Nineteenth Section: The Approach of the Superior Being

困。鳳生五雛，長於南城。君子康寧，悅樂身榮。互離為鳳，巽卦數五，故曰五雛。兌為雛。伏震為長、為南，艮為郭、為君子，震為康樂。

The hexagram of Zhen within the hexagram of Kun. The phoenix gives birth to five young ones, which grow up in the southern city; the gentleman is healthy and prosperous, joyful and content, enjoying honor and distinction. Shang's commentary: the mutual hexagram's Li represents the phoenix, and Xun in the hexagram number is five, hence 'five young ones'; Dui represents the young ones. The hidden hexagram's Zhen signifies growth and the south, Gen represents the city and the gentleman, and Zhen indicates health and joy.

井。二人為旅，俱歸北海。入門上堂，拜謁王母。勞賜我酒，女功悅喜。通《噬嗑》。震為人，正覆艮，故曰二人。坎為北、為海，震為歸，故俱歸北海。艮為門、為堂，巽入。震為王，巽為母，艮為拜，故曰拜謁王母。坎為酒，兌為女、為悅喜。○旅，宋元本作侶，依汲古。悅喜，汲古作不喜，非，依宋元本。

The hexagram "Bian" corresponds to "Jing." Two people travel together and both return to the northern sea; they enter the gate, ascend the hall, and pay homage to the Queen Mother. The host comforts them, offers me fine wine, and the women who do needlework are also happy. Note: The hexagram "Jing" is connected to "Shihe." Zhen represents people, and the hexagram contains both the upright Gen and inverted Gen, hence "two people." Kan represents the north and the sea, and Zhen signifies returning, hence "both return to the northern sea." Gen represents the gate and the hall, and Xun signifies entering. Zhen represents the king, Xun represents the mother, and Gen represents homage, hence "paying homage to the Queen Mother." Kan represents wine, Dui represents women and joy. Notes: The character "lv" in the Song and Yuan editions was "lu," following the Jigugē edition; "yue xi" in the Jigugē edition is "bu xi," which is incorrect, following the Song and Yuan editions.

革。逐憂去殃，洿泥生梁，下田為王。○通《蒙》。震為逐，坤為憂、為殃，坤坎皆為水，故曰洿泥。震為生、為粱，坤為下、為田，震為王。○去，汲古作除，茲依宋元本。

The hexagram of Zhen (Thunder) and the hexagram of Kun (Earth) are connected. Remove worries and eliminate calamities; a bridge is built over a muddy pit, and a king arises from low-lying fields. Shang's commentary: The hexagram of Ge (Change) is connected to the hexagram of Meng (Youth). Zhen (Thunder) is the master that drives away, Kun (Earth) represents worry and calamity; both Kun and Kan (Water) represent water, hence 'muddy water'. Zhen represents life and a bridge, Kun represents the lower part and fields, and Zhen represents a king. Notes: The character 'go' in the汲古阁 edition is 'remove', but here we follow the Song and Yuan editions.

鼎。東門之壇，茹藘在阪。禮義不行，與我心反。通《屯》。震東，互艮為門、為壇，震為茹藘。《毛傳》茹藘，茅也。艮為阪，坤為禮義，坤閉故不行。坤為我、為心。《鼎》巽為心，初至五正反巽，故曰心反。黃丕烈云：正義云：徧檢諸本皆作壇，今定本作墠，釋文云："壇者，音善，依字當作墠"云云，今《易林》正作壇，可見作《易林》時仍是壇字，與孔疏合。今作堚，似是，實非是，《易林》可證經誤字。○壇，汲古作墠，依宋元本。○按：此詩毛以為刺淫奔，焦以為賢人居鄭東門，君若臣不以禮致之，室近人遠也。義較毛長。

The hexagram "Bian" corresponds to "Ding." Outside the eastern gate, there is a mound of earth, and the plant called Ru Lu grows on the slope. The practice of rites and propriety is not being carried out, which is exactly contrary to my wishes. Shang's commentary says that "Ding" corresponds to "Zun." The trigram Zhen is in the east, and the interacting trigrams include Gen, which represents a gate and a mound; Zhen also represents Ru Lu, a type of plant. The "Mao Transmission" says that Ru Lu is a kind of Mao Sou plant. Gen represents a slope, and Kun represents rites and propriety. Since Kun governs blockage, it is said that "it is not being carried out." Kun represents me and my heart; the trigram of "Ding" is Xun, which represents the heart. The first line to the fifth line of the hexagram shows the upright Xun and inverted Xun facing each other, hence "the heart is reversed." Huang Pile says: The "Mao Shi Zhengyi" states that all versions of the "Book of Songs" read "tan," but the current edition reads "shan." The "Classic Xisheng" says "tan" is read as "shan," and the character should be "shan." The "Yi Lin" uses "tan," indicating that when Jiao Yanshou wrote the "Yi Lin," the text of the hexagram still read "tan," which agrees with Kong Yingda's "Zhengyi." Although the current edition's change seems reasonable, it is actually incorrect. The "Yi Lin" clearly shows that the current edition has a wrong character. Notes: The "tan" character in the Ji Gu Ge edition is "shan," following the Song and Yuan editions. Also, regarding this poem from the "Zheng Feng" section, the "Mao Transmission" interprets it as a satire on men and women running away together in lust, while Jiao Yanshou believes it describes a virtuous man living near the eastern gate of the state of Zheng, but the king and ministers could not invite him with proper rites. Jiao's interpretation is more reasonable than the "Mao Transmission."

震。鳧遇稻蘆，甘樂，雖驅不去。艮為鳧，震為蘆稻、為。，《廣韻》、《集韻》皆音礦，《玉篇》："大麥也"。伏巽為魚、為，震歸，故不去。○蘆，宋元本作廬，今依汲古。

The hexagram Zhen is within the hexagram Ben. A wild duck meets rice and reeds, and enjoys that kind of barley, and cannot be driven away. Shang's commentary: Gen represents the wild duck, Zhen represents reeds, rice and that kind of grain—the character is originally damaged. Both Guangyun and Jiyun note it as read as "kuang," while Yu pian says it refers to barley. In the伏卦, Xun represents fish and that kind of grain; Zhen indicates returning and stopping, so even when driven away, it does not leave. Notes on the text: The character "lu" was written as "lu" in Song and Yuan editions, but now follows the Ji Gu Ge edition.

艮。清人高子，久屯外野。逍遙不歸，思我慈母。詳《師》之《睽》。 ○依《師》之《睽》校作慈母，各本皆作君母。又各本多"公子奉請，王孫嘉許"二句，與上文語意不合，亦依《師》之《睽》校刪。

The hexagram of Zhen is combined with the hexagram of Gen. A clean and virtuous general named Gao Ke has been stationed for a long time in the wild lands outside the country; he spends his days idly without returning, and his heart yearns for his kind mother. Note: The symbolic references in this passage are detailed in the entry for the hexagram of Shi combined with the hexagram of Kui. Notes: The last sentence is corrected according to the entry for Shi and Kui, reading 'kind mother' instead of 'sovereign's mother' as found in all versions. Also, all versions include two additional sentences, 'the prince invites him and the master praises him,' which do not fit with the preceding text, and these have been deleted according to the entry for Shi and Kui.

