詩也。坎為災，伏震為周、為公，坎為勞，艮為家。按：《毛傳》鴟鴞，鸋鴂也，以喻管蔡，此作鴟梟，梟鴞同。梟長大食母，故曰治成遇災，言其母養成而遇害也。此與《韓詩》說合，《韓詩》鴟鴞所以愛其子者，適以病之，正以喻成王也。疑較毛傳訓切。○鸋，依宋本，汲古作鸇，非。治成，元本、汲古皆作治城，依宋本。遇災，宋元本、汲古皆作御災，依局本。

The hexagram "噬嗑" corresponds to "Gradual Progress." Evil birds such as the "鸋鴂" and "鸱枭" suffer misfortune immediately after building their nests; the Duke of Zhou worked diligently to pacify and teach, thus ensuring the stability of the state and family. Shang's note: "Gèn" represents a bird, hence "鸋鴂." The poem "Chīxiāo" is a poem from the "Book of Songs · Bin Feng" that the Duke of Zhou presented to King Cheng. "Kǎn" represents disaster, and the hidden trigram "Zhèn" represents Zhou and the Duke of Zhou. "Kǎn" signifies labor and hardship, while "Gèn" represents the family. Shang's commentary: The "Máo Transmission" says that "chīxiāo" is the same as "鸋鴂," used to symbolize Guan Shu and Cai Shu. Here it is written as "chīxiāo," where "xiāo" and "xiāo" are the same character. The "xiāo" bird, after growing up, eats its mother, hence "treatment completed meets disaster," meaning the mother bird labored to raise it, only to be harmed. This interpretation aligns with the "Han Poetry" school, which believes that the "chīxiāo" bird loves its young, yet this very love leads to its own harm, symbolizing King Cheng. This explanation seems more fitting than the interpretation of the "Máo Transmission." Notes: The character "鸋" follows the Song edition; the Ji Gu Ge edition mistakenly uses "zhān." The term "treatment completed" in the Yuan and Ji Gu Ge editions is "treatment of the city," following the Song edition. The term "meets disaster" in the Song, Yuan, and Ji Gu Ge editions is "defends against disaster," following the publishing house edition.

歸妹。名成德就，項領不試。景公耄老，尼父逝去。詳《履》之《剝》。

The hexagram Shìkè corresponds to Guīmèi. When one's reputation is already established and virtue has already been cultivated, yet it is like a horse with a fat neck that is never harnessed; just as Qí Jǐnggōng grew old and foolish, Kǒng Fūzǐ eventually left him. Shàng's note: The symbolic imagery in this passage is detailed in the entry for Lǚ corresponding to Bō.

豐。一夫兩心，歧刺不深。所以無功，求事不成。詳《豫》之《臨》。○歧，宋元本作岐，依汲古。歧，尖也。《後漢張湛傳》"麥秀兩歧"是其證。又隴上記："狄梁公墓棘直而不歧"，言不尖也。

The hexagram "噬嗑" corresponds to "丰." A person with two hearts, the tip of the cone not sharp enough to penetrate, thus achieving nothing, and the desired matter cannot be accomplished. Shang's note: The imagery of this line is detailed in the line "豫" corresponding to "临." Notes: The character "歧" in the Song and Yuan editions was written as "岐," here following the Jiguge edition. "歧" means sharp, as evidenced by the "Mc秀 two qis" mentioned in the "Later Han Book · Zhang Zhan Biography." Also, the "Lungshang Ji" states that the thorns on Zhang Renjie's tomb were "straight and not qis," meaning they were not sharp.

旅。羿張烏號，彀射天狼。柱國雄勇，敗於滎陽。羿，古之善射者。《論語》曰羿善射是也。烏號，弓名。天狼，星名。《淮南子》："堯時十日並出，命羿射之，落其九"，此云射天狼與《淮南子》異，《史記陳涉世家》："以房君蔡賜為柱國，後戰死而不著其處"。柱，各本皆作趙，惟丁晏釋文作柱，恐趙國是人名，今姑依丁本。兌剛魯故曰羿。離為烏，兌為號，艮為天、為狼、為星、為柱、為國，兌為雄勇、為毀折，故敗。滎，水名，伏坎為水。○柱，宋元、汲古作趙，依丁本。滎，元本訛榮，依宋、汲古本。

The hexagram Phsi-k'o (噬嗑) corresponds to the hexagram Lu (旅). After Yi drew his famous bow named Wu-hao and stretched the bowstring to shoot at the star Tian-lang, the general of the state, known as Zhu-guo, was brave and valiant, yet suffered a defeat at Xingyang. Shang's commentary: Yi was an ancient archer, and the Analects say "Yi was good at shooting." "Wu-hao" is the name of a bow, and "Tian-lang" is the name of a star. The Huainanzi records that during Yao's time, ten suns appeared together, and Yi was ordered to shoot them, killing nine. Here, however, it refers to shooting Tian-lang, which differs from the account in the Huainanzi. The Records of the Grand Historian, in the section on Chen She, mentions that Chen She appointed Fang Jun Cai Cai as his Zhu-guo, but later died in battle without the location being specified. The character "Zhu" in all editions is written as "Zhao," except for Ding Yan's "Explanation of the Yi Lin," which uses "Zhu." It is likely that "Zhao" refers to a person's name, so we follow Ding's version. Dui is strong and rough, thus representing Yi. Li represents the bird, Dui represents the call, Gen represents heaven, wolf, star, pillar, and country; Dui signifies bravery and destruction, hence leading to defeat. Xing is the name of a river, and the hidden trigram Kan represents water. Notes: The character "Zhu" in the Song and Yuan editions and the Ji-gu ge edition is written as "Zhao," following Ding's edition; the character "Xing" in the Yuan edition was mistakenly written as "Rong," following the Song edition and Ji-gu ge edition.

巽。東家殺牛，汙穢腥臊。神背西顧，命衰絕周。互離為東、為牛，伏艮為家，兌毀折，故曰殺。巽為臭，故曰腥臊。伏震為神，艮為背，互兌為西，離為顧，巽為命、為衰絕，伏震為周。神背西顧者，言神背東鄰紂，西顧於周。命衰絕周者，言殷命衰歇而絕於周也。義本《既濟九五》爻詞，蓋漢儒說多如此，然實非也。○穢，汲古作臭，背作皆，依宋元。衰絕，宋元本作絕衰，依汲古。

The hexagram of "噬嗑" is associated with the trigram "Xun" (Wind). A neighbor to the east slaughtered a cow for worship, and the blood stained the ground with a foul and pungent smell; the spirits, however, turned their backs and looked westward. The Shang dynasty's fate declined and was lost to the Zhou. Shang's commentary says: the trigram "Li" (Fire) in the interacting trigrams represents the east and the cow, while the hidden trigram "Gen" (Mountain) represents the house. The trigram "Dui" (Lake) signifies destruction, so it is said "kill." The trigram "Xun" represents scent, so it is said "foul and pungent." The hidden trigram "Zhen" (Thunder) represents the spirit, "Gen" represents the back, and the interacting trigram "Dui" represents the west. The trigram "Li" signifies looking back, and "Xun" signifies destiny, decline, and termination. The hidden trigram "Zhen" again represents the Zhou. "Spirit turning back to look west" means the spirit abandoned the eastern neighbor, King Zhou of Shang, and turned to look toward the Zhou. "Destiny declining and ending with the Zhou" means the heavenly mandate of Shang declined and ended in the hands of the Zhou. This meaning originates from the "Yi Jing" line statement of "Ji Ji" hexagram, "Ji Wu" line, which says, "The eastern neighbor slaughtered a cow, but it is not as good as the western neighbor's simple sacrifice." Most Han dynasty scholars interpreted it this way, but actually, this interpretation is not accurate. Notes: In the Ji Gu Ge edition, the character "huì" is written as "chòu," and "bèi" is written as "jiē," both following the Song and Yuan editions. The phrase "shuāi jué" in the Song and Yuan editions is written as "jué shuāi," and we follow the Ji Gu Ge edition.

