Nineteenth Section: The Approach of the Superior Being

坎。天地閉塞，仁智隱伏。商旅不行，利深難得。艮為天，坎為閉塞，震為仁，坎為智、為隱伏，故曰仁智隱伏。震為商旅、為行，巽為利，巽伏故曰難得。

The hexagram of Great Accumulation (Da Xu) changing to the hexagram of Water (Kan). Lin Ci said: The vital energies of heaven and earth are blocked and uncommunicating; benevolent and wise men remain hidden and do not come forward. Merchants and travelers dare not travel, and although profits are substantial, they are difficult to obtain. Shang Binghe explained: When the hexagram of Great Accumulation is encountered, the upper trigram is Gen (Mountain), whose hidden image is heaven; the changing hexagram is Kan (Water), which represents blockage. Zhen (Thunder) represents benevolence, and Kan also represents wisdom and concealment, so it is said 'benevolence and wisdom are hidden'. Zhen represents merchants and travelers, and Xun represents profit; Xun is the hidden image of Zhen, concealed and not visible, so it is said that although profits are deep, they are difficult to obtain.

離。延陵適魯，觀樂太史。車轔白顛，知秦興起。卒兼其國，一統為主。兼用對象。坎艮為少男，故曰延陵。延陵，季子也。兌為魯，震為樂，離為觀。太史者，掌樂之官，觀樂太史，言觀樂於太史也。震為車、為的顙，故曰白顛。兌為秦，震為興起，艮為國，正覆艮，故兼其國。震為主，坎數一，言秦兼併六國，一統天下也。轔，與毛詩異，全用吳季札在魯觀樂事。

The hexagram "Da Xu" with the image of "Li." Lin's commentary says: When Wu's Yenling Jizi visited Lu, he saw the Zhou music at the historian's office. He also saw chariots moving with great noise and white-horned horses running ahead, and thus predicted that the state of Qin would rise. Eventually, Qin conquered the six states and unified the world, becoming the ruler of all under heaven. Shang Binghe explains: This passage uses the "object" (the hexagram with all six lines opposite to the original, known as the "parallel hexagram") to take the image. Kan and Gen both belong to the male hexagrams, and Gen represents the young male, so it is called "Yenling" — Yenling Jizi was the younger son of King Shoumeng of Wu. Dui represents Lu, Zhen represents music, and Li represents viewing. The "historian" is the official who keeps the musical scores, and "viewing the music of the historian" refers to going to the historian's office to watch the music performance. Zhen represents chariots and white-horned horses, so it is called "white horn." Dui represents Qin, Zhen represents rising, and Gen represents the state; the hexagram contains both the upright Gen and the inverted Gen, so it is said "to take the state." Zhen represents the ruler, and Kan in the "Yi Lin" has the number one, combining to indicate that Qin conquered the six states and unified the world. The character "lin" differs from that used in the "Mao Shi"; the entire passage uses the story of Wu Jizi's visit to Lu to view the Zhou music, an event recorded in the "Zuo Zhuan" from the 29th year of Duke Xiang.

咸。櫜戢甲兵，歸放馬牛。徑路開通，國無凶憂。艮為甲兵，艮止故橐戢，互乾為馬，艮為牛、為徑路，艮為國，震樂故無憂。

The hexagram "Great Accumulation" and "Salty Taste." Lin's commentary says: putting armor and weapons into leather bags for storage, and returning war horses and oxen to the fields; main roads and small paths are unobstructed, and the whole country has no danger or worry. Shang Binghe explains: "Geng" represents armor and weapons, and the virtue of "Geng" is stillness, so it is said that they are stored in a "gao" (a leather bag for weapons, the text notes it as "tuo," which are interchangeable). The third to fifth lines of the "Xian" hexagram form the structure of "Qian," which represents horses; "Geng" represents oxen and small paths, and "Geng" also represents the country; "Zhen" represents joy, so there is no worry.

恆。牛驥同槽，郭氏以亡。國破為墟，主君走逃。○槽，各本作堂，依《小畜》之《晉》校。主君，各本作君奔，依《豫》之《姤》校。兌為羊，象形故亦為牛，震為馬，故曰牛驥同槽。槽，亦震象。震為主，君在外故曰走逃。

The hexagram "Great Accumulation" corresponds to "Permanence." Lin's commentary says: Cows and fine horses eat together in the same stall, unable to distinguish between the virtuous and the foolish, leading to the downfall of the Guo state; the capital becomes a ruin, and the ruler abandons the country and flees. Notes: The character "stall" is recorded as "hall" in all versions, here corrected according to the entry on "Small Accumulation" and "Progress." The term "ruler" is recorded as "ruler flees" in all versions, here corrected according to the entry on "Joy" and "Meeting." Shang Binghe explains: The trigram Dui represents sheep, and since sheep and cows are similar in form, Dui can also be taken as representing cows; the trigram Zhen represents horses, so it is said "cows and fine horses share the same stall." The character "stall" refers to a wooden object, which itself is the image of Zhen. Zhen represents the ruler, and since the ruler is already outside the hexagram, it is said "fleeing." The story of the downfall of the Guo state is recorded in "New Sequences": Duke Huan of Qi passed by the old ruins of the Guo state and asked why it had fallen, and the elders replied that it was because the ruler "could not use the virtuous and could not remove the wicked."

