Nineteenth Section: The Approach of the Superior Being

大壯。麒麟鳳凰，子孫盛昌。少齊在門，利以合婚。振衣彈冠，貴人大歡。對《觀》。坤為文，故曰麒麟鳳凰。艮為子孫，震為盛昌，巽為齊，艮少故曰少齊。《左傳昭二年》："韓須如齊，逆女少姜，少姜寵，晉人謂之少齊"是也。艮為門，巽為利，坤為衣，艮為冠、為振、為彈、為貴人，震為歡。○第五句依宋元本補，汲古無。大，宋元本作所，依汲古。

The hexagram "Wu Wang" transforms into "Da Zhuang." The interpretation says: Qilin and Fenghuang appear, children flourish; a young man named Qizhi is already at the gate, suitable for marriage; shake clothes and tidy the hat in preparation, the nobleman will be greatly pleased. The whole passage is auspicious. Shang Binghe explains: "Da Zhuang" and "Guan" have all six lines opposite each other, making them a paired hexagram. The imagery comes from "Guan." The earth (Kun) represents literary grace, hence Qilin and Fenghuang; the mountain (Gen) represents children, and the thunder (Zhen) represents flourishing. The wind (Xun) represents Qizhi, and the mountain (Gen) represents youth, hence "Qizhi." The "Zuo Zhuan" records that Han Xu went to the state of Qi to marry Xiao Jiang, who became favored, and the people of Jin called her "Xiao Qizhi," which is exactly this reference. The mountain (Gen) represents the gate, the wind (Xun) represents benefit, the earth (Kun) represents clothes, the mountain (Gen) represents the hat, shaking, brushing, and the nobleman, and the thunder (Zhen) represents joy. Notes: The fifth sentence is added according to the Song and Yuan editions, while the Jigugeshi edition does not include it; the character "Da" in the Song and Yuan editions is "Suo," following the Jigugeshi edition.

晉。亂危之國，不可涉域。機發身頓，遂至僵覆。離為亂，坎為危，坤為國、為域，震為涉，震覆艮止，故不可涉。坎為機，坤為身、為死，故曰頓。《釋名》頓，僵也。○下二句汲古作"機機發發，身頓僵覆"，今依宋元本。

The hexagram "Wu Wang" transforms into "Jin." Lin's commentary says: a country in confusion and danger should not be entered; once the crossbow is fired, people fall down and eventually become stiff and overturned. This is a凶 portent indicating that entering dangerous territory will surely bring disaster. Shang Binghe says: "Jin" hexagram has "Li" (Fire) representing disorder, and the mutual hexagram "Kan" (Water) representing danger. "Kun" (Earth) represents the country and its territory. "Zhen" (Thunder) represents crossing over, but when "Zhen" is inverted, it becomes "Gen" (Mountain), which signifies stopping, so crossing over is not possible. "Kan" represents the crossbow mechanism, and "Kun" represents the body and death, hence the term "顿" — "Xinamei" explains "顿" as being stiff and fallen. Notes: The last two lines in the Ji Gu Ge edition read "ji ji fa fa, shen dun jiang fu," but here we follow the Song and Yuan editions.

明夷。千雀萬鳩，與鷂為仇。威勢不敵，雖眾無益，為鷹所擊。坤為千萬，離為雀鳩，反艮為鷹鷂。坎為仇，震為威，坎為眾，反艮首向下故曰為鷹所擊。○勢，宋元本訛挈，茲依汲古。汲古下多"萬事皆失"四字，依宋本刪。

The hexagram "Wu Wang" corresponds to "Ming Yi." Lin's commentary says: thousands of sparrows and ten thousands of pigeons fight against hawks; their power is insufficient to overcome the enemy, even though they are numerous, and ultimately they are attacked by eagles. This is an ominous sign of the weakness of the many being unable to resist the strength of one. Shang Binghe explains: the earth (Kun) represents thousands and ten thousands, and fire (Li) represents sparrows and pigeons; the mountain (Gen) reversed becomes the eagle and hawk; water (Kan) represents enemies, thunder (Zhen) represents power, and water (Kan) again represents the multitude; the head of the reversed mountain points downward, resembling an eagle diving to attack, hence it is said "being struck by the eagle." Notes: the character "shi" (power) was mistakenly written as "qie" (to carry) in the Song and Yuan editions; here we follow the Jigugē edition. The Jigugē edition has an additional four characters "wan shi jie shi" (all things are lost) below, which are deleted according to the Song edition.

家人。眾神集聚，相與議語。南國虐亂，百姓愁苦。興師征討，更立聖主。詳《屯》之《節》。○聖，汲古作賢，依宋元本。坎為聖也。

The hexagram "Wu Wang" followed by "Jia Ren." Lin's explanation is very similar to the previous one under "Bo" followed by "Wei Ji": the gods gather together to discuss matters; a southern country is tyrannical and chaotic, with the people suffering; thus, military action is taken to replace the ruler with a wise and virtuous king. For a detailed explanation of the symbolic meaning, see the entry under "Zun" followed by "Jie." Note: The character "sheng" (圣) in the汲古阁 edition is read as "xian" (贤), following the Song and Yuan editions—since Kan (water) originally represents the image of a sage.

睽。顏淵閔騫，以禮自閒。君子所居，禍災不存。通《蹇》。艮為顏，坎為淵、為悲閔，艮手為騫，故曰顏淵閔騫。艮為閒、為君子、為居，坎為禍，在外，故曰不存。

The hexagram Wuwang (Without Pretense) corresponds to the hexagram Kui (Strife). The line commentary says: Virtuous men like Yan Yuan and Min Ziqian, who restrain themselves with propriety; the dwelling place of a gentleman does not retain calamity. This is a favorable omen of avoiding calamity through adherence to propriety. Shang Binghe says: The hexagram Kui is in mutual communication with the hexagram Jian (Obstruction): Gen (Mountain) represents Yan, Kan (Water) represents渊 (depth) and compassion, Gen represents the hand, thus forming the name Qian (Qian) as in Min Ziqian. Gen represents self-restraint, the gentleman, and dwelling; Kan represents calamity located in the outer trigram, hence it is said 'does not remain'.

蹇。三桓子孫，世秉國權。爵世上卿，富於周公。桓，木名。艮為木，離卦數三，故曰三桓。艮為子孫，艮手為秉，秉，持也。艮為國、為爵、為上卿，遇卦"無妄"震為周、為公，乾為富。魯季孫、孟孫、叔孫，皆桓公後，故曰三桓，與魯相終始也。○爵世，汲古作爵勢，依元本。《論語》："季氏富於周公"。

The hexagram "Without Rashness" transforms into "Obstruction." The commentary says: The descendants of the three families of the Duke of Huan have held power generation after generation; their titles have been inherited through the ranks of high officials, surpassing even the Duke of Zhou in wealth. This is an omen of a ministerial family enjoying hereditary privileges. Shang Binghe says: "Huan" originally refers to a type of tree; "Gen" represents wood, and the number of the hexagram "Li" is three, hence "three Huan." "Gen" also represents descendants and hands, so the character "bing" is used, meaning to hold power. "Gen" represents the state, titles, and high officials; the hexagram "Without Rashness" contains "Zhen," which represents the Zhou dynasty and the Duke of Zhou, and "Qian," which represents wealth. The families of Ji Sun, Meng Sun, and Shu Sun were all descendants of Duke Huan of Lu, hence they are called the three Huan. They have been in power throughout the history of Lu. Note: The term "jue shi" in the Ji Gu Ge edition is "jue shi," following the Yuan edition. The Analects mentions "The family of Ji is richer than the Duke of Zhou," which aligns exactly with this commentary.

解。鶴鳴九皋，處子失時。載土販鹽，難為功巧。震為鶴、為鳴，數九故曰九皋。鶴鳴，《小雅》篇名，毛謂教宣王求賢，茲曰處子失時，義與毛異。巽為伏，故為處子。震為載、為商販，坎為土，坎土象後，只邵子與《易林》同，他未見也。鹽象，《說文》："古宿沙煮海水為鹽"，鹽，咸也。又按：《洪範》："水潤下作鹹"，疑仍坎水象。卦有重坎，故既曰土又曰鹽。○巧，汲古作力，依宋元本。子為土之訛。

The Commentary on the Hexagram "Wu Wang" (Without Arrogance). Lin Ci says: A crane is calling long and loudly in a deep marsh, symbolizing a maiden in her chamber who has missed her opportunity; carrying soil to trade salt, it is difficult to achieve clever accomplishments. This is the image of having talent but not encountering the right time. Shang Binghe says: The trigram Zhen represents a crane and a call, and its number is nine, hence the phrase "jiu gao" (nine gullies). "He Ming" (The Crane's Cry) is the title of a poem in the "Book of Songs, Xiao Ya" (Minor Odes). The commentary by Mao believes it is about teaching King Xuan of Zhou to seek virtuous people. Here, Lin Ci says "chuzi shishi" (a maiden missing her time), which takes a meaning different from that of Mao's commentary. Xun represents concealment, hence it is used for a maiden. Zhen represents carrying and trading; Kan represents soil. The idea of taking Kan as soil is found only in Shao Yong and the "Yi Lin," nowhere else. As for the image of salt, the "Shuo Wen" (Explanation of Characters) says that in ancient times, the Xusha clan boiled seawater to make salt, and salt is salty. The "Shang Shu, Hong Fan" (Book of Documents, Hong Fan) also says, "Water moistens downward and produces salt," so he suspects that salt still takes the image of Kan water. The hexagram "Jie" (Resolution) has overlapping Kan trigrams, hence it refers both to soil and salt. Notes: The character "qiao" (clever) in the汲古阁 edition is written as "li" (effort), following the Song and Yuan editions. Shang also points out that the character "zi" (son) is a mistake for "tu" (soil).