兌。火起吾後，喜炙我廡。蒼龍銜水，泉噀屋柱，雖憂無咎。通《艮》。艮為火，震為起、為後，故曰火起我後。震為喜、為口、為蒼龍、為銜，坎為水，水泉。艮為屋、為柱，坎為憂，言火雖近，以龍銜水噀灑屋柱而無咎也。○吾後，汲古作我後，憂作難，均依宋元本。我廡，宋元本訛我鹿，汲古作吾廬，依《既濟》之《恆》校。屋柱，宋元作柱屋，期與鹿韻，尤非，依汲古。

The hexagram Shìkè (噬嗑) corresponds to Dui (兑). A fire starts behind me and roasts my corridor; a blue dragon in its mouth carries clear water, spraying it onto the pillars of the house. Although I am anxious and fearful, no disaster actually occurs. Shang's commentary says: Dui is connected with Gen (艮). Gen represents fire, Zhen represents movement and position behind, so it is said 'fire starts behind me'. Zhen represents joy, mouth, blue dragon, and carrying; Kan represents water, which is the spring water. Gen represents the house and pillars, and Kan represents anxiety and fear. Although the fire is close, relying on the dragon carrying water to spray the pillars of the house, the disaster is ultimately avoided. Notes: The text 'my back' in the Jigusha edition reads 'my back', and 'anxiety' in the Jigusha edition reads 'difficulty', both following the Song and Yuan editions. 'My corridor' in the Song and Yuan editions is mistakenly written as 'my deer', and the Jigusha edition reads 'my house', here following the entry on Ji Ji (既济) corresponding to Heng (恒). 'Pillars of the house' in the Song and Yuan editions reads 'pillars of the house', which was done to rhyme with 'deer', which is even more incorrect, here following the Jigusha edition.

渙。桃雀竊脂，巢於小枝。搖動不安，為風所吹。寒心慄慄，常憂殆危。詳《謙》之《遯》。○慄慄，汲古作飄搖，依宋元本。殆危，宋元本作不殆，依汲古。桃雀，既桃蟲，《毛詩》注：鷦鷯也。

The hexagram Phishing (噬嗑) corresponds to the hexagram Dispersing (涣). A small bird called taoque pecks at fat and grease, building its nest on thin branches; it is unstable and sways, unable to find security; when the wind blows, it trembles; the heart feels cold, trembling and anxious, constantly fearing danger. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Modesty" (谦) corresponding to "Retreating" (遯). Notes: The term "lilil" in the Jigusha edition is "piayao," following the Song and Yuan editions; "daiwei" in the Song and Yuan editions is "badai," following the Jigusha edition. Taoque is also called taochong, and according to the annotations in the Mao Shi (Book of Songs), it refers to the jiao liao, a small bird.

節。徙足去域，飛入東國。有所畏避，深藏遠匿。震為足、為去、為飛、為東，艮為域、為國，坎為畏避、為藏匿。○徙，汲古作徒，依宋元本。遠，宋元作隱，依汲古。

The hexagram "噬嗑" in the section "节". Moving away from the homeland, flying into the eastern territory; because of fear and avoidance, it is deeply hidden and far concealed. Note: Zhen represents feet, departure, flying, and the east; Gen represents territory and state. Kan represents fear, avoidance, concealment, and hiding. Notes on the text: The character "徙" in the Jiguo edition is "徒", following the Song and Yuan editions; the character "远" in the Song and Yuan editions is "隐", following the Jiguo edition.

中孚。瓊英朱草，仁政得道。鳧鷖在渚，福祿來下。《齊詩》："尚之以瓊英乎"，而箋瓊英，猶瓊華也。元本注朱草，百草之精王者，德盛則生。互震為英、為草、為玉，艮納丙，色赤，故曰朱草。艮為道，震為仁、為福祿，艮為鳥、為鳧鷖。三四句《小雅》詩語。○瓊，依宋元本，汲古作璚。

The hexagram Shìkè (噬嗑) and Zhōngfú (中孚). The flower with jade-like color and the red grass appear as auspicious signs, indicating that benevolent governance aligns with the right path; wild ducks and sea gulls rest on the small islets in the water, and blessings and honors follow. Shang's note: The "Qi Shi" (齐诗) has the line "Using the jade blossom," and the commentary says "Jade blossom" is similar to "Jade flower," both describing the brilliance like jade. The note in the original edition says that the red grass is the essence of all grasses, and it grows only when the king's virtue is abundant. The interacting trigrams: Zhen (震) represents flowers, grass, and jade; Gen (艮) receives Bing fire, which is red, so it is called "red grass." Gen represents the Dao, Zhen represents benevolence and blessings and honors, Gen also represents birds and wild ducks. The third and fourth lines are lines from the "Small Ya" (小雅) of the "Shijing" (诗经). Notes: The character "Qiong" is followed according to the Song and Yuan editions, while the Ji Gushan edition uses "Jue."

小過。陳蔡之厄，從者飢罷。明德上通，憂不為凶。震為陳、為蔡、為從，互大坎為厄、為勞，故曰飢罷。艮為明，震為通，坎為憂凶，震出，故不憂凶。○罷，音婆，依宋元本，汲古作瘦。厄，依汲古，宋元本作危，亦非。《論語》："子厄於陳蔡，從者病，莫能興"。

The hexagram "Xiao Guo" (Minor Transgression) of "Shi He" (Breaking the Bones). When Confucius was trapped between Chen and Ci, his disciples were hungry and exhausted; yet the bright virtue ascended, so although there was worry, it did not result in misfortune. Shang's commentary states: Zhen represents Chen, Ci, and the attendants; the mutual structure forms a large Kan, which represents困境 (困境) and labor, hence it is said "hungry and exhausted." Gen represents brightness, Zhen represents smooth passage, and Kan represents worry and misfortune; Zhen is the main element that rises and moves upward, so although there is worry, it does not lead to misfortune. Notes: "Bai" is read as "po," following the Song and Yuan editions; the Jigugong edition reads "shou." The character "e" follows the Jigugong edition, while the Song and Yuan editions read "wei," which is also incorrect. The "Analects" records that Confucius was trapped between Chen and Ci, and all his attendants were hungry and ill, unable to get up.

既濟。春桃生華，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram Phishing (噬嗑) corresponds to the hexagram Completion (既济). In spring, peach trees bloom, and a young daughter is most suitable for marriage; after many years of happiness, the son she bears becomes a king of a country. Note: The symbolic interpretation of this passage is detailed in the entry for the hexagram Army (师) corresponding to Earth (坤).