遯。大尾小腰，重不可搖。棟橈榱壞，臣為君憂。湯火之言，消不為患。使我復安。乾為大，艮為尾、為棟榱，巽隕故橈壞。艮為臣，乾為君，遯陽消卦，故臣為君憂。乾為言，艮火在下，故曰湯火之言。湯者，九家、荀爽皆以乾為河，疑乾有水象，有水故不畏火，故曰消不為患。艮止故安。○湯火，元本作陽火，茲依汲古。

The hexagram of Great Accumulation transforms into the hexagram of Retreat. Lin's commentary says: The tail is thick and large, while the body is thin and small; the head is heavy and the feet are light, so heavy that it cannot move; the roof beam is bent and the rafters are rotten, causing the minister to worry for the sovereign; those slanderous words like boiling water and fierce fire eventually subside and do not become a calamity, allowing me to return to stability. Shang Binghe explains: Qian represents Greatness, Gen represents the tail, the roof beam and the rafters; Xun's image is falling, hence the roof beam is bent and the rafters are rotten. Gen represents the minister, Qian represents the sovereign; the hexagram of Retreat is one of Yin energy retreating and diminishing, hence the minister worries for the sovereign. Qian represents speech, Gen represents fire and is located below, hence 'boiling water and fire words'. As for 'boiling water', the Nine Families' Commentary and Xun Shuang both take Qian as the river, indicating that Qian originally had the image of water; with water there is no fear of fire, hence 'subside without becoming a calamity'. Gen's hexagram virtue is to stop, hence ultimately returning to stability. Note: The original edition reads 'Yang fire', but here we follow the Jigugong edition.

大壯。大一置酒，樂正起舞。萬福攸同，可以安處。綏我齯齒。詳《復》之《家人》。

The hexagram Great Accumulation transforms into Great Strength. Lin's commentary says: The god of the Supreme One has set a banquet, and the master of music leads the dance; myriad blessings gather here, allowing one to dwell safely and enjoy a long life until the emergence of 'yich teeth' (fine teeth that grow after the脱落 of old ones, considered a sign of longevity). Shang Binghe explains: The imagery used here has already been discussed in the entry on the hexagram Reversal transforming into Family, and may be referred to for further understanding.

晉。飲酒醉酗，跳起爭鬬。伯傷叔僵，東家治喪。坎為酒，坤迷，故醉。《大畜》正反艮震，故曰爭鬬。震為伯，兌傷，故曰伯傷。艮為叔，艮止，故曰叔僵。震東艮家，皆用遇卦象。

The hexagram "Great Accumulation" meets the hexagram "Progress." Lin's interpretation says: drinking until drunk and causing a drunken brawl, rising up to fight each other; the older brother gets injured, the younger brother is beaten senseless and lies motionless, and because of this, the family across the street holds a funeral. Shang Binghe explains: Kan represents wine, and the virtue of the hexagram Kun is confusion, so it is said to be drunk. When the hexagram "Great Accumulation" is encountered, it simultaneously presents the upright and inverted forms of the hexagram Gen (Mountain) and the upright and inverted forms of the hexagram Zhen (Thunder), with pairs facing each other, so it is said to indicate "strife and conflict." Zhen represents the elder brother, Dui represents injury, so it is said "the elder brother is hurt." Gen represents the younger brother, and the virtue of the hexagram Gen is to stop and remain still, so it is said "the younger brother is motionless." Zhen represents the east, and Gen represents the family dwelling, all derived from the imagery of the hexagram "Great Accumulation."

明夷。山險難登，澗中多石。車馳■021擊，重載傷軸。擔負善躓，跌踒右足。詳《乾》之《謙》。○澗，宋元本作渭，■021作■022，均依汲古。

The hexagram "Da Xu" corresponds to "Ming Yi." Lin's interpretation says: The mountain is steep and difficult to climb, with chaotic rocks in the mountain stream; the carriage rushes quickly, colliding along the way, and the heavy load damages the axle; those carrying burdens on their backs are easily tripped, and after falling, they twist their right ankle. Shang Binghe explains: The imagery used here has already been detailed in the entry for "Qian" corresponding to "Qian," and can be referred to for comparison. Notes: The character "jian" (stream) in the Song and Yuan editions was written as "wei," and the character "■021" in the Song and Yuan editions was written as "■022" (these two characters are unclear in the original manuscript and are represented by numbers here), both are followed according to the Ji Gu Ge edition.

