Nineteenth Section: The Approach of the Superior Being

蹇。宛馬疾步，盲師坐御。目不見路，中止不到。宛，踠之省。《後漢書班固傳》："馬踠餘足"，注：踠，屈也。又《說文》宛：屈草自覆也，是宛亦有屈意。宛馬疾步者，言馬足既屈而使之速行也。互坎為馬，坎為屈，故曰踠馬。坎為眾，為師，艮離目不全，故曰盲師。艮為坐，御本立，為今以盲師而坐御，故不見路而不到也。艮為路、為止。

The hexagram "Fu" transforms into "Jian." The commentary says: A horse with a bent leg is still driven to run quickly; a blind driver sits in the chariot. Unable to see the way, it stops halfway and cannot reach its destination. This is an omen of forcing matters and ultimately achieving nothing. Shang Binghe says: "Wan" is a simplified form of "Wan." The "Later Han Book" in the biography of Ban Gu mentions "Ma Wan Yu Zu," which refers to a horse with bent legs. Commentators explain that "Wan" means bending. The "Shuo Wen" explains "Wan" as bending grass over itself, indicating that "Wan" also means bending. "Wan Ma Ji Bu" means a horse with bent legs is still driven to run fast. The trigram Kan represents a horse and also bending, so it is a bent horse. Kan also represents people and armies; the trigram Gen represents sitting, and the trigram Li represents eyes, but the eye image is incomplete, so it is called "blind teacher." Gen also represents roads and stopping.

解。春桃萌生，萬物華榮。邦君所居，國樂無憂。震為桃、為春、為萌、為生、為華榮、為君、為樂。

The hexagram "Fu" (Return) is interpreted as "Jie" (Release). Lin's commentary says: In spring, peach trees sprout and grow, and all things flourish with blooming flowers; this is the place where the feudal lord resides, with the state peaceful and free from worries. It is a favorable omen of vigorous growth and harmony between superiors and inferiors. Shang Binghe's explanation is very concise, with all the images contained within one sentence: Zhen (Thunder) represents peach trees, spring, sprouting, birth, flourishing blossoms, as well as the ruler and joy. "Jie" has Zhen above and Kan below, with thunder moving and danger being resolved. Zhen wood is timely and grows, so such a dense set of images is used.

損。把珠入口，蓄為玉寶。得吾所有，欣然嘉喜。震為珠玉，兌為口，坤為吾，震為喜，艮手為把。

The hexagram "Fu" (Return) is transformed into "Sun" (Loss). The commentary says: holding pearls in the hand and putting them into the mouth, keeping them as precious treasures; what is obtained is something that belongs to me, thus causing joy. This represents the image of losing and then regaining, and obtaining treasures which bring good fortune. Shang Binghe says: the trigrams two to four produce Zhen (Thunder), which represents pearls and jade; the lower trigram Dui (Lake) represents the mouth; the trigrams three to five produce Kun (Earth), which represents "I"; Zhen also represents joy; Gen (Mountain) represents the hand, so the character "hold" is taken from the image of Gen representing the hand.

益。襦燒袴燔，羸剝飢寒，病虐凍攣。震為襦，巽為袴，艮為火，故曰燒燔。坤為羸，艮手為剝，坤為飢寒、為病虐、為凍。攣，繫也。《說文》凡拘牽連繫者皆曰攣。○第三句病虐汲古作病症，依宋元。攣，宋本作孿，依汲古。孿，《說文》雙生也，宋本非。

The hexagram "Fu" (Return) transforms into "Yi" (Benefit). The interpretation states: a short jacket is burned, pants are scorched, the body is weak, clothes are worn out, suffering from hunger and cold, and also contracting malaria and being frozen so that hands and feet are stiff. The entire passage presents ainauspicious sign (auspicious omen) of severe illness and hardship. Shang Binghe says: In "Yi," the lower trigram Zhen (Thunder) represents the short jacket, and the upper trigram Xun (Wind) represents the pants. The interacting trigram Gen (Mountain) represents fire, hence the burning and scorching. The interacting trigram Kun (Earth) represents weakness, and Gen also represents hands, hence the term "peeling off." Kun also represents hunger and cold, malaria, and coldness. "Luan" (stiffness) means connection or binding; according to the "Shuowen," any case of being bound or connected is called "luan." Notes: The third sentence originally read "bingnu" (malaria) in the Ji Gu Ge edition, but it is followed as per the Song and Yuan editions. The character "luan" in the Song edition was written as "tuan," but this does not fit the meaning, so the Ji Gu Ge edition is followed.

夬。水沫沉浮，沮溼不居，為心疾憂。通《剝》。坤為水，一陽在上故曰水沫沉浮、曰沮溼。坤為心、為疾憂。

The hexagram "Fu" transforms into "Guai." Lin's interpretation says: water foam on the surface rises and sinks suddenly; one cannot dwell in a low and damp place, thus causing inner illness and worry. This represents a situation of being in a low and damp place, with the mind unsettled. Shang Binghe says: "Guai" is connected with "Bo" through mutual transformation, and its imagery comes from "Bo":坤 represents water, with a single yang line floating on top, hence the image of water foam rising and sinking, and the low and damp place;坤 also represents the heart and illness and worry.

姤。行如樂紂，雖禱不佑。命絕衰周，文君乏祀。通《復》。坤為惡，故曰桀紂。震為行、為言，故曰禱。震為周、為君，巽為命，坤喪故命絕。坤為文，故曰文君，謂文王也。○佑，宋元本作祥，君作王，均依汲古。

The hexagram "Fu" corresponds to "Gou." The commentary says: acting like King Zhou of Shang, indulging in pleasures without restraint, even though prayers are made, the deities do not grant protection; the state's destiny is cut off during the decline of the Zhou dynasty, and the lineage of King Wen is cut off from worship. This is a凶 portent of losing virtue and losing the country. Shang Binghe says: "Gou" is connected with "Fu," taking its image from "Fu":坤 represents wicked people, so it refers to figures like Jie and Zhou; 震 represents action and speech, so it refers to prayer; 震 also represents Zhou and the ruler, 巽 represents heavenly mandate, and 坤 represents loss and decline, so "the mandate is cut off"; 坤 represents 文, so it says "the 文 ruler," referring to King Wen of Zhou. Notes: The character "佑" in Song and Yuan editions was "祥," and the character "君" was "王," both following the Jigugē edition.

萃。蜱蜉戴盆，不能上山。腳摧跛蹶，損傷其顏。巽為蟲，故曰蜱蜉，艮形似覆盆，故曰戴盆。艮為山，震為足，震覆故曰腳摧、曰跛蹶。兌為損，艮為顏。○蜱蜉，汲古作蜉蝣，顏作頭，均依宋本。摧損，宋元本作推頓，均依汲古，元本注云：蚍蜉有翼者曰蜱蜉。

The hexagram "Fu" transforms into "Cui." The commentary says: A cicada carrying a pot on its head can't climb the mountain; its legs are broken, it stumbles and falls, even injuring its face. This is an image of overreaching one's capacity and suffering injury from carrying too much. Shang Binghe says: The mutual hexagram of "Cui" is Xun, which represents insects, hence "cicada"; the shape of the mutual hexagram Gen resembles an overturned pot, hence "wearing a pot"; Gen represents mountain, Zhen represents feet, and Zhen is inverted, hence broken legs and stumbling; the upper trigram Dui represents loss, and Gen represents face. Notes: The term "cicada" in the Ji Gu Ge edition is "fuyou," and "face" is "head" in the Ji Gu Ge edition, both following the Song edition; the characters "break" and "loss" in the Yuan and Song editions are "push" and "sudden," following the Ji Gu Ge edition. The Yuan edition note says: Among cicadas, those with wings are called "cicada."

升。長子入獄，婦饋母哭。霜降愈甚，嚮晦伏法。震為長子，互大坎為獄，巽為婦，坤為母，兌口為哭。坤為霜、為晦，坤死故曰伏法。○愈，汲古作旬，依宋元，疑旬字音訛為甚字。《周禮小司寇》："至於旬，乃弊之"，而宋本作愈，疑原文為霜降逾旬。

The hexagram "Fu" (Return) is transformed into "Sheng" (Ascending). Lin's commentary says: The eldest son is imprisoned, the wife brings food, and the mother weeps; after the frost descends, the cold becomes more severe, and as the evening comes, the son is executed. This is an ominous sign of being subjected to legal punishment. Shang Binghe says: "Sheng" has the hexagram with the earth above and the wind below. The trigram Zhen represents the eldest son, and the six lines form the great Kan trigram, which represents a prison. The trigram Xun represents the wife, the earth trigram represents the mother, and the trigram Dui represents the mouth, hence the weeping. The earth trigram represents frost and darkness, and the earth trigram governs death, so it is said "to be executed." Notes: The character "yu" in the Jigusha edition is "xun," following the Song and Yuan editions; Shang suspected that "xun" was mistakenly written as "shen" due to similar sound. The "Zhou Li · Xiao Siku" says "until the tenth day, then it is decided," meaning that cases are resolved after ten days. Since the Song edition reads "yu," he inferred that the original text was "frost descends for ten days."

