Nineteenth Section: The Approach of the Superior Being

夬。高阜所在，陰氣不臨。洪水不處，為家利寶。通《剝》。艮為山，故曰高阜。坤為陰，一陽居眾陰之土，故曰陰氣不臨。坤為水，山高，故曰洪水不處。艮為家、為貝、為金，故曰賓。○臨，汲古作淋，依宋本。

The hexagram of "Breaking Up" transforms into the hexagram of "Decisive Victory." In a high hill, the yin energy cannot reach; floodwaters cannot stay, but instead become the benefit and treasure of this family. Shang's commentary says: The hexagram of "Decisive Victory" is the reverse of the hexagram of "Breaking Up." Gen represents a mountain, hence "high hill." Kun represents yin; a single yang line is above many yin lines, hence "yin energy does not reach." Kun represents water; since the mountain is high, water cannot stay, hence "floodwaters cannot remain." Gen represents family, shell, and metal, hence "treasure" (the text here uses the character "guest"). Notes: The character "lin" in the Ji Gu Ge edition is written as "lin," following the Song edition.

姤。釋然遠昝，避患高阜。田獲三狐，以貝為寶。君子所在，安寧不殆。詳《賁》之《謙》。 ○高阜，汲古作革害，依《賁》之《謙》校。

The hexagram of "Breaking Up" transforms into "Meeting." The mind feels relieved, distant from misfortune, avoiding calamity and ascending to a high hill; while hunting, three foxes are caught, and shells are obtained and regarded as treasures; the gentleman resides in his proper position, enjoying peace and security without danger. Note: The symbolic imagery of this section is detailed in the entry for "Brightness" transforming into "Humility." Note: The term "high hill" in theJigu Pavilion edition is "eliminate harm," which is corrected according to the entry for "Brightness" transforming into "Humility."

萃。兩目失明，日奪無光。脛足跛曳，不可以行。頓於邱旁，亡妾莫逐，嵬然獨宿。兌半離，數二，故曰兩目失明，離為日，半離故曰無光。震為脛足，兌半震，故跛不能行。《履》象云：眇能視，不足以有明，跛能履，不足以有行。林所本也。艮為邱，艮止，故曰頓於邱旁。兌為妾，在外故曰亡妾。震為逐，震覆故曰莫逐。坤為宿，巽為寡，故曰嵬然獨宿。

The hexagram of "Splitting Apart" transforms into "Gathering Together." Both eyes are blind, the sunlight is taken away, and everything is dark; the lower legs and feet are lame, so one can only drag oneself along, unable to travel; one can only stop by the hillside; the concubine has run away and cannot be chased back, so one must spend the night alone. Shang's commentary says: "Dui is half of Li, its number is two, so it is said 'both eyes are blind.' Li represents the sun, but only half of it remains, so it is said 'no light.' Zhen represents the lower legs and feet, and Dui is half of Zhen, so it is said 'lame and unable to walk.' The yao of the hexagram 'Following' says 'one eye can see, but it is not bright; one leg can walk, but it is not able to move,' which is the basis of Lin's words. Gen represents a hill, and Gen signifies stopping, so it is said 'stopping by the hillside.' Dui represents a concubine, and it is in the outer trigram, so it is said 'the concubine has run away.' Zhen represents chasing, and Zhen is inverted, so it is said 'unable to chase.' Kun signifies resting for the night, and Xun signifies fewness, so it is said 'alone and sleeping.'

升。鴻飛遵陸，公歸不復，伯氏客宿。震為鴻，坤為陸，在上故曰鴻飛遵陸。震為公、為歸，坤亡故曰不復。震為伯、為客，坤為宿。首二句《豳風》詩。

The hexagram of "Breaking Up" transforms into "Rising." Wild geese fly along the land, the elder brother departs and does not return, the second brother can only stay as a guest overnight. Shang's commentary: Zhen represents the wild geese, Kun represents the land; the geese are in the upper trigram, hence "wild geese flying along the land." Zhen represents the elder brother and returning, while Kun signifies loss, hence "not returning." Zhen represents the second brother and being a guest, while Kun signifies staying overnight. The first two lines are taken from the "Poetry · Bin Feng · Jiuyu."

困。佩玉累蘃，無以繫之。孤怨獨處，愁哀相憂。伏震為玉累蘃垂貌。巽為繩、為繫，巽為寡，故曰孤獨。坎為憂愁。○累蘃，宋本作累蕊，元本作累蘂，今依汲古。《左傳哀十三年》："佩玉橤兮餘無所繫之"。

The hexagram Pei (Breaking) transforms into Kun (Obstruction). The dangling tassels of jade ornaments hang heavily down, yet there is nothing to tie them to; feeling lonely and resentful, living alone, sorrowful and distressed, with worries and sorrows arising one after another. Shang's commentary says: In the hidden hexagram, Zhen represents jade; 'lui qi' means hanging down. Xun represents a rope and tying; Xun also signifies fewness, hence 'loneliness'. Kan represents sorrow. Notes: The term 'lui qi' is recorded as 'lui rui' in the Song edition and 'lui li' in the Yuan edition; here we follow the Jigugong edition. The "Zuo Zhuan" records in the thirteenth year of Duke Ai's reign a verse: "The jade ornaments hang in tassels, yet I have nothing to tie them to."

井。載船渡海，雖深何咎。孫子俱在，不失其所。伏震為船，兌為海，坎為深，艮為孫，震為子。○何，宋元本作難，依汲古。

The hexagram of "Breaking Up" transforms into the hexagram of "Well." Loading a boat to cross the sea, although the water is deep, there is no harm; the children are all nearby, each in their proper place without scattering. Shang's note: The hidden trigram Zhen (Thunder) represents the boat, Dui (Lake) represents the sea, Kan (Water) represents depth, Gen (Mountain) represents children, and Zhen (Thunder) represents sons. Note: In the Song and Yuan editions, the character "he" is written as "nan," but we follow the Jigugeshan edition.

革。鵠求食魚，道遇射弋。繪加我頸，繳縛兩翼。欲飛不能，為羿所得。通《蒙》。震為鵠，坤為魚，艮為求，震日故曰食。艮為道路，震為射，巽為弋，弋，繫矢射也。為繒繳。艮為頸，震為翼、為飛，艮止故不能飛。坤為惡，故曰羿。○第二句元本作"道過射失"，今依宋本、汲古。兩翼，宋元本作羽翼，依汲古。

The hexagram of "Breaking Up" transforms into the hexagram of "Change." A yellow goose is looking for fish to eat, but on the way it meets hunters; a silk snare is tied around my neck, and the silk rope binds my two wings; I want to fly but cannot, and finally gets caught by Yi. Shang's note: The hexagram of "Change" connects with the hexagram of "Obstruction." The trigram Zhen represents the goose, the trigram Kun represents the fish, the trigram Gen represents seeking, and Zhen represents daylight, hence "eating." Gen represents the path, Zhen represents shooting, and Xun represents shooting with a snare, which is shooting with a silk rope. Xun also represents the silk snare. Gen represents the neck, Zhen represents the wings and flying, and Gen signifies stopping, hence the inability to fly. Kun represents evil, hence "Yi." Notes on the text: The second sentence in the original edition reads "passing through the path of shooting," but here it follows the Song edition and Jigugong edition. The phrase "two wings" in the Song and Yuan editions reads "feathers and wings," but here it follows the Jigugong edition.

鼎。泥面亂頭，忍恥少羞，日以削消。通《屯》。坤為泥，艮為面，坤為亂，坎為首，故曰泥面亂頭。坤為羞恥，坤亡故曰削消。○宋元本下多"凶其自搯"四字，依汲古。頭、消，古音亦協。

The hexagram Pei transforms into Ding. One has a face covered in mud and disheveled hair, enduring disgrace without feeling ashamed, and days are gradually being reduced and consumed. Shang's note: The hexagram Ding is connected to the hexagram Zun. The earth element represents mud, the mountain element represents the face, the earth element signifies disorder, and the water element represents the head, hence 'muddy face and disheveled hair.' The earth element signifies shame and loss, hence 'reduction and consumption.' Notes: The Song and Yuan editions add the four characters 'xiang qi ziji' below this passage, but here we follow the Ji Gu Ge edition. 'Tou' and 'xiao' were also harmonious in ancient pronunciation.

震。桑之將落，隕其黃葉。失勢傾倒，如無所立。詳《履》之《噬嗑》。 ○桑之，元本作葉芳，宋本、汲古本作桑方，今依宋本《履》之《噬嗑》校。

The hexagram of Zhen appears in the hexagram of Bao. The mulberry tree is about to wither, its yellow leaves falling in abundance; when a person loses power, they fall into ruin, as if having nowhere to stand. Shang's commentary: The imagery described here is detailed in the entry for Shihe in the hexagram of Li. Notes: The original edition reads 'Sal tree' as 'Ye Fang', while the Song edition and Jigugong edition read 'Sal Fang'; this is now corrected according to the Song edition's entry for Shihe in the hexagram of Li.