家人。爭訟不己，更相擊訽。張季弱口，被髮北走。詳《訟》之《損》。顧千里雲《明夷》之《臨》作擊訽，與下走韻，當從。各本皆作諮詢，詢，即訽之訛字。按：顧說是也，今從之。○宋元本下多"耳順從心，躬行至仁。不須以兵，天下太平"四句，依汲古。

The hexagram of Great Accumulation corresponds to the hexagram of the Family. Lin Ci said: quarrels and lawsuits never end, with mutual fighting and scolding; Zhang Ji is speechless and unable to argue, so he only lets his hair down and flees northward. Shang Binghe explained: the imagery of this line has been detailed in the line of "Strife" corresponding to "Loss." Gu Qianli pointed out that in the line of "Dark Light" corresponding to "Approach," the term "击訽" is used, where "訽" rhymes with "走" in the next sentence, so it should be followed. All versions have written it as "consultation," where "询" is a corrupted form of "訽." Shang's note: Gu's interpretation is correct, and we follow him here. Notes: The Song and Yuan editions add four lines below this line: "At sixty, one follows the heart, practicing utmost benevolence. No need for military force, the world is at peace," but we follow the Jigugong edition and do not include them.

睽。心志無良，傷破妄行。觸牆觗壁，不見戶房。先王閉關，商旅委棄。坎為心志，兌為傷破，伏艮為牆壁戶房，坎隱故不見。艮為關，坎閉。

The hexagram "Great Accumulation" and "Strife." Lin's commentary says: When the mind is not upright, one acts recklessly, leading to injury and ruin; colliding eastward against walls and westward against barriers, one cannot even see one's own home and dwelling. The former kings closed the borders on the day of Winter Solstice, forcing merchants and travelers to abandon their goods halfway home. Shang Binghe explains: Kan represents the mind, and Dui signifies destruction and ruin; the hidden image of Gen represents walls and gates, and Kan signifies concealment, hence the phrase "not seeing." Gen represents the borders, and Kan signifies blockage. The phrase "the former kings closed the borders" is taken from the "Great Image" of the "Reversion" hexagram in the "Zhou Changes," which states, "The former kings closed the borders on the day of the winter solstice, and merchants and travelers did not travel."

蹇。鸋鴂●鴞。治成遇災。綏德安家，周公勤勞。詳《噬嗑》之《漸》。○鴂，宋元本作夬，依汲古。遇，汲古作御，依宋元本。

The hexagram of Great Accumulation corresponds to the hexagram of Obstruction. Lin's commentary says: The sparrow (jiāo liáo) and the crow (chī xiāo) meet (the middle character is missing in the original text, the source originally reads '●'), and the nest, just completed, is immediately struck by misfortune; to comfort virtue and stabilize the household depends entirely on the diligent efforts of the Duke of Zhou. Shang Binghe explains: The imagery used here has already been detailed in the entry on the hexagram of Eating Through the Gate corresponding to the hexagram of Gradual Progress. Lin's commentary draws on the meaning of the poem from the Book of Songs, the "Bīnfēng" section "Chīxiāo," which expresses the Duke of Zhou's advice to King Cheng. Notes on the text: The character 'jiāo' in the Song and Yuan editions was written as 'guài,' following the Jigugē edition; the character 'yù' in the Jigugē edition was written as 'yù,' following the Song and Yuan editions.

解。清人高子，久屯外野。逍遙不歸，思我慈母。詳《賁》之《艮》。

The interpretation of the hexagram Great Accumulation. Lin's commentary says: The poem "Clear People" from the Book of Songs, Zheng Wind, describes the army led by Gao Ke, who has been stationed for a long time in the wild lands outside the country's borders; the soldiers wander idly and cannot return home, only able to constantly miss their kind and loving mothers. Shang Binghe explains: The symbolic meaning of this passage has already been discussed in the entry on the hexagram Brightness and Stillness, and can be referred to for comparison.

損。兩虎爭鬬，股創無處。不成仇讎，行解卻去。艮為虎，正反艮，故曰兩虎爭鬬。伏巽為股，兌為創，巽伏故曰無處。○股，元本訛服，依汲古。

The hexagram of "Great Accumulation" corresponds to the hexagram of "Loss." Lin's interpretation says: two tigers fighting, with wounds all over their thighs, none intact; yet ultimately they do not become deadly enemies, and as they fight, they eventually resolve their conflict and retreat on their own. Shang Binghe explains: "Geng" represents the tiger, and the hexagram contains both the upright "Geng" trigram and the inverted "Geng" trigram, thus symbolizing "two tigers fighting." The hidden trigram "Xun" represents the thighs, and "Dui" represents wounds; since "Xun" is hidden and not visible, it is said "no place is intact," meaning none of the thighs are undamaged. Note: The original edition mistakenly wrote "fu" instead of "gu," and this version follows the Jigugong edition.

益。天女踞床，不成文章。南箕無舌，飯多沙糠。虐眾盜名，雄雞折頸。巽為女，艮為天。天女，織女星也。艮為床，坤為文章，震為南、為箕，艮為星。箕，二十八宿星名。艮為沙，巽為糠。《詩小雅》："跂彼織女，終日七襄。雖則七襄，不成文章。"又："維南有箕，不可以●揚。" 不●揚故飯多沙糠。坤為眾，巽為盜、為雞，震為雄，艮為頸，巽隕故折。○踞多作摧，依小過之比改。虐眾，宋本作虛象，非，依元本、汲古。