損。方軸圓輪，車行不前。組囊以錐，失其事便。還師振旅，兵革休止。坤為方、為軸，伏乾為圓，故曰方軸圓輪。震為車、為行，艮止故不前。坤為帛、為囊，故曰組囊。艮為刀刃、為錐，軸方車不行，以囊盛錐必脫穎，二者皆不便也。坤為師旅，震為反，故曰還師。艮為兵革，艮止故休。○車，宋元本訛東，依汲古。

The hexagram "Wu Wang" corresponds to "Sun." The commentary says: A square axle fitted with a circular wheel makes the chariot unable to move; using a silk bag to carry a cone is inconvenient for doing things. Therefore, the army retreats, and weapons cease. This represents an image of an instrument that is not suitable and a matter that cannot proceed. Shang Binghe says: The earth (Kun) represents squareness and the axle, while hidden Heaven (Qian) represents roundness, forming the image of "a square axle and a circular wheel." The thunder (Zhen) represents the chariot and movement, while the mountain (Gen) represents stopping, hence the chariot does not move forward. The earth (Kun) represents silk and bags, hence "grouped bags." The mountain (Gen) represents the blade and the cone. The axle is square, so the chariot naturally cannot move; using a cloth bag to carry a cone, the cone's tip will inevitably protrude—both situations are inconvenient. The earth (Kun) represents the army, and the thunder (Zhen) represents returning, hence "returning the army"; the mountain (Gen) represents weapons, and since it stops, the army ceases warfare. Notes: The character "chariot" was mistakenly written as "East" in Song and Yuan editions; this is based on the Jiguge edition.

益。魚擾水渴，桀亂我國。駕龍出遊，東之樂土。天賜我祿，與生為福。坤為魚、為水、為濁，震為擾，故曰魚擾水濁。坤為惡，故曰桀。坤為亂、為國，震為龍、為出遊、為東、為桀，坤為邑，故曰樂邑。伏乾為天、為祿、為福。○天賜我祿，汲古作"尺賜我桀"，今依宋元本。

The hexagram "Wu Wang" transforms into "Yi." Lin's commentary says: fish stir up the water, making it murky; a tyrant disrupts my country. I then drive a dragon chariot and travel eastward to a land of peace and comfort. Heaven bestows upon me blessings and fortune, which are inherent from birth. This is an image of moving from disorder to peace. Shang Binghe says:坤 represents fish, water, and turbidity; Zhen represents disturbance, so fish disturb the water and make it murky—note says "water is turbid," differing by one character from the current Lin's commentary "water is dry."坤 also represents wicked people, so it refers to Xia Jie;坤 also represents chaos and a country. Zhen represents dragon, traveling, and the east;坤 represents a city, so it refers to the land of comfort. Hidden Qian represents heaven, blessings, and fortune. Notes: "Heaven bestows upon me blessings" is written as "Heaven bestows upon me Jie" in the Ji Gu Ge edition, but now follows the Song and Yuan editions.

夬。白虎黑狼，伏伺山陽。遮遏牛羊，病我商人。伏艮為虎狼，兌西方金，故曰白虎，坤色黑，故曰黑狼，艮止故曰伏伺、曰遮遏。艮為山陽，坤為牛，兌為羊，坤為病、為我，巽為商旅。○伏伺山陽，宋元本作"伏司亦長"，依汲古。

The hexagram "Wu Wang" transforms into "Guai." Lin's commentary says: White Tiger and Black Wolf are hidden and watching from the south of the mountain; they intercept cattle and sheep, causing hardship for this merchant. This is an ominous sign of encountering bandits on the way. Shang Binghe says: The hidden Gen represents Tiger and Wolf; Dui belongs to the west and metal, its color is white, hence White Tiger; Kun has the color black, hence Black Wolf; Gen signifies stillness, so it is said to be hidden and watching, and to intercept. Gen represents the southern side of the mountain, Kun represents cattle, Dui represents sheep, Kun also represents illness and self, and Xun represents merchants. Notes: The original text "fu si shan yang" in Song and Yuan editions is "fu si yi chang," following the Jiguge edition.

姤。履危不安，跌頓我顏，傷腫為瘢。伏震為履，巽殞落故曰不安、曰跌頓我顏。腫瘢，疑用《無妄》《艮》象。○瘢，宋元本作癩，依汲古。

The hexagram "Wu Wang" follows "Gou." The commentary says: stepping on dangerous ground leads to no peace, falling with the face hitting the ground, swelling at the injury site and leaving a scar. This is a凶 (auspicious) image of suffering injury while walking on perilous ground. Shang Binghe says: the hidden Zhen (Thunder) represents stepping on, while Xun (Wind) signifies falling, hence the description of unease and facial injury. As for the imagery of swelling and scar, he suspects it refers to the image of the hexagram "Wu Wang" with the image of Gen (Mountain). Note: the character "scab" was written as "lai" in Song and Yuan editions, following the Jigugē edition.

萃。三人輦車，東入旁家。王母貪叨，盜我資財，亡失犂牛。對《大畜》。震為人、為車，震數三，故曰三人輦車。震為東，艮為家，巽為入，坤為母，對《乾》故曰王母，兌食故曰貪叨。互巽為盜，坤為資財、為亡失、為牛。○東，宋元本作乘，依汲古。

The hexagram "Wu Wang" corresponds to "Cui." The commentary says: Three people are pushing a cart and go east into the house of a neighbor; the Queen Mother is greedy and insatiable, stealing my money and even taking away my ox. This is a凶 portent of being robbed and losing wealth. Shang Binghe says: "Cui" and "Da Xu" are opposite hexagrams, and the imagery is taken from both the hexagram and its opposite. Zhen represents people and carts, and the number of Zhen is three, hence "three people pushing a cart." Zhen represents east, Gen represents a house, and Xun represents entering. Kun represents the mother, and its opposite is Qian, hence "Queen Mother." Dui governs food and eating, so it is said to be greedy and insatiable. The mutual trigram Xun represents theft, Kun represents wealth, loss, and oxen. Notes: The character "east" in the Song and Yuan editions was written as "ride," following the Jigugē edition.

升。三雁南飛，俱就塘池。鰕饒有，利得過倍。震為雁、為南，數三，故曰三雁南飛。兌為塘池，坤巽皆為魚，故曰鰕饒有。巽為倍利。○塘池，宋元本作井地，茲依汲古。雁，汲古作鶴，依宋元本。

The hexagram "Wu Wang" transformed into "Sheng." Lin's interpretation says: three large geese fly south and land together by a pond; shrimp and some kind of fish are very abundant, yielding profits doubled. The character repeated in Lin's text and the annotation is a variant form of the original text, not found in common character sets. According to the annotation, it refers to a type of fish. This is a favorable omen indicating profit from southern movement. Shang Binghe says: Zhen represents geese and south, and the number is three, hence "three geese flying south"; Dui represents a pond; Kun and Xun both refer to fish, hence the abundance of shrimp and fish; Xun indicates doubled profit. Notes: "pond" in Song and Yuan editions reads "well land," here following the Jigugē edition; "goose" in Jigugē edition reads "crane," here following the Song and Yuan edition.

困。鷹棲茂樹，候雀來往。一擊獲兩，利在枝柯。對《賁》。艮為鷹，震為茂樹，艮在震上，故曰鷹棲茂樹。離為雀，巽為進退、為往來。艮為擊，坎數一，故曰一擊。坎為獲，兌卦數二，故曰獲兩。巽為利、為枝柯，利在枝柯，言以枝柯為隱蔽也。○第四句宋元本作伏不枝梧，候作猴，茲依汲古。

The hexagram "Without Arrogance" corresponds to the hexagram "Obstruction." Lin's commentary says: An eagle perches on a thick tree, waiting for the passing birds; with one strike it captures two, and the benefit comes from the concealment of the branches. This is a favorable omen of waiting for the right moment and achieving two gains at once. Shang Binghe says: "Obstruction" and "Brightness" are opposite hexagrams. The mountain trigram represents the eagle, the thunder trigram represents the thick tree, and the mountain trigram being above the thunder trigram indicates the eagle perching on the thick tree. The fire trigram represents the birds, the wind trigram represents movement and coming and going. The mountain trigram represents the strike, and the number of the water trigram is one, hence "one strike." The water trigram represents capturing, and the number of the joy trigram is two, hence "capturing two." The wind trigram represents benefit and branches, "benefit from the branches" means using the branches for concealment. Notes: The fourth line in the Song and Yuan editions reads "hidden without resistance," and the character "wait" in the Song and Yuan editions is "monkey," here following the Jigugeshan edition.