困。求犬得兔，請新遇故。雖不當路，踰吾舊舍。通《賁》。艮為犬、為求，震為兔，離為新，坎為故，艮為路、為舍。

The hexagram "Fu" transforms into "Kun". Lin's interpretation says: wanting to seek a dog but getting a rabbit, wanting to invite a new acquaintance but meeting an old friend; although not on the right path, it has crossed over my old residence. This is an image of obtaining something different from what was sought, yet without major trouble. Shang Binghe says: "Kun" is in mutual opposition with "Ben", and the image is taken from "Ben": Guan represents a dog and seeking, Zhen represents a rabbit, Li represents new, Kan represents old, and Guan also represents roads and houses.

井。鳥鳴葭端，一呼三顛。動搖東西，危而不安。靈祝禱祉，疾病無患。對《噬嗑》。震為葭、為鳴呼，艮為鳥，坎數一，震數三，離為東，坎為西，坎險故危。震為言，故曰祝禱。坎為疾病，震喜故無患。全用對象，祇顛字用本卦《巽》。○動搖，宋元本作搖動，依汲古。祝，汲古作符，依宋元本。

The hexagram "Fu" (Return) corresponds to "Jing" (Well). The interpretation says: A bird calls from the top of reeds, one call causes the reeds to sway three times; swaying east and west, dangerous and without peace; invoking the shaman to pray for blessings, illness will not be serious. Shang Binghe says: "Jing" and "Shihe" (Breaking the Bones) have all six lines opposite each other, making them complementary hexagrams. He refers to this as "opposite," and this interpretation is entirely based on the imagery of "Shihe": Zhen (Thunder) represents reeds and calling, Gen (Earth) represents the bird; Kan (Water) has the number one, Zhen has the number three, forming "one call, three sways"; Li (Fire) represents east, Kan represents west, and Kan signifies danger, hence danger. Zhen represents speech, so it is invoking the shaman; Kan represents illness, and Zhen signifies joy, so there is no harm. The entire interpretation uses the imagery of the opposite hexagram, except the word "sway" which uses the image of the lower trigram Xun (Wind) in "Jing" representing a tilt. Notes: The term "shake" in the Song and Yuan editions is "sway," following the Jigugong edition; the character "shaman" in the Jigugong edition is "symbol," following the Song and Yuan edition.

革。天厭禹德，命興湯國。祓社釁鼓，以除民疾。通《蒙》。艮為天，震為王，故曰禹。坤為國、為水，故曰湯國。坤為社，震為鼓，坤為民，坎為疾，震樂故除疾。○第三句元本作祅社釁鼓，依宋本、汲古。

The hexagram "Fu" (Return) and "Ge" (Revolution). Lin's commentary says: Heaven has abandoned the virtue of the Xia Yu lineage, and has bestowed the mandate to establish the Shang Tang dynasty. By purifying the ancestral altar, sacrificing animals and blood on the drums, it is to cleanse the people's suffering. This is an omen of changing dynasties and renewing old things. Shang Binghe says: The hexagram "Ge" is connected with "Meng" (Youth), and its imagery comes from "Meng": Guan represents Heaven, Zhen represents the king, so it refers to Yu; Kun represents the country and water, so it is said "Tang's country"; Kun represents the ancestral altar, Zhen represents the drum, Kun again represents the people, Kan represents illness, and Zhen represents joy, so it can remove sickness. Notes: The third sentence in the original text reads "yao she xin gu", but according to the Song edition and Jigugong edition, it is "fu she xin gu".

鼎。陰霧作匿，不見白日。邪徑迷道，使君亂惑。通《屯》。坤為霧、為陰，坎為匿，故不見。離日，震為白，故曰白日。艮為徑、為道，坤為迷、為亂，震為君。○迷道，汲古作迷通，依宋元本。

The hexagram "Fu" corresponds to "Ding." The commentary says: thick clouds and dense mist obscure and conceal, making the sun invisible; going astray and losing the right path, even the ruler becomes confused and disoriented. This is an ominous sign of being obscured and losing direction. Shang Binghe says: "Ding" is connected to "Zun," and its imagery comes from "Zun":坤 represents mist and darkness, and Kan represents concealment, hence the sun is not visible; Li represents the sun, and Zhen represents brightness, together forming "sunlight"; Gen represents a small path and the way,坤 represents confusion and disorder, and Zhen represents the ruler. Notes: The term "mist path" in the Jigusha edition is "mist passage," following the Song and Yuan editions.

震。猿墮高木，不踒手足。握珠懷玉，還歸我室。艮為猿，震為木、為足，艮為手。踒，折也。艮在震上，故猿墮高木。震為珠玉、為歸，艮為握、為室。○踒，汲古作跛，依宋元本。

The hexagram "Zhen" (Thunder) in the hexagram "Fu" (Return). The commentary says: A monkey falls from a tall tree, but its hands and feet are not broken; it holds a pearl in its hand and carries a jade in its arms, safely returning to my house. This is a favorable omen indicating safe passage through danger and the return with wealth. Shang Binghe says: The mutual transformation of Zhen and Gen forms the image of a monkey. Zhen represents wood and feet, while Gen represents hands. "Yuo" means to break. Since Gen is above Zhen, it indicates a monkey falling from a tall tree. Zhen also represents pearls and jade, as well as returning, while Gen represents holding and a dwelling. Notes: The character "Yuo" in the Jiguge edition is written as "Bo," but here we follow the Song and Yuan edition and use "Yuo."

艮。三驪負衡，南取芝香。秋蘭芬馥，盈滿篋筐，利我少姜。互震為馬，數三，艮為負、為衡，震為南，伏巽為芝、為香、為蘭、為芬馥，伏兌為秋，震為筐，巽為利、為姜。○第四句宋元本作盛滿匣匱，汲古作盈滿匣匱，依局本。

The hexagram "Fu" corresponds to "Gen." The commentary says: Three black horses draw the carriage, traveling south to gather fragrant herbs; the autumn orchid has a rich fragrance, filling the baskets, which is favorable for my young relative named Jiang. This indicates a profit from traveling south and good fortune for the inner family. Shang Binghe explains: In the hexagram "Gen," the trigrams from the second to the fourth lines produce "Zhen," which represents horses, and the number three indicates "three black horses" — "Li" refers to black horses. "Gen" represents carrying and the carriage yoke, "Zhen" indicates the south; the hidden "Xun" represents herbs, fragrance, orchids, and fragrance, while the hidden "Dui" represents autumn, and "Zhen" represents baskets. "Xun" signifies benefit and also refers to Jiang. Notes: The fourth line reads "full in boxes" in the Song and Yuan editions, "full in boxes" in the Ji Gu Ge edition, and here we follow the official book bureau edition as "full in baskets."

漸。春生夏乳，羽毛成就。舉不失宜，君臣相好。盜走奔北，終無有悔。離為夏，艮為乳，伏震為春、為生、為羽毛、為君，艮為臣，坎為盜、為北，艮為終。○夏，汲古作孚，依宋元本。有悔，宋本作有晦，汲古作所悔，依元本。

The hexagram "Zhan" (Gradual Progress) is derived from "Fu" (Return). Lin's commentary says: In spring, there is birth; in summer, there is nursing. Feathers gradually grow; actions are all appropriate, and ruler and subject are in harmony. Robbers flee northward and ultimately there will be no regret. This is a favorable omen of timely breeding and harmonious relations between superiors and inferiors. Shang Binghe says: The hexagram "Zhan" has the trigram Li (Fire) in the mutual trigram, representing summer; the trigram Gen (Mountain) represents nursing. The hidden trigram Zhen (Thunder) represents spring, birth, feathers, and the ruler. The trigram Gen also represents the subject. The trigram Kan (Water) in the mutual trigram represents thieves and the north, while Gen represents the end. Notes: The character "summer" in the Ji Gu Ge edition is "fu" (faith), following the Song and Yuan editions. The phrase "there will be regret" in the Song edition is "there will be obscurity," and in the Ji Gu Ge edition is "regret," following the Yuan edition.