The hexagram "Great Accumulation" is interpreted as "Benefit." Lin's commentary says: The Weaving Girl star remains seated on the loom, unable to weave patterns; the Southern箕 mansion is merely a name without substance, lacking a tongue to winnow grain, so the rice is full of sand and husks; those who oppress the people and steal reputation are like a rooster with a broken neck, unable to crow anymore. Shang Binghe explains: Xun represents a woman, Gen represents heaven, so "Heavenly Woman" refers to the Weaving Girl star. Gen represents a bed, Kun represents literary patterns, and Zhen represents the south and the箕 mansion. Gen also represents the star mansion, so "Ji" is one of the twenty-eight mansions. Gen represents sand, and Xun represents husks. The "Small Ya" section of the "Book of Songs" says: "She stands high as the Weaving Girl, moving seven times a day. Though she moves seven times, she cannot create patterns." (The current version of the "Mao Shi" reads "cannot create reports." ) It also says: "In the south there is the Ji mansion, which cannot be used for winnowing." (The original text has a missing character marked as "●.") Because it cannot winnow out the impurities, the rice contains much sand and husks. Kun represents the people, Xun represents theft and roosters, Zhen represents a male rooster, and Gen represents the neck. The image of Xun is falling, so it is said to be "broken." Notes: The character "踞" is mostly written as "摧" in other editions, but here it is corrected according to the interpretation of "Small Overstep" and "Comparison." The term "oppressing the people" in the Song edition is written as "empty image," which is incorrect, and here it is corrected according to the Yuan edition and the Jigugong edition.

夬。太子扶蘇，出於遠郊。佞幸成邪，改命生憂。慈母之恩，無路致之。通《剝》。艮在上故曰太子。艮手為扶，坤為薪蘇、為郊。乾為言，兌口亦為言，故曰佞。巽為命，兌為反巽，故曰改命，言太子扶蘇遠出備邊，李斯、趙高竟改始皇璽書，殺扶蘇也。《革九四》云"改命吉"，即謂巽覆也。坤為憂、為母。○出於，元本作走出，依汲古。

The hexagram of Great Accumulation is transformed into the hexagram of决. Lin's commentary says: The crown prince Fu Su was sent to a distant border area; flatterers and villains acted wrongly, altered the last will, causing great calamity; the kindness of the kind mother had no way to reach him. Shang Binghe explains: The hexagram of决 is "mutually corresponding" with the hexagram of Splitting (the six lines of yin and yang are completely opposite, so they can be used to take images, and the annotation calls this "communication"). The mountain (Gèn) is at the top, so it is said "prince"; the mountain is the hand, which means "to send"; the earth (Kūn) is the grass "Su" and the border land. Heaven (Qián) is speech, and the lake (Duì) is the mouth, which governs speech, so it is said "flatterer". The wind (Xùn) is a command, and the lake (Duì) is the reverse of the wind (Xùn), so it is said "changing the will" — this refers to the crown prince Fu Su being sent to the border to supervise the military, but Li Si and Zhao Gao altered the seal letter of the First Emperor of Qin, forcing Fu Su to commit suicide. The line nine in the fourth of the hexagram of Revolution in the Zhou Changes says "changing the will is auspicious," which refers precisely to the reversed image of the wind (Xùn). The earth (Kūn) is sorrow and the mother. Note: The original text says "out of" in the Yuan edition, but here it follows the Jigugong edition as "left."

姤。寒暑相推，一明一微。赫赫宗周，光榮滅衰。《姤》夏至一陰生消陽，故曰寒暑相推。乾為宗，震為周，震伏，故光滅。

The hexagram of Great Accumulation corresponds to the hexagram of Meeting. Lin's commentary says: cold comes and heat goes, each in turn; at one time there is brightness, at another time darkness; how splendid the former Zhou was, now its glory has faded. Shang Binghe explains: the hexagram of Meeting represents the beginning of yin at the summer solstice, when yang begins to diminish, hence the saying 'cold and heat alternate.' The trigram Qian represents the ancestral temple, and Zhen represents the Zhou dynasty; here Zhen signifies something hidden and not apparent, hence the decline of glory. 'Huge and glorious Zhou' uses the phrase from the Book of Songs, Xiao Ya, Zhengyue: 'Huge and glorious Zhou, destroyed by Bao Si.'

萃。雞狗相望，仁道篤行。不吠昏明，各安其鄉。周鼎和餌，國富民有，八極蒙佑。巽雞艮狗，艮望，兌為吠，坤為鄉、為安。○後三句與前四句不類，象亦不合，疑衍。

The hexagram "Great Accumulation" combined with "Gathering." Lin's commentary says: Villages are connected, and the sounds of chickens and dogs are heard from each other; the way of benevolence and kindness is earnestly practiced. Whether at dusk or at dawn, dogs do not bark, and every family is content in its own village. The Zhou dynasty's precious tripod is filled with delicious food, the country is prosperous, the people have surplus, and all the farthest regions are blessed. Shang Binghe explains: Xun represents chickens, Gen represents dogs, Gen also represents looking ahead, Dui represents barking, and Kun represents villages and peaceful dwellings. Notes: The last three lines do not match the first four in form and the images do not correspond, so it is suspected that these latter lines were added by later scholars.