未濟。徑邪賊田，政惡傷民。夫婦呪詛，泰山覆顛。艮為徑、為田，坎為邪、為賊，徑邪則侵田，故曰賊田。坎為傷、為眾、為民、為惡，政惡虐民，故曰傷民。坎夫離婦，離兩兌口相對，故曰呪詛。艮為山，巽下斷，故覆顛。多取半象。○泰山，依汲古，宋元本作太山，似非。

The hexagram Phishing (噬嗑) and the hexagram Not Yet Completed (未济). A narrow path is crooked and encroaches on farmland; harsh decrees harm the people; husband and wife both curse, and even Mount Tai would collapse. Shang's commentary: Gen represents a narrow path and farmland; Kan represents deviation and harm; a narrow path being crooked leads to encroaching on farmland, hence 'stealing farmland'. Kan represents injury, multitude, people, and evil; harsh decrees harm the people, hence 'harming the people'. Kan represents husband, Li represents wife; Li has two Dui mouths facing each other at top and bottom, hence 'cursing'. Gen represents mountain; Xun's lower yao breaks, hence collapse. This passage mainly uses half-figures. Note: 'Mount Tai' follows the Jigugong edition; Song and Yuan editions read 'Tai Mountain', which seems incorrect.

賁。仁政不暴，鳳凰來舍。四時順節，民安其居。震仁坎和，故曰不暴。離為鳳凰，艮為舍，震春、離夏、坎冬，伏兌為秋，故曰四時順節。艮為節。坎為民，艮為安、為居。○首句依汲古，宋元作政不暴虐。

The hexagram "Zhen" (Thunder) in the hexagram "Bian" (Brightness) refers to the primary hexagram remaining unchanged. Practicing benevolent governance without cruelty, the phoenix comes to rest; the four seasons follow their proper seasons, and the people live in peace and contentment. Shang notes: Zhen represents benevolence, and Kan represents harmony, so it is said "without cruelty." Li represents the phoenix, and Gen represents a dwelling; Zhen governs spring, Li governs summer, Kan governs winter, and the hidden hexagram Dui governs autumn, thus the four seasons are complete, so it is said "the four seasons follow their proper seasons"; Gen also represents regulation. Kan represents the people, Gen represents peace and dwelling. Notes: The first sentence follows the Ji Gu Ge edition; the Song and Yuan editions read "governance without cruelty."

乾。八口九頭，長舌破家。帝辛沈湎，商滅其墟。此用《賁》卦象。震為口，艮數八，故曰八口。乾為首，數九，故曰九頭。帝辛，紂也。震為帝，伏兌為秋。《月令》："秋，其味辛，其音商。"故曰帝辛。互坎，故曰沈湎。艮為虛，坎伏，故曰滅。長舌指賁下震。兌為舌，震形長於兌，故曰長舌，謂妲已。艮為家，坎為破，故曰破家。

The hexagram "Zhen" (Thunder) is used in the "Qian" (Heaven) trigram. There are eight mouths and nine heads, and a woman with a long tongue ruined a family. King Di Xin was addicted to wine and women, leading to the fall of the Shang dynasty, leaving only ruins. Shang's note: This uses the imagery of the "Ben" hexagram. Zhen represents mouths, and the number eight is associated with the mountain trigram (Gen), so it is said "eight mouths." Qian represents the head, and its number is nine, so it is said "nine heads." "Di Xin" refers to King Zhou of Shang. Zhen represents the emperor, and the hidden trigram is Dui, which corresponds to autumn. The "Liji" (Book of Rites, Monthly Orders) says that in autumn, "its flavor is pungent, its sound is Shang," hence the term "Di Xin" and the connection to the character "Shang." The inter-trigram forms Kan, so it is said "drunkenness." Gen represents ruins, and Kan is in the hidden position, so it is said "ruin." "Long tongue" refers to the lower trigram Zhen in the "Ben" hexagram. Dui represents the tongue, and the shape of Zhen is longer than Dui, hence "long tongue," referring to Daji. Gen represents the family, and Kan represents destruction, so it is said "ruin the family."

坤。鬼守我門，呼伯入山。去其室家，舍其兆墓。此亦用《賁》象。坎為鬼，艮為門，震為伯，為呼。艮為山、為墓、為舍，坎為室。○舍，依宋元本，汲古作舍。坤為兆，《孝經》"卜其宅兆而安厝之"，注：塋墓界域曰兆。舍，居也。

The hexagram of Zhen (Thunder) is used here. A ghost is guarding the gate of my home, calling my elder brother to go into the mountains; thus, I leave my house and family, abandoning the ancestral tombs. Shang's commentary: this passage also uses the imagery of the hexagram Zhen. Kan represents a ghost, Gen represents a gate, and Zhen represents an elder brother and a call. Gen represents a mountain, a tomb, and a dwelling, while Kan represents a residence. Notes: the character 'she' is taken from the Song and Yuan editions, and the Ji Gu Ge edition has the same character. Kun represents the boundary of a tomb, as the "Book of Filial Piety" says, "Choose a place for the burial of the deceased and settle them there," and the commentary explains that the boundary of a tomb is called 'zhao.' In this context, 'she' refers to residence.

屯。日出阜東，山蔽其明。章甫薦屨，箕子徉狂。艮為山阜，震為東，離伏故明。蔽艮為冠、為章甫。震為屨、為草。薦，草也。震為箕、為子、為狂，上朝服下草履不類，故曰狂。○屨，依宋元本，汲古作履。

The hexagram Zhen is in the position of the hexagram Ben. The sun rises from behind the eastern earth mountain, but the mountain blocks its light; Jizi wears a cap and sandals, pretending to be mad. Shang's commentary says: Gen represents a mountain, Zhen represents the east; Li is in a hidden position, so its light is obscured by the mountain. Gen represents a cap and the ceremonial hat; Zhen represents shoes and grass—'jian' means grass. Zhen represents a basket, a child, and madness; he wears formal upper garments but has grass shoes, making his attire inconsistent, hence 'madness'. Notes: The character 'ju' is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses 'lv'.

蒙。戴盆望天，不見星辰。願小失大，福逃牆外。震為盆，艮為戴、為天、為望、為星辰，坎隱，故不見。艮為小，震為大，坎失，故曰失大。震為福，艮為牆。

The hexagram of Zhen (Thunder) is associated with the hexagram of Gen (Earth). One is wearing a basin on his head to look at the sky, unable to see any stars; he is only concerned with small things, thus losing the bigger picture, and good fortune escapes through the wall. Shang's commentary says: Zhen represents the basin, Gen represents the headgear, heaven, observation, and stars; Kan represents something hidden, hence the inability to see. Gen represents smallness, Zhen represents greatness, and Kan signifies loss, hence 'losing the great'. Zhen represents fortune, and Gen represents the wall.

需。兩輪並轉，南山大阪。四馬共轅，無有重難，與語笑言。坎為輪，兌卦數二，故曰兩輪。離為南，乾為山、為阪、為馬，兌數四，故曰四馬。兌為笑言。轅象似指坎。坎為棟，故為轅。古牛車兩轅，馬車一轅。轅，左右各兩馬，轅居正中。正《坎》象也。○並轉，汲古作日轉，依宋元本。

The hexagram of "Brightness" is associated with "Need." Two wheels turn together, rolling over the great slope of southern mountain; four horses draw a single yoke, without any difficulty, moving forward laughing and talking. Shang's commentary says: The trigram Kan represents the wheel, and the trigram Dui, which is the number two, is referred to as "two wheels." The trigram Li represents the south, the trigram Qian represents mountain, slope, and horse; the number of Dui is four, so it is called "four horses." Dui governs laughter and speech. The image of the yoke seems to refer to Kan: Kan represents the beam, so it can be the yoke. In ancient times, ox carts had two yokes, while horse carts had one yoke; one yoke in the middle, with two horses on each side, which is exactly the pattern of the trigram Kan, with one yang in the center and two yin on either side. Notes: The text "and turn together" in the Jigusha edition reads "and turn daily," but we follow the Song and Yuan editions.