漸。讒佞所言，語不成全。虎狼之患，不為我殘。伏震為言，伏兌亦為言，故曰讒佞。坎破，故語不成全。艮為虎狼，坎為患、為殘，巽順，故不殘。○佞，汲古作人，依宋元本。

The hexagram of Zhan is contained within the hexagram of Ben. The words spoken by a slanderous and cunning person are disordered and fragmented, unable to be fully expressed. A tiger and wolf-like calamity ultimately did not harm me. Shang's note: In the hidden trigrams, Zhen represents speech, and Dui also represents speech. Two mouths combined produce disputes, hence it is called "slanderous and cunning." Kan represents destruction, so the words are incomplete. Gen represents tigers and wolves, and Kan represents calamity and harm; Xun is gentle and yielding, so there is no harm suffered. Note: The character "佞" in the Jigusha edition is written as "人," but we follow the Song and Yuan editions.

歸妹。張羅捕鳩，兔麗其災。雌雄俱得，為網所賊。互離為羅網、為鳩，震為兔，坎為災。麗，《左傳宣十二年》"射麋麗龜"注：麗，著也，言張羅本以捕鳩，不意兔當其災而被捕也。卦震兔，居離網中，而兌為毀折，故有此象。坎雄離雌。坎為賊。○兔，各本皆作鳥，依《歸妹》之《節》校改。

The hexagram "Bian" relates to "Gui Mei." Setting a net to catch the sparrow, an unexpected disaster struck the rabbit; both male and female were caught in the net. Shang's commentary says that the mutual element "Li" represents the net and the sparrow, while "Zhen" represents the rabbit, and "Kan" represents disaster. The character "Li" means to attach or adhere, as explained in the annotation to the sentence "shooting a deer and hitting a turtle" in the "Zuo Zhuan" during the twelfth year of Duke Xuan. This refers to setting a net to catch the sparrow, but an unexpected disaster struck the rabbit, which was caught. In the hexagram, the rabbit represented by "Zhen" is located within "Li," the net, and "Dui" signifies destruction, hence the imagery. "Kan" represents the male, while "Li" represents the female; "Kan" also signifies harm. Note: The character "rabbit" in all versions is written as "bird," and this has been corrected according to the entry on "Gui Mei" and "Jie."

豐。安仁尚德，東鄰慕義，來安吾國。震為仁德，離為東鄰，伏艮為國、為安。

The hexagram of Zhen (Thunder) within the hexagram of Li (Fire) signifies a state of abundance through virtue. Being content with benevolence and upholding morality, the eastern neighbors admire this righteousness and come to bring peace to my country. Shang's note: Zhen represents benevolence and virtue, Li represents the eastern neighbor, and the hidden trigram Gen (Mountain) within the hexagram signifies the state and peace.

旅。猾丑假誠，前後相違。言如鱉咳，語不可知。艮為鱉，兌為言、為咳、為語，巽伏故不知。又離為惡人、為猾丑，坎為信、為誠，假誠者，言心本猾而托為誠實，故前後相違。因二至五正反兌相背，故語不信實。困有言不信義同也。○假，宋元本作如，依汲古。又按前後相違亦謂二至五正反兌相背。

The hexagram of "Brightness" is associated with "Travel." People who are dishonest and wicked pretend to be sincere, and their words contradict each other before and after. Their speech is like a turtle coughing, unclear and indistinct, making it hard for others to understand. Shang's commentary states: "Geng represents the turtle, Dui represents speech, coughing, and talking; Xun is in a hidden position, hence the difficulty in understanding. Also, Li represents wicked people and deceitful individuals, while Kan represents trust and sincerity. 'Pretending sincerity' means that their hearts are originally dishonest, yet they pretend to be honest, hence their words differ before and after. Because the second line to the fifth line are the upright and inverted Dui trigrams facing opposite directions, their words are not genuine. This is similar to the hexagram 'Obstruction,' which says 'words are not believed,' and the meaning is the same here." Notes: The character 'like' was used in the Song and Yuan editions, but we follow the Jigugē edition. Also, 'contradicting each other before and after' refers to the upright and inverted Dui trigrams facing opposite directions from the second to the fifth lines.

巽。懷璧越鄉，不可遠行。蔡侯兩裘，久苦流離。伏震為璧，艮為鄉，震為行、為蔡、為諸侯、為裘。重震，故曰兩裘。《左傳定二年》：蔡侯如楚，有兩裘，一獻楚王，一自御。子常求之，不與，留之三年。

The hexagram of Zhen within the hexagram of Xun. Carrying a precious jade tablet across the border for a distant journey is not advisable; the Duke of Tsai, carrying two pieces of leather fur, thus suffered prolonged hardship and was exiled from his homeland. Shang's commentary states: In the hidden hexagram, Zhen represents jade, Gen represents hometown, Zhen represents travel, the Duke of Tsai, a feudal lord, leather fur; the image of Zhen appears twice, hence 'two furs.' The Zuo Zhuan, Duke Ding's second year, records that the Duke of Tsai went to Chu, carrying two pieces of leather fur, one to present to the King of Chu, and one to wear himself; Lord Zichang of the State of Chu demanded it, but he refused, and was detained for three years.

兌。伯氏歸國，多所恨惑。車傾蓋亡，身常驚惶。乃得其願，雌雄相從。詳乾之屯伏震為伯。

The hexagram of Zhen is within the hexagram of Dui. The master returned to his fiefdom, harboring many grievances and doubts; his carriage overturned, and he lost his canopy, constantly living in alarm; later he finally achieved his wish, with a male and female companion walking together. Shang's commentary: The symbolic representations in this case are detailed in the case of the hexagram of Qian within the hexagram of Zhun; here, the hidden trigram Zhen is taken as the master.

渙。火石相得，乾無潤澤。利少囊縮，祇益促迫。互艮為火、為石，皆燥無潤澤，故曰相得。巽為利，坤為囊，中祇二陰爻，故曰囊縮，曰促迫。○汲古無第四句，非，依宋元本。

The hexagram "Zhen" (Thunder) is transformed into "Huan" (Dispersal). Fire and stone are combined, dry with no trace of moisture; profit is meager, the moneybag shrinks, and it becomes even more desperate. Note: The interacting lines consist of Gen (Mountain), which represents fire and stone, both dry and lacking moisture, thus they are said to "complement each other." Xun (Wind) represents profit, and Kun (Earth) represents the bag; there are only two yin lines in the middle, so it is said "the bag shrinks" and "distress increases." Note: The Ji Gu Ge edition lacks the fourth line, which is incorrect; here it is supplemented according to the Song and Yuan editions.

節。君明聖哲，鳴呼其友。顯德之徒，可以禮仕。震為君，艮為明，坎為聖哲，震為鳴，艮為友，為顯，為仕。○明，宋元本作知，依汲古。

The hexagram of Zhen (Thunder) and the hexagram of Gen (Mountain). The sovereign is enlightened and possesses the qualities of a sage and wise ruler, calling out loudly to his fellow virtuous men; those who display outstanding virtue may come forth in accordance with propriety to hold office. Note: Zhen represents the sovereign, Gen represents clarity, Kan represents the sage and wise man, Zhen represents calling out, Gen represents friends, promotion, and recognition. Note on the text: The character "ming" (enlightened) in the Song and Yuan editions was written as "zhi" (knowledge), but we follow the Jigugeshan edition.