升。窗牖戶房，通利明光。賢知輔聖，仁施大行。家給人足，海內殷昌。伏《無妄》。艮為窗牖戶房，震為通利，艮為明光。乾為聖、為仁，艮為家，坤為海。

The hexagram "Great Accumulation" transforms into "Rise." Lin Ci said: Windows, doors, and houses are all open, allowing bright light to enter; virtuous and wise men assist the enlightened ruler, and benevolent governance is widely practiced; families are prosperous, people are well-fed and warm, and the whole country is flourishing and abundant. Shang Binghe explained: The hidden image of "Rise" is "No Falsehood." All the images taken here come from this.艮 represents windows, doors, houses; 震 represents smooth progress; 艮 also represents brightness. 乾 represents the sage and benevolence, 艮 represents the family, and 坤 represents the sea.

困。雨雪三日，鳥獸飢乏。旅人失宜，利不可得。幾言解患，以療紛難，危者復安。坎為雨雪，離卦數三，故曰三日。伏艮為鳥獸，離虛故飢。巽為旅人、為利，伏震為言、為解，坎為患、為危，艮為安。多用伏象。○日，汲古作月，幾作機，紛作篤，者作身，均依宋元本。

The hexagram "Great Accumulation" in the hexagram "Obstruction." Lin's commentary says: rain and snow fall for three consecutive days, birds and beasts become weak from hunger; travelers outside lose their proper timing, and the benefits they seek cannot be obtained; a few words of truth resolve the calamity and heal the chaos and dangers, and those originally in a dangerous situation regain peace. Shang Binghe explains: Kan represents rain and snow, and the number of the hexagram Li in the "Yi Lin" is three, so it is said "three days." The hidden image of Gen represents birds and beasts, and the emptiness in Li indicates hunger. Xun represents travelers and wealth; the hidden image of Zhen represents words and resolution. Kan represents calamity and danger, and Gen represents peace. This passage makes extensive use of hidden images. Notes: The character "day" in the汲古阁 edition is "month," "a few" is "machine," "chaos" is "dou," and "those" is "body," all following the Song and Yuan editions.

井。白鵠銜珠，夜食為明。膏潤優沃，國歲年豐。中子來同，見惡不凶。伏震為白鵠、為珠，兌為銜，故曰白鵠銜珠。坎為夜，離為明，坎為膏潤，艮為國，震為年歲。坎為中男，故曰仲子。○歲，疑富之訛。

The hexagram of Great Accumulation corresponds to the well. Lin Ci said: During the day, a white swan carries a pearl in its beak; at night, it uses the light from the pearl to find food. The grace is as rich as oil, bringing abundance to the country and ensuring a good harvest. The middle son comes to join, and even if encountering wicked people, there is no danger. Shang Binghe explained: The hidden image of Zhen (Thunder) represents a white swan and a pearl, while Dui (Lake) signifies the beak. Thus, it is said 'a white swan carries a pearl.' Kan (Water) represents night, Li (Fire) represents brightness, and Kan also signifies rich moisture. Gen (Mountain) represents the country, and Zhen represents years. Kan also represents the middle son, so it is said 'the middle son,' which corresponds to Lin Ci's 'middle son.' Note: The character 'year' may be a mistake for 'richness.'

革。從豕牽羊，與虎相逢，雖驚不凶。兌為羊，巽為豕，互乾為虎，言有羊豕，虎即不咥人。

The hexagram "Great Accumulation" changes to "Revolution." Lin's interpretation says: walking with pigs and sheep, halfway meeting a tiger, although startled, there is no danger. Shang Binghe explains: Dui represents sheep, Xun represents pigs, and the "intermediate structure" (taking lines two to four and three to five to form another hexagram) produces Qian, which represents tiger. This means that there are both sheep and pigs nearby for the tiger to eat, so the tiger will not attack.

鼎。鳧雁啞啞，以水為宅。雌雄相合，心志娛樂，得其所欲。詳《大有》之《歸妹》。○宋元本下多"絕其患惡"四字，依汲古。

The hexagram Daxu corresponds to Ding. Lin's commentary says: Wild geese and swans call out in a joyful manner, taking the water surface as their dwelling place; male and female pairs are matched in pairs, their hearts are happy and content, each fulfilling their desires. Shang Binghe explains: The imagery used here has been detailed in the entry for Dàyǒu and Guīmèi, and can be referred to for comparison. Notes: The Song and Yuan editions have an additional phrase "ju qí huàn è" below this entry, but here we follow the Ji Gu Ge edition and do not include it.

震。逐狐平原，水遏我前。深不可涉，暮無所得。艮為狐、為震、為逐，坎水艮止，故曰水遏我前。坎為暮、為失，故無得。

The hexagram Zhen (Thunder) in the hexagram Da Xu (Great Accumulation). Lin Ci said: Pursuing a fox on a plain, but ahead there is a big body of water blocking the way; the water is too deep to cross, and until dusk nothing is gained. Shang Binghe explained: Gen (Mountain) represents a fox and Zhen (Thunder) represents pursuit; Kan (Water) represents water, and Gen (Mountain) signifies stopping, hence 'water blocks my way'. Kan (Water) represents dusk and loss, hence there is no gain. (The note 'Gen represents Zhen' is likely a mistake and should be 'Zhen represents pursuit'.)