艮。巨蛇大鰍，戰於國郊。上下隔塞，主君走逃。詳《噬嗑》之《訟》。 ○主君，宋元本作逐君，依汲古。

The transformation from the Hexagram of Splitting to the Hexagram of Stillness. The "Forest Sayings" under each hexagram in the "Forest Sayings" consist of sixty-four entries. First, the hexagram it transforms into is indicated, and this transformed hexagram is called "the following hexagram." The Forest Saying states: A huge snake and a large eel fight in the outskirts of the capital, with blockage between above and below; the king has no choice but to abandon the country and flee — this is a great凶 omen of contention for power and loss of the king's position. Shang Binghe does not provide an additional explanation here, but only notes that the imagery is the same as that of the Forest Saying under the Hexagram of Eating and the Hexagram of Strife. How the images of snake, eel, and blockage are derived from the hexagram structure should be checked in that entry. The part following "○" is a collation note: The words "main king" are in the Song edition and Yuan edition as "chasing king," but Shang's version follows the Ming dynasty late edition by Mao Jin's Ji Gu Ge edition.

漸。己動死，連商子。揚砂石，狐狢擾。軍鼓振，吏士苦。艮者，震之反，故曰己動。互坎為棺槨、為死，巽為商賈，伏震為子，艮為砂石，巽風故揚。艮為狐狢，伏震為軍鼓、為士，坎為恐。○狐狢擾，吏士苦，宋元本作"石流狐狢，擾軍鼓振，吏士恐落"，增流字、落字，足成四字句，豈知盡為三字句，惟汲古尚存其真。狐字作胡。

The hexagram "Bao" transforms into "Jian." Lin's verses consist of six lines, each with three characters: one's own movement brings death and loss, involving merchants and descendants; wind carries sand and stones, foxes and badgers are disturbed and scatter; in the army, war drums are sounded, officials and soldiers suffer. The whole passage depicts the image of military chaos and wandering. Shang Binghe explains each line's symbolic meaning: the lower trigram of "Jian" is Gen, which is the reverse of Zhen, so turning a hexagram upside down to form another hexagram is called "fu xiang" or "reverse image," hence Lin uses the word "movement," which is the original meaning of Zhen. The second to fourth lines form a Kan trigram, which is called "hu ti" or "intermediate image," and the Kan trigram represents coffin and death, corresponding to the word "death." The upper trigram is Xun, representing merchants, and behind Xun lies Zhen, which is an invisible trigram hidden within, called "fu xiang" or "hidden image." The hidden Zhen represents descendants, thus forming "connected merchants and descendants." Gen represents sand and stones, and Xun represents wind, so sand and stones are carried by the wind. Gen also represents foxes and badgers, and the hidden Zhen represents war drums and soldiers, while Kan represents fear, thus forming "foxes and badgers are disturbed, war drums are sounded, officials and soldiers suffer." These symbolic associations such as "Gen represents foxes and badgers" and "Zhen represents war drums" are not found in "Shuo Gua," but are "yi xiang" or "lost images" compiled by Shang Binghe from examples in "Yi Lin." The note says: "foxes and badgers are disturbed, officials and soldiers suffer" in Song and Yuan editions read "sand flows, foxes and badgers are disturbed, war drums are sounded, officials and soldiers are afraid," adding the characters "flow" and "fall" to make the lines four-character. However, this passage is entirely in three-character lines, and only the Jigujia edition preserves the original form. The character "fox" in Song and Yuan editions was written as "Hu."

歸妹。張羅搏鳩，兔麗其災。雌雄俱得，為網所賊。詳《賁》之《歸妹》。 ○兔，汲古作烏，賊作滅，依宋元本。

The hexagram "Bao" (Breaking) is associated with "Gui Mei" (Return of the Wife). The line explanation says: spreading a net to catch the sparrow, the rabbit also happens to fall into this calamity, both male and female are caught in the net and harmed by it. "Li" means to attach or to collide. The entire line describes innocent people being implicated and having no way out. For a detailed analysis of the symbolic meaning, Shang Binghe asks readers to refer to the entry on "Ben" (Brightness) and "Gui Mei," where the same line explanation has already been discussed, so it is not repeated here. Notes: In the Ji Gu Ge edition, the character "tu" (rabbit) is written as "wu" (crow), and "ze" (criminal) is written as "mie" (extinguish). Shang's two instances follow the Song and Yuan dynasty editions.

豐。三聖相輔，鳥獸喜舞，安樂富有。通《煥》。坎為聖，震數三，故曰三聖。艮為鳥、為獸，震為喜舞，巽利三倍故曰富有。○汲古下多"三人諧偶"四字，宋本無，元本為又一林。

The hexagram "Bao" transforms into "Feng." Lin's commentary says: three sages support each other, birds and beasts rejoice and dance, the world is peaceful and prosperous, which is an extremely auspicious sign. Shang Binghe first mentions "communicating with the hexagram 'Huan'"—"Huan" refers to the hexagram "Huan," and "Feng" and "Huan" have their six lines opposite each other, a relationship called "parallel opposition." In Shang's writings, "communicating with a certain hexagram" and "opposing a certain hexagram" both refer to this. The imagery can be directly borrowed from the hexagram that is in parallel opposition. The hexagram "Huan" consists of upper Xun and lower Kan: Kan represents sages, and the numbers of Zhen (which is interwoven in the second to fourth lines of "Huan") are three, forming "three sages"; the third to fifth lines interweave Gen, which represents birds and beasts; Zhen governs joy and dancing, so birds and beasts rejoice and dance; the "Sayings on the Hexagrams" state that Xun "brings threefold profit," hence "prosperous." Note: The Jigujia edition adds the phrase "three people in harmony" below this passage, while the Song edition does not include it, and the Yuan edition separates these four characters as a separate commentary.

旅。三奇六耦，相隨俱市。王孫善賈，先得利賓。居止不安，大盜為咎。三奇，乾也，六耦，坤也。旅三陽三陰，而一陰隨一陽，二陰隨二陽，故曰相隨。巽為市，艮為王孫、為貝，巽為利，故曰利寶。艮為居止，兌折故不安。巽伏為盜。○安，汲古作移，依宋元本。大盜，宋元本作洪水，依汲古。

The "Bao" hexagram's "Lu" variant. Lin Ci says: three lines fully odd (yang) make up Qian (Heaven), six lines fully even (yin) make up Kun (Earth); yin and yang follow each other, and all go to the market together. The Wangsun (a nobleman) is good at business, takes advantage of opportunities first, and has many guests. However, he cannot rest in his dwelling, and great bandits cause disaster. First auspicious, then ominous. Shang Binghe explains: "Three Marvels" refer to the three lines of Qian all being yang lines; "six couples" refer to the six lines of Kun all being yin lines. The "Lu" hexagram has three yang and three yin lines, with one yin line following one yang line, two yin lines following two yang lines, thus it is said "they follow each other." In the "Lu" hexagram, the interacting trigrams produce Xun (Wind), which represents a market, and Gen (Mountain), which represents the Wangsun and treasure. Xun also represents profit (in the Shang's annotation, it is cited as "profit in treasures," slightly different from the current Lin Ci version "profit in guests"). Gen represents dwelling and stillness, while the interacting Dui (Lake) indicates destruction, so dwelling is not secure. The "Zacuazhuan" says "Xun, to hide," which implies concealment, hence the image of bandits. Therefore, there is "great bandits causing disaster." Notes: The character "an" in the Ji Gu Ge edition is "yi," and Shang followed the Song and Yuan editions; the Song and Yuan editions have "floods" instead of "great bandits," and Shang followed the Ji Gu Ge edition.

巽。三人俱行，一人言北。伯仲欲南，少叔不得。中路分道，爭鬬相賊。通《震》。為人、為行，上下震，二至四覆震故曰三人。震為南，震覆即北，故曰言北。震為伯，互坎為仲，艮為少叔。不得者，言不隨伯仲，獨北行也。震為道路、為爭鬬，坎為賊，全用對象。○一人，宋元本作二人，道爭作爭道，均依汲古。

The hexagram of "Breaking Up" with the trigram "Wind." The commentary says: Three people are traveling together, but one of them insists on going north; the older brothers want to go south, but the younger brother refuses to follow; halfway through, they take different paths and quarrel, causing mutual harm. This is an image of companions turning against each other and internal strife leading to disaster. Shang Binghe says: The trigram "Wind" corresponds to "Thunder," and the imagery of this line is entirely derived from the hexagram "Thunder." "Thunder" represents people and movement; the hexagram "Thunder" has the same trigram above and below, and the lines two through four form an inverted "Mountain" trigram (Geng), creating three instances of "Thunder." This corresponds to "three people traveling together." The direction of "Thunder" is south, and when it is inverted, it becomes north, hence the mention of "going north." "Thunder" represents the eldest brother, the trigram "Water" formed by lines three to five represents the second brother, and "Mountain" represents the youngest brother. "Not following" indicates that the youngest brother does not accompany the two older brothers but goes north alone. "Thunder" represents roads and conflict, while "Water" represents harm, hence "diverging on the road, quarreling and harming each other." Note: The text originally reads "two people" in the Song and Yuan editions, and "争道" (quarreling over the road) instead of "道争" (diverging on the road), but Shang Binghe follows the Jigugong edition.