歸妹。東行破車，遠反失家。天命訖終，無所禱凶。震為東、為行、為車，兌毀故破車。震為反，艮為家，艮伏故失家。伏巽為命，艮為天、為終，兌口為禱。○遠反失家，言反目遠處而無家也，與上句對文，汲古作還反室家，宋本作遠反室家，皆非，今依元本。

The hexagram "Fu" (Return) and "Gui Mei" (Return of the Wife). Lin's interpretation: going east by carriage, but the carriage breaks down; turning back and going far away, losing home and family; the mandate of heaven has reached its end, no matter how one prays, misfortune is unavoidable. This is an ominous sign of family ruin and exhausted fortune. Shang Binghe says: "Gui Mei" has the trigram Zhen (Thunder) below, which represents east, movement, and carriage; the trigram Dui (Lake) above signifies destruction, hence the broken carriage; Zhen represents returning, Gen (Mountain) represents home, and Gen is hidden and not visible, hence losing home; the hidden Xun (Wind) represents the mandate of heaven, Gen represents heaven and the end, and Dui represents mouth, hence prayer. Notes: "far return and lose home" refers to turning back and going far away, leading to no home to return to, which is directly opposite to the previous sentence; the Ji Gu Ge edition says "return and return to family," the Song edition says "far return and lose family," both are incorrect; now following the Yuan edition.

豐。九雁列陣，雌獨不群。為罾所牽，死於庖人。震為雁，數九，故曰九雁。震為陣，巽為雌，在後，故曰不群。離為罾，兌折故死。震為人。

The hexagram "Fu" transforms into "Feng." Lin's interpretation states: nine large geese are arranged in a line, but only one female goose is isolated and apart from the group; it is caught in a net and dies in the hands of a cook. This is an ominous image of being separated from the group and suffering misfortune and death. Shang Binghe says: "Feng" has the trigram Zhen (Thunder) above, which represents geese, and the number nine, hence "nine geese"; Zhen also signifies an array or formation. The interacting trigram Xun (Wind) represents the female, which is positioned at the back and thus does not join the group. The lower trigram Li (Fire) represents the net, and the interacting trigram Dui (Lake) indicates destruction, hence the death. Zhen also represents people, referring to the cook.

旅。二人輦車，徙去其家。井沸釜鳴，不可以居。詳《剝》之《訟》。 ○徙，汲古訛從。下有艮火故井沸。

The hexagram "Fu" follows "Lv." The line commentary says: two people are pushing a chariot, moving away from their home; the well water is boiling and the cooking pots are making noises by themselves, indicating that this place can no longer be inhabited. The phenomenon of boiling well water and noisy pots is a disaster omen recorded by ancient people. For a detailed explanation of the symbolic meaning, see the entry on "Bo" and "Song." Notes: The character "xi" in theJigu Pavilion edition is mistakenly written as "cong." Shang氏 also adds a sentence: the lower trigram of "Lv" is Gen, which represents fire, hence the well water boils.

巽。閉塞復通，與善相逢。甘棠之人，解我憂凶。通《震》。互坎為閉塞，震為通、為棠、為人，坎為憂，震通故解。《詩召南甘棠》篇、魯韓詩說皆謂召公聽訟棠下，茲曰解我憂凶是齊說，謂召公平反冤獄於其下也。

The hexagram "Fu" (Return) corresponds to "Xun" (Wind). The commentary says: After being blocked, there is again a passage; encountering a virtuous person. It is like the Duke Zhao Gong under the sweet osier tree, who relieved my worries and dangers. This is a favorable omen of being confined and then unblocked, meeting a superior who resolves the matter. Shang Binghe says: "Xun" is connected with "Zhen" (Thunder), and its imagery comes from "Zhen". The mutual trigrams form "Kan" (Water), representing blockage; "Zhen" represents passage, the osier tree, and people. "Kan" represents worry, while "Zhen" signifies passage, thus enabling resolution. The poem "Gan Tang" from the "Book of Songs · Zhao Nan" states that the Ru school and Han school both say that Duke Zhao Gong judged cases under the osier tree. Here, the commentary says "relieving my worries and dangers," using the Qi school's interpretation, which refers to Duke Zhao Gong clearing wrongful cases under the osier tree.

兌。賦斂重數，政為民賊。杼柚空虛，去其家室。詳《否》之《豐》。第四句汲古作"家去其室"，依宋元本。

The hexagram "Fu" (Return) corresponds to "Dui" (Joy). The commentary states: Heavy and frequent taxation and levies have become a source of harm to the people; the spindles on the loom are empty, and the people are forced to abandon their homes and flee. This is an image of oppressive taxation and people suffering from lack of sustenance. For a detailed explanation of the symbolic meaning, see the entry on "Po" (Obstruction) under "Feng" (Abundance). The note in the current text does not begin with the symbol "○", but directly follows: The fourth line of the Ji Gu Ge edition reads "ji gu qi shi" (the family leaves its house), but here we follow the Song and Yuan editions, which read "qu qi jia shi" (they leave their family and home).

渙。怒非其願，貪妬腐鼠。而呼鵲鴟，自令失餌，致被殃患。震為怒，坎為妬，艮為鼠，巽腐，故曰腐鼠。震為呼，艮為鵲鴟，坎為失、為殃患，震為餌。○貪妬，宋本作貪垢，元本作含垢，茲依汲古。致被殃患，汲古作倒被災患，茲依宋元本。《莊子》："鴟得腐鼠，鵷雛過之，仰而視之曰：嚇"。林用其意。

The hexagram "Fu" transforms into "Huan." The commentary says: anger is not from the heart, but arises from greed and jealousy over a rotten mouse; instead of keeping the food, it calls in magpies and crows, losing the food it had already caught and inviting disaster and misfortune. This is a sign of losing much for little, and inviting calamity upon oneself. Shang Binghe explains: "Huan" with the mutual trigram Zhen indicates anger, Kan represents jealousy, Gen represents the mouse, Xun signifies decay, hence "rotten mouse." Zhen represents calling out, Gen represents magpies and crows, Kan represents loss and calamity, and Zhen represents the bait. Notes: "greed and jealousy" is "greed and filth" in the Song edition, and "bearing filth" in the Yuan edition; here we follow the Jigugeshan edition. "Resulting in calamity" in the Jigugeshan edition is "being struck by disaster," here we follow the Song and Yuan editions. The "Zhuangzi · Autumn Waters" describes a hawk that has caught a rotten mouse, and a yuanyu bird flies by, the hawk looks up and screeches "screech" in anger. The commentary takes this meaning.

節。簪短帶長，幽思苦窮。瘠蠡小，以病之癃。艮為簪，兌折，故簪短。伏巽為帶、為長，坎為幽思、為瘠。，音陶，病也。○短，各本皆作跌，蠡作貌，依《恆》之《咸》校改。蠡，音祼。《左傳桓六年》："謂其不疾瘯蠡也"，注：疥病。小，宋本作小瘦，汲古作小疲，依元本。又苦窮各本皆作窮苦。病之隆，各本皆作疾病降，均依《恆》之《咸》校。

The hexagram "Fu" (Return) under "Jie" (Obstruction). This passage has missing characters: above "Ji Li" and below "Yin Tao" there are missing characters. Following the established convention, I dare not make up the missing characters. The general meaning of the text is: the hairpin is too short, the sash is too long, living in seclusion and thinking deeply leads to poverty; the body is thin and weak, and having scabies makes it even thinner and smaller, eventually leading to a long illness. Shang Binghe said: "Jie" (Obstruction) has the trigram Gen (Mountain) as its mutual trigram, which represents a hairpin; Dui (Lake) indicates breaking, so the hairpin is short. The hidden trigram Xun (Wind) represents the sash and its length, while Kan (Water) represents secluded thinking and thinness. The missing character is pronounced "Tao," meaning illness. Notes on the text: the character "short" is all versions written as "die," and "Li" is all versions written as "mo." Here, we follow the correction from the passage "Heng" (Continuity) under "Xian" (Intimacy). "Li" is read like "guan"; in the "Zuo Zhuan" (Commentary of Zuo) from the sixth year of Duke Huan, there is a mention of "wei qi bu ji cu li ye," which refers to scabies. The character "small" in the Song edition is "xiao shou," while the Ji Gu Ge edition has "xiao pi," and we follow the Yuan edition. Also, the phrase "suffering from poverty" is all versions written as "qiong ku," and the final sentence is all versions written as "bing zhang," which we also correct according to the passage "Heng" under "Xian."