中孚。騎豚逐羊，不見所望。徑涉虎廬，亡豚失羊。詳乾之蹇。○亡豚，宋元本作亡羝，從汲古。此以巽為豚。

The hexagram of Zhen (Brightness) and the hexagram of Zhongfu (Sincerity). Riding a small pig to chase a sheep, hoping for something but seeing nothing; rushing directly into a tiger's den, resulting in losing both the pig and the sheep. Shang's note: The imagery in this passage is detailed in the entry for the hexagram Qian (Heaven) and the hexagram Jian (Obstruction). Notes: The term 'lost pig' is found as 'lost ram' in Song and Yuan editions, but here we follow the Ji Gu Ge edition. In this passage, Xun is taken as the pig.

小過。玄黃瘣隤，行者勞疲。役夫憔悴，處子畏哀。震為玄黃、為行，兌折，故曰瘣隤。瘣隤，病也。互大坎為勞、為役，震為夫，巽為震妻而伏，故曰處子。坎為畏哀也。○瘣隤，依宋元本。《說文》："瘣，病也"，音回，汲古作虺隤，與今本詩合。虺瘣音同。又釋文云《說文》作隤，《爾雅》同。亦音回，訓病，然則瘣、、虺三字音義皆同，特焦作瘣，與毛許異耳。畏哀，汲古作猥衰，依元本。

The hexagram of Zhen (Thunder) transforms into the hexagram of Xiao Guo (Small Crossing). A horse has a mottled coat and is sick, making it difficult to move; travelers are exhausted. The laborer is pale and weary, while the woman at home is filled with fear and sorrow. Shang's commentary says: Zhen represents the color of dark yellow and movement, and Dui signifies loss, so it is said 'hui tu'—'hui tu' means illness. The interacting lines form an enlarged Kan (Water), which represents labor and service; Zhen represents the husband. Xun is originally the wife of Zhen and is in a subordinate position, so it is said 'chu zi' (a young woman). Kan represents fear and sorrow. Notes: 'hui tu' is based on the Song and Yuan editions. The 'Shuo Wen' says 'hui' means illness, and it is read as 'hui'; the Ji Gu Ge edition reads 'hui tu', which matches the present version of the 'Book of Songs', as 'hui' and 'hui' are homophones. The 'Jing Jing Shi Wen' also says that the 'Shuo Wen' reads 'tu', and the 'E Ya' is the same, also read as 'hui', meaning illness. Thus, 'hui', the missing character in the original text, and 'hui' all have the same sound and meaning, but Jiao Yanshou wrote 'hui', differing from the characters used in the 'Ma Shi' and Xu Shen's 'Shuo Wen'. 'Wei'ai' in the Ji Gu Ge edition is 'weishuai', following the Yuan edition.

既濟。右手掩目，不見長叔。失其所得，悔吝相仍。此用《賁》象。艮手離目，震長艮叔，坎隱故不見。

The hexagram "Zhen" (Brightness) is used here as "Ji Ji" (Completion). Using the right hand to cover the eyes, both the elder brother and the younger uncle cannot see; losing what has already been obtained, regret and troubles follow one after another. Shang's note: This uses the imagery of "Zhen." Gen represents the hand, Li represents the eyes; Zhen represents the elder, Gen represents the younger; Kan governs concealment, so they cannot see.

未濟。免冠進賢，步出朝門。儀體不正，賊孽為患。詳《否》之《兌》。

The hexagram of Brightness is linked to the hexagram of Not Yet Completed. Removing the cap of virtue from one's head and slowly stepping out of the palace gate; if one's appearance and demeanor are not proper, villains and wicked people will become disasters. Note: The symbolic meaning of this passage is detailed in the entry for the hexagram of Obstruction linked to the trigram of Lake.

剝。行觸大諱，與司命忤。執囚束縛，拘制於吏，幽人有喜。坤死，故曰大諱。坤惡，故曰忤。艮為官，故曰司命。《天文志》："斗魁六星，五曰司命，主壽"。艮為吏、為手，故曰執，為拘囚、為束縛、為高尚，故曰幽人。○幽，汲古作憂，依宋元本。

The hexagram "Bao" (Breaking) in its original form refers to the primary hexagram remaining unchanged. Actions that violate great taboos, conflicting with the divine director of destiny; being captured and bound, under the control of officials; yet those who live in seclusion and maintain quietude may instead find joy. Shang's commentary says: "Kun represents death, hence 'great taboo.' Kun signifies misfortune, hence 'offense.' Gen represents officials, hence 'director of destiny'; the "Book of Han · Astronomical Records" states that the six stars in the handle of the Big Dipper, the fifth one is called the Director of Destiny, who oversees human longevity. Gen also represents officials and hands, as hands can grasp, hence 'to seize'; Gen also signifies imprisonment, restraint, and high moral integrity without seeking office, hence 'recluse.' Note: The character 'yōu' (solitude) in the Jigusha edition is written as 'yōu' (worry), following the Song and Yuan editions.

乾。穿胸狗邦，僵離旁舂。天地易紀，日月更始。詳《師》之《謙》。

The hexagram Pei (Breaking) corresponds to Qian (Heaven). It depicts distant foreign lands such as the country with pierced chests and the dog country, where corpses lie scattered and criminals are beside them pounding rice. The heavens and earth have changed their principles, and the sun and moon have begun anew. Note: The imagery of this line is detailed in the line of Shi (Army) corresponding to Qian (Heaven).

坤。從風縱火，荻芝俱死。三害集房，十子中傷。剝艮為火，坤為荻芝、為死、為害，艮數三，故曰三害。艮為房，坤為集，數十，故曰十子。《左傳昭十四年》："三言而除三惡，暴虐頗也"，三惡即三害。《論衡》進用也，而蒙三害。《書胤征》："辰弗集於房"。

The hexagram Bao (Breaking) is associated with the hexagram Kun (Earth). Following the wind to set fire, reed grass and lingzhi fungus are all burned to death; three kinds of calamities gather in the Room Mansion, and ten sons are all injured. Shang's commentary states: The hexagram Bao has Gen (Mountain) representing fire, and Kun representing reed grass, lingzhi, death, and calamity; Gen's number is three, hence 'three calamities'. Gen represents the Room Mansion, and Kun signifies gathering, with its number being ten, hence 'ten sons'. The phrase 'three evils' mentioned in the 'Zuo Zhuan' Zhao Gong 14th year refers to violence, cruelty, and excess, which correspond to the three calamities here; the 'Lunheng' also says that although a person may be promoted, they suffer from the three calamities. The phrase 'gathered in the Room' comes from the 'Shangshu · Yin Zheng' 'Chen Fu Ji Yu Fang', which refers to the sun, moon, and stars losing their proper positions.