井。堯舜欽明，禹稷股肱。伊尹往來，進履登堂。顯德之徒，可以輔王。對《噬嗑》。震為帝，故曰堯舜。離為明，艮為臣，故曰禹稷、曰伊尹。巽為往來、為股肱，震為履、為進、為登，艮為堂，故進履登堂。艮貴為顯，震為王。○履，宋元本作禮，依汲古。

The hexagram "Wu Wang" (No Delusion) corresponds to "Jing" (Well). Lin's commentary says: Yao and Shun were respectful and discerning, and Yu and Hou Ji were their trusted ministers. I Yin moved about diligently, climbed the steps and entered the hall to discuss state affairs. These people with outstanding virtue could assist in the king's undertakings. This is a favorable omen of a wise ruler and virtuous ministers. Shang Binghe says: "Jing" and "Shi He" (Crushing the Bones) are opposing hexagrams. Zhen represents the Emperor, so it refers to Yao and Shun. Li represents brightness. Gen represents ministers, so it refers to Yu, Hou Ji, and I Yin. Xun represents movement and trusted ministers. Zhen represents steps, movement, and advancement, and Gen represents the hall, so "advancing and entering the hall" is expressed. Gen represents honor, so it is "outstanding"; Zhen represents the king. Notes: The character "lu" in the original text was written as "li" in Song and Yuan editions, following the Jigugē edition.

革。枯旱三年，草萊不生。粢盛空乏，無以供靈。詳《需》林。○乏，元本訛之，依宋本、汲古。萊，宋元本作葉，依汲古。

The hexagram "Wu Wang" transforms into "Ge." Lin's commentary says: continuous drought for three years, with no growth of grass or weeds; the grain used for worship is exhausted, and there is nothing to offer to the spirits. This is a凶 portent of great drought leading to total crop failure and the inability to continue worship. For a detailed explanation of the symbolic representation, see the Lin commentary on the hexagram "Xu." Notes: The character "fa" was originally mistakenly written as "zhi," following the Song and Ji Gu Ge editions; the character "lei" was written as "ye" in Song and Yuan editions, following the Ji Gu Ge edition.

鼎。方口緩唇，為知樞門。解釋鉤帶，商旅以歡。兌為口，伏坤，故曰方口。兌又為唇，坤柔，故曰緩唇。伏坎為樞、為智，坤為門，言口舌為智慧之樞機也。震為解釋，巽為帶、為商旅，兌悅故歡。坎為矯輮，或為鉤。○首句宋本作口方緩唇，汲古作方口圓舌，依元本。知，宋元本作和，依汲古。

The hexagram "Wu Wang" combined with the hexagram "Ding." Lin's commentary says: A square mouth and a broad lip are the gate through which wisdom enters and exits; untying the cords brings joy to merchants. This signifies proper speech and smooth travel. Shang Binghe says: The trigram Dui represents the mouth; behind it lies Kun, which governs squareness, hence "square mouth." Dui also represents the lip; Kun is soft, hence "broad lip." The hidden trigram Kan represents the pivot and wisdom, while Kun represents the gate—this indicates that speech and words are the pivot of wisdom. Zhen represents untying, Xun represents cords and merchants, and Dui governs joy, hence the joy. Kan has the image of twisting and bending, which can also be taken as hooks. Notes: The first line of the original text in the Song edition reads "mouth square and lip broad," while the Jigugong edition reads "square mouth and round tongue," following the Yuan edition. The character "know" in the Song and Yuan editions is written as "harmony," following the Jigugong edition.

震。鳧池水溢，高陸為海。江河橫流，魚鱉成市。千里無牆，鴛鳳遊行。震為鳧，坎為池、為水，艮為陸，四爻艮覆成坎，故高陸為海。又四爻上下皆重陰，而坤為河海故曰橫流。伏巽為魚、為市，艮為鱉、為牆，震為千里，艮覆故無牆。伏離為鴛鳳，震為遊行。○首句宋元本作鳧鷖池水，依汲古。

The hexagram Zhen (Thunder) in the hexagram Wuwang (No Misfortune). The commentary says: The pond of the wild duck is flooded, the high land becomes the sea; rivers flow wildly and flood, fish and turtles become numerous enough to form a market; within a thousand li there are no walls, mandarin ducks and phoenixes come and go freely. This represents a great flood causing disaster, followed by vast openness without obstruction. Shang Binghe says: Zhen represents the wild duck, Kan represents the pond and water, Gen represents the land; at the fourth line, Gen turns upside down to become Kan, so the high land becomes the sea. The fourth line has both upper and lower lines as overlapping yin lines, Kun represents rivers and seas, hence the phrase 'flowing wildly'. The hidden Xun represents fish and market, Gen represents turtles and walls, Zhen represents a thousand li; since Gen has collapsed, there are no walls. The hidden Li represents mandarin ducks and phoenixes, Zhen represents movement. Notes: The first line in Song and Yuan editions reads 'Fu Yi chi shui', following the Jigugē edition.

艮。烹魚失刀，駕車馬亡。錫刃不入，魴鯉腥臊。伏巽為魚，艮為刀，坎為矢，故曰失刀。震為車、為馬，坎隱故馬亡。艮為刃，下柔故曰錫刃。伏巽為魴鯉、為臭，故曰腥臊。又巽為入，巽伏故不入。○車馬，宋元作馬車。入，宋元作及。錫刃，宋元作鉛刀，均作[當作依]汲古。

The hexagram "Wu Wang" corresponds to "Gen." Lin's commentary says: One wants to cook fish but loses the knife, starts to drive a carriage but the horse runs away; a blade made of tin is too soft to cut through, and the sturgeon and crucian carp have a foul smell. This is an image of an unsuitable tool and everything going wrong. Shang Binghe says: The hidden Xun represents fish, Gen represents the knife, and Kan represents the arrow, hence "losing the knife." Zhen represents a carriage and a horse, and Kan signifies concealment, hence the horse is lost. Gen represents the blade, which is soft below, hence "tin blade." The hidden Xun represents sturgeon and crucian carp and their smell, hence the foul odor; Xun also represents entering, and since Xun is hidden, it cannot cut through. Notes: In the Song and Yuan editions, "carriage and horse" is written as "horse and carriage," and "entering" is written as "and." "Tin blade" is written as "lead blade" in the Song and Yuan editions. These instances follow the Jigugē edition. The note below the phrase "all written as" has brackets indicating that the character "作" should be "依," which is a correction added by the editor, indicating that "作" should be "依."

漸。戎狄蹲踞，無禮貪叨。非吾族類，君子攸去。此用遇卦象。《無妄》伏坤為戎，狄震為箕，故曰蹲踞。蹲踞，即箕踞也。伏震兌皆為口，故曰貪叨。坤為禮、為族類，坤伏故曰無禮、曰非吾族類。艮為君子。

The hexagram "Without Pretense" (Wu Wang) and "Gradual Progress" (Zhen). Lin's commentary says: The people of the Rong and Di tribes sit with their legs spread apart and squat, without observing propriety, greedy and insatiable; they are not of my clan, and the gentleman should depart. This is an omen of difficulty in dealing with different kinds of people, suggesting the need to leave early. Shang Binghe says: This line uses the hexagram "Without Pretense" (Wu Wang): The hidden坤 (Kun) represents the Rong and Di tribes, and the Zhen represents the箕 (ji), so it says "squatting and spreading legs" — squatting and spreading legs is the same as sitting with legs spread apart, sitting with legs apart. The hidden Zhen and Dui both represent the mouth, so it says greedy and insatiable. Kun represents propriety and clan, since Kun is hidden, it says there is no propriety and that they are not of my clan. Gen represents the gentleman.

歸妹。渡河踰水，狐濡其尾，不為禍憂。捕魚遇蟹，利得無幾。坎為河、為水、為狐、為濡，伏艮為尾，坎為禍憂，震樂故不憂。伏巽為魚、為利，艮為蟹，言占得此者雖無憂患而利得甚少也。○狐濡，宋元本作濡洿，今依汲古。

The hexagram "Wu Wang" corresponds to "Gui Mei." The interpretation states: crossing a river and wading through water, foxes get their tails wet, yet no misfortune or worry arises; casting a net to catch fish, one catches crabs instead, and the gain is limited. This is an omen of being startled but without danger, and of obtaining little. Shang Binghe explains: Kan represents river, water, fox, and being wet; the hidden Gen represents the tail. Kan signifies misfortune and worry, while Zhen signifies joy, hence there is no worry. The hidden Xun represents fish and profit, and Gen represents crab. He further clarifies: those who divinate this line may not face troubles, but their gains will be minimal. Note: The original text reads "hu ru" in Song and Yuan editions, but here we follow the Jiguge edition.