兌。播天舞，光地乳。神所守，樂無咎。言不信誤。通《艮》。為天，天舞者，天之樂舞也。《史記趙世家》："簡子寤曰：餘之帝所，甚樂，與百神遊於鈞天廣樂九奏萬舞，不類三代之樂，其聲動人心"，林詞似指其事。艮為乳，地乳，山也。《洛書甄耀度》："政山在崑崙東南，為地乳"，王勃《九成宮頌》："峰橫地乳"。艮為光，互震為舞。《易林》既以陽在上為天，陽在下必為地也，謂震也，震為神、為樂。艮為守，信者宿也。《左傳莊三年》："一宿為舍，再宿為信"，《詩豳風》："於女信宿"，《周頌》："有客信信"，注：四宿也，言不信誤，即言不遲悞也。艮三至上，正反震言，下言如何上，即如言而反，故不宿誤也。○此前四句三字句，第五句四字句，漢魏叢書及俗本皆作四字句，非。光地乳，汲古作地擾亂，守作居，今依宋元本，惟元本無誤字。

The hexagram "Bao" (Breaking) transforms into "Dui" (Joy). The first four lines of Lin's verse are three-character lines, and the last line is four characters: heavenly music and grand dances are performed in the sky, mountains emit brilliant light; there is divine protection, joy without misfortune; words spoken will not be delayed or missed. Shang Binghe explains: "Dui" is connected with "Gen" (Mountain), and the imagery is taken from "Gen." Gen represents heaven, so "heavenly dance" refers to the heavenly music and dance; the "Records of the Grand Historian: House of Zhao" records that Zhao Jianzi was unconscious for five days and upon waking said he had reached the abode of the heavenly emperor, feeling extremely joyful, and had traveled with hundreds of gods in the heavenly music and dance of Juntian, listening to the broad music of nine performances and ten thousand dances, unlike the music of the Xia, Shang, and Zhou dynasties, whose sounds deeply moved the heart and soul—Lin's words seem to refer to this. Gen also represents milk, so "earthly milk" refers to mountains: the "Luo Writing Discrimination and Illumination" says that the mountain of politics is located to the southeast of Kunlun, being the milk of the earth; Wang Bo's "Eulogy of the Nine Successive Palaces" also has the line "peaks stretch like earthly milk." Gen also represents light, and the interchanges of the second, third, and fourth lines produce Zhen (Thunder), which represents dance. The "Yi Lin" takes the yang line at the top as heaven, and the yang line at the bottom as earth, referring to Zhen, which represents deities and joy, so "divine protection, joy without misfortune." Gen represents guarding. "Trust" means staying overnight: the "Zuo Zhuan" (Spring and Autumn Annals) states that staying one night is called "she," two nights is called "xin"; the "Book of Songs: Bin Feng" has "you stay two nights," and the "Zhou Songs" has "a guest stays for four nights," with commentators explaining it as staying four nights. Therefore, "words not trusted will be delayed" means words that are not delayed or missed. Gen moves from the third line to the top line, with two Zhen lines facing each other, one upright and one inverted, representing speech. What is said below is immediately responded to above, so words are spoken and acted upon without delay. Notes: The first four lines of this passage are three-character lines, and the fifth line is four characters. The "Han Wei Collection" edition and the common popular edition changed all lines to four characters, which is incorrect. The "Ji Gushan" edition reads "light disturbs the earth," and the character "guard" is written as "reside," following the Song and Yuan editions; however, the Yuan edition lacks the character "mistake."

渙。坐爭立訟，紛紛洶洶。卒成禍亂，災及家公。艮坐震立，三至上正反震言，故曰爭訟。坎為禍災，艮為家，震為公。○洶洶，宋元本作匆匆，依汲古。卒，汲古訛幸，家作我，均依宋元本。

The hexagram "Pu" transforms into "Huan." The commentary says: sitting leads to contention, standing leads to litigation, causing a commotion and eventually resulting in calamity, which spreads to the head of the family. Shang Binghe explains: In "Huan," Guan represents sitting, and Zhen represents standing; from the third line to the top line, there are two Zhen trigrams, one upright and one inverted. Zhen represents speech, and the two opposing Zhen trigrams indicate mutual contention, hence the image of litigation. Kan represents calamity and disaster, Guan represents the family, and Zhen represents the public — "family and public" refers to the head of the family. Notes: The term "xiong xiong" in Song and Yuan editions is "cong cong," following the Jigugē edition; the character "zu" in Jigugē edition is mistakenly written as "xìng," and "jia" is written as "wo," both of which follow the Song and Yuan editions.

節。蛇行蜿蜒，不能上阪。履節安居，可以無憂。伏巽為蛇，艮為阪，震為履，艮為安、為居，坎為憂，震樂故無憂。上坎為陷，故不能上阪。

The hexagram of "Breaking Up" transforms into "Moderation." Lin's commentary says: a snake winds and crawls, but cannot climb the hillside; as long as one remains within proper bounds and stays still, there will be no worries. This is an image of being content with one's position bringing good fortune, and reckless movement leading to difficulties. Shang Binghe explains: in the hexagram of "Moderation," the hidden trigram Zhen (Thunder) behind the mutual trigram contains Xun (Wind), which represents a snake. Gen (Mountain) represents the hillside, Zhen signifies stepping forward or movement; Gen also signifies stability and dwelling, while Kan (Water) signifies worry, and Zhen represents joy, so ultimately there is no worry. The upper trigram is Kan, which signifies a pit, and ahead lies a pit, hence the snake cannot climb the hillside.

中孚。隙大牆壞，蠹眾木折。虎狼為政，天降罪罰。高殺望夷，胡亥以斃。詳《乾》之《大壯》。 ○罰，依《乾》之《大壯》校，各本多作伐。又宋元本無末二句，依汲古。

The hexagram "Bao" transforms into "Zhongfu." Lin's commentary says: A large gap in the wall will cause the wall to collapse; a great number of woodworms will break the tree; when tigers and wolves hold power, heaven will send punishment—Zhao Gao killed the king in Wangyi Palace, and Qin Er Shi Hu Hai died as a result. Using the image of a wall's crack and woodworms, it speaks of ministers of evil gaining power and ultimately leading to the country's downfall. For a detailed explanation of the symbolic meaning, see the entry on "Qian" and "Dazhuang." Notes: The character "fa" (punishment) is based on the entry of "Qian" and "Dazhuang," while most versions use "fa" (to cut). Also, the Song and Yuan editions lack the last two lines "Zhao Gao killed at Wangyi, Hu Hai died," which are added here according to the Jigugē edition.

小過。陽不違德，高山多澤。顏子逐兔，未有所得。艮為高山，互兌為澤，艮為顏，震為子、為兔、為逐，在外故無得。

The hexagram "Bao" transforms into "Xiao Guo." The commentary says: The yang energy does not violate the proper virtue, and there is much water and marshes on the high mountain; Yanzi went after a rabbit but got nothing. The first two lines depict a situation of harmonious time and abundant resources, while the last two lines turn into futile effort. Shang Binghe explains: The lower trigram of "Xiao Guo" is Gen, representing a high mountain. The trigrams from lines three to five interconnect to form Dui, meaning marshes. Gen also refers to the surname Yan, and the upper trigram is Zhen, representing a son, a rabbit, and the act of chasing. Since Zhen is the outer trigram, the rabbit has already run away to the outside, hence the failure to catch it.

既濟。心多畏惡，時愁日懼。雖有小咎，終無大悔。坎為心、為畏、為愁、為懼，離為日。○日，宋元本作自，依汲古。

The hexagram of "Breaking Up" transforms into "Perfect Unity." Lin's commentary says: The mind is full of fear and aversion, constantly worrying and daily anxious; although there are some minor mistakes, there will ultimately be no great regret. This is an omen of minor misfortune without major harm. Shang Binghe says: "Perfect Unity" has the upper trigram Kan, representing the heart, fear, worry, and anxiety, and the lower trigram Li, representing the sun, so it is said "the sun is afraid." Notes: The character "day" in the original text was written as "self" in Song and Yuan editions, but we follow the Ji Gu Ge edition.

未濟。眾神集聚，相與議語。南國虐亂，百姓愁苦。興師征伐，更立賢主。半震為神，坎為眾，故曰眾神。坎為集聚，離正反兌口相對，故曰議語。離為南、為虐亂，坎為眾、為憂，故曰百姓愁苦。震為征伐、為主。除坎離外，皆用半象。○興，汲古作舉，更作別，均依宋元本。

The hexagram "Bao" (Breaking) is connected to "Wei Ji" (Not Yet Completed). The commentary says: numerous deities gather together to discuss matters; the southern country is tyrannical and chaotic, and the people are full of sorrow; thus, armies are raised to attack, and a virtuous ruler is established. This is an image of restoring order from chaos. Shang Binghe says: this passage extensively uses the concept of "half-trigrams" — not taking the full three-line trigram, but taking adjacent two lines, treating them as half of a trigram to form an image. Half of Zhen (Thunder) is regarded as deities, Kan (Water) represents multitude, combining to form "numerous deities"; Kan represents gathering; Li (Fire) has its upper and lower lines facing each other, like two mouths facing each other, thus it is said "discussing matters." Li represents the south and tyranny and confusion, Kan represents multitude and sorrow, hence "the people are full of sorrow"; Zhen represents military action and a ruler. Apart from the two complete trigrams Kan and Li, the rest are half-trigrams. Notes: In the Ji Gu Ge edition, the character "xing" (raise) is written as "jiu" (raise up), and "geng" (replace) is written as "bie" (differentiate), both are followed according to the Song and Yuan editions.