屯。北山有棗，橘柚所聚。荷囊載擔，香盈筐筥。坎北。艮為山、為棗、為橘柚，坤為聚，艮為負荷、為擔，坤為囊、為載，震為筐筥，伏巽為香。○所，宋元本作於。載擔、香盈，宋元本作載香、盈我，今依汲古本。

The hexagram of "Breaking Up" changes to "Emergence." On the northern mountain, there are date trees and jujubes growing together; carrying a bag and shouldering a burden, the fragrance of the fruits fills a basket and a tray. Shang's commentary: Kan is in the north; Gen represents mountain, date, and jujube, while Kun signifies gathering. Gen also represents carrying a load and shouldering a burden, Kun represents a bag and bearing, and Zhen represents basket and tray—square ones are called baskets, round ones are called trays. The hidden hexagram's Xun represents fragrance. Notes: The character "所" in Song and Yuan editions was "于"; "载担" and "香盈" in Song and Yuan editions were "载香" and "盈我," but we follow the Jigugeshan edition.

蒙。齎貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《否》之《革》。 ○艮為貝證。

The hexagram of "Breaking Up" corresponds to "Obstruction." I went with money and shells to redeem the fox, but the other party did not listen to my words. The fox was tied to the tiger's whiskers, and no matter how I tried to pull, I couldn't get it loose. Shang's note: The symbolic imagery in this passage is detailed in the entry on "Obstruction" corresponding to "Change." Notes: This passage can serve as evidence for the lost image of "Mountain (Geng) representing shells."

需。上下惟邪，寡婦無夫。歡心隔塞，君子離居。惟邪，嘆息聲也。坎上下皆兌口，二至四互兌，故曰上下惟邪。離為夫，伏坤為寡，故曰寡婦，坎隱伏故無夫。坎為塞、為心、為憂，故不歡。伏艮為君子。○惟，元本作唯，依宋本、汲古。寡婦無夫，宋元本作戾其無夫，依汲古。

The hexagram "Bao" (Breaking Up) and "Xu" (Waiting). All above and below are filled with sighs and lamentations; the widow has no husband. The joyful heart is blocked and obstructed, and the gentleman can only be separated and live alone. Shang's commentary: "Wu xie" refers to the sound of sighing. The upper and lower parts of Kan (Water) both have Dui (Lake), and the second line to the fourth line also form the mutual structure of Dui, hence "Wu xie" above and below. Li (Fire) represents the husband, and the hidden hexagram of Kuan (Earth) represents the widow, hence "widow." Kan is hidden, hence "no husband." Kan represents obstruction, the heart, and sorrow, hence not joyful. The hidden hexagram of Gen (Mountain) represents the gentleman. Notes: The character "wu" in the original edition was written as "wei," following the Song edition and Jigugong edition; "the widow has no husband" in the Song and Yuan editions was written as "li qi wu fu," following the Jigugong edition.

訟。二人輦車，徙去其家。井沸釜鳴，不可安居。伏明夷。震為人，坤數二，坎為車，故曰二人輦車。坎為室家，震出，故徙去其家。坎為井，坤水在井上，故曰井沸。坤為釜，震鳴，故釜鳴。坎險，故不安。水經注：曲阿季子廟前井及潭皆沸。楚辭：瓦釜雷鳴。然此似另有故實，為今所不解。

The hexagram of "Breaking Up" is transformed into "Contention." Two people are pushing a cart, moving away from their home; the well water is boiling, the pots are making noises by themselves, and they can no longer stay in their place. Shang's commentary states that the hidden hexagram here is "Darkness over the Sun." Zhen represents people, Kun has the number two, and Kan represents a cart, so it is said "two people pushing a cart." Kan represents the family home, and Zhen indicates going out, hence "moving away from their home." Kan represents the well, and Kun water floats on top of the well, so it is said "the well is boiling." Kun represents the pot, and Zhen indicates sound, hence "the pot is making noise." Kan represents danger and difficulty, so they cannot stay in their place. The "Water Classic Commentary" records that the well and the pond in Qu'e Ji Zi Temple once boiled; the "Chu Ci" has the phrase "the earthen pot echoes like thunder." However, this line seems to refer to another story, which is now unknown.

師。蹇驢不材，俊驥失時。筋力勞盡，疲於沙邱。詳履之巽。○俊，汲古作駿，筋作觔，依宋元本。宋元本三四句倒置，依汲古。

The hexagram "Bao" is associated with "Shi." A lame donkey is of no use, while a thousand-mile horse is born at the wrong time; its bones and muscles are exhausted, and it is tired and trapped in the sand dune. Note: The imagery in this passage is detailed in the entry for "Lv" associated with "Xun." Notes: In the Ji Gu Ge edition, the character "jun" is written as "jun," and "jin" is written as "geng," both following the Song and Yuan editions; the third and fourth lines are reversed in the Song and Yuan editions, and here we follow the Ji Gu Ge edition.

比。明夷兆初，為穆出郊。以讒復歸，名曰豎牛。剝亂叔孫，餒於虛邱。坎隱伏，故曰明夷。初動，故曰兆初。坤為傷，坎上下兌口相背，故曰讒。艮為豎，坤為牛、為餒，艮為叔孫、為沙邱。《左傳昭四年》：叔孫穆子出亡，至庚宗，遇婦人，宿焉。生豎牛。及自齊歸，遂使為豎。後叔孫田於丘蕕遇疾，豎牛遂為亂，穆子餒死。又五年云：初，叔孫穆子之生莊叔，噬之，遇明夷之謙，故曰明夷兆初。林全用此事，惟沙邱傳作丘蕕而李善《文選運命論》注引作蒲丘。據此則虛丘應作蒲丘。○郊，元本作交，依宋本、汲古。夷兆，各本作傷之，依大壯之比校。大壯之比第二句作三旦為災。餒，汲古本作飫，宋元本作餧，亦依大壯之比校。

The hexagram "Bao" is associated with "Bi." The omen of "Mingyi" was already evident at the very beginning, so Mu Zi fled to the outskirts; later, after being slandered, he was able to return to the country, and the child was named Shu Niou. He caused chaos within the Shu Sun family, leading to Mu Zi's death from starvation at Pu Qiu. Shang's commentary says: "Kan is hidden, so it is called 'Mingyi'; the first line is activated, so it is called 'the omen at the beginning.' The earth element represents harm, and the upper and lower parts of Kan are two Dui (Lake) trigrams facing each other, so it is called 'slander.' Gen represents Shu Niou, and Kan represents hunger; Gen also represents Shu Sun and Pu Qiu. The Zuo Zhuan records that in the fourth year of Zhao Gong, Shu Sun Mu Zi fled and reached Geng Zong, where he met a woman and spent the night, giving birth to Shu Niou. After Mu Zi returned from the State of Qi, he made Shu Niou his household servant. Later, when Shu Sun fell ill while hunting at Qiu You, Shu Niou took the opportunity to cause chaos, and Mu Zi eventually died of starvation. In the fifth year of Zhao Gong, it is also recorded that when Mu Zi was born, his father Zhuang Su used the Zhou Yi to divinate for him, and he encountered the hexagram "Mingyi" with "Qian." Therefore, the line commentary says, "Mingyi omen at the beginning." This line commentary entirely refers to this historical event, except that "Sha Qiu" in the Zuo Zhuan is written as "Qiu You," and Li Shan's annotation of Wen Xuan's "Yun Ming Lun" cites it as "Pu Qiu." Therefore, "Xu Qiu" should be read as "Pu Qiu." Notes: The character "jiao" in the original edition is "jiao," following the Song edition and Jigugong edition; "yi zhao" in all editions is written as "shang zhi," following the commentary from the hexagram "Da Zhuang" with "Bi," where the second line says "san dan wei zai." The character "nei" in Jigugong edition is "yu," and in Song and Yuan editions it is "yi," following the correction from the hexagram "Da Zhuang" with "Bi."