中孚。三人俱行，各別采桑。蘊其筐筥，留我嘉旅。得歸無咎，四月來處。震為人、為行，數三，故曰三人俱行。艮手為採，巽為桑，震為筐筥、為行旅、為歸，兌為月，數四，故曰四月。艮為處。○旅，汲古作侶，非，依宋元本。

The hexagram "Fu" (Return) and "Zhongfu" (Sincerity). Lin's interpretation: Three people go on a journey together, each gathering mulberry leaves; they fill baskets and trays, keeping me, this distant guest, in mind; they can return smoothly without error, and come to stay again in the fourth month. This is a favorable omen of safe travel and harmonious host-guest relations. Shang Binghe says: "Zhongfu" has the trigram Zhen (Thunder) as its mutual trigram, representing people and movement, with the number three, hence "three people traveling together"; Gen (Mountain) represents hands, hence "gathering"; Xun (Wind) represents mulberry; Zhen represents baskets and trays, travel, and returning; Dui (Lake) represents the moon, with the number four, hence "fourth month"; Gen also represents dwelling. Notes: The character "travel" in the汲古阁 edition is mistakenly written as "companion," which is incorrect; follow the Song and Yuan editions instead.

小過。逐鳩南飛，與喜相隨。並獲鹿子，多得利歸，雖憂不危。震為逐，艮為鳩，震為南、為飛、為喜、為子、為鹿、為歸、為利。

The hexagram "Fu" transforms into "Xiao Guo." The line explanation says: following the pheasants flying south, joy follows along the way; also hunting a young deer, returning with profit, although there is some worry, there is no danger. This is a favorable omen for traveling and gaining profit. Shang Binghe's explanation is brief: in "Xiao Guo," the upper trigram Zhen represents pursuit, and the lower trigram Gen represents the pheasant; the sequence of south, flying, joy, son, deer, returning, and profit all come from the upper trigram Zhen.

既濟。驅羊南行，與禍相逢。狼驚吾馬，虎盜我子，悲恨自咎。此用《復》象。震為羊、為驅、為南、為行，坤為禍、為狼虎，震為馬、為驚、為子，伏巽為盜。坤為悲恨。

The hexagram "Fu" (Return) and "Ji Ji" (Completion). Lin's interpretation: I was herding sheep to the south when I encountered misfortune; a wolf startled my horse and a tiger carried off my child, leaving me in deep sorrow and regret. This is a凶象 (auspicious omen) of misfortune on the journey. Shang Binghe said: This line uses the hexagram "Fu" to establish the image. Zhen represents sheep, driving, south, and movement; Kun represents misfortune, wolf, and tiger. Zhen also represents horse, alarm, and child. The hidden Xun represents thieves, and Kun represents sorrow and regret.

未濟。東鄰西國，福喜同樂。出得隋珠，留獲和玉，俱利有息。離為東鄰，坎為西國。《既濟九五》爻詞正如此也，徒以先天象失傳，致解者皆誤。復震為福喜、為樂、為珠玉、為出，坤閉故曰留。○有息，宋元作有喜，失韻，依汲古。

The hexagram "Fu" (Return) in the hexagram "Wei Ji" (Not Yet Completed). The line statement says: The eastern neighboring state and the western country both enjoy happiness and joy; going out one obtains the pearl of Shihhou, staying home one gains the jade of He Shi, benefiting both ends and gaining more. This is an image of good fortune both inside and outside. Shang Binghe says: Li (Fire) represents the eastern neighbor, Kan (Water) represents the western country; the line statement of "Ji Ji" (Already Completed) at the ninth line five refers to the eastern and western neighbors, exactly using this imagery, but because the earlier heaven's hexagram positions have long been lost, those interpreting the Book of Changes have all made mistakes. When encountering the hexagram "Fu", Zhen (Thunder) represents happiness and joy, pearls and jade, and travel, while Kun (Earth) represents closure, hence saying "to stay". Note: The original text says "you xi" (there is a breath), but in Song and Yuan editions it is written as "you xi" (there is joy), losing the rhyme, so we follow the Jigugē edition.

行唐尚秉和節之注　　受業蒲城仵道益、豐潤董維城堃校刊

This is the title page of volume seven. The annotations in this volume were written by Shang Binghe from Xingtang, whose courtesy name is Jiezi. His students Wu Daoyi from Pucheng and Dong Weicheng (also known as Kun) from Fengrun were responsible for proofreading and publishing. Xingtang, Pucheng, and Fengrun are all places of origin. In ancient books, the title page usually first mentions the annotator and then the proofreaders and publishers, which is a common practice.

無妄。夏臺羑里，湯文卮處。皋陶聽理，岐人悅喜。西望華首，東歸無咎。艮為臺，納丙，故曰夏臺。艮為里、為道，故曰羑里。羑，道也。乾為王，故曰湯文。艮為拘，巽為繫，故曰卮處。昔桀囚成湯於夏臺，紂囚文王於羑里也。艮為皋、為岐山，震為樂、為陶、為人，故曰岐人悅喜。伏兌為西，艮為望、為華嶽。乾為首，震為東、為歸。○理，汲古作斷，依宋元本。首，宋元本作夏，依汲古。首與咎韻。

The hexagram "Wu Wang" ("No Misfortune") is a line within the primary hexagram itself. The commentary says: Summer Pavilion and Youli, two places of imprisonment, where King Tang of Shang and King Wen of Zhou were both confined. Gao Yao, who administered justice and made fair judgments, was respected by people from Qi and Zhou; looking westward toward the peak of Hua Mountain, and returning eastward without misfortune. This represents a situation of initial hardship followed by success. Shang Binghe says: "Gèn" (Stillness) represents a pavilion. According to the method of "Najia" (Stem Assignment), "Gèn" is assigned the heavenly stem Bing, which belongs to fire in the Five Phases and corresponds to summer in the four seasons, hence it is called "Xia Tai" (Summer Pavilion). "Gèn" also represents a place and a path, and "You" is originally the meaning of "path," hence it is called "You Li" (You Place). "Qian" (Heaven) represents a king, so it refers to King Tang of Shang and King Wen of Zhou. "Gèn" represents imprisonment, and the interacting trigram "Xun" (Wind) represents binding, hence it is said "zhi chu" (a place of confinement), that is, a place of imprisonment. Previously, King Jie of Xia imprisoned King Tang of Shang in Xia Tai, and King Zhou of Shang imprisoned King Wen of Zhou in You Li, which is exactly this situation. "Gèn" represents Gao and Qishan Mountain, "Zhen" (Thunder) represents joy, pottery, and people, thus forming "Qi Ren Yue Xi" (People from Qi were joyful). The hidden "Dui" (Lake) represents the west, "Gèn" represents looking up, and Hua Mountain; "Qian" represents the head, "Zhen" represents the east and returning. Notes: In the Ji Gu Ge edition, the character "li" is written as "duan," following the Song and Yuan editions; the character "shou" in the Song and Yuan editions is written as "xia," following the Ji Gu Ge edition, because "shou" and "jiu" rhyme.

乾。儋耳穿胸，僵離旁舂。天地易紀，日月更始。蝮螫我手，痛為吾毒。詳《師》之《謙》。○第二句依《師》之《謙》校改，各本皆作"緾離勞舂"，非，《漢書武帝紀》："定越地曰珠崖儋耳"。

The hexagram "Wu Wang" corresponds to "Qian." The commentary says: distant and strange tribes such as Dan'er and Chuanxiong are lying stiff and scattered, working beside me to grind rice; the heavens and earth change their order, the sun and moon begin anew; a venomous snake stings my hand, causing severe pain that becomes a poison in my body. This is an image of the reversal of Heaven and Earth, suffering from poison. A detailed explanation of the symbolic meaning is found in the entry for "Shi" and "Qian." Notes: The second sentence has been corrected according to the entry for "Shi" and "Qian," as all other versions read "zhan li lao chun," which is incorrect. The "Book of Han · Wu Di Ji" records the pacification of the southern Yue region, establishing the prefectures of Zhu Yao and Dan'er, from which "Dan'er" is derived.

坤。慈母之恩，長大無孫。消息襁褓，害不入門。此用《無妄》象。乾為恩，巽為母、為長，乾為大，艮為孫，巽隕落，故曰無孫。巽為襁褓、為入，乾為門。

The hexagram "Wu Wang" (No Misfortune) and the trigram "Kun" (Earth). Lin's interpretation: A kind mother has a nurturing debt, raising her child until he grows up but not seeing his grandchildren; she has cared for him from his infancy with meticulous attention, so calamity does not enter the family. This indicates that although the kindness is great, the descendants are not numerous, yet the family remains safe. Shang Binghe says: This line uses the hexagram "Wu Wang" to illustrate the situation: Qian represents kindness, the interacting trigram Xun represents the mother and the elder, Qian represents the great one, and the interacting trigram Gen represents the grandson; Xun signifies falling or loss, hence the saying "no grandson." Xun also represents the swaddling clothes and entry, while Qian represents the gate.