復。周師伐紂，克於牧野。甲子平旦，天下悅喜。震為周、為伐，坤為師、為惡，故為紂。坤為野、為養，故曰牧野。牧者，養也。乾初爻正值甲子，震為晨，故曰甲子平旦。坤為天下，震為悅喜。

The hexagram "Fu" (Return) is the primary hexagram itself. The commentary says: King Wu's army attacked King Zhou of Shang, and won the battle at Muyu. On the day of Jiazi, just before dawn, all under heaven were joyful. This is a great auspicious sign of eliminating evil and establishing a new order. Shang Binghe said: The lower trigram of "Fu" is Zhen, representing Zhou and military campaigns; the upper trigram is Kun, representing military forces and wicked people, so Kun is used to refer to King Zhou. Kun represents the plains and livestock, and "mu" means to raise or nurture, hence the name "Muyu." According to the method of Najia, the trigram Qian is paired with the heavenly stem Jia, and the first line is paired with the earthly branch Zi. The first line of Qian corresponds to Jiazi. Therefore, the first line of "Fu" draws its image from the first line of Qian. Zhen also represents the early morning, so it is said "Jiazi at dawn." The military oath recorded in the "Book of Documents · Mu Shi" was given on the day of Jiazi at dawn. Kun represents the world, and Zhen represents joy.

乾。任武負力，東征不伏。蹈泥履塗，雄師敗覆。此用遇卦"復"象。震為武、為東征、為蹈，履坤為水、為泥塗、為師，坤喪故敗覆。○第三句汲古作"陷履泥塗"，宋本作"陷泥履塗"，茲依元本。

The hexagram "Fu" (Return) corresponds to "Qian" (Heaven). The line interpretation states: relying on military strength, marching eastward, but the opposing side does not submit; stepping into mud, treading on muddy paths, a powerful army instead suffers defeat. This is an image of failure due to overconfidence and reckless advancement. Shang Binghe explains: this does not take the transformed hexagram "Qian," but instead uses the "encountered hexagram," that is, the original hexagram "Fu," to establish the image: the lower trigram "Zhen" (Thunder) represents military might, eastern campaign, and trampling; the upper trigram "Kun" (Earth) represents water, mud, and military forces. "Zhen" beneath "Kun" is like trampling in mud; "Kun" signifies loss, hence the defeat of the great army. Notes: The third sentence in the Jigusha edition reads "xiàn lǚ ní tú," in the Song edition "xiàn ní lǚ tú," and here we follow the Yuan edition as "dǎo ní lǚ tú."

坤。義不勝情，以欲自營。覬利危躬，折角摧頸。坤為義、為情慾、為躬，坤死故危躬。艮為角、為頸，《復》下震為覆艮，艮覆故曰折角摧頸。此亦全用遇卦象。○覬，元本作為，依宋木、汲古。躬，宋元本作寵，從汲古。

The hexagram "Fu" (Return) corresponds to "Kun" (Earth). The commentary states: Righteousness and principles cannot restrain personal feelings; one indulges entirely in desires and pursues personal gain, endangering oneself, resulting in the breaking of the horn and the breaking of the neck. This is an omen of self-destruction due to indulgence. Shang Binghe says: This entire interpretation relies on the imagery of the hexagram "Fu." "Kun" represents righteousness, desires, and the body; "Kun" signifies death and calamity, hence being in a dangerous situation. "Gen" represents the horn and the neck. The lower trigram of "Fu" is "Zhen" (Thunder), which is the inverted form of "Gen" (Mountain), thus indicating the overturning of "Gen." When "Gen" is overturned, it is said "breaking the horn and breaking the neck." Notes: The character "ji" originally read "wei," following the Song edition and the Jigugē edition; the character "gong" in Song and Yuan editions read "chong," following the Jigugē edition.

屯。懸貆素飡，食非其任。失輿剝廬，休坐徙居，室家何憂。艮貆，艮陽在上故曰懸貆。震為口、為白，故曰素飡。《詩魏風》："胡瞻爾庭有懸貆兮，彼君子兮，不素餐兮"，飡，即餐也。震為食、為輿，坤喪故失輿。艮為廬，坎破故剝廬。艮為坐、為居，震行故徙居。艮為室家，坎為憂，震樂故無憂。○貆，宋元本、汲古本作狟，依湖北局本，與詩合。飡，元本作飱，依宋本、汲古。按：《說文》狟，犬行也。《廣韻》狟與貆通。然三本皆作狟，是焦詩本作狟。

The hexagram "Fu" transforms into "Zun." The commentary says: In the courtyard, there is a wild boar hanging from the tree, eating white food that it is not entitled to; having lost the carriage and destroyed the house, one can only stop and move to another place to live—thus, what is there to worry about regarding family and home? Shang Binghe says: "Gen" represents the wild boar, and since the yang line is at the top, it is a wild boar hanging high. "Zhen" represents the mouth and white color; eating without working is called "su can." The "Book of Songs, Wei Wind, Fa Tan" says, "Why do you look at the courtyard where a wild boar is hanging? Those noble men do not eat without working." "Can" is the same as "can." "Zhen" represents food and carriage, while "Kun" signifies loss, hence losing the carriage; "Gen" represents a dwelling, and "Kan" signifies damage, hence destroying the house. "Gen" represents sitting and dwelling, while "Zhen" signifies movement, hence moving to another place; "Gen" represents family and home, "Kan" signifies worry, and "Zhen" signifies joy, hence ultimately having no worries. Notes: The character "huan" in the Song and Yuan editions and the Ji Gu Ge edition is written as "xuan," but here it follows the Hubei Guan Shu Ju edition as "huan," which matches the "Book of Songs"; the character "can" in the Yuan edition is written as "sun," but here it follows the Song edition and the Ji Gu Ge edition. Shang also notes that the "Shuo Wen" says "xuan" refers to the gait of a dog, while the "Guang Yun" says "xuan" and "huan" are interchangeable; however, all three editions consistently use "xuan," indicating that the original text of the "Book of Songs" that Jiao Yanshou relied upon was written as "xuan."

蒙。●●娶婦，深目●身。折腰不媚，與伯相背。艮為●●。震為娶，坤為婦，互大離故曰深目。坤為身、為黑，故曰●身。坎為腰、為折，震為武、為健，故曰不媚。震為伯，艮為背。○鶹●鶹亦●屬，宋元作鷂，依汲古。

The hexagram "Fu" is transformed into "Meng." This passage has missing characters in the original text, which were replaced with "●" and should not be guessed or filled in. The general meaning of the text is: a certain fierce bird marries a wife, with deep-set eyes and a dark body; although it bends its waist, it does not show flattery, and it moves in the opposite direction from its elder brother. Shang Binghe says: Gen represents that bird; Zhen signifies taking a wife, and Kun represents the wife. From the second line to the top line, the two yang lines at the ends and the three empty lines in the middle form a large Li trigram, which represents the eye, so it is said "deep eyes." Kun represents the body and black color, so it is a black body. Kan represents the waist and bending, and Zhen represents dignity and strength, so it bends the waist without flattery. Zhen represents the elder brother, and Gen represents the back, so it is said "moving in the opposite direction from the elder brother." The notes in the text are also incomplete, and the missing characters are similar to "liu," belonging to the category of chīxiāo birds; the Song and Yuan editions read "yao," but here we follow the Jigugē edition.

需。東風解凍，河川流通。西門子產，升擢有功。坎為凍，離為東，故曰東風解凍。坎為河川，位西，乾為門，故曰西門。魏西門豹、鄭子產皆循吏，乾為貴，故曰升擢有功。

The hexagram "Fu" corresponds to "Xu." The commentary says: The east wind blows, the solid ice melts, and the rivers and streams resume their flow; this resembles capable officials like Ximen Bao and Zi Chang who were promoted for their meritorious deeds. This is an omen of obstructions being removed and talents and virtue being recognized. Shang Binghe says: The upper trigram of "Xu" is Kan, representing frozen ice. The trigrams three to five together form Li, which corresponds to the east. Therefore, "the east wind melts the ice." Kan also represents rivers and streams, and its direction is west. The lower trigram is Qian, representing a gate. Together, they form the surname "Ximen." Officials like Ximen Bao of the State of Wei and Zi Chang of the State of Zheng are both praised in historical records as exemplary officials. Qian represents honor, so it is said "those who have meritorious deeds are promoted."

訟。三足俱行，傾危善僵。六指不便，慁累弟兄。樹柱閡車，失其正當。詳《賁》之《咸》。 ○慁累，汲古作累慁，宋元作恩累，茲依《賁》之《咸》校。

The hexagram "Fu" is transformed into "Song." Lin's interpretation says: three legs walking together, wobbling and prone to falling; having an extra finger on the hand causes inconvenience and even burdens the siblings; raising a pole to block the road leads to losing what should have been proper. The entire passage depicts a state of physical deformity and obstructed actions. "Hun" means to trouble or burden. For a detailed explanation of the symbolic meaning, see the entry on "Ben" and "Xian." Note: The characters "hun" and "lei" in the Jiguo edition are reversed as "lei" and "hun," and the Song-Yuan editions have "en" and "lei." Here we follow the correction from the entry on "Ben" and "Xian."