小畜。天火大起，飛鳥驚駭。作事不時，自為身咎。乾天離火，伏艮為鳥，震為驚駭，艮為時，艮伏故不時。伏坤為自、為身。○身，汲古作多，依宋元本。

The hexagram Baocai (Decrease) transforms into Xiaoxu (Small Accumulation). Heavenly fire burns fiercely, causing birds to scatter in alarm; doing things at inappropriate times brings only self-inflicted misfortune. Shang's commentary: Qian represents Heaven, Li represents Fire; the hidden hexagram Gen represents birds, Zhen indicates alarm; Gen represents the seasons, and since Gen is in the hidden position, it is said 'not timely'. In the hidden hexagram, Kun represents self and body. Note: The character 'body' in the Jigushan edition is 'more', following the Song and Yuan editions.

履。土與山連，共保歲寒。終無災患，萬世長安。通《謙》。坤土艮山，故曰土與山連。坤為歲，坎為寒、為災患，坤為萬、為世，艮為安。

The hexagram of "Breaking Up" transforms into the hexagram of "Walking on the Path." Level ground and high mountains are connected as one, enduring the trials of the years; there is no calamity or worry, and peace is enjoyed for generations. Shang's commentary says: The hexagram of "Walking on the Path" is connected with the hexagram of "Humility." The earth (Kun) represents soil, and Gen represents mountain, hence "soil and mountain are connected." The earth (Kun) represents years, the water (Kan) represents cold and calamity, the earth (Kun) represents myriad generations and the world, and Gen represents peace.

泰。日出阜東，山蔽其明。章甫薦履，箕子佯狂。詳《賁》之《屯》。

The hexagram of "Breaking Up" transforms into the hexagram of "Peace." The sun rises from behind the eastern hill but is obscured by the mountain, blocking its light; Ji Zi wears a ceremonial cap and straw shoes, pretending to be mad. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Bright" transforming into "Obstruction."

否。龍馬上山，絕無水泉。喉焦唇乾，口不能言。詳《乾》之《訟》。

The hexagram of "Breaking Up" transforms into "Non-Communication." A dragon horse ascends a high mountain, yet finds not a single spring of water; its throat is parched and its lips cracked, unable to utter a word. Shang's commentary: The imagery and symbolism of this passage are detailed in the entry for "Heaven" transforming into "Contention."

同人。雄處弱水，雌在海濱。將別持食，悲哀於心。通《師》。坤為水、為柔，故曰弱水，九二居坤中，故曰雄處弱水。《同人》乾為海，六二居海中，故曰雌在海濱。坎為心、為悲哀。○將別，宋元本作別將，依汲古。

The hexagram "Bao" corresponds to "Tong Ren." A male bird is trapped in the weak water, while the female bird remains by the seaside; when parting, it offers food with hands, filled with sorrow. Shang's note: "Tong Ren" is opposite to "Shi." The trigram Kūn represents water and softness, hence "weak water." In the hexagram "Shi," the line Nine in the Second is a single yang line within Kūn, hence "the male bird in the weak water." The trigram Qian represents the sea in "Tong Ren," and the line Six in the Second is within the sea, hence "the female bird by the seaside." Kan represents the heart and sorrow. Note: The text "will part" is recorded in the Song and Yuan editions as "part will," following the Ji Gu Ge edition.

大有。庭燎夜明，追古傷今。陽弱不制，陰雄生戾。通《比》。艮為庭、為燎、為明，坎為夜，《比》祗九五一陽故曰陽弱、曰陰雄。陳樸園云："宣王中年怠政，而庭燎詩作，後脫簪珥諫曰：妾不才使君王宴朝，請待罪永巷，宣王悟"，林曰追古傷今，指其事也。義與毛異。○第二三兩句依《頤》之《損》校，宋元、汲古本皆作"追嗣日光，陽軟不至"。

The hexagram "Bao" transforms into "Da You." The torch in the courtyard illuminates the long night, reflecting on past times with sorrow for the present; the yang energy is weak and unable to control the situation, while the yin energy is strong and gives rise to disorder. Note: "Da You" is opposite to "Bi." The mountain (Gèn) represents the courtyard, the torch, and brightness; the water (Kǎn) represents the night. The hexagram "Bi" has only one yang line, hence it is said "yang is weak" and "yin is strong." Chen Puyuan said: King Xuan of Zhou was negligent in his court affairs in the middle of his reign, and the poem "Ting Liao" was composed for this reason. Later, Jiang Hou removed her hairpins and jewelry to advise the king, saying she was incapable, which made the king rise early and abandon court, requesting to stay in the Yongxiang to take responsibility. King Xuan thus became aware. Lin Ci said "looking back on the past and grieving the present," referring to this incident, differing from the interpretation in the "Mao Shi." Note: The second and third lines are corrected according to the entry on "Yi" transforming into "Sun," and both Song-Yuan editions and the Jigugē edition read "chasing the light of the past, yang is soft and does not reach."

謙。三婦同夫，忽不相思。志恆悲愁，顏色不怡。震為夫，數三，坤為婦，坤震連，故三婦同夫。坎為思、為志、為悲愁，艮為顏色，坤為惡，故相惡而不思。○悲愁，依宋元本，汲古作不愁，非。

The hexagram of "Breaking Up" is interpreted as "Humility." Three women share one husband, each feeling cold and neglected, none thinking of the others. Their hearts are long filled with sorrow and grief, and their faces show no joy. Shang's commentary says: Zhen represents the husband, and its number is three; Kun represents the women. Since Kun is connected to Zhen, it is said "three women share one husband." Kan represents thought, will, sorrow, and grief; Gen represents expression on the face. Kun indicates aversion, so they dislike each other and do not think of one another. Notes: The term "sorrow and grief" follows the Song and Yuan editions; the Ji Gu Ge edition reads "no sorrow," which is incorrect.

豫。鶴盜我珠，逃於東都。鵠怒追求，郭氏之墟。不見武跡，反為患災。詳《豫》之《明夷》。

The hexagram Pei transforms into Yu. A crane stole my pearl and fled to the eastern capital; a yellow goose became enraged and pursued it, chasing all the way to the ruins of the Guo family. Yet not a single trace was found, and instead, calamity and misfortune were brought about. Shang's commentary: The symbolic imagery of this passage is detailed in the entry for Yu under Mingyi.