訟。羊驚狼虎，聳耳群聚。行旅稽難，流連愁苦。此用《賁》象。震為羊，艮為狼虎，震為驚，故曰羊驚狼虎。坎為耳、為眾，故曰群聚。震為行旅，艮止，故曰稽難，坎陷，故曰流連、曰愁苦。全用遇卦象。

The hexagram of Zhen is used for the hexagram of Gen. A flock of sheep is startled by wolves and tigers, raising their ears and crowding together; travelers are obstructed and unable to proceed, being stranded outside, suffering from sorrow and distress. Shang's commentary: This uses the imagery of the hexagram Zhen. Zhen represents sheep, Gen represents wolves and tigers, and Zhen also signifies disturbance, hence "sheep startled by wolves and tigers." Kan represents ears and multitude, hence "crowding together." Zhen represents travelers, Gen signifies stopping, hence "obstruction and difficulty," meaning being hindered from moving forward; Kan signifies danger and entanglement, hence "being stranded" and "sorrow and distress." The entire passage uses the imagery of the encountered hexagram.

師。楩生荊山，命制輪班。袍衣剝脫，夏熱冬寒。飢餓枯槁，眾人莫憐。詳《大有》之《未濟》。 ○楩，汲古作梗，非。

The hexagram "Zhen" (Thunder) is used here. A piece of pinesapwood grows on the Jing Mountains, is ordered to be cut down and handed over to the craftsmen to make a chariot wheel; his robe is stripped away, suffering from heat in summer and cold in winter; he is hungry and emaciated, yet no one among the people feels pity for him. Shang's commentary: The symbolic meaning of this passage is detailed in the entry for "Da You" (Great Possession) under "Wei Ji" (Not Yet Completed). Note: The character "pian" in the Jigusha edition is mistakenly written as "geng", which is incorrect.

比。鳥飛無翼，兔走折足。不常其德，自為羞辱。艮為鳥，震為兔、為翼、為足，震覆故無翼、故折足。又震為德，震覆，故曰不常其德。坤為羞辱。

The hexagram of Zhen (Thunder) in the context of the hexagram of Bi (Union). A bird wants to fly but has no wings, a rabbit wants to run but has broken legs; virtue cannot maintain the constant path, leading only to self-inflicted disgrace. Shang's commentary: Gen (Mountain) represents the bird, Zhen (Thunder) represents the rabbit, wings, and legs; when Zhen is inverted, the wings and legs are reversed, hence 'no wings' and 'broken legs'. Zhen also represents virtue; when it is inverted, virtue cannot remain constant, hence 'virtue is not constant'. Kun (Earth) represents disgrace.

小畜。條風制氣，萬物出生。明庶長養，花葉茂榮。巽為風、為氣，巽木，故曰條風。乾為生，伏坤為萬物，兌為花。《史記律書》："條風居東北，主生萬物，故曰長養"。 ○出生，依汲古，宋元本作生出。茂榮，宋元本、汲古皆作壯茂，依局本。

The hexagram "Bian" corresponds to "Xiao Xu." The "Tiao Feng" regulates the seasonal changes, allowing all things to sprout and grow; the "Ming Shu Feng" assists in their growth, leading to the flourishing of flowers and leaves. "Tiao Feng" is the wind from the northeast, and "Ming Shu" is the wind from due east. Shang's commentary says: Xun represents wind and qi, and Xun also belongs to wood, hence it is called "Tiao Feng." Qian governs birth, and the hidden hexagram Kun represents all things, while Dui represents flowers. The "Records of the Grand Historian: The Book of Laws" states that "Tiao Feng" resides in the northeast, governing the birth and growth of all things, hence it is called "Chang Yang." Notes: "Born" follows the Ji Gu Ge edition, while the Song and Yuan editions read "Sheng Chu." "Mao Rong" in the Song and Yuan editions and Ji Gu Ge edition both read "Zhuang Mao," following the book bureau edition.

履。坤厚地德，庶物蕃息。平康正直，以綏大福。通《謙》。坤為厚、為庶物，震為蕃息，坎為平正，乾為直、為大福。○庶，汲古作萬，依宋元本。

The hexagram of "Brightness" corresponds to the hexagram of "Observance." The great earth is broad and thick, possessing the virtue of supporting all things; various creatures thrive continuously. Peace, health, justice, and uprightness lead to enjoying great blessings. Note: The hexagram of "Observance" is complementary to the hexagram of "Humility." The earth represents thickness and multitude of creatures, the thunder trigram signifies proliferation and generation, the water trigram indicates levelness and uprightness, and the heaven trigram represents uprightness and great blessings. Notes: In the Ji Gu Ge edition, the character "庶" is written as "万," but we follow the Song and Yuan editions.

泰。昴畢附耳，將軍乘怒。徑路隔塞，燕雀驚駭。伏艮為星，故曰昴畢附耳，皆星名也。震為武人，故為將軍、為怒、為徑路，坤閉，故曰隔塞。兌燕雀，震為驚駭。翟云升《天官書》："昴主旄頭，畢主邊兵，其大星旁有小星曰附耳，動搖，主有讒亂臣在側"。 ○乘，依汲古，宋元本作求怒，非。

The hexagram of Zhen within the hexagram of Tai. The constellations Mao Xu, Bi Xu, and Fu Er appear together, indicating a general who launches an army in a fit of anger; the small path is blocked and cut off, causing swallows and sparrows to fly in all directions. Shang notes: In the hidden hexagram, Gen represents stars, hence "Mao Xu, Bi Xu, Fu Er," which are all names of stars. Zhen represents warriors, hence general, anger, and the small path; Kun signifies closure, hence "blocked and cut off." Dui represents swallows and sparrows, while Zhen signifies alarm. Zhai Yunsheng cites the "Records of the Grand Historian: Celestial Offices" which states: Mao Xu governs the banner head, Bi Xu governs border military affairs, and the small star near the main star of Bi Xu is called Fu Er. When Fu Er moves, it foretells the presence of a slanderous minister near the king. Notes: The character "chong" is taken from the Jigugong edition; the Song and Yuan editions read "qiu nu," which is incorrect.

否。東風啟戶，黔啄翻舞。各樂其類，咸得生處。巽風艮戶，艮為黔啄、為翻舞，六爻皆有應與，故曰各樂其類。○啄，無論何本皆同，是焦讀黔喙為黔啄，專主鳥象。

The hexagram Zhen (Thunder) transforms into the hexagram Wei (Obstruction). The east wind blows open the gate, black-beaked birds fly and dance; each one enjoys companionship with its own kind and finds a secure place to rest. Shang's commentary says: Xun represents wind, Gen represents the gate; Gen also represents black-beaked creatures and flying and dancing; the six lines correspond in pairs, hence it is said 'each finds joy in its own kind.' Notes: The character 'zhuo' appears the same in all versions, indicating that Jiao Yanshou read the 'hui' in 'Gen represents black-beaked creatures' from the 'Shuo Gua' as 'zhuo,' specifically using the image of birds.