艮。窟室蓬戶，寒賤所處。千里望煙，散渙四方。形體滅亡，下入深淵，終不見君。艮為窟室、為戶，互震故曰蓬戶。坎為寒、為煙，震為千里，坎為深淵，震為君，坎隱故不見。

The hexagram Great Accumulation (Da Xu) corresponds to the hexagram Obstruction (Gen). Lin's commentary says: earth cave beneath the house, with a door made of蓬草, this is the dwelling place of a poor and humble person; a single wisp of smoke seen from a thousand miles away dissipates into the eight directions; the body perishes and sinks into the depths, ultimately never seeing the sovereign. Shang Binghe explains: Gen represents a cave and a gate, and the mutual hexagram produces the trigram Zhen, which represents grass and trees, hence '蓬户'. Kan represents cold and smoke, Zhen represents a thousand miles, Kan represents a deep abyss, and Zhen represents the sovereign; Kan signifies concealment, hence the final outcome of not being able to see.

漸。桀討[當作紂]之主，悖不堪輔。貪榮為人，必定其咎。聚斂積實，野在鄙邑，未得入室。離為惡人，故曰桀紂。伏震為主，坎為悖。艮為榮、為邑、為室，坎為聚斂，巽為人。○斂，宋元本作鈠，依汲古。鄙，汲古作都，得入作來我，茲依宋元本。

The hexagram "Da Xu" (Great Accumulation) and "Zhan" (Gradual Progress). Lin Ci said: Like the kings Jie and Zhou of Xia and Shang, who were so corrupt and chaotic that they could not be assisted; those who sought glory and clung to others would surely bring calamity; those who hoarded wealth single-mindedly, while people were trapped in remote border towns, could never enter their own homes. Shang Binghe explained: The trigram Li (Fire) represents wicked people, hence "Jie and Zhou" (the original text reads "Jie Tao," with the bracketed note indicating that "Tao" should be "Zhou"). The hidden image of Zhen (Thunder) represents the ruler, and Kan (Water) represents chaos. Gen (Mountain) represents glory, cities, and houses; Kan also represents hoarding, while Xun (Wind) represents people. Notes on the text: The character "lian" (hoard) was written as "yao" in the Song and Yuan editions, following the Ji Gugé edition; the character "bi" (remote) was written as "du" in the Ji Gugé edition, and "de ru" (enter) was written as "lai wo" (come to me), following the Song and Yuan editions.

歸妹。倉庫盈億，年歲有息。商人流連，雖久有得。陰多陽少，因地就力。伏艮為倉庫，坎眾故盈億。震為年歲、為生、為息、為商人，坎陷故流連。

The hexagram "Da Xu" (Great Accumulation) and "Gui Mei" (Return of the Maiden). Lin Ci said: The granaries are full, the harvest is abundant, and wealth is generating more wealth. Merchants are stranded outside and have not returned, although they are delayed, they will eventually gain something. When yin is abundant and yang is scarce, one should follow the advantage of the land and act according to one's capacity. Shang Binghe explained: The hidden image of Gen (Mountain) represents the granary, and Kan (Water) represents multitude, hence "exceeding a myriad." Zhen (Thunder) represents years, growth, reproduction, and merchants; Kan (Water) represents a pit, hence being detained and lingering.

豐。火山不然，釣鯉失綸。魚不可得，利去我北。離火，伏艮故曰火山，兌水在上故曰不然。巽為繫，故為釣、為魚、為綸，兌折故失綸，巽隕落，故魚不得而失利也。○火，汲古作泰，依宋元本。《神異經》："南荒外有火山"。

The hexagram "Da Xu" (Great Accumulation) is interpreted as "Feng" (Abundance). Lin's commentary says: The fire mountain cannot burn, and the fishing line for the carp has broken; since the fish cannot be obtained, wealth and profit have slipped away to the north. Shang Binghe explains: "Li" represents fire, and its hidden image is "Gen" which represents mountain, hence "fire mountain." "Dui" represents water, which is above, so water is pressing on top of fire, hence "not burning," meaning it does not ignite. "Xun" represents a rope or cord, symbolizing connection, hence it is both fishing and fish, and also the fishing line "gun." "Dui" signifies breaking, hence the fishing line is broken. "Xun" also represents falling, hence the fish cannot be caught and profit is lost. Note: The character "fire" in the Ji Gu Ge edition is "Tai," following the Song and Yuan editions. The "Shen Yi Jing" says: "South of the remote southern wilderness there is a fire mountain."

旅。童女無媒，不宜動搖。安其室廬，傅母何憂。兌少故曰童女。坎為媒，坎伏故無媒，無媒故不宜動。艮為安、為室，巽為母。○宜，汲古作利，依宋元本。室，宋元本作居，依汲古。

The hexagram of Great Accumulation corresponds to the hexagram of Travel. Lin's commentary says: An unmarried maiden without a matchmaker should not act hastily; she should remain calmly in her own house, and her nursemaid has nothing to worry about. Shang Binghe explains: The trigram Dui represents a maiden, hence "young maiden." The trigram Kan represents a matchmaker, but here it is hidden and not visible, hence there is no matchmaker; without a matchmaker, there is no need for action. The trigram Gen represents stability and a house, while Xun represents a mother. Notes: The character "宜" in the Jigusha edition is "利," following the Song and Yuan editions; the character "室" in the Song and Yuan editions is "居," following the Jigusha edition.