屯。訛言妄語，轉相詿誤。道左失跡，不知狼處。震為言，初至五正覆震相背故曰訛妄、曰詿誤。震為道、為左、為跡，坎伏故失跡、故不知狼處。艮為狼也。○狼，宋元本作鄉，依汲古。

The hexagram "Wu Wang" transforms into "Zun." The commentary says: Rumors and false words spread everywhere, passing from one person to another, causing confusion; losing a trail on the left side of the road, not knowing where the wolf is. This is an image of spreading falsehoods and losing direction. Shang Binghe explains: "Zun" has the trigram Zhen (Thunder) representing speech. From the first line to the fifth line, there are two Zhen trigrams, one upright and one inverted, facing each other, hence indicating falsehoods and mistakes. Zhen represents the road, the left side, and a trail; Kan represents concealment and invisibility, hence the loss of the trail and not knowing where the wolf is; Gen represents the wolf. Note: The character "wolf" in the Song and Yuan editions was written as "xiang," following the Jiguge edition.

蒙。鬱映不明，陰積無光。日在北陸，萬物雕藏。艮為光明，坤坎皆黑，故曰鬱映、曰無光，坤為陰、為積。艮為日，坤為陸，位北，故曰北陸。坤為萬物，坤死故雕藏。《左傳》："日在北陸而藏冰"，言冬日也。○映，宋元本作快，依汲古。映，音決，日食色。鬱映，言黑暗也。

The hexagram "Wu Wang" corresponds to "Meng." Lin's commentary says: darkness and obscurity, with accumulated yin energy and no brightness; the sun moves to the northern land, and all things wither and retreat. This is the image of winter's concealment and the dominance of yin with yang weak. Shang Binghe says: Gen represents brightness, while Kun and Kan both signify blackness, hence the description of darkness and lack of light; Kun represents yin and accumulation. Gen represents the sun, Kun represents the land, and since Kun is located in the north, it is said "northern land"; Kun represents all things and is associated with death, hence the withering and concealment. The "Zuo Zhuan" states "the sun is in the northern land and ice is stored," which refers precisely to winter. Notes: In the Song and Yuan editions, the character "ying" was written as "kuai," following the Jigugē edition. "Ying" is read as "jue," referring to the color during an eclipse; "yu ying" means darkness.

需。王母多福，天祿所伏。君之寵光，君子有昌。乾為王，伏坤為母，故曰王母。王母，大母也。乾為福、為天祿，坎為伏，乾為君、為寵，離為光，乾為君子。○君，汲古作居，光作昌，昌作光，今依宋元本。

The hexagram "Wu Wang" corresponds to "Xu." The interpretation says: The Queen Mother has abundant blessings, and the禄位 (official rank) bestowed by heaven is hidden here; by receiving the grace and glory of the sovereign, the gentleman thus prospers. This is a favorable omen of receiving grace and blessings. Shang Binghe says: Qian represents the king, and the hidden Kun represents the mother, combining to form "Queen Mother" — the Queen Mother is the grandmother. Qian represents blessings and heaven's禄 (official rank), and Kan represents concealment; Qian also represents the sovereign and favor, the mutual trigram Li represents light, and Qian also represents the gentleman. Notes: The character "jun" (sovereign) in the Jigusha edition is written as "ju" (residence), and the positions of "guang" (light) and "chang" (prosperity) are exchanged; this version follows the Song and Yuan editions.

訟。不耕而獲，家食不給。中女無良，長子跛足。疏齒善市，商人有喜。震為耕、為獲，震伏，故曰不耕。伏坤為飢，故曰不給。離為中女，離惡故曰無良。震為長子、為足，坎蹇故曰跛足。兌為齒，震比兌形長故曰疏齒。巽為市，震為商人、為喜。○跛，宋元本作徒，依汲古。按：此多用伏象。

The hexagram "Wu Wang" corresponds to "Song." Lin's interpretation: Not sowing yet expecting harvest, the family's grain supply is insufficient; the second daughter is not virtuous, the eldest son has a limp; a person with sparse teeth is good at trade, and merchants thus have joy. The first four lines are ominous, but the last two turn favorable. Shang Binghe says: Zhen represents sowing and harvest, but Zhen is hidden, so it is said "not sowing"; hidden Kun signifies hunger, hence the grain supply is insufficient. Li represents the middle daughter, and Li's nature is fierce, hence "not virtuous"; Zhen represents the eldest son and feet, while Kan signifies difficulty, hence the limp. De represents teeth, Zhen is adjacent to De and has a long shape, hence "sparse teeth"; Xun represents the market, Zhen represents merchants and joy. Shang's commentary: This interpretation makes frequent use of "fu xiang," which refers to taking the hidden images within the hexagram as the basis for interpretation. Note: The character "跛" in Song and Yuan editions was written as "徒," following the Jigugē edition.

師。火起上門，不為我殘。跳脫東西，獨得生完。不利出鄰，疾病憂患。伏離為火，乾為門戶，故曰上門。震為跳脫、為東、為生，坎為西，坎險故不利，故病憂。震為鄰。

The hexagram Wuwang (No Pretense) and the hexagram Shi (Army). Lin's commentary says: Fire starts from above and burns, but does not harm me; I jump around east and west to escape, and thus alone preserve my life; it is not suitable to go to neighboring regions, for going out will bring illness and worries. This is an omen of escaping a disaster but not being suitable for long journeys. Shang Binghe says: The hidden Li (Fire) is the fire, Qian (Heaven) is the gate, so it is said 'from above'; Zhen (Thunder) is jumping away, east, and life, Kan (Water) is west, and Kan represents danger, so going out is not favorable and illness and worries arise; Zhen is the neighbor.

比。持刀操肉，對酒不食。夫亡從軍，少子入獄。抱膝獨宿。詳《復》之《剝》。○少，宋元本作長，非，依汲古。

The hexagram "Wu Wang" corresponds to "Bi." The line explanation is the same as that of "Fu" and "Bo": holding a knife in hand, grasping meat, yet unable to eat the wine before it; the husband has gone to serve in the army, and the young son has been imprisoned, leaving only the act of sitting alone with folded legs. This depicts a desolate image of family dispersion. For a detailed explanation of the symbolic meaning, see the entry on "Fu" and "Bo." Note: The character "shao" (young) in the original text was mistakenly written as "chang" (long) in Song and Yuan editions; the correct reading follows the Jigugē edition.

小畜。去海，遊於枯裡。街巷迫狹，不得自在。南北四極，渴餒成疾。巽為魚，乾為海，巽在外，故曰去海。離為枯，伏坤為里。離中虛，故為街巷、為迫狹。離為南，伏坎為北，坤為餒、為疾，《易睽九二》云"遇主于巷"，即以上離為巷。

The hexagram "Wu Wang" transforms into "Xiao Xu." The first character of the line is a variant character not commonly found in standard character sets, and according to the annotations, it refers to a type of fish. The entire line describes a fish leaving the sea: the fish has left the sea and is wandering in dry alleys; the alleys are narrow and cramped, making movement difficult and uncomfortable; all four directions have reached their ends, and the fish is thirsty and hungry, leading to illness. This is ainauspicious sign of losing one's proper place and suffering illness due to hardship. Shang Binghe says: Xun represents fish, Qian represents the sea, and since Xun is the outer trigram, it is said "leaving the sea." The mutual trigram Li represents dryness, and the hidden trigram Kun represents alleys. The middle line of Li is empty, so it is taken as alleys and narrowness. Li represents south, and the hidden trigram Kan represents north; Kun represents hunger and illness. The line "meeting the master in the alley" from the hexagram "Kui" nine two also refers to the upper trigram Li as the alley.

履。啞啞笑語，與歡飲酒。長樂行觴，千秋起舞，拜受大福。通《謙》。震為啞啞、為笑語、為歡，坎為酒，震為觴、為長樂、為起舞，兌為秋，乾為千，故曰千秋。艮手為拜，震為福。○笑語，宋元本作喜笑，今依汲古。

The hexagram "Wu Wang" corresponds to "Lv." Lin's commentary says: talking and laughing in a dull manner, joyfully drinking wine; in the Changle Palace, cups are passed around and wine is poured, dancing for a thousand autumns' celebration, bowing to receive great blessings. This is a favorable omen of revelry receiving blessings. Shang Binghe says: "Lv" is in mutual communication with "Qian," taking its image from "Qian": Zhen represents the sound of talking and laughing, talking and laughing, joy; Kan represents wine; Zhen again represents wine cups, long joy, and dancing; Dui represents autumn, Qian represents thousand, combining to form "thousand autumns"; Gen represents hands, hence there is bowing; Zhen represents blessings. Notes: The Song and Yuan editions read "xie xiao" for "xiao yu," but this version follows the Jigugong edition.