同人。兩足四翼，飛入家國。寧我伯姊，與母相得。通《師》。震為足，坤數二，故曰兩足。震為翼，卦數四，故曰四翼。坤為我、為國，震為伯，巽為姊，故曰伯姊。坤為母。

The hexagram of "Brightness" corresponds to the hexagram of "Union." With two feet and four wings, it flies into the home and the country; it brings peace to my elder sister and harmony between mother and daughter. Shang's commentary states: The hexagram of "Union" is opposite to the hexagram of "Military Campaign." The trigram Zhen represents feet, and the number of the trigram Kun is two, hence "two feet." The trigram Zhen represents wings, and the number of the hexagram is four, hence "four wings." The trigram Kun represents me and the state, Zhen represents the elder brother or leader, Xun represents the elder sister, together forming "elder sister," that is, the elder sister. The trigram Kun represents the mother.

大有。歲暮花落，陽入陰室。萬物伏匿，藏不可得。通《比》。坤為歲、為暮，兌為花，兌毀故落。坎為室，九五居群陰之中故曰陽入陰室。坤為萬物，坎為伏，故曰匿、曰藏。○藏，依宋元本，汲古作歲。

The hexagram "Bian" corresponds to "Da You." At the end of the year, flowers fall, and the yang energy retreats into the yin dwelling; all things hide and conceal themselves, becoming hard to find. Shang notes: "Da You" is opposite to "Bi." The earth element represents the year and dusk, and the metal element represents flowers; metal governs breaking and withering, hence the falling of flowers. The water element represents the dwelling; the hexagram "Bi" has the line nine five, which is a single yang line amidst many yin lines, hence the saying "yang enters the yin dwelling." The earth element represents all things, and the water element governs concealment, hence the terms "hide" and "conceal." Notes: The character "conceal" is taken from the Song and Yuan editions; the Ji Gu Ge edition reads "year."

謙。釋然遠咎，避患高阜。田獲三狐，以貝為寶。坤為咎，在外故曰遠。坤為患害，在外故曰避。艮山故曰高阜。震為田，艮為狐，震數三，故曰三狐。艮為貝，震為寶。○高阜，依汲古，宋元本作害早，繫形訛。汲古寶下多"君子所在，安寧不殆"二句，宋元本無。

The hexagram Zhen (Thunder) is associated with the hexagram Gen (Mountain). The mind becomes clear and at ease, distant from misfortune, avoiding calamity and ascending a high hill; in a hunting expedition, three foxes are caught, and a shell is obtained and regarded as a treasure. Shang's commentary states: Gen (Mountain) represents misfortune, which is located in the outer trigram, hence it is said 'distant'; Gen also represents calamity, which is in the outer trigram, hence it is said 'avoid'. Gen represents mountain, hence it is said 'high hill'. Zhen represents hunting, Gen represents fox, and Zhen's number is three, hence it is said 'three foxes'. Gen represents shell, and Zhen represents treasure. Notes: The term 'high hill' follows the Ji Gu Ge edition; the Song and Yuan editions read 'harm early', which is a misreading due to similar characters. The Ji Gu Ge edition adds below the character 'treasure' the two lines 'the gentleman's abode, peaceful and secure without danger', which are absent in the Song and Yuan editions.

豫。遷延卻縮，不見頭目。日以困急，不能自復。艮止故遷延卻縮。乾為頭，離為目，乾離皆伏故不見。坎為困急，地雷《復》，今雷在上故不能復。○遷，宋元本作鵲，依汲古。不能自復，汲古無，依宋元本添。目復為韻，故知汲古非。

The hexagram "Zhen" is combined with "Yu." One is merely delaying and retreating, not even daring to show one's face; the days become more and more difficult and urgent, and one cannot even turn around. Shang's commentary says: "Gen represents stopping, hence 'delaying and retreating.' Qian represents the head, Li represents the eyes, and both Qian and Li are in the hidden position, hence unable to see. Kan represents being trapped in difficulties; the hexagram "Fu" originally represents thunder hidden underground, but now the thunder is above, hence unable to return. Notes: The character 'qian' in the Song and Yuan editions was written as 'que'; following the Jigugē edition. The phrase 'unable to return by oneself' is not present in the Jigugē edition, so it is added according to the Song and Yuan editions. 'Eye' and 'return' rhyme perfectly, indicating that the Jigugē edition is incorrect."

隨。秋隼冬翔，數被嚴霜。雞犬夜鳴，家擾不寧。兌秋艮隼，互大坎故曰冬、曰霜。巽為雞，艮為犬，震為鳴，兌為夜，故曰雞犬夜鳴。艮為家，震為驚擾。○雞，依宋元本，汲古作雄，非。

The hexagram of Zhen follows the hexagram of Bi. In autumn, eagles and hawks continue to fly in winter, repeatedly enduring severe frost; chickens and dogs bark at night, causing disturbance and unrest in the household. Shang's commentary: Dui governs autumn, Gen represents the hawk; the interacting lines form an enlarged Kan, hence it is said 'winter' and 'frost'. Xun represents chickens, Gen represents dogs, Zhen signifies sounds, and Dui indicates the night, hence it is said 'chickens and dogs cry at night'. Gen represents the household, and Zhen signifies disturbance. Notes: The character 'chicken' is based on the Song and Yuan editions; the Ji Gu Ge edition reads 'xiong', which is incorrect.

蠱。班馬還師，以息勞疲。役夫嘉喜，入戶見妻。此用《賁》象。震為馬、為反，故曰班馬、曰還師。坎為勞，艮止，故曰以息勞疲。震為夫、為喜，艮為戶，巽為入，震巽為夫婦，故入戶見妻。○戶，依宋元本，汲古作室，亦可從。

The hexagram of Zhen is used to illustrate the hexagram of Gu. A group of war horses return in formation, allowing the tired horses and riders to rest; the laborers are very happy, and upon entering the house they see their wives. Shang's note: This uses the imagery of Zhen. Zhen represents horses and returning, hence 'returning horses' and 'returning troops'. Kan represents toil and hardship, and Gen represents stopping, hence 'resting from labor'. Zhen represents a husband and joy, Gen represents a gate, and Xun represents entering; Zhen and Xun together represent husband and wife, hence 'entering the house and seeing one's wife'. Note: The character 'house' follows the Song and Yuan editions, while the Ji Gu Ge edition has 'room', which is also acceptable.

臨。老楊日衰，條多枯枝。爵級不進，逐下摧隤。震為楊，坤敝，故曰老楊。伏巽故曰枯。震為爵。《左傳》不行之謂臨，故曰不進。坤喪兌毀，故曰摧隤。震為逐，坤為下，逐下者，言漸流而下也。○逐下，依宋元本，汲古作遂至。

The hexagram of Zhen (Thunder) within the hexagram of Kun (Earth) is discussed. An old poplar tree is gradually withering, with many dead branches; official rank is not advancing, but rather declining step by step. Shang's commentary says: Zhen represents the poplar tree, and Kun signifies decay, hence "old poplar." The hidden hexagram contains Xun, which signifies withering, hence "dry and withered." Zhen represents official rank; the "Zuo Zhuan" interprets "Lin" as not moving forward, hence "not advancing." Kun signifies loss, and Dui signifies destruction, hence "collapse and decline," meaning decline and ruin. Zhen represents pursuit, and Kun represents the lower position; "pursuing downward" means status gradually declining. Notes: "Pursuing downward" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "eventually reaching."

噬嗑。六人俱行，各遺其囊。黃鵠失珠，無以為明。詳《臨》之《師》。 ○鵠，宋元本作鶴。

The hexagram of Zhen is followed by the hexagram of Shike. Six people travel together, each losing their own luggage; a yellow crane loses the pearl in its beak, and there is no longer any light. Shang's note: The symbolic meaning of this passage is detailed in the entry for "Lin" and "Shi." Notes: The character "hu" is written as "he" in Song and Yuan editions. Also: According to the general practice of the sixty-four transformations in the "Yi Lin," between the hexagram of Zhen and Shike there should be an entry for the hexagram of Guan. However, the original text is missing here, and I have followed the source text accurately without making up any content.