隨。獮猴冠帶，盜載非位。眾犬共吠，狂走蹶足。艮為獮猴、為冠，巽為帶、為盜，震為載，艮為位。冠帶者，有位之服，今獮猴冠帶，乃盜用耳，故曰非位。艮犬震吠，正反艮故曰眾。震為狂、為走、為足，兌折故蹶足。○獮猴，汲古作沭猴，《史記項羽本紀》："如沭猴而冠耳"，今依宋元本。又載汲古作在，亦依宋元本。狂走，宋元本作麏走，汲古作倉狂，今依《大壯》之《屯》校。

The hexagram of "Breaking Up" transforms into "Following." A monkey wears a cap and ties a sash, usurping a position it is not entitled to occupy; a pack of dogs bark at it, and it runs wildly, stumbling and falling. Note: The earth element (Geng) represents the monkey and the cap, the wind element (Xun) represents the sash and theft, the thunder element (Zhen) represents bearing or carrying, and the earth element (Geng) again represents the position. Caps and sashes are garments worn by those in official positions; now the monkey dons them, which is merely theft, hence "not in the proper position." The earth element (Geng) represents the dogs, and the thunder element (Zhen) represents barking; the upright and inverted earth elements appear together, hence "many." The thunder element (Zhen) represents wildness, running, and feet, while the lake element (Dui) signifies breaking or injury, hence "stumbling with the foot." Note: The term "狝猴" in the Ji Gu Ge edition is "沭猴," as mentioned in "The Records of the Grand Historian: The Biography of Xiang Yu," which says, "like a沭 monkey wearing a cap." The current edition follows the Song and Yuan versions. The character "载" in the Ji Gu Ge edition is "在," which is also followed from the Song and Yuan versions. The term "狂走" in the Song and Yuan editions is "麏走," while the Ji Gu Ge edition has "仓狂," but the current edition follows the correction from the hexagram "Great Strength" transforming into "Emergence."

蠱。黍稷禾稻，垂畝方好。中旱不雨，傷風病槁。詳《乾》之《蹇》。

The hexagram of Gu is derived from the hexagram of Bao. Millet, millet, grain, and rice hang heavy with ears, filling the fields, growing in perfect condition; however, in the middle of the growth period, there is a drought with no rain, and it is blown by the wind, causing withering and disease. Shang's note: The symbolic representation of this section is detailed in the section on the hexagram of Jian under the hexagram of Qian.

臨。雄聖伏，名人匿。麟遠走，鳳飛北。亂禍未息。詳《否》之《大過》。 ○前四句句三字，第五句句四字。漢魏叢書本皆按四字斷句，非。

The hexagram of "Breaking Up" transforms into "Approaching." Outstanding heroes and sages remain hidden and do not emerge; renowned individuals retreat and conceal themselves; the qilin (mythical beast) runs far away, and the fenghuang (mythical bird) flies northward; chaos has not yet been quelled. Shang's note: The symbolic imagery of this passage is detailed in the entry for "Opposition" transforming into "Great Excess." Notes: This passage has the first four lines each consisting of three characters, while the fifth line is four characters. The version in the "Han Wei Collection of Commentaries" divides all lines into four characters, which is incorrect.

觀。王母多福，天祿所伏。居之寵光，君子有福。坤為母，伏乾故曰王母、曰福、曰天祿。巽為伏，艮為居、為光、為君子。

The hexagram Pei (Breaking) transforms into Guan (Observing). The Queen Mother possesses abundant blessings; the official rank bestowed by heaven is concealed there. Residing within it, one receives grace and honor, thus the gentleman gains fortune. Shang's note: The trigram Kun represents the mother, and its hidden trigram is Qian, hence it is called 'Queen Mother,' 'blessing,' and 'heavenly rank.' The trigram Xun signifies concealment, while Gen represents dwelling, brilliance, and the gentleman.

噬嗑。被服文德，升入大麓。四門雍肅，登受大福。詳《隨》之《大壯》。離為文，互艮為山麓、為門，震卦數四，故曰四門。震為登、為福。○宋本作《復》林。

The hexagram "Bao" uses the hexagram "Shihe". One wears the robes of cultural virtue and ascends to the foot of a great mountain; the four gates are solemn and orderly, and one enters the hall to receive great blessings. This passage refers to the classic passage from the "Shangshu · Shun Dian" where Shun received the mandate from Yao, "Nai yu da lu" and "Bin yu si men, si men mu mu". Shang's commentary: the imagery in this passage is detailed in the entry for "Sui" and "Da Zhuang". The hexagram Li represents cultural splendor; the interacting lines Gen represent the foot of the mountain and the gate. The number four in the hexagram Zhen corresponds to the "four gates". Zhen also represents ascending and blessings. Note: The Song edition places this entry under the hexagram Fu.

賁。褰衣涉河，水深漬罷。幸賴舟子，濟脫無他。依《訟》之《萃》校。震為舟證。衣，宋元本、汲古皆作裳。水，宋元本作流。罷，宋元本、汲古作衣。

The hexagram of "Breaking Up" transforms into "Brightness." One lifts up his clothes to wade across a river, but the water is deep and causes great exhaustion. Fortunately, a boatman comes to help, allowing safe passage without any further troubles. Note: This entry is based on the one from "Strife" transforming into "Gathering." It can also serve as evidence for the line "Zhen represents a boat." Note on the text: In the Song and Yuan editions and the Jigugong edition, the character "衣" is actually "裳"; the character "水" is "流" in the Song and Yuan editions; and the character "罢" is "衣" in the Song and Yuan editions and the Jigugong edition.

復。班馬還師，以息勞疲。役夫嘉喜，入戶見妻。詳《觀》之《既濟》注。○宋本作《噬嗑》林。

The hexagram of "Breaking Up" transforms into the hexagram of "Return." A war horse, after forming a group and returning from battle, rests and recovers its strength; the laboring man is very happy and upon entering the house sees his wife. Note: The symbolic imagery of this passage is detailed in the commentary on the hexagram "Observing" and "Perfecting." Note: The Song edition places this passage under the hexagram "Breaking the Bones."

無妄。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。詳《屯》之《觀》。莊當為桓。

The hexagram "Bao" transforms into "Wu Wang." A neighboring country to the east sent its daughter to become a concubine of the Son of Heaven; the ruler of Lu built a residence for her in order to honor the Queen Mother; she was married far away to the capital of Zhou, and Ji Jiang was pleased. Shang's commentary: The symbolic imagery of this passage is detailed in the entry for "Zun" transforming into "Guan." The term "Zhuang Gong" in the text should be a mistake for "Huan Gong."

大畜。百足俱行，相輔為強。三聖翼事，王室寵光。詳《屯》之《履》。

The hexagram of "Breaking Up" transforms into "Great Accumulation." A centipede with many legs moves strongly when all its legs work together, supporting each other to appear powerful; three sages assisting the king in his affairs bring glory to the royal house. Note: The symbolic meaning of this passage is detailed in the entry for "Zhen" (Emergence) transforming into "Lv" (Following).

頤。危坐至暮，請求不得。膏澤不降，政戾民忒。詳《泰》之《離》。

The hexagram of "Breaking Up" corresponds to "Nourishment." Sitting upright and properly until nightfall, the matter sought remains unresolved; grace is like a timely rain that delays in falling, and decrees are improper, causing the people to be disunited. Note: The symbolic representation of this line is detailed in the entry for "Great Crossing" corresponding to "Fire."

大過。百川朝海，泛流不止。路雖遼遠，無不到者。兌為海，乾亦為河海，重乾故曰百川，而海為水王，故曰朝海、故曰泛流。伏震為路，坤為遠●止，故曰到。○泛流，宋元作流行，依汲古。

The hexagram of "Breaking Up" transforms into "Great Excess." All rivers flow toward the sea, and the water's flow is unceasing; although the path is long, there is no place that cannot be reached. Shang's commentary: The trigram Dui represents the sea, and Qian can also represent rivers and seas; Qian appears again, hence "all rivers"; the sea is the sovereign of all waters, hence "flowing toward the sea" and "overflowing flow." In the伏卦 (hidden hexagram), Zhen represents the path, and Kun signifies distance (the original text here is missing one character), and the water flows without stopping, hence "reaching." Notes on the edition: "overflowing flow" is written as "flowing" in Song and Yuan editions, following the Jigugē edition.