師。京庾積倉，黍稷以興。極行疾至，以饜飽食。坤為倉庾、為積，震為黍稷、為行、為亟，為疾、為食，坎為飽。○宋元本極上多己字，飽下無食字，非，依汲古。惟汲古行作其，亦非。《詩小雅甫田》篇："曾孫之庾，如坻如京；乃求千斯倉，黍稷稻梁。"極當為亟。

The hexagram "Fu" corresponds to "Shi." Lin's interpretation states: the hill is like a mound, the granary is full, millet and millet are abundant; one can hurry and arrive quickly, thus being able to eat and not be hungry. This is an image of a bountiful harvest and sufficient food. Shang Binghe says: the upper trigram of "Shi" is Kun, representing granaries and accumulation; the lower trigram is Zhen, representing millet and millet, movement, speed, and food. Kan represents being well-fed. Notes: In the Song and Yuan editions, the character "ji" has an extra "ji" above it, and the character "bao" lacks the "shi" below, both are incorrect. Following the Ji Gu Ge edition; however, the Ji Gu Ge edition writes "xing" as "qi," which is also incorrect. The "Shi Jing · Xiao Ya · Fu Tian" says: "Zengsun zhi yu, ru chi ru jing; nai qiu qian si cang, shu ji dao liang," which is the source of "jing yu ji cang, shu ji yi xing." The character "ji" should be "ji," meaning urgency.

比。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《賁》之《解》。

The hexagram "Fu" corresponds to "Bi." The commentary says: On a path in the southern mountain, there is a truly enlightened person; his virtue is comparable to the sage-kings Yao and Shun, and he is appointed by Heaven as the Son of Heaven. The spirits protect him and accept his worship, and he himself receives great blessings. This is an image of utmost auspiciousness. A detailed explanation of the symbolic meaning is found in the commentary on "Ben" under "Jie," and is not repeated here.

小畜。車馳人趨，卷甲相仇。齊魯寇戰，敗於犬邱。詳《坤》之《兌》。

The hexagram "Fu" transforms into "Xiao Xu." The commentary says: chariots and horses gallop, people rush about, raising armor and fighting against each other; Qi and Lu fought a battle at Quanqiu and suffered defeat. This is an ominous sign of continuous warfare and misfortune. For a detailed explanation of the symbolic meaning, see the entry on "Kun" transforming into "Dui."

履。十五許室，柔順有德。霜降既嫁，文以為合。先王日至，不利出域。兌數十，巽卦數五，故曰十五。伏坎為室，震為言，故曰許室，言以女字人也。坤為柔順，坎為霜，震為嫁，坤為文，坎為合，詩文定厥祥是也。震為王，《謙》三至上覆為日至。丁晏云：《周禮媒氏》疏王肅引《韓詩傳》："古者霜降，逆女冰泮殺止"，《荀子大略篇》說同。又引《家語》云"霜降而婦功成，嫁娶者行焉；冰泮而農業起，昏禮殺於此"，茲云"霜降既嫁"，是焦氏說與《荀子》、《韓詩》說合，由是證《詩》"迨冰未泮"，言及冰未泮而歸妻，若已泮則殺止。《鄭箋》謂正月中冰未泮，至二月可以昏者，非也。○既，汲古作歸，文作夫，均依宋元本。《復》象云"先王以至日閉關，商旅不行，后不省方"，故云不利出域。

The hexagram "Fu" transforms into "Lv". The commentary says: At fifteen years old, she is promised in marriage, her nature is gentle and she possesses the virtues of a woman; she marries in the time of frost descending, in harmony with rites and literature; the ancient kings closed their borders on the day of Winter Solstice, and it is not suitable to travel far. This is the image of a timely marriage, suitable for stillness and not for movement. Shang Binghe explains: The number of "Dui" is ten, and the number of "Xun" is five, together making "fifteen". Hidden "Kan" represents the house, and "Zhen" represents speech; speaking out, offering a daughter in marriage, so it is called "promising in marriage". "Kun" represents gentleness, "Kan" represents frost, "Zhen" represents marriage, "Kun" represents literature, and "Kan" represents harmony. The "Book of Poetry" says "literary rites determine auspiciousness," which is exactly this meaning. "Zhen" represents the king; "Lv" is in mutual transformation with "Qian", and "Qian" third line to top line contains the image of "Fu". "Fu" is when one yang returns, which is Winter Solstice, so it is said "the ancient king closed on the day of Winter Solstice". Qing scholar Ding Yan's research says: The "Rites of Zhou" "Mai Shi" commentary cites Wang Su's citation from the "Han Shi Chuan" that "in ancient times, on the day of frost descending, girls were taken in marriage, and when the ice melted, marriage ceased". The "Xunzi" "Daguo" chapter says the same. It also cites the "Kongzi Jiayu" that on the day of frost descending, women's work was completed, and marriage took place at that time; when the ice melted, farming began, and marriage ceased. Here, the commentary says "after frost descending, she married", showing that Jiao Yanshou's view is consistent with the "Xunzi" and "Han Shi"; thus, it can be confirmed that the "Book of Poetry" saying "before the ice melts" refers to marrying before the ice melts, and when the ice melts, marriage stops. Zheng Xuan's commentary says that in the middle of the year, the ice has not yet melted, and it is not until February that marriage can take place, which is incorrect. Notes: The character "ji" in the汲古阁 edition is "gui", and the character "wen" is "fu", both following the Song and Yuan editions. The "Image Commentary" of the "Fu Hexagram" says "the ancient king closed on the day of Winter Solstice, merchants did not travel, and the king did not visit the regions", so the commentary says "not suitable to go out of the region".

泰。任力劣薄，遠托邦國。輔車不強，為癰所傷。震健故曰任力。坤為邦國、為車，坤柔故曰不強。伏艮為節、為癰，兌為傷。○托，汲古作托，強作僵，依宋元本。

The hexagram "Fu" transforms into "Tai." Lin's commentary says: The strength relied upon is weak, yet it is far from its own country; the jaw and cheekbones are not strong, and it is wounded by a boil. This is an image of being without support externally and suffering internal ailments. Shang Binghe says: In the hexagram "Tai," the trigrams Zhen (Thunder) in positions three to five indicate a strong and vigorous main element, hence "relying on strength." The upper trigram Kun represents a country and a carriage; Kun is characterized by softness and weakness, hence "not strong." The trigrams Dui (Lake) in positions two to four indicate Dui's hidden connection with Gen (Mountain), which represents bones and boils. Dui signifies injury, hence "wounded by a boil." Notes: The character "tab" in the Ji Gu Ge edition is another form ("tab" versus "tab"), and the character "qiang" is written as "jiang" in the Ji Gu Ge edition; here we follow the Song and Yuan editions.

否。千歲舊室，將有困急。荷糧負囊，出門直北。坤為千歲，乾為舊，艮為室，巽為隕落，故曰困急。艮為荷、為負，巽為糧，坤為囊、為門、為北，故曰出門直北。

The hexagram "Fu" transforms into "Po." The interpretation says: A thousand-year-old mansion is about to face hardship and danger; one can only shoulder provisions and carry belongings, and head north. This indicates a sign of family decline and fleeing for safety. Shang Binghe explains: "Po" consists of the upper trigram Qian (Heaven) and the lower trigram Kun (Earth). Kun represents a thousand years, and Qian signifies something old, while the trigrams at positions two to four form Gen (Mountain), representing a house, thus forming "a thousand-year-old house." The trigrams at positions three to five form Xun (Wind), which signifies falling, hence the hardship and danger. Gen represents carrying on the shoulders, Xun represents food, Kun represents a bag and a door, and the direction of Kun is north, so "heading straight north."

同人。凶憂災殃，日益章明。禍不可救，三卻夷傷。詳《噬嗑》之《剝》。○首句依《噬嗑》之《剝》校改，各本皆作"惡災殆盈"，惟三卻彼取象於退，此以巽隙取象，離數三，故曰三卻。

The hexagram "Fu" corresponds to "Tong Ren." Lin's commentary says: danger, worries, and calamities become increasingly evident, and disaster is beyond remedy; the three Xie of Jin were all destroyed. "San Que" refers to the three ministers of Jin, Xie Qi, Xie Chou, and Xie Zhi, who were executed during the time of Duke Li of Jin. A detailed explanation of the symbolic meaning is found in the hexagram "Shi He" under "Bo." Notes: The first sentence has been revised according to the entry on "Shi He" under "Bo," as the original versions in all sources read "wu zai dai ying." However, although both refer to "San Que," the former takes the meaning of retreat, while this one takes the meaning of a gap, as Xun represents a gap. The number of Li is three, hence "San Que."

大有。冠危戴患，身驚不安。與福馳逐，凶來入門。通《比》。坎為危患，艮為冠戴、為身，坎陷故不安。艮為門，坤為凶。○戴，汲古作載，依宋元本。

The hexagram "Fu" corresponds to "Da You." Lin's interpretation says: one is heading towards danger, wearing misfortune, feeling frightened and unable to rest; chasing good fortune, yet calamity has already entered the home. This is an omen of seeking good fortune but inviting misfortune. Shang Binghe says: "Da You" is connected to "Bi" through mutual relations; the imagery is derived from "Bi." The trigram Kan represents danger and calamity, the interacting trigram Gen signifies a hat or headgear and the body, and Kan also indicates a pit or trap, hence the body cannot find peace. Gen represents a door, and Kun signifies calamity, so calamity enters through the door. Note: The character "戴" in the Jigusha edition is written as "载," following the Song and Yuan editions.