泰。登高上山，賓於四門。士伍得歡，福為我根。震為登，伏巽為高，艮為山、為門，震為賓，坤為師、為士伍，震為歡、為福，坤為我。○士伍，宋元本作吾士，茲依汲古。

The hexagram "Wu Wang" transforms into "Tai." Lin's interpretation says: ascending high mountains, receiving respectful hospitality at the gates of the four directions; soldiers and common soldiers are all joyful, and good fortune has become my foundation. This is a favorable omen of advancement and receiving honor, with the hearts of many turning towards me. Shang Binghe says: In the hexagram "Tai," the trigrams three to five together produce Zhen, which represents ascending; the hidden Xun represents height; the mutual trigram Gen represents mountain and gate; Zhen represents guests; the upper trigram Kun represents military forces and soldiers; Zhen also represents joy and good fortune, while Kun represents me. Notes: The characters "shi wu" in Song and Yuan editions read as "wu shi," but here we follow the Jigugē edition and use "shi wu."

否。天厭周德，命我南國。以禮靜民，兵革休息。厭，滿足也。乾為天、為周，天厭周德，即天與周德。巽為命，坤為我、為國，乾南故曰南國。坤為禮、為民，艮為兵革，艮止故休息。○命我，汲古作命與，依宋元本。

The hexagram Wuwang (Without Arrogance) corresponds to the hexagram Po (Obstruction). Lin's commentary says: Heaven is satisfied with the virtue of the Zhou dynasty and has entrusted the mandate of the southern country to me; using rites and teachings to pacify the people, weapons and armor can be put to rest. This is a favorable omen of receiving the mandate and achieving good governance. Shang Binghe particularly points out that the term "yan" here means satisfaction, so "Tian yan Zhou De" refers to Heaven bestowing favor upon the virtue of the Zhou dynasty, which is different from the meaning of rejection. Qian represents Heaven and the Zhou dynasty; the interacting Xun represents the mandate, Kun represents me and the country, and Qian is located in the south, hence the phrase "Southern country." Kun represents rites and the people, while the interacting Gen represents military force, and Gen signifies stillness, hence the cessation of warfare. Notes: The text "ming wo" in the Jigusha edition reads "ming yu," and this is followed according to the Song and Yuan editions.

同人。壅遏堤防，水不得行。火光盛陽，陰蜺伏藏，走歸其鄉。通《師》。坤閉故為壅遏、為堤防，下與坎遇故曰水不得行。離為火、為光，坎為陰蜺、為伏，震為走、為歸，坤為鄉。○蜺，汲古作魄，依宋元本。

The hexagram "Wu Wang" corresponds to "Tong Ren." Lin's commentary says: Dikes and embankments block the flow, preventing water from passing through; the fire is bright and fierce, the yang energy is strong, while the yin rainbow hides and retreats, each returning to its own place. This is an image of strong yang and retreating yin. Shang Binghe says: "Tong Ren" is connected to "Shi" through its lateral relationship, and its imagery comes from "Shi": the earth (Kun) governs closure, hence it is obstruction and dikes; below it meets the water (Kan), so the water cannot flow. Li represents fire and light; Kan represents the yin rainbow and concealment; Zhen represents movement and returning, while Kun represents one's native place. Notes: The character "nie" in the Jigusha edition is written as "po," following the Song and Yuan editions.

大有。河海都市，國之奧府。商人受福，少子玉食。通《比》。坤為河海、為都市、為國、為奧府，艮為少子，兌為食，乾為玉，故曰玉食。

The hexagram "Wu Wang" corresponds to "Da You." Lin's interpretation states: a great metropolis where rivers and seas connect, is a country's storehouse of wealth; merchants here receive blessings, and even the youngest son can enjoy delicacies. This is a favorable omen indicating abundant trade and profit for the whole family. Shang Binghe says: "Da You" is related to "Bi" through its lateral connection; the imagery comes from "Bi":坤 represents rivers and seas, cities, countries, and storehouses of wealth; 艮 represents the youngest son, 兑 represents food, and 乾 represents jade, so it is said "yu shi" (jade food), meaning exquisite delicacies.

謙。東行避兵，南去不祥。西逐凶惡，北迎福生，與喜相逢。震為東行，艮為刀兵，坎為避，故曰東行避兵。震為南，在外故去不祥。坎為西，震為逐，坤為凶惡，故曰西逐凶惡，言坎遇坤也。坎為北，震為福喜。○迎，汲古作逃，非，依宋元本。

The hexagram "Wu Wang" and "Qian." Lin's commentary says: going east can avoid military calamity, going south brings misfortune; going west can drive away evil, going north brings good fortune and meeting with joy. This shows that each direction has different fortune, indicating a favorable direction of east and north. Shang Binghe says: Zhen represents going east, Gen represents weapons, the mutual Kan represents avoiding, thus forming the meaning of "going east to avoid military disaster." Zhen represents south, located in the outer trigram, so going south brings misfortune. Kan represents west, Zhen represents driving away, Kun represents evil, thus saying "driving away evil to the west," referring to the combination of Kan and Kun. Kan also represents north, Zhen represents fortune and joy. Note: the character "ying" (to meet) in the Jigusha edition is mistakenly written as "tiao" (to flee), which is incorrect; follow the Song and Yuan editions instead.

豫。東家中女，嫫母最丑。三十無室，媒伯勞苦。震為東，艮為家，伏離為中女，坤為母、為丑，故曰嫫母。嫫母，黃帝妃貌醜。震數三，坤數十，艮為室，坤寡，故曰三十無室。坎為和、為媒，震為伯，坎為勞苦。

The hexagram "Wu Wang" corresponds to "Yu." The commentary says: A second daughter from a family in the east looks as ugly as Mumo; she is thirty years old and still unmarried, with媒人 working hard in vain. This is an omen of an unsuccessful marriage. Shang Binghe explains: Zhen represents the east, the mutual hexagram Gen represents the family, and the hidden Li represents the middle daughter. Kun represents the mother and ugliness, forming "Mumo" — Mumo was the wife of the Yellow Emperor and was known for her ugliness. The number of Zhen is three, and the number of Kun is ten, together making thirty; Gen represents the house, and Kun governs loneliness and widowhood, hence "thirty without a house." Kan represents harmony and mediators, and Zhen represents the elder brother. Kan also represents toil and hardship.

隨，破亡之國，天所不福，難以止息。兌毀折故曰破亡。艮為國、為天、為止息。

The hexagram "Without Rashness" followed by "Following" (this hexagram name is followed by a comma, slightly differing from the punctuation used in other entries). Lin's interpretation: A country in ruin and destruction is not protected by heaven, and is difficult to stabilize or rest. This is an ominous sign of national decline. Shang Binghe says: The upper trigram Dui (Lake) signifies destruction and breaking, hence "ruin and destruction"; the interacting trigram Gen (Mountain) represents a country, heaven, and cessation.

蠱。驂駕蹇驢，日暮失時。居者無憂，保我樂娛。震為驂駕、為馬，艮小故曰驢，兌折故曰蹇驢。艮為日，兌為昧、為暮，艮為時，兌折故曰失時。艮為居、為保，震為樂。

The hexagram "Wu Wang" transforms into "Gu." The interpretation says: A cart is drawn by a lame donkey, and as dusk falls, the time has been missed; those who stay indoors are free from worries and preserve my joy. This is an omen of a traveler losing time and a dweller finding peace. Shang Binghe explains: The trigrams three to five in "Gu" produce Zhen, which represents a骖 horse or a horse, and Gen is small, so the horse becomes a donkey. The trigrams two to four produce Dui, which signifies loss or damage, hence the lame donkey. Gen represents the sun, Dui signifies darkness or dusk, and Gen also represents time. Dui signifies breaking, hence the loss of time. Gen also represents dwelling and preservation, while Zhen signifies joy.

臨。●蝀充側，佞幸傾惑。女謁橫行，正道雍塞。詳《蠱》之《復》。○充，汲古作之。正道雍塞，汲古作王道充塞，非，今依宋元本。

The hexagram "Wu Wang" follows "Lin." The first character of the line's text is missing in the original manuscript, which was replaced by "●," forming together with the next character "Dang Dong," meaning "rainbow." A rainbow fills the surroundings, symbolizing the obstruction and confusion caused by佞幸 (favoritism and flattery) ministers; the风气 (customs) of requests and favors from the concubines in the inner court prevail, blocking the righteous path. This is a凶象 (auspicious omen) indicating internal disorder and political corruption. For a detailed explanation of the symbolic meaning, see the entry on "Gu" under "Fu." Notes: The character "Chong" in the汲古阁 edition is "Zhi"; "the righteous path is blocked" in the汲古阁 edition is "the royal way is filled," which is incorrect. The current version follows the Song and Yuan editions.