坎。乘騮駕驪，東至於齊。遭遇仁友，送我以資，厚得利歸。互震為馬、為乘、為駕、為東，伏巽為齊、為利、為資，艮為友。○齊，汲古作濟，依宋元本。

The hexagram Pei (Breaking) with the trigram Kan (Water) as its inner trigram. Riding a dark red horse, driving a black horse, heading east to the state of Qi; on the way, meeting a kind and generous friend who gave me money for travel, returning home with a full load of profit. Shang's note: The interacting trigram Zhen (Thunder) represents a horse, riding, driving, and the east; the hidden trigram Xun (Wind) represents the state of Qi, profit, and wealth, while Gen (Mountain) represents a friend. Note: The character 'Qi' in the Jigusha edition is 'Ji', following the Song and Yuan editions.

離。禮壞樂崩，成子傲慢。欲求致理，力疲心爛。陰請不當，為簡生殃。通《坎》。坤為禮，坎陽居坤中故禮壞。震為樂，三至五震覆故樂崩。艮為成，震為子、為傲，艮為求。理，法也，欲求致理，言欲致之於法也。坎為法、為勞，故曰力疲。坎為心，離中虛，故曰心爛。震為請、為簡，坎為殃。《論語》："陳成子弒簡公，孔子沐浴而朝，請討之"，林詞全指此事。○汲古第五句在第二句，六句在第四句，茲依元本，音皆諧。宋第五句作"陰陽不調"，多成子驕傲句，非。又陰字必有誤。

The hexagram "Bao" transforms into "Li." The system of rites has collapsed, the music has been abandoned, and Chen Chengzi is arrogant and disrespectful. He wanted to bring him to justice, but he was exhausted and anxious. Secret requests were inappropriate, and this brought disaster to Jian Gong. Shang's note: "Li" is opposite to "Kan." "Kun" represents rites, and the yang line of "Kan" is trapped within "Kun," hence the collapse of rites. "Zhen" represents music, and the lines from the third to the fifth in "Zhen" are inverted, hence the collapse of music. "Gen" represents achievement, "Zhen" represents a son and arrogance, and "Gen" represents a request. "Li" is the law, and "seeking to achieve order" means wanting to bring him to law. "Kan" represents law and labor, so it says "exhausted." "Kan" represents the heart, and "Li" is hollow in the center, so it says "heart rotted." "Zhen" represents a request and simplicity, and "Kan" represents disaster. The "Analects" records that Chen Chengzi killed King Jian of Qi. Confucius bathed and went to court to request military action. This entire line refers to this event. Notes: The Ji Gu Ge edition places the fifth sentence second and the sixth sentence fourth; here we follow the Yuan edition, which has harmonious rhyme. The Song edition has the fifth sentence as "yin and yang are not in harmony" and adds the sentence "Chengzi was arrogant," which is incorrect. Additionally, the character "yin" is certainly wrong.

咸。三人輦車，乘入虎家。王母貪叨，盜我犁牛。通《損》。震為人，數三，故曰三人。坤為車，故曰輦車。輦車，以人力行也。艮為虎、為家，艮在上，故入虎家。坤為母，對乾，故曰王母，兌食故曰貪叨。坤為牛，震為耕，故曰犁牛。犁，耕也。《咸》互巽為盜。○三，汲古作一，依宋元本。叨，汲古作饕，依元本，義同。

The hexagram of "Breaking Up" corresponds to the hexagram of "Mutual Influence." Three people are pushing a cart into a tiger's den; the Queen Mother is greedy and has taken away my ox for plowing. Shang's commentary says: the hexagram of "Mutual Influence" is related to the hexagram of "Loss." Zhen represents people, and its number is three, hence "three people." Kun represents a cart, hence "cart." A cart is pulled by human effort. Gen represents a tiger and a household, and since Gen is at the upper trigram, it signifies "entering the tiger's den." Kun represents the mother, and since it opposes Qian, it is called "Queen Mother." Dui governs mouth and food, hence "greedy." Kun represents an ox, and Zhen represents plowing, hence "plowing ox" — "plow" means to till. The trigram Xun, which is the mutual trigram of "Mutual Influence," represents theft. Notes: The character "three" in the汲古阁 edition is "one," following the Song and Yuan editions; the character "叨" in the汲古阁 edition is "饕," following the Yuan edition, and both characters have the same meaning.

恆。羊頭兔足，少肉不飽。漏囊敗粟，利無所得。乾首兌羊，故曰羊頭。震為兔、為足，故曰兔足。坎為肉，伏坤中虛，故曰少肉、曰不飽。坤為囊，巽下斷故曰漏囊。震為粟，兌毀故敗。巽為利，兌折故無得。

The hexagram of "Breaking Up" transforms into "Permanence." It describes a situation where a sheep's head and a rabbit's feet are present, but the meat is insufficient and not enough to satisfy hunger; the bag is leaking and the millet is spoiled, resulting in no profit at all. Shang's commentary says: Qian represents the head, and Dui represents the sheep, hence "sheep's head." Zhen represents the rabbit and the foot, hence "rabbit's feet." Kan represents meat, and the hidden trigram Kun in the伏卦 is hollow in the center, hence "little meat" and "not full." Kun represents the bag, and the lower trigram of Xun is broken, hence "leaking bag." Zhen represents millet, and Dui signifies destruction, hence the millet is ruined. Xun represents profit, and Dui signifies loss, hence nothing is gained.

遯。新田宜粟，上農得谷。君子唯好，以紆百福。通《臨》。坤為田，《爾雅》："二歲曰新田"。震為粟、為農人、為谷，本卦《艮》為君子，乾為百、為福。○唯好，汲古作懷德，紆作於，依宋元本。

The hexagram of "Breaking Up" transforms into "Retreating." Cultivating new fields for the second year is most suitable for planting millet. Skilled farmers can harvest good grain. A gentleman only needs to be kind to others and will attract a hundred blessings. Shang's note: The hexagram "Retreating" is complementary to "Approaching." The earth (Kun) represents fields. The "Er Ya" says that fields cultivated for two years are called "new fields." The thunder (Zhen) represents millet, farmers, and grain. The primary hexagram's mountain (Gen) represents the gentleman, and heaven (Qian) represents a hundred and blessings. Notes: The text "唯好" in the Jiguge edition reads "怀德," and "纡" reads "于," both following the Song and Yuan editions.