謙。虎狼並處，不可以仕。忠謀輔政，禍必及己。退隱深山，身乃不殆。艮為處，狼正覆艮故曰並處。艮為仕，坎險故不可仕。坎為忠、為謀，坤為禍、為己，艮為山，坎為隱，坤為身、為殆，震樂故不殆。○仕、輔政，汲古作事、作輔改，皆非，今依宋元本。殆音以，言與宵小並仕，雖忠必獲禍，退隱則免也。

The hexagram "Fu" transforms into "Qian." Lin's commentary says: Tigers and wolves are mixed together in the same hall, such a court is not suitable for official service; even if one is loyal and plans to assist in government affairs, calamity will certainly fall upon oneself; retreating to the deep mountains, one's own body will not be in danger. Shang Binghe says: "Qian" is about dwelling, and the image of the wolf is taken from two Gens, one upright and one inverted, hence "being together." Gen also represents official service, and the interchanging trigrams from second to fourth, Kan, represent danger, so one cannot serve in office. The interchanging Kan represents loyalty and planning, while Kun represents calamity and oneself. Gen represents mountain, Kan represents concealment, and Kun again represents body and danger. The interchanging trigrams from third to fifth, Zhen, indicate joy, so retreating to seclusion avoids danger. Notes: In the terms "service" and "assisting in government affairs," the Jigusha edition reads "affairs" and "change assistance," both being incorrect. The current version follows the Song and Yuan editions. The character "dai" here is pronounced like "yi," to match the rhyme. Shang's interpretation further emphasizes that serving with villains in the same court, even with sincere loyalty, will inevitably bring calamity, and only retirement can avoid danger.

豫。卵與石鬬，糜碎無處。挈瓶之使，不為憂懼。震為卵，艮為石，震艮相反故曰鬬。坤為漿、為糜，震為瓶，艮手為挈，坎為憂懼。《左傳》："雖有挈瓶之知"，注：汲者，喻小知。按：古汲用瓶。

The hexagram "Fu" transforms into "Yu." The commentary says: A chicken egg collides with a stone, shattering completely without any piece left; a small servant carrying a jar to draw water remains carefree and unafraid. The first two lines depict the danger of striking against a stone with an egg, while the latter two lines indicate that the lowly position can lead to security. Shang Binghe explains: In "Yu," the trigram Zhen (Thunder) represents the egg, and the trigrams from second to fourth, Gen (Mountain), represent the stone. Zhen and Gen are one positive and one negative, thus indicating "struggle." The trigram Kun (Earth) represents liquid and decay, Zhen represents the jar, and Gen represents the hand, hence "carrying a jar." The trigrams from third to fifth, Kan (Water), represent worry and fear. The "Zuo Zhuan" mentions "though one has the wisdom of carrying a jar," and commentators explain that a person carrying water in a jar symbolizes small cleverness. Shang also notes that ancient people indeed used jars to draw water.

隨。五心六意，歧道多怪。非君本志，生我恨悔。巽卦數五，互大坎，為心意數六，震為道路、為君。

The hexagram "Following" arises from "Returning." The commentary says: there are five kinds of thoughts and six intentions, with many diverging paths and frequent strange occurrences; this is not the original intention of a gentleman, but rather leads to much resentment and regret. It indicates a wavering mind and confusion in action. Shang Binghe says: in the hexagram "Following," the trigram Xun (Wind) appears between the lines, and the number of this trigram is five. When all six lines of the hexagram are considered together, there is an image of Da Kan (Great Abundance), which represents the mind. The number of Kan is six. Combined, this is exactly "five hearts and six minds." Zhen (Thunder) represents roads and also the ruler.

蠱。雨雪載塗，東行破車，旅人無家。震為大塗、為東、為車，互大坎為雨雪，兌折故曰破車。震為商旅、為人，艮為家，在外故曰無家。○宋元本多"利益諮嗟"四字，依汲古。家與塗、車韻。

The hexagram "Fu" transforms into "Gu". The commentary says: rain and snow block the roads, and a carriage heading east breaks down, leaving travelers without a home. This indicates an obstruction on the way and hardship for those on the road. Shang Binghe explains: in the hexagram "Gu", the third to fifth lines produce Zhen, which represents a great road, the east, and a carriage; the six lines together form a large Kan, which represents rain and snow; the second to fourth lines produce Dui, which signifies destruction and breaking, hence the broken carriage. Zhen also represents travelers and people, while Gen represents home. Since people are already away, there is "no home." Notes: The Song and Yuan editions have an additional four characters "li yì zī jiē" below this passage, which have been deleted according to the Jigugē edition. The character "jia" (home) rhymes with "tu" (road) and "che" (carriage), which also proves that those four characters are extraneous.

臨。尚利壤義，月出平地。國亂天常，咎徵滅亡。伏巽為利，坤為義，兌毀故曰壞義。兌為月，坤為平地、為國、為滅亡。月出平地，用象神妙。○首句宋元本作"尚刑懷義"，依汲古。

The hexagram "Fu" transforms into "Lin." Lin's commentary says: Valuing private gain and corrupting righteousness, the moon rises from level ground; the state's governance disrupts the heavenly norm, and ominous signs foretell destruction. Shang Binghe says: In "Lin," the hidden trigram Xun represents benefit, and Kun represents righteousness; Dui signifies destruction, hence the corruption of righteousness (the annotation reads "bad righteousness," differing from Lin's "corrupting righteousness" by only one character). Dui represents the moon, Kun represents level ground, the state, and destruction; the phrase "the moon rising from level ground" is an extremely precise image — the moon of Dui rises directly from the ground of Kun. Notes: The first sentence in the Song and Yuan editions reads "Shang Xing Huai Yi," but this follows the Jigugē edition.

觀。東行破車，步入危家。衡門穿射，無以為主。賣袍續食，糟糠不飽。此用《復》象。震為東、為車，坤喪故曰破車。震為步、為射、為主、為袍、為糟糠，坤為門，坤虛故無以為主、故不飽。○危，汲古作範，從宋元本。

The hexagram "Fu" (Return) is used to illustrate the hexagram "Guan" (Observation). The commentary says: traveling east by carriage, but the carriage breaks down, so one has to walk into a dangerous house; a simple wooden gate is pierced by arrows, and there is no one in the house to take charge; selling clothes to buy food, yet even coarse food is not enough to eat. This is an image of decline and poverty. Shang Binghe says: this line uses the hexagram "Fu" to establish the image. Zhen represents east and a carriage, while Kun signifies loss and misfortune, hence the broken carriage; Zhen also represents walking, shooting, the master, clothes, and coarse food, while Kun represents the gate; since Kun is empty and hollow, there is no one in charge and there is not enough food to eat. Notes: the character "danger" in the Jigusha edition is "Fan," following the Song and Yuan editions.

噬嗑。逐禽出門，並失玉丸。往來井井，破甑缺益。震為逐、為出，艮為禽、為門。坎為失、為彈丸，震為玉，故曰玉丸。兌為井，初四伏正反兌，故曰往來井井。震為甑、為益，坎為破、為缺。○破甑，元本作破甕，汲古作甑破，依宋本。

The hexagram "Fu" transforms into "Shi He". The line says: chasing animals outside the door, even the jade ball is lost; coming and going by the well, the cooking pot is broken and the utensils are damaged. This indicates a situation of labor without reward and destruction of tools. Shang Binghe explains: "Shi He" has Zhen (Thunder) below, representing pursuit and going out. The lines two to four form Gen (Mountain), representing birds and the door. The lines three to five form Kan (Water), representing loss and the ball, while Zhen (Thunder) represents jade, thus forming "jade ball". Dui (Lake) represents the well, and the first and fourth lines conceal one positive and one negative Dui, hence "coming and going by the well". Zhen (Thunder) represents the cooking pot and utensils, while Kan (Water) represents breaking and damage. Notes: The original text says "broken jar", while the Ji Gu Ge edition says "broken cooking pot", following the Song edition.

賁。孟春醴酒，使君壽考。南山多福，宜行賈市。稻梁雌雉，所至利喜。震為春、為長，故曰孟春。坎為酒，震為君，艮為壽考、為南山。伏巽為賈市、為稻梁。離為雌。○孟春，汲古作春孟，依宋元本。稻梁，汲古作秋梁，依宋元本。

The hexagram "Fu" transforms into "Ben." The commentary says: In early spring, sweet wine is offered to wish the lord a long life; the blessings of the southern mountain are deep, suitable for merchants to go to market; rice and millet are abundant, and the female pheasants are fat and delicious; wherever one goes, one gains profit and feels joy. The entire passage is auspicious. Shang Binghe says: The trigram Zhen (Thunder) derived from the third to fifth lines of "Ben" represents spring and the eldest, so it is called "Mengchun" (First Spring); the trigram Kan (Water) from the second to fourth lines represents wine, Zhen represents the lord, and Gen represents longevity and the southern mountain; the hidden trigram Xun (Wind) represents merchants and markets, as well as rice and millet; the lower trigram Li (Fire) represents the female. Note: The term "Mengchun" in the Ji Gu Ge edition is written as "Chun Meng," and "Rao Liang" is written as "Qiu Liang," both following the Song and Yuan editions.

剝。持刃操肉，對酒不食。夫亡從軍，少子入獄，抱膝獨宿。艮手為持、為操、為刃，坤為軍，艮為夫，在上，故曰夫亡從軍。亡，往也。艮為少子，坤為宿。酒肉象均不詳。獄象膝象，疑皆指艮。

The hexagram "Fu" (Return) transforms into "Bo" (Breaking). The interpretation says: holding a knife and grasping meat, facing wine yet unable to eat; the husband has gone to serve in the military, the young son has been imprisoned, and one can only sit alone with knees hugged. This depicts a bleak image of family dispersion. Shang Binghe says: "Gen" represents the hand, so characters like hold, grasp, and blade all take the image of "Gen"; "Kun" represents military forces, "Gen" represents the husband, and since "Gen" is located in the upper part of the body, it is said "the husband has gone to serve in the military" — here, "亡" means "to go," referring to going away, not death. "Gen" also represents the young son, and "Kun" represents sleeping. As for the imagery of wine and meat, Shang himself admits he cannot explain it in detail; as for the imagery of prison and knees, he suspects they also refer to "Gen."