豐。河出小魚，不宜勞煩。苛政害民，君受其患。伏坎為河，巽為魚，兌小故曰小魚。坎為勞、為民、為患，震為君，言政苛害民而卒受患者仍在君也。○出，宋元本作水，害作苦，依汲古。

The hexagram "Wu Wang" transforms into "Feng." Lin's interpretation states: rivers only produce small fish, not worth the effort of mobilizing forces; harsh governance harms the people, ultimately leading the ruler to suffer the consequences. This is an omen of harsh governance turning back to harm the ruler himself. Shang Binghe explains: the hidden Kan represents the river, the interacting Xun represents fish, and the Dui hexagram is small, hence small fish; Kan represents labor, the people, and calamity, while Zhen represents the ruler. He further explains: harsh governance harms the people, yet the calamity ultimately falls upon the ruler himself. Notes: In the Song and Yuan editions, the character "出" was written as "水," and "害" as "苦," but these are followed according to the Ji Gu Ge edition.

旅。偃武修文，兵革休安。清人遙逍，未歸空閒。震為武，震伏故曰偃武，禹在上故曰修文。艮為兵、為革，艮止故休。○未歸，汲古作來歸，依宋元本。清人，《詩鄭風》篇名，"河上乎逍遙。"

The hexagram "Wu Wang" and "Lu." Lin's commentary says: ceasing military preparations and promoting cultural education, so that warfare can be halted and peace established; the soldiers in the poem "Qing Ren" are idly wandering by the river, unable to return, idly passing their time. This is an image of ceasing warfare while the soldiers remain stationed. Shang Binghe says: Zhen represents military force, and since Zhen is hidden, it is said "ceasing warfare"; Yu resides above, so it is said "cultivating culture." Gen represents military equipment and warfare, and Gen signifies stopping, so the army is put to rest. Notes: "not returning" in the Jigusha edition reads "returning," following the Song and Yuan editions. "Qing Ren" is the title of a poem from the "Book of Songs, Zheng Feng," which contains the line "wandering by the river." Lin's commentary directly uses this phrase.

巽。九疑鬱林，沮溼不中。鸞鳥所去，君子不安。伏《震》，數九，坎為疑，震為叢木，故曰九疑鬱林，皆南方郡，震為南也。互坎故沮溼。震為鸞鳥，震往故曰去。艮為君子、為安，坎險故不安。○所，汲古作茲，從宋元本。

The hexagram "Wu Wang" (No Pretense) with the trigram "Xun" (Wind). The commentary says: "Jiu Yi Mountain and Yu Lin Prefecture, low and damp places unsuitable for habitation; the鸾 bird has already flown away, the gentleman is not at ease here." This indicates the image of a southern low and humid place where one cannot stay long. Shang Binghe says: The trigram "Xun" conceals the trigram "Zhen." Zhen's number is nine, Kan represents doubt, and Zhen represents dense woods, combining to form "Jiu Yi" and "Yu Lin" — both are names of prefectures in the south, and Zhen primarily governs the south. The mutual trigrams produce Kan, hence the low and damp condition. Zhen represents the鸾 bird, and Zhen signifies movement, so it says "has gone." Gen represents the gentleman and stability, while Kan represents danger, hence the lack of peace. Notes: The character "所" in the汲古阁 edition is "兹," following the Song and Yuan editions.

兌。搏猥逢虎，患厭不起。遂至歡國，與福笑語，君子樂喜。通《艮》。為虎、為搏，互坎蝟為患，蝟能伏虎，故患厭不起。艮為國，互震為歡、為笑語，艮為君子。○君子，宋元本作君王，依汲古。

The hexagram "Wu Wang" corresponds to "Dui." The commentary says: One is trying to strike a hedgehog but collides with a tiger; the calamity is suppressed and does not occur. Later, one arrives at a land of joy, conversing and laughing with good fortune, and the gentleman is happy and joyful. This is an omen of encountering danger but the calamity does not arise, eventually turning into good fortune. Shang Binghe says: "Dui" is connected with "Gen": "Gen" represents a tiger and fighting, while the mutual trigram Kan represents the hedgehog as a calamity. The hedgehog can subdue the tiger, so the calamity is suppressed and does not occur. "Gen" represents the country, the mutual trigram Zhen represents joy and laughter, and "Gen" represents the gentleman. Note: The term "junzi" in the Song and Yuan editions was "junwang," following the Jigugē edition.

渙。狗生龍馬，公勞嫗苦。家無善駒，折悔為吝。艮為狗，震為龍馬、為生，震為公，巽為嫗，坎為勞苦，故曰公勞嫗苦。艮為家，震為駒，坎為折。○善駒，汲古作筐筥，從宋元本。因震在艮下，故曰狗生龍馬。

The hexagram "Wu Wang" transforms into "Huan." Lin's commentary says: A dog gives birth to a dragon horse, and both an old man and an old woman are involved in the effort; yet the family has no good young horse, and the matter suffers loss, leading to regret. This is an image of name not matching reality, and labor with little result. Shang Binghe says: "Gèn" represents a dog, "Zhèn" represents a dragon horse and childbirth; "Zhèn" also represents an old man, "Xùn" represents an old woman, and "Kǎn" represents labor and hardship, forming the phrase "the old man labors and the old woman suffers." "Gèn" represents the family, "Zhèn" represents a young horse, and "Kǎn" represents loss. Notes: The term "shàn jū" in the Ji Gu Ge edition is "kuāng jǔ," following the Song and Yuan editions. Shang also says that because "Zhèn" is below "Gèn," there is the phrase "a dog gives birth to a dragon horse."

節。嬰孩求乳，慈母歸子。黃麑悅喜，得其甘餌。震為嬰孩，艮為乳、為求，故曰嬰孩求乳。伏巽為慈母，震為子、為歸，故曰慈母歸子。震為玄黃、為鹿，故曰黃麑，又為喜、為餌。

The hexagram "Without Rashness" and its changing hexagram "Restraint." Lin's interpretation: An infant needs to nurse, so the kind mother returns to the child; a yellow young deer is joyful and leaps with delight, having obtained sweet food. This is a favorable omen of mother and child being in harmony and all desires being fulfilled. Shang Binghe says: The changing hexagram "Restraint" has the trigram Zhen (Thunder) which represents the infant, and Gen (Mountain) which represents milk and seeking, forming the image of "an infant seeking milk." The hidden trigram Xun (Wind) represents the kind mother, and Zhen (Thunder) represents the child and returning, forming the image of "the kind mother returning to her child." Zhen also represents the colors of black and yellow and the deer, so it is said "yellow young deer," and also signifies joy and food.

中孚。有兩赤鷂，從五隼噪。操矢無筈，趣釋爾射。扶伏聽命，不敢動搖。艮為鷂、為隼，正覆艮，兌卦敷二，故曰兩鷂。巽卦數五，故曰五隼。兌納丁，故曰赤。艮為矢、為操。筈，箭未受弦處也。《兌》象也。艮矢在上卦，上卦兌覆故無筈。震為射，矢無筈則不能射，故釋不射也。艮為扶，巽為伏、為命，扶伏，即匍匐，伏地以手行也。艮震象也，動搖應作搖動，與命協。○筈，宋元本作括，射作財，茲從汲古。

The hexagram "Wu Wang" and "Zhong Fu." The commentary says: There are two red hawks following five falcons crying out together; the arrow in the hand is not strung, so it is advisable to put it down and not shoot; one can only lie on the ground and obey orders, not daring to move. This is an image of wanting to act but being unable to, and bowing down to obey. Shang Binghe says: Gen represents hawks and falcons; one upright and one inverted Gen, with Dui's number being two, so it is said "two hawks" (note: the character "fu" should be "shu"). Xun's number is five, so it is said "five falcons." Dui receives the heavenly stem Ding, which belongs to fire, so its color is red. Gen represents arrows and holding a posture. "Kou" is the part of the arrow that holds the string, belonging to the Dui image. The Gen arrow is in the upper trigram, but the upper trigram Dui is inverted, so there is no "kou." Zhen represents shooting; an arrow without a "kou" cannot be shot, so it is advisable to put it down. Gen represents supporting, and Xun represents hiding and destiny; "supporting and hiding" means crawling on the ground, which is the image of Gen and Zhen. "Dong Yao" should be "Yao Dong," to match the rhyme with "ming." Notes: The character "kou" in Song and Yuan editions is "kuo," and the character "she" is "cai," but here we follow the Ji Gu Ge edition.