剝。依叔牆隅，志下心勞。楚亭晨食，韓子低頭。詳《同人》之《震》。第二三句依汲古，宋元本作"志下勞苦，楚相辰食"，非，此用韓信寄食亭長事，勞與頭古協。

The hexagram of Zhen is used here. Living in the corner of his uncle's wall, his spirit is low and his strength is exhausted; having only a morning meal at the house of a亭长 in Chu, Han Xin had to bow his head and endure humiliation. Shang's note: The imagery in this passage is detailed in the entry for Zhen in the hexagram Tongren. The second and third lines follow the Jigushelou edition; the Song and Yuan editions read "his spirit is low and he labors in hardship, the Chu minister provides morning food," which is incorrect. Here, the reference is to the old story of Han Xin living on the charity of the亭长 in Nanchang. The words "labor" and "head" rhyme in ancient pronunciation.

復。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之《震》。

The hexagram of Brightness follows the hexagram of Return. Three oxen gave birth to dogs, taking the hour of Xu as their mother; the southern barbarians of Jingman advanced upward, and the feudal lords of the Ji surname fled. Shang's note: The symbolic meaning of this passage is detailed in the entry for the hexagram of Earth followed by Thunder.

無妄。鶴盜我珠，逃於東都。鵠怒追求，郭氏之墟。不見蹤跡，反為禍災。詳《豫》之《明夷》。 ○怒，依宋元本，汲古作起，元本此林及《大畜》皆列《恆》下，非。此以巽為盜。

The hexagram "Zhen" is associated with "Wu Wang." A crane stole my pearl and fled to the eastern capital; a yellow goose became enraged and pursued it, tracking it all the way to the ruins of the Guo family. However, no trace was found, and instead, calamity arose. Shang's commentary: The symbolic meanings of this passage are detailed in the entry for "Yu" under "Ming Yi." Notes: The character "nu" (anger) follows the Song and Yuan editions; the Ji Gu Ge edition reads "qi" (to rise). The Yuan edition mistakenly placed this entry and the entry for "Zhen" under "Da Xu" beneath "Heng." This passage takes the trigram Xun as representing theft.

大畜。升輿中退，舉事不遂。餔糜毀齒，失其道理。震為車、為升，上艮為反震，故曰中退、曰舉事不遂。兌口為餔、為齒，震為糜。糜，至爛之食。乃餔之而齒毀，故曰失道。艮為道，兌毀。○升輿，從局本，宋元本、汲古本皆作外輿。餔，宋元本作哺，義同。糜，從汲古，宋元本作麋。

The hexagram of "Zhen" (Thunder) is associated with "Da Xu" (Great Accumulation). A carriage just beginning to climb a slope turns back halfway, and thus the matter fails; eating a porridge so soft it is almost liquid ends up breaking a tooth, which is completely against common sense. Shang's commentary says: Zhen represents a carriage and upward movement. The upper trigram is Gen (Earth), which is the reverse of Zhen, hence it is said "middle retreat" and "undone affairs." Dui represents the mouth, which can eat and has teeth. Zhen represents porridge, which is food cooked to a very soft consistency. Porridge is the softest of foods, yet eating it breaks a tooth, hence it is said "losing the way." Gen represents principles, and Dui signifies destruction. Notes: The term "sheng yu" (ascending carriage) is taken from the book bureau edition; the Song and Yuan editions and the Ji Gugé edition both say "wai yu" (outer carriage). The character "bu" in the Song and Yuan editions is written as "fu," meaning the same thing. The character "mi" is taken from the Ji Gugé edition; the Song and Yuan editions use "mi."

頤。鴻鵠高飛，鳴求其雌。雌來在戶，雄哺嘻嘻。甚獨勞苦，炰鱉膾鯉。艮為鴻鵠、為高飛，震為鳴，艮為求，坤為雌、為戶，震為雄、為哺、為嘻嘻。坤役萬物，故曰勞苦。艮為鱉，坤為鯉。○炰，元本作缹，從宋本、汲古。

The hexagram "Zhen" (Thunder) is associated with "Yi" (Nourishment). A wild goose flies high, calling out all the way to find its mate; the female bird comes flying and lands at the gate, while the male feeds it, laughing happily. However, there is extra toil, as it also needs to cook turtles and cut carp to prepare food. Shang's commentary says: "Gen" (Mountain) represents the wild goose and high flying, "Zhen" (Thunder) represents the sound of calling, "Gen" represents seeking, "Kun" (Earth) represents the female bird and the gate, "Zhen" represents the male bird, feeding, and the sound of laughter. "Kun" controls all things, hence it indicates toil. "Gen" represents the turtle, and "Kun" represents the carp. Notes: The character "pao" (roasting) in the original edition was written as "xu" (steaming), but here we follow the Song edition and the Jiguge edition.

大過。褰衣涉河，水深漬罷。幸賴舟子，濟脫無他。詳《剝》之《賁》。 ○罷，音婆，同疲。漬罷，宋本、汲古作漬衣，依元本。

The hexagram of Zhen is transformed into the hexagram of Da Guo. One lifts up his clothes to wade across a river, but the water is deep and he becomes very tired from being soaked; fortunately, a boatman helps him across, and there is no further trouble. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Bo" under "Zhen." Notes on the text: The character "ba" is read as "po," meaning "tired"; the characters "zi ba" in the Song edition and Jigugong edition are read as "zi yi," but here we follow the Yuan edition.

坎。虎齧龍指，泰山之崖。天命不佑，不見其雌。互艮為虎，震為龍、為齧，艮為指，故曰虎齧龍指。艮為山崖、為天，巽為命，巽伏，故曰天命不佑、故曰不見其雌。

The hexagram贲 has the trigram Kan. A tiger has bitten the dragon's finger, on the cliff of Mount Tai; heaven does not provide protection, and even its mate cannot be seen. Shang's commentary: the interacting trigrams indicate that Gen represents the tiger, Zhen represents the dragon and biting, Gen also represents the finger, hence 'the tiger bites the dragon's finger.' Gen represents the mountain cliff and heaven, Xun represents destiny; Xun is in a hidden position and not visible, hence 'heaven's mandate does not support,' and thus 'its mate is not seen.'

離。明不處暗，智不履危。終日卒歲，樂以笑歌。離為明智，伏坎為暗、為危，離為日，伏震為歲。艮為卒，震為笑樂。○日，依宋元本，汲古作年。

The hexagram of Zhen within Li. A person with clear eyes does not stay in darkness, and a wise person does not step into dangerous places; thus, after a day and after a year, they pass through life in joy and song. Shang's commentary: Li represents brightness and wisdom, while the hidden trigram Kan signifies darkness and danger. Li is the sun, and the hidden trigram Zhen signifies years. Gen signifies completion, and Zhen represents joy and happiness. Note: The character "day" is followed according to the Song and Yuan editions, while the Ji Gu Ge edition reads "year."