無妄。踦牛傷暑，不能成畝。草萊不鬬，年歲無有。京房以《無妄》為大旱之卦。艮為火故曰暑，為牛，巽下斷，故曰踦牛。坤為畝，二陰故不成畝。巽為草萊，乾為年歲，巽隕落故無年。

The hexagram "Fu" transforms into "Wu Wang." Lin's interpretation states: a lame ox is injured by the heat, unable to plow even one mu of land; the grass and weeds wither and cannot grow, resulting in a year's harvest of nothing. This is ainauspicious sign of a severe drought and poor harvest. Shang Binghe says: Jing Fang used "Wu Wang" as the hexagram for a great drought. "Wu Wang" has two yin lines in positions two and four, forming the hexagram "Gen" (Mountain), which represents fire, hence the heat; "Gen" also represents oxen. The lines three to five form "Xun" (Wind), whose lower line is broken, hence the lame "ji niu" (ox). The two yin lines in the hexagram form half of the "Kun" (Earth) image, which represents fields; since the yin lines are insufficient, the field cannot be plowed. "Xun" represents grass and weeds, while "Qian" (Heaven) represents the year; "Xun" signifies falling, hence no harvest.

大畜。南邦大國，鬼魅滿室。讙聲相逐，為我行賊。乾為南，艮為邦國，伏巽為鬼魅。艮為室，震為樂、為聲、為逐，伏巽為賊。《雜卦》巽伏也，伏故為鬼、為盜賊。○國，汲古作域，依宋元本。

The hexagram "Fu" (Return) is connected to "Da Xu" (Great Accumulation). Lin Ci says: "A great state in the south, filled with ghosts and spirits; noisy sounds rise and fall, all intending to harm me. This is an ominous sign of malevolent spirits." Shang Binghe says: "In 'Da Xu,' the trigram Qian (Heaven) represents the south, and Gen (Mountain) represents the state or country. The hidden Xun (Wind) represents ghosts and spirits. Gen (Mountain) represents the house, and the mutual trigram Zhen (Thunder) represents joy, sound, and pursuit. The hidden Xun also represents thieves. The 'Zage Zhuan' says, 'Xun means concealment.' Since it signifies concealment, it is taken to represent ghosts and thieves." Notes: The character "guo" (country) in the Ji Gu Ge edition is written as "yu" (domain), following the Song and Yuan editions.

頤。噂噂所言，莫如我垣。歡樂堅固，可以長安。《毛傳》："噂，對語也"。震為言，正覆震相對，故曰噂噂。艮為垣，正覆艮相對而艮為止，故曰莫如。如，往也。震為歡喜，艮為堅固、為安。○垣，宋元本訛恆，依汲古。

The hexagram "Fu" (Return) and "Yi" (Nourishment). The commentary says: There are many discussions outside, but no one can cross over my family's walls; joyful and stable, it can bring long-term peace. This is a favorable omen indicating that external criticisms cannot disturb and that the family remains self-contained. Shang Binghe says: The "Mao Transmission" explains "zu" as face-to-face conversation. In "Yi," the trigram Zhen represents speech, and two Zhen trigrams, one upright and one inverted, facing each other, hence the repeated use of "zu zu." The trigram Gen represents walls, and two Gen trigrams, one upright and one inverted, facing each other, with Gen representing stillness, so it is said "mo ru" — "ru" here means "to go," meaning no one can come over. Zhen represents joy, and Gen represents firmness and stability. Notes: The character "yuan" was mistakenly written as "heng" in Song and Yuan editions; it is corrected according to the Jigugē edition.

大過。堯舜禹湯，四聖敦仁。允施德音，艮安無窮。旅人相望，未同朝鄉。乾為帝王、為聖、為仁，巽數四，故曰四聖。乾為德，兌為口，故曰德音。伏坤為民，艮為安、為望，震為商旅、為向，正反震相對。故曰旅人相望，曰未同朝鄉。鄉，向也。○鄉，汲古、宋本皆訛卿，依元本。下二句與上四句意不屬，疑為衍文。

The hexagram "Fu" is transformed into "Da Guo." Lin's commentary says: Yao, Shun, Yu, Tang, four sage kings, practiced benevolence earnestly, and spread good governance with sincerity, bringing endless peace. Travelers looked at each other from afar, but could not all face the same direction. Shang Binghe says: "Da Guo" has the trigram Qian (Heaven) interrelated, which represents the emperor, the sage, and benevolence. The number of Xun (Wind) is four, so it is called "four sages." Qian represents virtue, and Dui (Lake) represents mouth, combining to form "virtuous words." Hidden Kun (Earth) represents the people, Gen (Mountain) represents peace and looking around, Zhen (Thunder) represents travelers and direction. One positive and one negative Zhen trigrams facing each other, so it is said "travelers look at each other," and also says they cannot all go to the same place—"xiang" is the same as "xiang" (direction). Notes: The character "xiang" in the汲古阁 edition and the Song edition is mistakenly written as "qing." According to the Yuan edition, it should be "xiang." The last two sentences do not connect well with the previous four sentences, and Shang suspected they were later additions.

坎。桎梏拘獲，身入牢獄。髠刑受法，終不得釋。耳閉道塞，求事不得。坎為桎梏、為牢獄，伏巽為髠，坎陷故不得釋。坎為耳、為閉塞，艮為道路、為求。

The hexagram "Fu" (Return) is associated with the trigram "Kan" (Water). The commentary states: being arrested and imprisoned, bound with handcuffs and leg irons; subjected to the punishment of髡 (shaved head), and sentenced according to law, yet never released; ears and eyes closed, roads blocked, and nothing desired is achieved. This is a凶 (auspicious) omen of being imprisoned and in distress. Shang Binghe says: "Kan" represents shackles and imprisonment; the hidden "Xun" (Wind) indicates a shaved head, hence the punishment of髡; "Kan" also signifies a pit, hence being unable to escape. "Kan" also represents ears and blockage, while the interacting "Gen" (Mountain) represents roads and seeking.

離。桀蹠並處，民困愁苦。行旅遲遲，留連齊魯。離為惡人，故曰桀。巽為盜，故曰蹠。伏坎為眾、為民、為愁苦，伏震為行旅，艮止故曰遲、曰留連。巽為齊，兌為魯。○首句元本作蹠桀並處，汲古作蹠並桀處，今依宋本。

The hexagram "Fu" with the line "Li". Lin's commentary: King Jie of Xia and盗跖 (a notorious bandit) lived in the same era, and the people were distressed and suffering. Travelers moved slowly and found it difficult to proceed, being detained between the states of Qi and Lu. This is an image of tyranny prevailing and travelers being delayed. Shang Binghe said: "Li" represents wicked people, so it is used to refer to King Jie of Xia; the trigrams two to four, which form "Xun", represent bandits, so it is used to refer to盗跖. The hidden "Kan" represents the people, sorrow, and distress; the hidden "Zhen" represents travelers. "Gen" signifies stillness, so the journey is slow and the traveler is detained. "Xun" represents the state of Qi, and the trigrams three to five, which form "Dui", represent the state of Lu. Notes: The original text of the first line was "Zhi Jie bing chu" in the original edition, and "Zhi bing Jie chu" in the Jigugeshi edition; the current version follows the Song edition.

咸。求雞獲雉，買鱉失魚。出人鈞敵，租得無餘。齊姜宋子，婚姻孔喜。艮為求，巽為雞、為魚，伏坤為文、為雉，艮為鱉。雞、雉、魚、鱉相等，故曰鈞敵。巽為利、為齊姜。艮為宋，少男少女相遇故曰婚姻。兌為悅，故曰孔喜。○敵，汲古作貨，依宋元本。餘，宋元作饒，依汲古。雉，宋元本作雛。

The hexagram "Fu" follows "Xian." Lin's commentary says: wanting to get a chicken but getting a wild pheasant, buying a鳖 but losing a fish; going out and coming in are exactly balanced, after collecting rent there is nothing left; a woman from the Jiang family of Qi and a man from the Zi family of Song married, their marriage is very harmonious. In the first part, gains and losses balance each other, but in the latter part, it turns to good fortune. Shang Binghe says: "Xian" with the lower trigram "Gen" represents seeking, and the trigrams two to four, "Xun," represent chicken and fish; the hidden "Kun" represents literary talent and wild pheasants, and "Gen" represents鳖. The chicken and pheasant, the fish and鳖, are of equal weight, so it is said "Jun Di," meaning equal. "Jun" means equal. "Xun" represents benefit and the Jiang family of Qi; "Gen" represents Song. "Xian" originally represents the mutual attraction between a young man and a young woman, so it refers to marriage; "Dui" represents joy, so it is said "Kong Xi," meaning very joyful. Notes: The character "Di" in the Ji Gu Ge edition is "Huo," following the Song and Yuan editions; the character "Yu" in the Song and Yuan editions is "Rao," following the Ji Gu Ge edition; the character "Zhi" in the Song and Yuan editions is "Chu."