小過。伊尹智士，去桀耕野。執順以強，天佑無咎。震為士、為耕，兌剛魯故曰桀，艮手為執，巽順故曰執順。震為強健，艮為天。○天佑，宋元本作文和，茲依汲古。

The hexagram "Without Rashness" transforms into "Minor Excess." Lin's commentary says: Yi Yin was a wise person who left King Jie of Xia and worked in the fields. He maintained gentleness on the outside but strength within. Heaven protects him, so there will be no mistakes. This is a favorable omen of knowing the right time to retreat and eventually receiving heavenly assistance. Shang Binghe says: Zhen represents a gentleman and farming; Dui is strong and rough, so it refers to Jie; Gen represents hands, so it means "to hold"; Xun represents smoothness, so it means "to hold with smoothness"; Zhen represents strength; Gen represents heaven. Notes: The term "heavenly protection" is found as "wen he" in Song and Yuan editions, but here we follow the Ji Gu Ge edition.

既濟。逐鹿西山，利入我門。陰陽和調，國無災殃。《無妄》艮為鹿、為山、為門，震為逐，巽為利、為入，《既濟》陰陽平均，六爻當位，故曰陰陽調和。○各本下多"長子東遊，須其三仇"八字，與上文義不協，汲古注曰疑衍文，故不錄。

The hexagram "Wu Wang" is followed by "Ji Ji." Lin's commentary says: going to the western mountains to chase a deer, benefits enter my family; yin and yang are in harmony, there is no calamity in the country. This is a favorable omen indicating successful hunting and harmonious times and governance. Shang Binghe explains: in the hexagram "Wu Wang," the trigram Gen represents a deer, a mountain, and a gate; Zhen represents chasing; Xun represents benefit and entering. The hexagram "Ji Ji" has balanced yin and yang, with all six lines in proper positions, hence the statement about yin and yang being in harmony. Notes: various editions add the phrase "the eldest son travels east, needing three enemies" below this passage, which does not fit with the preceding text. The Ji Gu Ge edition notes this as possibly an added text and does not include it.

未濟。龍興之德，周武受福。長女宜家，與君相保。長股遠行，狸且善藏。《無妄》震為龍、為德、為周、為武、為君，巽為長女、為長股、為藏，艮為家、為狸。○受，汲古作成，保作德，均依宋元本。

The hexagram "Without Rashness" combined with "Not Yet Completed." The commentary says: possessing the virtue of a dragon's rise, King Wu of Zhou received blessings and good fortune; the eldest daughter is suitable for managing the household and staying with her husband to preserve it; those with long legs are good at traveling far, and the cat is good at hiding. This is a favorable omen indicating abundant virtue and family stability, with each thing in its proper place. Shang Binghe says: encountering the hexagram "Without Rashness," where Zhen represents the dragon, virtue, Zhou, Wu, and the king; Xun represents the eldest daughter, long legs, and hiding; Gen represents the family and the cat. Notes: the character "受" in the Jigong edition is "成," and "保" is "德," both following the Song and Yuan editions.

大畜。朝鮮之地，箕伯所保。宜人宜家，叢處子孫，求事大吉。震為朝，艮在東北，故曰朝鮮。伏坤為地，震為箕、為伯、為人，艮為家、為子孫、為求。《後漢書》："箕子封朝鮮，教以禮義，其人終不相盜，無門戶之閉"。○箕伯，汲古作姫伯，依宋元本。

The hexagram "Da Xu" (Great Accumulation) refers to the primary hexagram itself. The line commentary says: This land of Chosun is guarded by Ji Bo; it is suitable for people and families, with descendants gathering together in the same place, and all matters sought will be highly auspicious. Shang Binghe explains: Zhen represents the morning, and Gen is located in the northeast, combining to form "Chosun." The hidden Kun represents the earth, Zhen represents Ji and Bo, as well as people, and Gen represents family, descendants, and seeking. The "Later Han Book" records that Ji Zi was enfeoffed in Chosun, where he taught the people with rites and propriety, and the people there never stole from each other, not even needing to close their doors. Notes: The term "Ji Bo" in the Jigusha edition is "Ji Bo," following the Song and Yuan editions.

乾。金柱鐵關，堅固衛災。君子居之，安無憂危。此全用《大畜》象。艮為金鐵，震為柱，艮為關、為堅固、為君子、為居。○堅，汲古作膠，危作疑，茲依宋元本。

The hexagram "Great Accumulation" and the trigram "Heaven." Lin's interpretation: golden pillars and iron gates, strong enough to withstand disasters; the gentleman resides within, secure and free from danger. This is a favorable omen indicating strong defenses and peaceful stability. Shang Binghe says: this passage entirely uses the imagery of the hexagram "Great Accumulation": the trigram "Geng" (Mountain) represents metal and iron, the interacting trigram "Zhen" (Thunder) represents pillars, "Geng" again represents barriers, strength, the gentleman, and dwelling. Notes: the character "Jian" (firm) in the汲古阁 edition is "Jiao" (sticky), and the character "Wei" (danger) is "Yi" (doubt), but here we follow the Song and Yuan editions.

坤。轉禍為福，喜來入屋。春城夏國，可以飲食，保全家室。《大畜》震喜艮屋，兌悅，故喜來入屋。艮為城、為國，震為春，故曰春城。艮納丙，故曰夏國。兌為飲食，艮為室家，艮為守，故室家可保。

The hexagram "Great Accumulation" with the trigram "Earth" (Kun). The commentary says: transforming misfortune into good fortune, joy enters the house; a city in spring, a country in summer, can enjoy food and drink and preserve the family. This is a favorable omen of turning danger into safety. Shang Binghe explains: encountering the hexagram "Great Accumulation" where Zhen (Thunder) is the main trigram representing joy, Gen (Mountain) represents a house, and Dui (Lake) represents joy, so joy enters the house. Gen represents a city and a country, and Zhen represents spring, hence "spring city"; Gen includes the heavenly stem Bing, which belongs to summer in the four seasons, hence "summer country". Dui represents food and drink, Gen represents family and home, and Gen also represents guarding, so the family and home can be preserved.

屯。水暴橫行，浮屋壞牆。泱泱溢溢，市師驚惶。居止不殆，與母相保。坎坤皆為水，故曰橫行。艮為屋、為牆，艮在上，故曰浮屋，坎破故曰壞牆。坤為師，震為驚惶，伏巽為市，艮為居止，坤為母。

The hexagram "Great Accumulation" transforming into "Obstruction." Lin's interpretation: A great flood suddenly erupts and flows wildly, lifting houses and breaking walls; the water spreads widely everywhere, causing panic among the market and the military; only by remaining calm and unmoving can one avoid danger and protect oneself and one's mother. This is ainauspicious sign of flood disaster, and stillness is the way to safety. Shang Binghe says: Kan and Kun both represent water, hence the flooding; Gen represents houses and walls, and Gen is on the upper trigram, so the houses float on the water. Kan signifies destruction, hence the walls are broken. Kun represents the military, Zhen represents panic, the hidden Xun represents the market, Gen represents dwelling, and Kun represents the mother.

蒙。虎豹熊罷，遊戲山隅。得其所欲，君子無憂。艮為虎豹熊罷。震為遊戲，在艮下故曰山隅。艮為君子，坎為憂，震解故無憂。○各本下有"旅人失利，市空無人"二句，與上吉凶不類，斷為衍文刪。

The hexagram "Great Accumulation" corresponds to "Obstinacy." The commentary says: tigers, leopards, bears, and brown bears are playing near the mountain foot; each gets what it desires, and the gentleman has no worries. "Bai" is the same as "pí" (brown bear). This is a favorable omen indicating that each fulfills its nature and is secure without worry. Shang Binghe says: "Gèn" (Stillness) represents tigers, leopards, bears, and brown bears; "Zhèn" (Thunder) represents playing, and since "Zhèn" is below "Gèn," it is said "mountain foot." "Gèn" represents the gentleman, "Kǎn" (Water) represents worry, and "Zhèn" signifies dispersion, hence there is no worry. Notes: All versions of this passage have below it the lines "travelers suffer loss, markets are empty and deserted," which do not match the previous favorable and unfavorable tones. Shang氏 considers these to be added text and deletes them.