大壯。夷羿所射，發輒有獲。雙鳧俱得，利以伐國。夷羿，即后羿。《左傳襄四年》："寒浞伯明氏之讒子弟也，伯明氏棄之，夷羿收之，夷羿善射，簒夏"，故云發輒有獲。震為射，兌為剛魯，故曰夷羿。震為發、為鳧，兌卦數二，故曰雙鳧。震為征伐，坤為國，卦陽長陰消，故曰利以伐國。○以伐，汲古作伐王，茲依宋元本。

The hexagram of "Splitting Apart" changes to "Great Strength." Yi Yi shoots an arrow with every shot hitting its mark, and each shot brings a reward; a pair of wild ducks is obtained at the same time, and this is favorable for military campaigns against a country. Shang's note: Yi Yi is Hou Yi. According to the "Zuo Zhuan" from the fourth year of Duke Xiang's reign, Han Zhuo was a wicked son of Bo Ming Shi, and Bo Ming Shi abandoned him, but Yi Yi took him in; Yi Yi was skilled in archery and seized the Xia dynasty's power, hence the saying "every shot brings a reward." Zhen represents shooting, and Dui signifies strength and boldness, so it refers to Yi Yi. Zhen represents shooting and wild ducks, and Dui in the hexagram number is two, hence "a pair of wild ducks." Zhen represents military campaigns, and Kun represents states and countries; the primary hexagram has increasing yang and decreasing yin, hence "favorable for attacking a country." Note: The text says "to attack" in the Ji Gu Ge edition, but here we follow the Song and Yuan editions.

晉。鳧舞鼓翼，嘉樂堯德。虞夏美功，要荒賓服。象多未詳。

The hexagram of "Breaking Up" transforms into "Progress." Wild geese flap their wings in dance, celebrating the virtue of Emperor Yao; Yu the Great and Shun achieved great accomplishments, so even the distant regions like the areas of tribute and the remote lands came to pay homage. Shang's note: The imagery in this passage is mostly not clearly specific.

明夷。登邱上山，對酒道歡。終年卒歲，優福無患。震為登、為上、為陵，故曰邱山。坎為酒，震樂震言，故曰道歡。坤為年歲，坎為冬，故曰終年卒歲。坎為患，震為福，故無患。○道，汲古作遇，依宋元本。歡，依汲古，宋元作觀。

The hexagram "Bao" transforms into "Mingyi." Climbing up a hill, ascending a high mountain, speaking joyfully about wine; throughout the year until the end of the year, blessings are abundant and there is no misfortune. Shang's commentary: Zhen represents ascending, being on high, and hills, hence "Qiu Shan." Kan represents wine; Zhen, which governs joy and speech, hence "speaking joyfully." Kun represents years, and Kan signifies winter, hence "throughout the year until the end of the year." Kan represents misfortune, and Zhen represents blessings, hence "no misfortune." Notes: The character "dao" in the Jigushan edition is "yu," following the Song and Yuan editions; the character "huan" follows the Jigushan edition, while the Song and Yuan editions have "guan."

家人。歲慕花落，陽入陰室。萬物伏匿，藏不可得。詳《賁》之《大有》，惟此詞兼用對象解。

The hexagram of "Breaking Up" corresponds to the hexagram of "Family." At the end of the year, flowers wither and fall, with the yang energy retreating into the dwelling of yin; all things hide and conceal themselves, becoming difficult to find. Shang notes: the imagery of this line is detailed in the line of "Brightening" corresponding to "Great Possession"; however, this line also employs the concept of "opposite" to explain, meaning it uses the image of the opposite hexagram (the complementary hexagram).

睽。螟蟲為賊，害我禾穀。簟瓶空虛，飢無所食。詳《同人》之《節》。

The hexagram of "Breaking Up" corresponds to "Strife." Locusts have caused a disaster, damaging my grain; the bamboo containers and jars are all empty, and I am starving with nothing to eat. Shang's note: The symbolic representations in this section are detailed in the entry for "Harmony" corresponding to "Cutting Off."

蹇。陽虎脅主，使德不通。炎離為殃，年穀病傷。艮為虎，納丙，故曰陽虎。震為主，震覆故曰脅主，坎塞故不通，離火故曰炎曰殃。震為年穀，震覆故傷。丁云：定二年，雉門及兩觀災，正陽虎脅主之時。○使德，宋元本作使得，炎作火，茲依汲古。病，汲古作患，依宋元。

The hexagram of "Splitting Up" corresponds to "Obstruction." Yang Hu coerced the king, preventing virtue and grace from reaching below; a fierce fire caused disaster, damaging the harvest of the entire year. Shang notes: Gen represents the tiger, and Gen contains Bing fire, which is yang, hence called "Yang Hu." Zhen represents the ruler, and Zhen is inverted, hence "coercing the ruler"; Kan signifies blockage, hence "unimpeded"; Li represents fire, hence "blazing fire" and "calamity." Zhen represents the harvest, and when Zhen is inverted, the harvest is harmed. Ding Yan says: In the second year of Duke Ding of Lu, a fire broke out at the chicken gate and the two pavilions, which was precisely when Yang Hu was coercing the ruler. Notes: The text in the Song and Yuan editions reads "made virtue" instead of "caused virtue," and "blazing fire" instead of "fire," but here we follow the Jigugeshi edition; the character "disease" in the Jigugeshi edition is "trouble," and we follow the Song and Yuan editions.

解。四馬共轅，東上泰山。騂驪同力，無有重難，與君笑言。震為馬，卦數四，坎為轅，故曰四馬共轅。震為東為馬，故曰騂驪。震為君、為笑言。○驪，宋元本作驤，依汲古。

The hexagram of "Breaking Up" is interpreted as "Resolving." Four horses draw a single yoke, heading east up Mount Tai; the red horse and the black horse exert their strength together, without any difficulty or heaviness, traveling along with the king in conversation and laughter. Note: The trigram Zhen represents horses, and the number of the hexagram is four, so it is said "four horses drawing a yoke." Zhen represents east and horses, so it is said "骍骊"—骍 is a red horse, and 骊 is a black horse. Zhen represents the king and laughter. Note: The character "骊" was written as "骧" in Song and Yuan editions, but here we follow the Jigugē edition.

損。牧羊稻園，聞虎喧讙。畏懼悚息，終無禍患。詳《隨》之《漸》。

The hexagram of "Breaking Up" corresponds to "Loss." While grazing sheep by a rice field, one suddenly hears a tiger roaring loudly; frightened, one holds one's breath and remains silent, ultimately avoiding misfortune. Shang's note: The symbolic representation in this case is detailed in the entry for "Following" corresponding to "Gradual Progress."

益。揚華不時，冬實生危。憂多橫賊，生不能服。崑崙之玉，所求不得。震為華，艮為時，坤履霜為冬，故不時。艮為果實，坤為危憂，巽為盜賊，故曰憂多橫賊。艮為山，震為玉，故曰崑崙之玉。互艮為求，坤喪故所求不得。○所求不得，汲古作取求必得，非，依宋元本。

The hexagram of "Breaking Up" transforms into "Benefit." Flowers bloom out of season, bearing fruit in winter, which brings about danger; there are many worries and sudden bandits, making life unstable and uneasy; the beautiful jade of Kunlun Mountain is sought but cannot be obtained. Shang's commentary says: Zhen represents flowers, Gen represents the seasons; Kun has the image of "treading on frost," which belongs to winter, hence "not timely." Gen represents fruit, Kun represents danger and worry, Xun represents bandits, hence "many worries and sudden bandits." Gen represents mountain, Zhen represents jade, hence "jade of Kunlun Mountain." The interacting trigrams have Gen representing seeking, and Kun representing loss, hence the result of seeking but not obtaining. Note: The version from Jigusha Hall says "seeking will surely obtain," which is incorrect; follow the version from the Song and Yuan dynasties.