咸。三足俱行，傾危善僵。六指不便，慁累弟兄。樹柱閡車，失其正當。通《損》。震為足、為行，數三，故曰三足。兌為傾危，艮止為僵、為指，乾後天數六，故曰六指。足，指原恃以行動，乃三足行，宜速而善僵。六指宜便利而為累，皆以有餘而不利。坤為車，艮木在上而止，故曰樹柱閡車。坤為失、為慁累。《左傳昭六年》"生不圂賓"，注：慁，猶患也。坤為憂患，亦失傳象。○車，依宋元本，汲古訛居。

The hexagram of Zhen (Thunder) is associated with the hexagram of Xian (Salt). Three legs walking together, yet the movement is unstable and dangerous, leading to frequent falls; six fingers are not dexterous and even cause trouble for siblings; a pillar is erected to block the chariot, and everything becomes improper. Shang's commentary says that the hexagram of Xian is related to the hexagram of Shen (Loss). Zhen represents feet and movement, and its number is three, hence the phrase 'three legs'. Dui signifies danger and instability, while Gen represents stillness, hence the imagery of falling and fingers. Qian in the Later Heaven is numbered six, hence the phrase 'six fingers'. Feet and fingers are originally used for movement and action, but three legs, which should make movement faster, result in frequent falls; six fingers, which should be more convenient, become a burden: both are examples of excess leading to disadvantage. Kun represents the chariot, and Gen wood is erected on top to block it, hence the phrase 'erecting a pillar to block the chariot'. Kun signifies loss and being burdened. The Zuo Zhuan from the sixth year of Zhao Gong mentions 'being burdened by guests', and the commentary explains that 'buzhun' is like a calamity; Kun represents worries and troubles, which is another lost hexagram image. Note: The character 'chariot' is based on the Song and Yuan editions, while the Ji Gu Ge edition mistakenly uses 'residence'.

恆。舍車而徒，亡其駁牛。雖喪白頭，酒以療憂。震為徒行、為駁，坤為車、為牛，坤伏，故曰舍車、曰亡牛。乾為頭，巽白，故曰白頭。互大坎為酒、為憂。

The hexagram of Zhen (Thunder) in the context of Kun (Earth). He abandoned his carriage and walked on foot, and also lost his mottled ox; although he was worried to the point of having white hair, fortunately there was still wine to relieve his sorrow. Shang's commentary: Zhen represents walking on foot and a mottled color, while Kun represents a carriage and an ox. Since Kun is in the hidden position, it is said 'abandoning the carriage' and 'losing the ox'. Qian represents the head, and Xun indicates white color, hence 'white head'. The interacting trigrams form an enlarged Kan, which represents wine and sorrow.

遁。析薪熾酒，使媒求婦。和合齊宋，姜子悅喜。詳《噬嗑》之《家人》。

The hexagram of Brightness follows the hexagram of Retreat. Cutting firewood and warming wine, entrusting a媒人 to propose marriage; the states of Qi and Song form a marital alliance, the Jiang family and the Zi family rejoice together. Note: The imagery of this passage is detailed in the entry on the hexagram of Consuming and the hexagram of the Family.

大壯。夜視無明，不利賈商。子反笑歡，與市為仇。通《觀》。坤為夜，艮為視，坤黑故無明。震為商賈，兌折，故不利。震為子、為歸，故曰子反。震為笑歡，伏巽為市。○不利，汲古作不離，依宋元本。賈商，元本、汲古作商賈，從宋本，與明韻。

The hexagram "Zhen" (Brightness) transforms into "Da Zhuang" (Great Strength). Seeing things at night without light is unfavorable for merchants; the son returns home laughing, yet he incurs enmity with people at the market. Shang's note: "Da Zhuang" is opposite to "Guan" (Observation). The earth trigram represents night, the mountain trigram represents looking, and the earth trigram is black, hence "no brightness." The thunder trigram represents merchants, and the metal trigram signifies loss, hence "unfavorable." The thunder trigram represents the son and returning, so it says "the son returns." The thunder trigram signifies laughter, and the hidden trigram within is the wind trigram, which represents the market. Notes: "unfavorable" is from the Song and Yuan editions, while "Jia shang" (merchants) in the Yuan edition and the Ji Gu ge edition is written as "Shang jia," here following the Song edition because "Shang" rhymes with "Ming" (brightness).

晉。徒行離車，冒厭泥塗，利以休居。震為車、為行，震覆，故曰徒行、曰離車。震為冒，上坎故曰泥塗。艮止故休。○冒厭，宋元本作不冒，依汲古。厭，當也。《史紀高祖紀》"因東遊以厭之"是也。

The hexagram of Zhen (Thunder) is used for the hexagram of Jin (Progress). Walking on foot, leaving the carriage behind, forcing one's way through muddy roads, in reality, it is more advantageous to stop and rest. Shang's commentary says: Zhen represents a carriage and movement, and when Zhen is inverted, it indicates walking on foot and leaving the carriage. Zhen is dominant and represents a collision, with the upper trigram being Kan (Water), hence 'muddy road'. Gen represents stopping, hence 'rest'. Notes: 'Bomai' in Song and Yuan editions reads 'Bumai', following the Jigugē edition. 'Bomai' means to resist or block. The 'Records of the Grand Historian' says 'because he went east to block it', which is the usage here.

明夷。作室山根，人以為安。一夕崩顛，破我壺飱。坎為室，艮為山，艮覆故曰崩。震為人，坎為夕，數一，故曰一夕。坎為破，震為壺。○夕，依汲古，元本作昔。按：此亦或作《賁》象。

The hexagram of Brightness is transformed into the hexagram of Dimness. Building a house at the foot of a mountain, everyone thinks it secure; but unexpectedly, the mountain collapses and the earth sinks, breaking my water vessel and food. Shang's note: Kan represents the dwelling, and Gen represents the mountain; Gen is inverted, hence the meaning of 'collapse'. Zhen represents people, Kan represents night, and its number is one, hence 'one night'. Kan represents breaking, and Zhen represents the water vessel. Notes: The character 'xi' is taken from the Jiguge edition; the Yuan edition reads 'xi'. Shang's commentary: This case might also be interpreted according to the imagery of the hexagram of Brightness.

家人。東山西山，各自言安。雖相登望，竟未同堂。此似用《賁》象。艮山、震東、坎西，三至上正反震艮，故曰相登望。震為登，艮為望、為堂，正反艮相背故未同堂。○首句依汲古，宋元本作山東山西。

The hexagram Fu (B贲) is used to explain the hexagram Jiaren (Family). There are two mountains, one on the east and one on the west, each claiming to be secure. Although they look up at each other from their heights, they cannot be in the same hall. Shang's commentary says: This seems to use the image of Fu. Gen represents a mountain, Zhen represents the east, and Kan represents the west. Between the third line and the top line, there are both upright and inverted Zhen and Gen, facing each other, hence the phrase 'looking up at each other.' Zhen represents ascending, Gen represents looking and a hall; upright Gen and inverted Gen face opposite directions, so they cannot be in the same hall. Notes: The first line follows the Jigugé edition; the Song and Yuan editions read 'mountains in the east and west.'

睽。君子在朝，凶言去消。驚駭逐狼，不見雄英。此亦用遇卦《賁》象。雄英，依汲古，宋元本作英雄。艮為君子、為朝，震為言，坎險故曰凶言。《左傳》艮為壞，故曰凶言去消。震為驚駭，艮為狼，震為行，故曰逐狼。

The hexagram of Zhen (Brightness) changing to Gui (Disconnection). A gentleman standing in the court, the dangerous slander dissipates; startled, he drives away wolves, but the hero does not appear. Shang's note: this also uses the hexagram of Zhen (Brightness) as the image. The words "Xiong Ying" are taken from the Jigugé edition; Song and Yuan editions read "Xiong Ying" as "Xiong Ying." Gen represents the gentleman and the court, Zhen represents speech, and Kan signifies danger, hence "dangerous words." The Zuo Zhuan interprets Gen as destruction; when destroyed, speech dissipates, hence "dangerous words dissipate." Zhen signifies alarm, Gen represents wolves, and Zhen also signifies movement, hence "driving away wolves."