巽。載風雲母，遊觀東海。鼓翼千里，見吾愛子。巽為風、為母，此句疑有訛字，或為載風乘雲也。兌為海，伏震故曰遊觀東海，離為觀也。震為翼、為鼓、為千里，兌悅、震子，故曰愛子。

The hexagram Daxu (Great Accumulation) with the trigram Xun (Wind). Lin's commentary says: riding the wind, traveling on clouds, touring and viewing the East Sea; spreading wings to fly thousands of miles, to see my beloved son. Shang Binghe explains: Xun represents wind and mother; the phrase "carrying wind and cloud mother" is likely a miswriting, perhaps originally "carrying wind and riding clouds." Dui represents the sea, and its hidden image is Zhen, which represents the east and traveling, so it is said "touring the East Sea." Li represents viewing. Zhen represents wings, movement, and thousands of miles; Dui represents joy, and Zhen represents son, so it is said "beloved son."

兌。鶴盜我襦，逃于山隅。不見武跡，使伯心憂。伏《艮》。互震為鶴、為衣，坎為盜，艮為山，故逃于山隅。震為武跡。《詩大雅》："履帝武敏歆"，《傳》："武，跡也"。震為伯，坎為心、為憂，坎為隱伏，故不見武跡。○武，汲古作其，依宋元本。

The hexagram Daxu (Great Accumulation) with the trigram Dui (Lake). Lin Ci said: A crane carried away my short coat and ran to the corner by the mountain foot; I cannot find its footprints, causing the elder brother great worry. Shang Binghe explained: The hidden image of Dui is Gen (Mountain). The inter hexagram produces the body of Zhen (Thunder), which represents a crane and clothing. Kan (Water) represents theft, and Gen represents a mountain, so it is said that the crane has fled to the mountain corner. Zhen also represents footprints: The Book of Songs, Great Ya, Shengmin says, "Following the footsteps of the Emperor's virtue, the people respond with joy." The Mao Transmission explains, "Wu means footsteps." Zhen also represents the elder brother, "Bo," while Kan represents the heart and worry. Kan governs concealment, so the footprints are not visible. Notes: The character "wu" in the汲古阁 edition is "qi," following the Song and Yuan editions.

渙。夜視無明，不利遠鄉。閉門塞牖，福為我母。坎為夜故不明。艮為視、為鄉、為門戶，坎為閉塞，震為福，巽為母，言夜黯不明，不宜遠行，杜門不出或致福也。○無，汲古作失，依宋元本。

The hexagram "Great Accumulation" transforms into "Dispersal." Lin's commentary says: seeing things at night without light, it is not suitable to travel far away; closing the door and blocking the window, blessings will come like a mother's protection. Shang Binghe explains: Kan represents night, hence the lack of clarity. Gen represents sight, hometown, and gates; Kan signifies blockage. Zhen represents blessings, and Xun represents mother. This means that in the dark, one cannot see the way clearly, so it is not suitable to travel far. Instead, staying indoors may bring blessings. Note: The character 'wu' in theJigu Pavilion edition is 'shi', following the Song and Yuan editions.

節。三狗逐兔，於東北路。利以進取，商人有得。艮為狗，數三，故曰三狗。震為兔、為逐，艮居東北為路，故曰於東北路。震為進、為商人。○於，宋元本作子，依汲古。北，汲古作門，依宋元本。

The hexagram "Da Xu" (Great Accumulation) and its line "Jie" (Restraint). Lin Ci said: Three hunting dogs chase a wild rabbit, pursuing it all the way to the northeast path; it is favorable to advance, and merchants will surely gain profit. Shang Binghe explained: Gen represents dogs, and the number of Gen hexagram is three, hence "three dogs." Zhen represents a rabbit and pursuit; Gen is located in the northeast direction in the Later Heaven Trigrams, and also symbolizes a path, hence "on the northeast path." Zhen represents advancement and merchants. Notes: The character "于" in the Song and Yuan editions was written as "子," following the Jigugē edition; the character "北" in the Jigugē edition was written as "门," following the Song and Yuan editions.

中孚。武王不豫，周公禱謝。載璧秉圭，安寧如故。《書金縢》：武王不豫，周公冊祝，植璧秉圭，請以身代，翊日王瘳。震為武、為王、為周、為公、為言，故曰禱。為玉故為圭璧。艮為秉。○載，今書作植，《史記》作戴，未知孰是。

The hexagram of Great Accumulation transforms into the hexagram of Sincerity in the Heart. Lin's commentary says: King Wu of Zhou was ill and on his deathbed, and the Duke of Zhou prayed to the former kings to apologize for his sins. He placed a jade璧 and held a jade圭 in his hand, and King Wu recovered as before. Shang Binghe explains: The Book of Documents, the section Jin Teng, records that King Wu was ill, and the Duke of Zhou wrote a scroll of prayers, placed a jade璧 and held a jade圭, requesting to use his own body to die in place of King Wu. The next day, King Wu's illness was cured. Zhen represents King Wu, King, Zhou, the Duke, and speech, so it is said 'prayer'. Zhen also represents jade, so it can be used to symbolize the圭 and璧. Notes: The character '载' in the present text of the Book of Documents is written as '植', and in the Records of the Grand Historian as '戴'. It is unknown which is correct.