需。躬禮履仁，尚德止訟。宗邑以安，三百無患。乾為仁，伏坤為躬、為禮。天水《訟》、《需》坎水下降，乾陽上升，陰陽交故止訟。乾為百，離卦數三，故曰三百。坎為患。丁云："齊管仲奪伯氏駢邑三百，沒齒無怨"，林或指此。○禮，宋元本作體，依汲古。以，汲古作已，百作伯，茲依宋元本。

The hexagram "Da Xu" corresponds to "Xu." The commentary says: Practicing etiquette and fulfilling benevolence, valuing virtue and ceasing disputes; thus, the clan and city are peaceful, and even a town of three hundred households has no calamity. This is a fortunate omen showing that virtue calms disputes. Shang Binghe explains: The trigram Qian represents benevolence, and the hidden trigram Kun represents the body and etiquette. The hexagram "Song" is the one where heaven and water are in conflict, while "Xu" is where the water of Kan flows downward and the yang of Qian rises, resulting in the meeting of yin and yang, thus disputes cease. Qian represents "hundred," and the number of the trigram Li is three, so it is said "three hundred"; Kan represents calamity. Ding Yan says: In the state of Qi, Guan Zhong took away Bo Shi's town of three hundred households, but Bo Shi never complained. Perhaps the commentary refers to this incident. Notes: The character "li" in the Song dynasty and Yuan dynasty editions was written as "ti," following the Jigugong edition; the character "yi" in the Jigugong edition was written as "yi," and the character "bai" was written as "bo," but here we follow the Song and Yuan editions.

訟。江淮易服，玄黃朱飾。靈公夏徵，衷衵無極。高位崩顛，失其寵室。對《明夷》。坤坎皆為水，故曰江淮。震為玄黃，坎為赤，故曰朱飾。震為公、為神，故曰靈公。離為夏，震為衣，坎伏，故曰衷衵。衵，褻衣，衷，懷也。艮為位、為室，艮覆故曰崩、曰失。○衷衵，宋元本作哀相，汲古作哀禍，顧千里曰哀相乃衷衵之訛，《左傳宣九年》："陳靈公與孔寧、儀行父通夏姬，皆衷其衵，徵舒恥之，射殺靈公"。衵，音日。

The hexagram "Da Xu" (Great Accumulation) corresponds to "Song" (Contention). Lin's commentary says: In the Jianghuai region, people changed their clothing colors, using black, yellow, red, and crimson as decorations; Chen Linggong and Xia Ji had improper relations, secretly wearing each other's undergarments in a manner of debauchery; high positions collapsed and overturned, losing favor and family. This is ainauspicious sign (auspicious omen of calamity) caused by licentiousness. Shang Binghe says: "Song" and "Mingyi" (Darkness) are opposing hexagrams: Kūn and Kǎn both represent water, hence the reference to Jianghuai; Zhèn represents black and yellow, and Kǎn represents red, hence the mention of "red decorations." Zhèn represents a prince and a deity, hence "Linggong"; Li represents Xia, Zhèn represents clothing, and Kǎn is hidden, hence "zhōngwèi" — "wèi" is undergarments, and "zhōng" means to conceal. Gen represents position and a room, and Gen collapsing indicates collapse and loss. Notes: The term "zhōngwèi" is recorded in the Song and Yuan editions as "āixiang," and in the Jiguguo edition as "āihuo." Gu Qilin pointed out that "āixiang" is a misreading of "zhōngwèi." The "Zuo Zhuan" records that in the ninth year of Duke Xuan's reign, Chen Linggong and Kong Ning, Yi Xingfu all had improper relations with Xia Ji, each carrying her undergarments to mock one another. Xia Zhengshu was ashamed of this, and shot and killed Linggong. The character "wèi" is pronounced as "ri."

師。不虞之患，禍至無門。奄忽暴卒，痛傷我心。詳《蒙》之《明夷》。

The hexagram "Great Accumulation" corresponds to "The Army." The commentary says: unexpected misfortunes, calamity comes without a fixed path to prevent; sudden death occurs, causing deep sorrow to my heart. This is an omen of a sudden calamity. For a detailed explanation of the symbolic meaning, see the entry on "The Obstruction" under "Bright Darkness."

比。三塗五嶽，去危入室。凶禍不作，桀盜堯服。失其寵福，貴人有疾。艮山故曰三塗五嶽，艮數三，坎數五也。坎危在外故曰去危。艮為室，坤為凶禍、為惡，故曰桀。坎為盜、為聖，故曰堯。坤為服也。乾為寵福，乾伏故失。艮為貴，坎為疾，故曰貴人有疾。

The hexagram "Da Xu" and "Bi." Lin's commentary says: The mountains of San Tu and the Five Peaks, leaving dangerous places to enter a dwelling; calamity does not arise, the tyrant Jie is subdued by the sage Yao; only the original favor and blessings are lost, the nobleman has an illness. This is an image of avoiding danger for safety with a slight deficiency. Shang Binghe says: Gen represents a mountain, so it refers to San Tu and the Five Peaks; the number of Gen is three, and the number of Kan is five. The danger of Kan is in the outer trigram, so it says "leaving danger"; Gen represents a dwelling. Kun represents calamity and wicked people, so it refers to Jie; Kan represents thieves and also sages, so it refers to Yao; Kun represents subjugation. Qian represents favor and blessings, but Qian is hidden, so it says "loss"; Gen represents the nobleman, and Kan represents illness, so "the nobleman has an illness."

小畜。配合相迎，利之四鄉。昏以為期，明星煌煌。欣喜奭懌，所言得當。巽為利，正反巽相合故曰相迎，巽數四，故曰四鄉。伏坤為鄉、為昏，艮為時，故曰昏以為期。離為星、為明，故曰明星煌煌。兌悅故欣喜。奭，盛也。懌，悅也。奭懌，猶大悅也。兌口為言，正反兌故曰得當。○煌煌，宋元本作熠熠，不協。奭懌，宋元作君奭，均依汲古。當，汲古作償，依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Small Accumulation. The interpretation says: male and female are matched, mutually harmonious, benefiting all directions; they set the time for the evening, with the bright star shining brightly; they are joyful and delighted, and their words are all appropriate. This is a favorable omen of harmonious marriage and proper speech. Shang Binghe says: Xun represents benefit, and two Xun trigrams, one positive and one negative, combined, thus saying 'mutual approach'; the number of Xun is four, thus saying 'four directions'. The hidden Kun represents the village and the evening, and Gen represents time, thus 'setting the time for the evening'; Li represents the star and brightness, thus 'the bright star shines brightly'.兑 governs joy, thus the joy. 'Shi' means grand, 'Ye' means joy, 'Shi Ye' means great joy.兑 represents the mouth and speech, and two兑 trigrams, one positive and one negative, thus saying 'appropriate'. Notes: 'Huang Huang' in Song and Yuan editions is 'Yi Yi', which does not rhyme; 'Shi Ye' in Song and Yuan editions is 'Jun Shi', both follow the Ji Gu Ge edition; the character 'Dang' in Ji Gu Ge edition is 'Chang', following the Song and Yuan edition.

履。三手六身，莫適所閒。更相搖動，失事便安。箕子佯狂，國乃不昌。伏《謙》。艮為手，數三，故曰三手。坤為身，坎數六，故曰六身。艮為閒，正反艮，故曰莫適所閒，正反震，故曰更相搖動。坤為事，坎為失，失事便安者，言事不得安也。震為箕子、為狂，坤為國，坤喪故不昌。全用旁通。○第四句汲古作動失事宜，依宋元本。

The hexagram of Great Accumulation contains the hexagram of Following. Lin's interpretation says: three hands, six bodies, not knowing where they should be placed; pushing and shoving, things lose stability; Ji Zi feigned madness, and the country thus ceased to flourish. This is an ominous sign of disorder in form and of virtuous men feigning madness to retreat from the world. Shang Binghe says: The hexagram of Following is concealed within the hexagram of Humility. This entire interpretation uses the principle of mutual transformation. The trigram Gen represents hands, and its number is three, hence 'three hands'; the trigram Kun represents bodies, and the number of Kan is six, hence 'six bodies'. Gen represents leisure and proper dwelling, with one positive and one negative Gen, hence 'no suitable place for dwelling'; one positive and one negative Zhen, hence 'mutual shaking'. Kun represents affairs, Kan represents loss, 'loss of affairs brings stability' means that affairs cannot be stable. Zhen represents Ji Zi and madness, Kun represents the country, and Kun presides over loss, hence the country does not flourish. Notes: The fourth line in the Jigusha edition reads 'movement leads to loss of affairs', following the Song and Yuan editions.

泰。虎臥山隅，鹿過後朐。弓矢設張，匯為功曹。伏不敢起，遂全其軀，得我美草。詳《大有》之《訟》。○匯，宋本作會，會為音訛字，元本、汲古作蝟，蝟即蝟，見《爾雅》。

The hexagram "Da Xu" corresponds to "Tai." The commentary says: A tiger lies at the foot of the mountain, a deer passes by behind it; the bow and arrow are drawn and ready to be shot, and a hedgehog serves as a general; it lies hidden and does not rise, yet it preserves its life and even eats my fine grass. This is an omen of concealment avoiding calamity. For a detailed explanation of the symbolic imagery, see the entry on "Da You" and "Song." Notes: In the Song edition, the character "hui" is mistakenly written as "hui," which is a homophone error; the Yuan edition and the Ji Gugé edition read "wei," which refers to a hedgehog, as mentioned in the "Erya."