蹇。填填，火燒山根。不潤我鄰，獨不蒙恩。，車聲。填填，厚重貌。《莊子馬蹄篇》："故至德之世，其行填填"是也。此亦用遇卦《賁》象。火在山下，故曰火燒山根。震為鄰，火在坎下，水涸故不潤我鄰。○，依宋元本，汲古訛●。填，宋元本作墳，存左半。汲古作慎，存右半。依兩本證之的是填字。

The hexagram is 《B贲》 changing to 《Jian蹇》. The sound of the chariot is heard, moving steadily, yet a great fire is burning at the foot of the mountain; the fire's moisture does not reach my neighbors, and I alone do not receive favor. Note: The first character is the sound of the chariot moving; "tian tian" describes a heavy and steady movement. The "Zhuangzi·Mati" says "In the age of supreme virtue, their movement is tian tian," which is the meaning here. This line also uses the image of the hexagram 《B贲》. The hexagram 《B贲》 has fire beneath the mountain, hence "fire burning at the mountain's base." Zhen represents neighbors, and fire is below the water of Kan, so the water is dried up, and thus the moisture does not reach my neighbors. Note: The first character follows the Song and Yuan editions; the Jigugē edition mistakenly has a black ink mark. The character "tian" in the Song and Yuan editions is written as "fen," only the left half remains; the Jigugē edition writes it as "shen," only the right half remains. Combining both editions confirms that the original character is indeed "tian."

解。南山之蹊，真人所在。德配唐虞，天命為子。保佑歆享，身受大慶。詳否之豫。在，汲古作遊，依宋元本。

The interpretation of the hexagram "Zhen" (Brightness). On a small path in the southern mountain, there is a true person who lives in seclusion; his virtue is equal to that of Emperor Yao and Yu Shun. Heaven's mandate allows him to be the Son of Heaven. He is protected by the divine, enjoys sacrifices, and bears great blessings upon his person. Note: The symbolic meaning of this passage is detailed in the interpretation of the hexagram "Po" (Obstruction) under the section "Yu" (Joy). Note: The character "zai" (to be in) in the汲古阁 edition is "you" (to wander), following the Song and Yuan editions.

損。龍蛇所聚，大水來處。泱泱霈霈。濙濙濭濭，使我無賴。詳《泰》之《豐》。 ○霈，宋元本作濡，依汲古。第四句汲古作淡淡磕磕，依元本。

The hexagram of Zhen is associated with the hexagram of Sun. At a place where dragons and snakes gather, a great body of water is rising from there; the water flows in a vast and overwhelming manner, pouring and spreading, swirling and turbid, making me have nowhere to rely upon. Shang Zhu notes: The symbolic imagery of this passage is detailed in the entry for the hexagram of Tai associated with Feng. Notes for correction: The character "pei" in the Song and Yuan editions was written as "ru", following the Ji Gu Ge edition; the fourth sentence in the Ji Gu Ge edition reads "dan dan ke ke", but here we follow the Yuan edition.

益。旃裘苫蓋，慕德獻服。邊鄙不聳，以安王國。坤為裘、為服、為邊鄙、為國，震為毛羽、為旃、為草、為苫，艮為蓋、為獻。不聳者，言夷狄來服而邊鄙不震聳也。○苫蓋，汲古作若闔，聳作悚，均依宋元本。

The hexagram "Zhen" (Thunder) is used here to illustrate the hexagram "Yi" (Increase). Nomadic tribes wearing felt cloaks and living in grass huts, from the borderlands, admire the virtue of the sovereign and offer their sincere submission. The borders are no longer disturbed, and the kingdom thus finds peace. Note: The trigram "Kun" represents felt cloaks, clothing, borderlands, and states; "Zhen" represents feathers, felt, grass, and grass mats. "Not trembling" indicates that the barbarians come to submit, and the borders no longer tremble or are disturbed. Notes on the text: In the Ji Gu Ge edition, "苫盖" is written as "若阖," and "耸" is written as "悚," both following the Song and Yuan editions.

夬。光祀春成，陳寶雞鳴。陽明失道，不能自守，消亡為咎。詳《大有》之《井》。 ○光祀，依《大有》之《井》校，宋元、汲古本皆作光體。

The hexagram of Zhen is transformed into the hexagram of Guai. A grand worship is carried out in spring, and when the divine treasure is manifested, it sounds like a rooster's crow. However, the yang energy is out of its proper course, unable to maintain itself, ultimately leading to its demise and calamity. Shang's note: The imagery of this passage is detailed in the entry for "Da You" and "Jing." Note: The characters "guang si" are corrected based on the entry for "Da You" and "Jing," while the Song and Yuan editions and the Ji Gu Ge edition both read "guang ti."

姤。下泉苞狼，十年無王。荀伯遇時，憂念周京。詳《蠱》之《歸妹》。 ○荀，依汲古，元本作郇。

The hexagram of Zhen (Progress) is associated with the hexagram of Guo (Meeting). Cold springs rising from beneath the earth soak the wild weeds, and for ten years there is no Son of Heaven; Xun Bo encountered such a situation and was anxious about the capital of the Zhou dynasty. Shang's note: The imagery used here is detailed in the entry for Gu (Restlessness) and Gui Mei (Return of the Maiden). Notes: The character "Xun" is taken from the Jiguge edition; the Yuan edition reads "Xun."

萃。仁德不暴，五精就舍。四序允釐，民安其居。○序，宋元作牧，依汲古。

The hexagram "Zhen" is associated with "Cui." By governing the world with benevolence and not resorting to cruelty, the five directions and the five phases' vital energies return to their proper places; the order of the four seasons is properly maintained, and the people live in peace and contentment. The term "wu jing" refers to the vital energies of the deities of the five directions. The term "yun li" originates from the phrase "yun li bai gong" in the "Shang Shu · Yao Dian," meaning proper governance. This passage does not include an explanation from the Shangshu school, but there is a note stating: "The character 'xu' in the Song and Yuan editions was written as 'mu,' but here we follow the Ji Gu Ge edition."

升。隋和重寶，眾所貪有。相如睨柱，趙王危殆。震為珠玉，故曰隋和重寶。隋珠和璧也。坤為眾、為多，震為柱、為王，坤為危殆。○所，宋元本作多，依汲古。《史記藺相如傳》："相如以璧至秦，察秦人無意與城，乃持璧睨柱，而言曰：臣頭將與璧俱碎"。

The hexagram "Bian" transforms into "Sheng." The pearl of the Duke of Sui and the jade of Ho Shi are both rare treasures, coveted by all; Lin Xiangru looked sideways at the pillar in the hall, and King Zhao's situation was extremely dangerous. Shang's commentary says: "Zhen represents pearls and jade, so it is called 'the treasures of Sui and Ho.' "Kun represents the people and multitude, while Zhen represents the pillar and the king. Kun indicates danger. Notes: The character "suo" in Song and Yuan editions was "duo," following the Jigugē edition. The "Records of the Grand Historian: The Biography of Lin Xiangru" states that Xiangru held the jade in his hands when he arrived at the State of Qin, realizing the Qin people had no intention of giving up the city, so he held the jade and looked sideways at the pillar in the court, saying that his head would break together with the jade.