恆。雨師駕駟，風伯吹雲。秦楚爭強，施不得行。互兌為雨，伏坤為師，震為馬，故曰雨師駕駟。巽為風，震為伯，伏坤為雲，兌口故曰吹雲。兌為秦，震為楚、為爭，乾健故曰爭強。獨斷云：雨師，畢星；風伯，箕星也。

The hexagram "Fu" transforms into "Heng." Lin's commentary says: The rain god drives a carriage drawn by four horses, and the wind god stirs up clouds; the State of Qin and the State of Chu compete for dominance, and benevolent grace cannot be implemented. This is an image of stormy weather and rival states attacking each other. Shang Binghe says: In the "Heng" hexagram, the trigrams three to five produce Dui, which represents rain; the hidden Kun represents the rain god, Zhen represents the horses, forming "the rain god driving a four-horse carriage." The lower trigram Xun represents wind, Zhen represents the wind god, the hidden Kun represents clouds, and Dui represents mouth, hence "blowing clouds." Dui represents Qin, Zhen represents Chu and competition, and the trigrams two to four produce Qian, which signifies strength and vigor, hence "competing for dominance." Cai Yong's "Duodian" says: The rain god is the star Bi, and the wind god is the star Ji.

遯。仲冬無秋，鳥鵲飢憂。困於米食，數驚鸇鵰。通《臨》。復居子，故曰仲冬。兌為秋，坤虛故無秋，言仲冬之時，百物凋落也。艮為鳥鵲，坤為飢、為憂困，震為米，兌為食，艮為鸇鵰。○無，汲古訛兼。鳥鵲飢憂，汲古作鳥散飲憂，依宋元本。

The hexagram "Fu" transforms into "Dun." The commentary says: In the middle of winter, there are no autumn harvests left, birds and magpies are hungry and worried; they are trapped by a single grain of rice and are constantly frightened by hawks and kites. This is a sign of food running out at the end of the year and danger everywhere. Shang Binghe says: "Dun" is opposite to "Lin." According to the monthly correspondence of the hexagrams, "Fu" corresponds to the month of Zi, which is the middle of winter, hence the saying "middle of winter." The trigram Dui represents autumn, and the trigram Kun is empty and hollow, hence "no autumn harvest." This describes the withering of all things in the middle of winter. The trigram Gen represents birds and magpies, the trigram Kun represents hunger and worry, the trigram Zhen represents rice, the trigram Dui represents food, and Gen also represents hawks and kites. Notes: The character "wu" (no) in theJigu Pavilion edition is mistakenly written as "jian" (and); the phrase "bird and magpie hungry and worried" in theJigu Pavilion edition is written as "birds scatter, drink, and worry," which follows the Song and Yuan editions.

大壯。三羝上山，俱至陰安。遂到南陽，見其芝香。兩崖相望，未同枕床。兌為羊，震數三，故曰三羝。艮為山，艮反故曰陰，言至山北也。乾為南、為陽，兌為見，伏巽為芝、為吞，伏艮為崖，兌卦數二，故曰兩崖，大壯上形似之。艮為枕、為床，艮伏故曰未同枕床。○見，汲古作完，同作有，均依宋元本。

The hexagram "Fu" transforms into "Da Zhuang." Lin's commentary says: three male sheep climb a mountain and settle together on the northern side of the mountain; later they arrive at the southern part of the mountain, where they see a miraculous lingzhi mushroom with a peculiar fragrance; they look across the river from both sides, yet cannot sleep together on the same bed. Shang Binghe explains: in "Da Zhuang," the upper trigram is Dui, representing sheep, and the number of Zhen is three, so it is said "three sheep"; Gen represents a mountain, and when Gen is reversed, it is called "yin," meaning they have reached the northern side of the mountain. Qian represents south and yang, forming "southern mountain"; Dui represents seeing, and hidden Xun represents lingzhi and swallowing; hidden Gen represents a cliff, and the number of Dui is two, so it is said "two cliffs." The shape of the upper trigram in "Da Zhuang" also resembles two banks facing each other. Gen represents a bed and a pillow, but when Gen is hidden and not visible, they cannot share the same bed or pillow. Notes: The character "see" in the汲古阁 edition is "wan," and "together" is "you," both following the Song and Yuan editions.

晉。飛之日南，還歸遼東。雌友相從，和鳴雍雍，解我胸舂。離為日、為南、為飛，艮東北，故曰遼東。坎雄離雌，坎為和，艮為胸，艮手為春。胸舂者，言胸臆上下不定，如舂米於胸中也。○之，宋元本作至。胸舂，宋本作逈舂，元本作逈春，均依汲古。

The hexagram "Fu" transforms into "Jin." The interpretation says: flying toward the southern region beneath the sun, then turning back to the northeast; a female bird accompanies another, their harmonious calls are pleasant and soothing, resolving the turmoil in my chest. Shang Binghe explains: "Jin" has the upper trigram Li, representing the sun, the south, and flying; the lower trigram Gen is located in the northeast, hence "Liaodong." Kan represents the male, Li the female; Kan signifies singing and responding; Gen represents the chest and also the hand, the hand moving up and down resembles pounding rice. "Xiong Chong" means the qi in the chest rises and falls unpredictably, like pounding rice in the chest. Notes: The character "zhi" in the Song and Yuan editions is "zhi"; "Xiong Chong" in the Song edition is "Jiong Chong," and in the Yuan edition is "Jiong Chun," both following the Jigugē edition.

明夷。堯飲舜舞，禹拜上酒。禮樂所豐，可以安處，保我淑女。震為帝，故曰堯舜禹。震為飲、為舞，坎為酒，坤為禮，震為樂。

The hexagram "Fu" corresponds to "Mingyi." Lin's interpretation says: Yao raised his cup to drink, Shun rose to dance, Yu performed rituals and presented the wine cup; the rites and music were so abundant that one could dwell in peace and safeguard my virtuous daughter. This is a favorable omen indicating the flourishing of rites and music and the security of the family. Shang Binghe says: In "Mingyi," the trigrams three to five produce Zhen, which represents the sovereign. Therefore, Lin's interpretation cites Yao, Shun, and Yu, the three sages. Zhen represents drinking and dancing; the trigrams two to four produce Kan, which represents wine. The upper trigram is Kun, representing rites, and Zhen also represents music.

家人。大一置酒，樂正起舞。萬福攸同，可以安處，綏我齯齒。大一，即北辰。《史記天官書》："中宮天極星，其一明者大一，常居也"，注：天神最尊貴者。離為星，故曰大一。坎為酒，伏震為樂、為舞、為萬福，兌為齒，卦有兩半兌形故曰齯齒。《爾雅》："黃髮齯齒"，注：齒隳更生細者。古單作兒。按：今詩正作兒齒。○大一，宋本、汲古俱作大乙，依元本。齯，汲古作見，依宋元本。

The hexagram "Fu" (Return) transforms into "Jiaoren" (Family). Lin's interpretation says: The Great One prepares a banquet, the Master of Music rises and dances; myriad blessings gather here, allowing one to dwell safely and enjoy a long life. This is a favorable omen of enduring blessings. Shang Binghe says: "Da Yi" refers to the Northern Pole Star. The "Records of the Grand Historian: Celestial Officials" mentions the Central Palace and the Pole Star, with the brightest star being Da Yi, the dwelling place of the Heavenly Emperor. Commentators say it is the most exalted heavenly deity. "Jiaoren" has the lower trigram Li (Fire), representing stars, so it is called "Da Yi"; the interacting trigram Kan (Water) represents wine, the hidden trigram Zhen (Thunder) represents music, dance, and myriad blessings; Dui (Lake) represents teeth, and the hexagram contains two and a half forms of Dui, hence "Yi Chi" (old teeth). The "Er Ya" mentions "Huang Fa Yi Chi," which commentators explain as the fine teeth that grow after old teeth fall out in the elderly. Ancient texts simply wrote it as "er," but the current version of the "Book of Songs" writes it as "er chi." Notes: In the Song edition and the Ji Gu Ge edition, "Da Yi" is written as "Da Yi," following the Yuan edition; in the Ji Gu Ge edition, "Yi" is written as "jian," following the Song and Yuan editions.

睽。白馬騧騮，生乳不休。富我商人，得利饒優。坎為馬，兌西方，色白故曰白馬。伏艮為乳，馬乳可為酒。《漢書禮樂志》："以馬乳為酒"，撞挏乃成。卦有兩半艮，故曰生乳不休。三四句疑亦用半象。○騧，汲古作騂，從宋元本。

The hexagram "Fu" (Return) transforms into "Kui" (Disconnection). Lin's commentary says: "White horses and yellow horses breed continuously, which makes me, a merchant, rich and prosperous, with abundant profits. This is a favorable omen indicating thriving livestock and flourishing commerce." Shang Binghe says: "In the hexagram 'Kui,' the mutual hexagram is Kan (Water), which represents horses. The trigram Dui (Lake) is located in the west, and its color is white, hence 'white horse.' The hidden trigram Gen (Mountain) represents milk, and horse milk can be used to make wine. The 'Book of Han: Ritual and Music' mentions using horse milk to make wine, which requires a process called 'zhuangnong' (collision and fermentation). The hexagram contains two and a half Gen trigrams, hence 'milk is continuously produced.' The third and fourth lines are also suspected to be derived from half trigrams." Notes: The character 'gua' in the汲古阁 edition is 'xīng,' following the Song and Yuan editions.