觀。三羖五牂，相隨並行。迷入空澤，循谷直北。徑涉六駁，為所傷賊。通《大壯》。兌為羊，故曰羖、曰牂，艮數三，巽卦數五，故曰三羖五牂。震為行，坤為迷，兌為澤，坤虛故曰空澤。艮為谷，坤為北，艮為駁，伏乾數六，故曰六駁。《詩秦風》："隰有六駁"，疏：陸機云：駁馬，梓榆也，其樹青白皮，駁犖遙視似駁馬，據是是六駁為木，徑涉六駁者，言循谷走，經厯林木，為雜樹所傷也。若作獸詁，則徑涉不合矣，然則《焦詁》六駁正與陸合，與毛鄭異也。巽伏為賊。○徑，汲古作經，依宋元本。

The divination text from "Wu Wang" (No Delusion) and "Guan" (Observation). The passage says: Three black male goats and five female sheep walk together; they become lost and enter an open marsh, proceeding north along a valley; they pass through a forest of six spotted trees and get injured. Shang Binghe explains: "Guan" (Observation) is connected with "Da Zhuang" (Great Strength), and the imagery is taken from "Da Zhuang": Dui (Lake) represents sheep, so it is called "gu" (black male sheep) and "zang" (female sheep). The number of Gen (Mountain) is three, and the number of Xun (Wind) is five, so it is said "three gu and five zang". Zhen (Thunder) represents movement, Kun (Earth) represents confusion, Dui (Lake) represents marsh, and Kun is empty, so it is called "empty marsh". Gen represents valley, Kun represents north; Gen also represents spotted, and the hidden number of Qian (Heaven) is six, so it is said "six spotted". The "Book of Songs · Qin Wind" mentions "Xi has six spotted", and Kong's commentary cites Lu Ji's view: a "bo" horse is actually a "ziyu" tree, whose bark is green and white with spots, and from afar it looks like a spotted horse. Therefore, "six spotted" refers to trees rather than wild animals; "passing through six spotted" means walking along the valley and passing through the forest, getting injured by the mixed trees. If "six spotted" is interpreted as wild animals, the word "passing through" would not make sense. This shows that the "Jiao's Forest of Changes" understands "six spotted" in the same way as Lu Ji, differing from Mao's transmission and Zheng's commentary. Xun represents concealment, so it is called thief. Note: The character "ji" in the汲古阁 edition is "jing", following the Song and Yuan editions.

噬嗑。戴喜抱子，與利為友。天之所命，不憂危殆。荀伯勞苦，西來王母。震為喜、為子，艮為戴、為抱、為友，伏巽為利，震巽同聲，故曰與利為友。艮為天，巽為命，坎為憂、為危殆，震喜故不憂殆。荀伯，晉荀躒也，城成周，定王室，故詩美之曰郇伯勞之。荀即郇國後也，與毛鄭說異。震為伯，坎為勞、為西，震為王，伏巽為母。○戴，宋元作載。荀，宋元本作●，均依汲古。殆，音以。

The hexagram "Wu Wang" (No. 11) and "Shi He" (No. 22). Lin's commentary: The head is filled with auspicious qi, and the arms embrace a young child, and one becomes a friend with profit; this is the destiny bestowed by heaven, so there is no need to worry about danger; Xun Bo toils for the state, and Wang Mu comes from the west. This is a favorable omen of receiving heavenly protection. Shang Binghe says: Zhen represents joy and a child, Gen represents wearing, embracing, and friendship; the hidden Xun represents profit, and Zhen and Xun share the same sound and breath, so it is said "to befriend profit." Gen represents heaven, Xun represents destiny, Kan represents worry and danger, and Zhen represents joy, so there is no worry or danger. "Xun Bo" refers to Xun Luo of the Jin state, who once built the city of Chengzhou and stabilized the Zhou dynasty, so the "Poetry" praises him as "Xun Bo toiled." The Xun clan is the descendants of the Xun state—this interpretation differs from that of Mao's transmission and Zheng's commentary. Zhen represents "Bo," Kan represents toil and the west, Zhen represents the king, and hidden Xun represents the mother. Notes: The character "zai" (载) was used in the Song and Yuan editions for "dai" (戴); the character "Xun" was a damaged character in the Song and Yuan editions, and both are followed according to the Ji Gu Ge edition. The character "dai" is read as "yi."

賁。織縷未就，針折不復。女工多能，亂我政事。伏巽為縷，艮手為織，坎為針、為折。巽為女工，離為亂。○第二句宋元本作"勝折無後"，依汲古。能，汲古作態，依宋元本。

The hexagram "Wu Wang" transforms into "Ben." Lin's commentary says: The silk threads for weaving are not yet finished, but the needle breaks and cannot be continued; although the female worker is skilled and talented, she disrupts my affairs. This is an omen of failure just before success and the interference of women in politics. Shang Binghe says: "Ben" contains the hidden trigram Xun (wind), which represents silk threads, and Gen (mountain), which represents the hand, thus indicating "weaving." The mutual trigram Kan (water) represents the needle and its breaking. Xun represents female workers, and Li (fire) represents disorder. Notes: The second line in Song and Yuan editions reads "Sheng zhe wu hou," but we follow the Jigugē edition. Also, the "neng" character in the Jigugē edition is "tai," but here we follow the Song and Yuan editions and use "neng."

剝。行露之訟，貞女不行。君子無食，使道壅塞。行露，《召南》篇名，美女能以禮自守也。坤為霜、為露，震為言，艮為反震，《左傳》謂為敗言故曰訟。艮為貞，坤女艮止故不行。艮為君子，坤飢故無食。艮為道，坤為積聚，故曰壅塞。○元本作《復》林。

The hexagram "Wu Wang" and "Bo." Lin's commentary: A dispute similar to that in the poem "Xing Lu," where a virtuous woman adheres to propriety and refuses to travel; the gentleman has no food, and the path for his mission is blocked. Shang Binghe says: "Xing Lu" is the title of a poem from the "Book of Songs," "Zhao Nan," praising the woman who maintains propriety. The upper trigram of "Bo" is "Kun," representing frost and dew; the lower trigram is "Zhen," representing speech. "Gen" is the reverse image of "Zhen," and the "Zuo Zhuan" refers to this reversed "Zhen" as "baitian" (failed speech), hence the meaning of litigation. "Gen" represents uprightness, "Kun" represents the woman, and "Gen" signifies stillness, hence she does not go out. "Gen" represents the gentleman, and "Kun" signifies hunger, hence no food. "Gen" represents the road, and "Kun" signifies accumulation, hence "obstruction." Note: The original version of the text attached this entry to the hexagram "Fu."

復。羿張烏號，彀射天狼。鐘鼓不鳴，將軍振旅。趙國雄勇，鬬死滎陽。詳《噬嗑》之《旅》。此多二三兩句，震為鐘鼓、為鳴，坤閉故不鳴。坤為師、為軍，震為振。○旅，汲古作攘，依宋元本。趙國或為人名，未必為訛字。《噬嗑》之《旅》同他林有作柱者，亦未必是。

The hexagram "Wu Wang" (No Delusion) follows "Fu" (Return). Lin Ci says: After Yi, the archer, stretched his excellent bow named "Wuhao," drew the string and shot at the star Tianlang; the drums and bells were silent, and the general gathered his troops for reorganization; the people of Zhao were brave and fierce, dying in Xingyang. This is an omen of warfare and danger. For a detailed explanation of the symbolic imagery, see the section on "Shi He" (Breaking the Bones) and "Lu" (Travel). However, here two more lines are added: Zhen represents drums and bells, and also sound; Kun represents closure, hence the silence of the drums and bells; Kun represents military forces, and Zhen represents shaking and reorganization. Notes on the text: The character "Lu" (Travel) in the Jigusha edition is written as "Rang," following the Song and Yuan editions. Shang Shu also says: "Zhao" might be a person's name, not necessarily a mistake; in other Lin Ci sections under "Shi He" and "Lu," the character is written as "Zhu," which may also not be correct.

大畜。延頸望酒，不入我口。商人勞苦，利得無有。夏臺羑里，雖危復喜。艮為頸、為望，坎為酒，此無《坎》象，疑以兌澤為酒也。兌為口，震為商人，伏巽為利，艮為臺，納丙故曰夏臺。艮為里，兌折為危，震為喜。湯囚夏臺，文囚羑里。○雖危，汲古作難為，依宋元本。

The hexagram "Wu Wang" transforms into "Da Xu." The commentary says: stretching the neck to look at wine, but the wine cannot enter my mouth; merchants toil hard but gain nothing; like King Tang of Shang being imprisoned at Xia Tai and King Wen being imprisoned at You Li, even though they are in dangerous situations, they eventually turn into joy. This is an omen of first being confined and then becoming unblocked. Shang Binghe says: "Gen" represents the neck and looking forward; wine originally takes the image of "Kan," but "Da Xu" does not have "Kan," so he suspects that "De" (Lake) is used instead of "Kan" to represent wine. "De" represents the mouth, "Zhen" represents merchants, and the hidden "Xun" represents profit; "Gen" represents a platform, "Gen" includes the heavenly stem "Bing," which belongs to summer in the four seasons, so it is called "Xia Tai"; "Gen" also represents a place, "De" signifies loss and thus danger, while "Zhen" signifies joy. King Tang of Shang was once imprisoned at Xia Tai, and King Wen was once imprisoned at You Li. Note: The original text says "though in danger," but the Ji Gu Ge edition reads "difficult to be," so we follow the Song and Yuan editions.