否。麟鳳執獲，英雄失職。自衛反魯，猥昧不起，祿福訖已。坤為文，故曰麟鳳。艮為拘，故曰執獲。乾為英雄，巽隕落故失職。伏震為衛、為及，兌為魯，又為昧。猥，曲也，坤死故曰不起、曰訖已。乾為祿福。《公羊傳哀十四年》："獲麟，孔子觀之，反袂掩泣，自傷將死"。○英，宋元本作陰，依汲古。猥，汲古作畏，祿福作福祿，均依宋元。

The hexagram "Da Xu" corresponds to "Po." The commentary says: A qilin and a phoenix are captured, heroes lose their positions; returning from the state of Wei to Lu, one is confused and disoriented, and falls into a decline, with the end of honor and fortune. This is a凶 portent of a virtuous person losing the right time and the end of fate. Shang Binghe says: The earth (Kun) represents literary brilliance, hence the qilin and phoenix; the mountain (Gen) represents restraint, hence "captured by restraint"; the heaven (Qian) represents heroes, and the wind (Xun) signifies falling, hence losing one's position. The hidden thunder (Zhen) represents Wei and the state of being caught, the lake (Dui) represents Lu, and the lake also signifies confusion; "wei" means bending, and the earth (Kun) signifies death, hence not rising and the end of affairs; the heaven (Qian) represents honor and fortune. The "Gongyang Zhuan" records that in the fourteenth year of Duke Ai's reign, a western hunt captured a qilin, and Confucius went to see it, covering his sleeves and weeping, lamenting his own impending death — this is exactly what the commentary refers to. Notes: The character "ying" in the Song and Yuan editions was written as "yin," here following the Jigugong edition as "ying"; the character "wei" in the Jigugong edition was written as "wei," and "fu lu" was written as "lu fu," both following the Song and Yuan editions.

同人。欒子作殃，伯氏誅傷。州犂奔楚，失其寵光。《左傳成十五年》："晉三卻害伯宗，譖而殺之，及欒弗忌，伯州犂奔楚"。卦通《師》。震為木、為子，故曰欒子。為伯、為楚、為奔，坤死故曰殃、曰誅、曰失。

The hexagram "Da Xu" corresponds to "Tong Ren." The commentary states: The son of the Luan clan caused calamity, and Bo Shi was executed. Bo Zhou Li fled to the state of Chu and lost his former favor and glory. Shang Binghe cites the "Zuo Zhuan" from the 15th year of King Cheng's reign: In Jin, the three Xie figures slandered Bo Zong, falsely accused him, and had him executed, which also involved Luan Fu Ji. Therefore, Bo Zhou Li, the son of Bo Zong, fled to Chu. "Tong Ren" is opposite to "Shi": Zhen represents wood and sons; Luan originally means wood, so it is said "Luan son." Zhen also represents Bo, Chu, and fleeing; Kun represents death, so it is said calamity, execution, and loss.

大有。黃帝出遊，駕龍乘馬。東至泰山，南過齊魯。王良御右，文武何咎。不利市賈。此用《大畜》象。震為黃，乾為帝、為行，故曰出遊。乾為龍馬，震為東，艮為山，故東至泰山。乾為南，兌為魯，伏巽為齊，故南過齊魯。乾為王，兌為右，伏坤為文，巽為市賈，巽伏故不利。○乘，宋元本作騎，右作左，今依汲古。

The hexagram "Great Accumulation" transforms into "Great Possession." The commentary says: The Yellow Emperor went out on a tour, riding a dragon and driving a horse; he went east to Mount Tai, and south through the states of Qi and Lu; the skilled driver Wang Liang held the reins on the right, and the ministers of literature and martial arts had no mistakes; however, it was unfavorable for commerce and trade. Shang Binghe said: This line uses the hexagram "Great Accumulation" to establish the image: Zhen represents yellow, Qian represents the Emperor and movement, so it is said "to travel out"; Qian represents dragon and horse; Zhen represents east, Gen represents mountain, so he went east to Mount Tai; Qian represents south, Dui represents Lu, and the hidden Xun represents Qi, so he passed through Qi and Lu to the south. Qian represents the king, Dui represents the right, and the hidden Kun represents literature; Xun represents marketplaces and merchants, and since Xun is hidden, it is unfavorable for commerce. Notes: The character "ride" in Song and Yuan editions was "mount," and the character "right" was "left," but now we follow the Jiguge edition.

謙。齊魯爭言，戰於龍門。遘怨致禍，三世不安。詳《坤》之《離》。齊魯用伏象。

The hexagram of Great Accumulation is associated with Humility. The commentary states: Qi State and Lu State could not reach an agreement, and they fought at the龙门 (Dragon Gate); they formed enmity and brought calamity, causing unrest for three dynasties. This is a凶 (auspicious) image of creating enmity and leaving calamity. For a detailed explanation of the symbolic representation, see the entry on the hexagram of Earth and Fire, Li. Shang Binghe only adds one sentence: the symbolic representation used by Qi and Lu states is the hidden image.

豫。道禮和德，仁不相賊。君子往之，樂有其利。震為道，坤為禮，坎為和、為賊，震為仁，故不相賊。震為樂，艮為君子。○禮，元本作理，茲依宋本、汲古。

The hexagram of Great Accumulation corresponds to the hexagram of Joy. The commentary says: to live in accordance with the Way and propriety, virtue and harmony will be in place; if one speaks of benevolence, there will be no mutual harm; the gentleman goes there and delights in enjoying its benefits. This is a favorable omen of mutual kindness. Shang Binghe says: Zhen represents the Way, Kun represents propriety, the mutual Kan represents harmony and harm, yet Zhen represents benevolence, so there is no mutual harm; Zhen represents joy, and the mutual Gen represents the gentleman. Notes: The character 'li' (propriety) originally read 'li' (reason), here following the Song edition and the Jigugong edition.

隨。嫗妬公妮，毀益亂類。使我家憒，利得不遂。巽為嫗，震為公，兌為毀，艮為家，巽為利。妮者，泥也，滯也。《論語》："致遠恐泥"，公泥者，公怠於事也，有此二因致家事毀亂，利得不遂也。○妮，從元本，疑為怩訛，宋本、汲古作姥。類，宋元本作賴，依汲古。利得不遂，汲古作利不得遂，依宋元本。憒，汲古作憤，依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Following. The commentary says: an old woman is jealous, an old man is slow, destruction increases day by day, and disorder prevails among the family ranks; this causes confusion in the family, and benefits cannot be obtained. This is an omen of family discord and failure in career. Shang Binghe says: Xun represents an old woman, Zhen represents an old man, Dui signifies destruction, Gen represents the family, and Xun signifies benefit. "Ni" is "Ni" meaning obstruction; the Analects say "fearing difficulty in achieving distant goals," so "gong ni" refers to the old man being lazy in affairs. Due to these two reasons, family affairs are ruined, and benefits cannot be achieved. Notes: The character "ni" is taken from the original manuscript; Shang suspected it might be a mistake for "ni" (shame). The Song and Yuan editions read "au" instead of "ni"; "lei" in the Song and Yuan editions is "lai," following the Jigugong edition; "benefit cannot be achieved" in the Jigugong edition is "benefit cannot be obtained," following the Song and Yuan editions; "kui" in the Jigugong edition is "fen," following the Song and Yuan editions.

蠱。一巢九子，同公共母。柔順利貞，出入不殆，福祿所在。艮為巢，坎數一，故曰一巢，震為子，數九，故曰九子。震為公，巽為母、為柔順、為利、為入，震為福祿、為出。○出入，汲古作君子，依宋元本。

The hexagram of Great Accumulation is interpreted as the hexagram of Pestilence. The commentary says: In one nest there are nine young birds, all from the same father and mother; they are gentle and upright, and there will be no danger in going out or coming in, and thus blessings and honors are present. This is a favorable omen indicating family harmony and safety in all movements. Shang Binghe says: The trigram Gen represents the nest, and the number of Kan is one, so 'one nest'; the trigram Zhen represents the sons, and its number is nine, so 'nine sons'. Zhen represents the father, Xun represents the mother, gentleness, benefit, and entry; Zhen also represents blessings and honors, as well as going out. Notes: The text '出入' in the Jigusha edition reads '君子', but we follow the Song and Yuan editions.

臨。崔崽北嶽，天神貴客。溫仁正直，主布恩德。閔哀不已，蒙受大福。詳《師》之《豐》。

The hexagram "Great Accumulation" with the approach of "Approaching." The commentary says: The lofty and towering northern mountain, with heavenly spirits and honored guests; gentle, kind, upright, and impartial, the ruler widely spreads his grace; compassion and mercy never cease, thus receiving great blessings. This is a favorable omen of widespread benevolence. For a detailed explanation of the symbolic representation, see the entry under "The Army" with "Fullness."

觀。三蛆逐蠅，陷墮釜中。灌沸渰殪，與母長訣。巽為蛆蠅，艮數三，故曰三蛆。巽為墮，坤為釜、為母、為死，故渰殪。○蛆，宋元本作睢，依汲古。

The hexagram of Great Accumulation observed through the hexagram of View. Lin's interpretation: three maggots chased a fly and fell into a pot; they were scalded to death by boiling water, thus forever parting from their mother. This is an ominous sign of self-inflicted death. Shang Binghe says: Xun represents maggots and flies, and the number of Gen is three, hence 'three maggots'; Xun indicates falling, while Kun represents the pot, the mother, and death, hence drowning and dying. Note: The character '蛆' in Song and Yuan editions was written as '睢', following the Jigugé edition.

噬嗑。東山西陵，高峻難升。滅夷掘壘，使道不通。商旅無功，復反其邦。艮為山陵，離東坎西，故曰東山西陵。艮為高陵，坎險，故難升。坎為平，故曰滅夷。艮為壘，艮手為掘、為道、為邦，震為商旅、為反，坎陷坎險，居中爻，故道不通而商旅困也。○掘壘，元本作握累，依宋、汲古本。

The hexagram of Great Accumulation is transformed into the hexagram of Breaking the Bones. The commentary says: On the east there is a mountain, on the west a hill, high and steep, difficult to climb; leveling the mountains and hills, breaking through the barriers, only makes the path impassable; merchants gain nothing and have to return to their homeland. This is the image of blocked paths and commercial difficulties. Shang Binghe says: Gen represents mountains and hills; Li is on the east, Kan on the west, hence 'east mountain west hill'. Gen represents high hills, Kan signifies danger, hence difficult to ascend; Kan also represents level, hence 'eradicate and level', meaning to level. Gen represents barriers, and since Gen represents hands, it is said 'to break through'. Gen also represents path and state; Zhen represents merchants and return. The pit and obstacles of Kan are located in the central trigram, hence the path is blocked and merchants are trapped. Note: The original text says 'dig barriers', but according to the Song edition and Jigugong edition, it should be 'hold barriers'.

賁。常德自如，不逢禍災。樂只君子，福祿自來。坎為禍災，震出故不逢。艮為君子，震為樂、為福祿。

The hexagram Great Accumulation corresponds to the hexagram Ornate. The commentary says: maintaining the constant virtue and acting with ease and at one's own pace, one will not meet with calamity; joyful is this gentleman, and blessings and honors will naturally come. "Joyful is the gentleman" is an idiom from the Book of Songs, where "only" is a particle. This is a favorable omen of attaining blessings by holding fast to the constant virtue. Shang Binghe says: the interacting trigram Kan represents calamity, while Zhen is the main trigram indicating emergence, so calamity is not encountered; Gen represents the gentleman, Zhen represents joy and blessings and honors.

剝。范子妙材，戮辱傷膚。後相秦國，封為應侯。詳《師》之《井》。

The hexagram "Da Xu" corresponds to "Bo." Lin's commentary says: Fan Ju had exceptional talent, but first suffered corporal punishment and physical injury; later he became the prime minister of the state of Qin and was granted the title of Ying Hou. This is an image of being humiliated first and then becoming prominent. For a detailed explanation of the symbolic meaning, see the entry on "Shi" and "Jing."

復。虎狼結集，相聚為保。伺齧牛羊，道絕不通。病我商人。此用《大畜》象。艮為虎狼，正反艮，艮止，故曰虎狼結集，相聚為保。伏坤為牛，兌為羊、為口，艮止，故曰伺齧牛羊。艮為道，震為商人，艮止故道不通而商旅困也。○集，汲古作謀，保作儔，伺訛同，均依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Return. The commentary says: Tigers and wolves gather in groups, supporting each other to form a band; they lurk and devour cattle and sheep, cutting off the roads and making travel impossible, causing great hardship for this merchant. This is ainauspicious signindicating bandits gathering and the commercial routes being cut off. Shang Binghe says: This line uses the hexagram of Great Accumulation to establish the image: The trigram of艮represents tigers and wolves. One trigram is positive and the other is negative, both being艮, which signifies stillness, so tigers and wolves gathering and uniting for protection. The hidden trigram of坤represents cattle, the trigram of兑represents sheep and mouth, and艮represents stopping, so they lurk and devour cattle and sheep. The trigram of艮represents the road, and the trigram of震represents merchants. Since艮is stopping, the road is blocked and merchants are trapped. Notes: The character '集' in the Jigusha edition is '谋', '保' is '俦', and '伺' is mistakenly written as '同'; these three characters are corrected according to the Song and Yuan editions.

無妄。不直杜公，與我爭訟。媒伯無禮，自令壅塞。震為杜、為公，杜公，未詳所指。初至四正反震，故曰爭訟。震為伯。○直，汲古作宜，從宋元本。杜公，疑即杜伯，周宣王殺之，非其罪，即為人見王訴其無罪，後射死宣王於鎬，事見《周語》及《周春秋》。媒伯無禮者，言王妾以無禮之事媒孽杜伯而王不知也。

"Great Accumulation" (Daxu) in "No Deceit" (Wuxiang). The commentary says: An unjust Du Gong contested with me; the mediator Bo acted improperly and thus brought about obstruction. This is an omen of obstructed litigation. Shang Binghe says: Zhen represents Du and Gong, "Du Gong" refers to whom, he was unable to determine at the time; from the first line to the fourth line, there are two Zhen, one positive and one negative, hence litigation; Zhen also represents Bo. Notes: The character "straight" in the Ji Gushan edition is "appropriate," following the Song and Yuan editions. Shang氏 speculates that "Du Gong" is probably Du Bo: King Zhou Xuanwang killed him, but he was actually innocent; later, Du Bo transformed into a human form and appeared before the king to plead his innocence, ultimately shooting King Xuanwang to death in the area of Hao, as recorded in "Guoyu · Zhou Yu" and "Zhou Chunqiu." The so-called "mediator Bo acted improperly" refers to the king's concubine fabricating accusations against Du Bo through improper behavior, while King Xuanwang was unaware of this.

頤。上天樓臺，登拜受福，喜慶大來。艮為天，坤為樓臺，艮為拜，震為登、為喜。○拜，宋元本作降，大作自，茲依汲古。

The hexagram "Da Xu" corresponds to "Yi." The commentary says: ascending to the heavenly terrace, performing rituals and receiving blessings, great joy comes. This is a favorable omen of advancement and receiving blessings. Shang Binghe says: "Gèn represents heaven, Kūn represents the terrace, Gèn represents bowing, and Zhèn represents ascending and joy." Notes: The character "bài" (bowing) in Song and Yuan editions was written as "jiàng" (descending), and the character "dà" (great) was written as "zì" (self), but here we follow the Ji Gu Ge edition.

大過。三羊上山，東至平原。黃龍服箱，南至魯陽。完其佩囊，執綏車中，行人有慶。

The hexagram "Da Xu" is associated with "Da Guo." This entry in this section contains only Lin's text, followed by Shang Binghe's annotations and notes, which are placed in the next section. Lin's text describes: three sheep ascend the mountain peak and move eastward to the plain; a yellow dragon is in the carriage, moving southward to Luyang; the pouch is intact, and one holds the rope and sits in the carriage, traveling with joy. This depicts a favorable journey and a prosperous movement. "Fu Xiang" refers to driving the carriage with the yoke, and "Zhi Sui" refers to the rope used when boarding the carriage. Both lines describe the state of the carriage moving.

伏《頤》。震為羊，艮為山，數三，故曰三羊上山。震為東，坤為平原，震為黃龍、為箱、為南，兌為魯，魯陽，在南陽郡。坤為囊、為車，巽為綏，震為行人。○原，汲古作康，依宋元本。宋元本完作貌，佩作佩，綏訛綬，有慶作無功，均依汲古。

This passage continues from the previous one, discussing the imagery derived from the hexagram "Da Xu" and its transformation into "Da Guo." The "fu xiang" (hidden image) of "Da Guo," obtained by reversing the yin and yang of the six lines, is "Yi." "Yi" consists of the trigram Zhen below and Gen above. All the images mentioned here are derived from this structure. The "yi xiang" (additional image) of Zhen is a sheep, and Gen represents a mountain. In the "Yi Lin," Gen is associated with the number three, hence the phrase "three sheep on a mountain." Zhen represents the east and also a yellow dragon, a carriage, and the south. Kun represents a bag and a carriage. Xun represents the rope "sui" used to pull up when boarding a carriage. Zhen also represents a traveler on the road. Notes: The character "yuan" in the original text is "kang" according to the Ji Gu Ge edition, but here we follow the Song and Yuan editions. In the Song and Yuan editions, "wan" is written as "mo," and "pei" is written as "pei" (the characters are the same in both editions, suggesting one might be a variant or a printing error). "Sui" is mistakenly written as "shou," and "you qing" is written as "wu gong." These instances follow the Ji Gu Ge edition.