頤。冠帶南遊，與喜相期。邀於嘉國，拜位逢時。艮為冠，伏巽為帶，震為南、為遊、為喜、為嘉，坤為國，艮為拜、為位、為時。○邀於嘉國，元本作儌於家國，依宋本、汲古。位，元本作為，依汲古。

The hexagram "Wu Wang" corresponds to "Yi." The commentary says: Adjusting the cap and belt, traveling south to tour, meeting with good fortune as scheduled; being invited in a beautiful country, receiving an official position at the right time. This is a favorable omen of a successful journey and proper position. Shang Binghe explains: "Yi" is composed of "Gen" representing the cap, and hidden "Xun" representing the belt; "Zhen" represents south, travel, joy, and beauty; "Kun" represents the country; "Gen" again represents bowing, rank, and timing. Notes: The original text reads "yao yu jia guo" but is taken from the Song edition and Jigugē edition as "yao yu jia guo." The character "wei" in the original text is taken from the Jigugē edition as "wei."

大過。東西觸垣，不利出門。魚藏深水，無以樂賓。爵級摧頹，光威減衰。伏震為東，兌西，艮為垣，震為觸，《頤》正反艮，故曰東西觸垣。巽為利，艮為門，巽為魚，坤為深水，震為賓、為樂，言魚藏水底難得，不能饗賓，故曰無以樂賓。震為爵，坤喪，故曰摧頹、曰減衰。艮為光，震為威，故曰光威減衰。○減，汲古作咸，依宋元本。

The hexagram "Wu Wang" corresponds to "Da Guo." Lin's interpretation: hitting against walls everywhere, it is not advisable to go out; fish are hidden in deep water, and there is nothing to entertain guests; ranks and titles are declining, and their brilliance and prestige are gradually diminishing. This is a凶象 of being blocked everywhere and a decline in status. Shang Binghe says: the hidden Zhen represents the east, Dui represents the west, Gen represents walls, and Zhen represents collision; "Da Guo" is in mutual relationship with "Yi," and "Yi" has two Gens, one positive and one negative, so it is said "colliding against walls east and west." Xun represents benefit, Gen represents a gate; Xun represents fish, Kun represents deep water; Zhen represents guests and joy—fish lying at the bottom of the water are difficult to catch, so there is no way to entertain guests, hence "no joy for guests." Zhen represents ranks and titles, Kun represents loss, so there is decline and decay; Gen represents light, Zhen represents prestige, together forming "diminishing light and prestige." Notes: The character "jian" in the Ji Gu Ge edition is "xian," following the Song and Yuan editions.

坎。兩母十子，轉息無已。五乳百雛，騂駁驪駒。通《離》。互巽為母，兌數二，故曰兩母。震為子，兌數十，故曰十子。震為生，正反震，故曰轉息無已。艮為乳，坎數五，故曰五乳。震為百、為雛、為馬，故曰驪駒。震為玄黃，故曰騂駁。騂，馬色赤黃。駁，馬色不純也。○駁，宋元作駁，依汲古。

The hexagram "Wu Wang" corresponds to the trigram "Kan." Lin's commentary says: two mothers and ten children, continuously giving birth and raising offspring; nursing in five places, with hundreds of young foals, including red, mixed-color, and black foals. This is a favorable omen of flourishing and prosperity. Shang Binghe says: "Kan" is connected with "Li." The interacting trigram "Xun" represents the mother, and the number of "Dui" is two, hence "two mothers." "Zhen" represents children, and "Dui" also signifies the number ten, hence "ten children." "Zhen" signifies reproduction, and with one positive and one reverse "Zhen," it indicates continuous reproduction without end. "Gen" represents nursing, and the number of "Kan" is five, hence "five nursings." "Zhen" signifies a hundred, young foals, and horses, hence "Li Ju" (young foals). "Zhen" also signifies the colors of red and yellow, hence "Xing Bo" (red and mixed-color). "Xing" refers to red-yellow horses, and "Bo" refers to horses with mixed colors. Notes: The character "Bo" was written in a different form in Song and Yuan editions; the form used here follows the Jigugē edition.

離。重黎祖後，司馬太史。陽氏之災，雕宮悲苦。丁云：太史公自序："昔在顓頊，命南正重以司天，北正黎以司地，當周宣王時，失其守而為司馬氏"，首二句言重祖、黎祖之後為司馬氏、為太史公也。離南坎北，故曰重黎。伏艮為祖，震為馬、為言、為太史。太史，紀言之官也。○陽，宋元本作陸，依汲古。春秋時晉殺陽處父故曰災。林或指此。宮，宋元本作害，依汲古。

The hexagram "Wu Wang" with the trigram "Li" (Fire). Lin's commentary says: The descendants of Chong and Li became the officials of司马 and Tai Shi; the Yang family suffered calamity, and there was great sorrow in the elaborately decorated palace. Shang Binghe cites Ding Yan's view: The "Records of the Grand Historian: The Self-Introduction of Sima Qian" mentions that in ancient times, Zhuan Xu appointed Chong to oversee heaven and Li to oversee earth. However, during the reign of King Xuan of Zhou, they lost their posts and became the Sima family. Therefore, the first two lines refer to the descendants of Chong and Li becoming the Sima family and the Tai Shi officials. "Li" is located in the south, and "Kan" is located in the north, hence the mention of "Chong Li." The concealed Gen (Mountain) represents the ancestor, Zhen (Thunder) represents a horse and speech, and also represents Tai Shi, who is the official responsible for recording speech. Notes: The character "Yang" in the Song and Yuan editions was written as "Lu," following the Ji Gu Ge edition. In the Spring and Autumn period, Jin State killed Yang Chu Fu, hence the mention of "calamity." Lin's commentary may refer to this event. The character "gong" in the Song and Yuan editions was written as "hai," following the Ji Gu Ge edition.

咸。內執柔德，止訟以嘿。宗邑賴福，禍災不作。通《損》。伏坤為柔，二至上正覆震，故曰訟，艮止故嘿。乾為宗，坤為邑、為禍災，震福故不災。

The hexagram "Wu Wang" corresponds to "Xian." The commentary says: maintaining inner gentleness and virtue, using silence to calm disputes; thus the clan and city receive blessings and no calamity arises. This is a favorable omen of gentleness stopping contention. Shang Binghe explains: "Xian" is in mutual relationship with "Sun." The hidden坤 represents gentleness and compliance; from the second line to the top line there are two Zhen, one upright and one inverted, Zhen representing speech, hence disputes; Gen represents stillness, hence silence and no contention. Qian represents the clan,坤 represents the city and calamity, Zhen brings blessings, so calamity does not occur.

恆。采唐沫鄉，邀期桑中。失信不會，憂思約帶。詳《師》之《噬嗑》。

The hexagram "Wu Wang" corresponds to "Heng." Lin Ci uses the story from the "Book of Songs, Yong Feng, Sang Zhong": going to Mo Village to gather female moss, with an agreement to meet at Sang Zhong; the other party failed to keep the promise and did not show up, leading to worry and even loosening the belt. This represents the image of a missed appointment. A detailed explanation of the symbolic meaning can be found in the entry for "Shi" and "Shi He."

遯，官成立政，衣就缺袂。恭儉為衛，終無禍尤。艮為官、為成，乾為衣，震為袂，震伏故缺。艮為恭儉、為終，坤為禍尤，坤伏故無。○官，宋元本作宮，依汲古。

The hexagram "Wu Wang" followed by "Dun." The line explanation says: official positions are established, affairs are set in order, clothes are made but one sleeve is missing; by maintaining respect and frugality, there has been no calamity or mistake. This indicates a minor deficiency but overall safety and auspiciousness. Shang Binghe says: "Gen" represents officials and accomplishments; "Qian" represents clothes, "Zhen" represents sleeves. Since "Zhen" is hidden and not visible, the sleeve is missing. "Gen" represents respect and frugality, and also signifies completion; "Kun" represents calamity and mistakes, and also signifies concealment. Therefore, it is said "wu" (no). Notes: The character "guan" (official) in the Song and Yuan editions was written as "gong" (palace), following the Jigugē edition.