小過。同載共車，中道別去。爵級不進，君子下輿。震為車、為載，艮為道、為反震，故曰別去，言背震別行也。震為樽爵，艮為君子，艮止故不進。古君子方得乘輿，下輿言不仕也。○下輿，宋元本作不，依汲古。

The hexagram of Great Accumulation is transformed into the hexagram of Small Crossing. Lin's interpretation says: originally traveling together in the same carriage, but on the way they part ways; the rank and status cannot be promoted, so the gentleman has to get off the carriage and walk. Shang Binghe explains: Zhen represents a carriage and carrying, Gen represents the road, and Gen is the reversed image of Zhen, so it is said 'parting ways,' meaning going their separate ways against the direction of Zhen. Zhen represents the wine vessel 'ju,' and Gen represents the gentleman; the virtue of Gen is to stop, hence the inability to ascend. In ancient times, only the gentleman (those in position) could ride in a carriage, 'getting off the carriage' means resigning from office. Note: The characters 'down from the carriage' in the Song and Yuan editions were written as 'not,' following the Jigugē edition.

既濟。六雁俱飛，遊戲稻池。大飲多食，食飽無患。坎數六，震為雁、為飛，卦有三半震故曰俱飛。震為遊、為稻，坎為池，兌為飲食。

The hexagram Great Accumulation is transformed into the hexagram Perfect Completion. Lin's interpretation says: six large geese fly together, playing in the rice fields and ponds; they drink freely and eat heartily, having no worries after being well-fed and well-watered. Shang Binghe explains: the number of the hexagram Kan is six, and Zhen represents geese and flying; the hexagram contains three instances of 'half-figures' (not a complete hexagram, but only two adjacent lines forming half of one), hence it is said 'all fly together.' Zhen represents movement and rice, Kan represents ponds, and Dui represents food and drink.

未濟。符左契右，相與合齒。乾坤利貞，出生六子。長大成就，風言如母。卦一陰一陽相間皆相交，故曰符契、曰合齒。震左兌右，兌齒，坎為合也，卦氣至亥陰凝於陽，故曰利貞。《未濟》亥月之卦也，至子則震出矣，故出生六子。○依《兌》之《大過》校刪末句"不利為咎"四字。合齒，宋元本作虐亂。出生，元本作倖生，汲古作季生。風言，宋元本作颯然，皆非。

The hexagram of Great Accumulation in the hexagram of Not Yet Completed. Lin's commentary says: The left half of the symbol and the right half of the contract fit together perfectly, with each tooth matching its counterpart. The hexagrams of Heaven and Earth are favorable for maintaining firmness, thus producing the six subsidiary hexagrams of Zhen, Kan, Gen, Xun, Li, and Dui. When the six sons grow up, their fame spreads like the education of a mother. Shang Binghe explains: The hexagram of Not Yet Completed has yin and yang alternating, with each line corresponding and intersecting with the others, hence the symbol and contract fitting together, and the teeth matching. Zhen is on the left, Dui on the right, Dui representing teeth, and Kan representing union. The hexagram energy reaches the month of Hai, when yin gathers and surrounds yang, hence the saying 'favorable for uprightness' — the hexagram of Not Yet Completed is the hexagram of the month of Hai. Then in the month of Zi, the yang of Zhen emerges, hence 'the birth of the six sons'. Notes: According to the commentary on Dui in Da Guo, the last sentence 'unfavorable as a fault' is deleted. 'Matching teeth' is 'nuclear chaos' in Song and Yuan editions, 'birth' is 'fortunate birth' in Yuan edition and 'seasonal birth' in the Jiguge edition, 'wind words' is 'suddenly' in Song and Yuan editions, none of which are correct.

頤。家給人足，頌聲並作。四夷賓服，干戈卷閣。艮為家，震為人，坤多故給足。震為聲。坤陰，故為夷狄，震卦數四，故曰四夷。震為賓，艮為干戈，艮止故卷閣。

The hexagram "Yi" (Nourishing) is a self-encountering hexagram. The commentary says: every household is prosperous, everyone is well-fed and warm, and songs of praise arise together; all the four barbarian tribes come to submit, and weapons of war are rolled up and stored away. Shang Binghe explains: "Gèn" represents the family, "Zhèn" represents people, and "Kūn" represents many people, hence the meaning of being sufficient. "Zhèn" represents sound, so the singing of praise is indicated. "Kūn" belongs to yin, thus it is taken as an image of the four barbarian tribes; "Zhèn" has the number four, hence "four barbarians." "Zhèn" represents submission, "Gèn" represents weapons of war, and "Gèn" has the virtue of stopping, hence the meaning of rolling up and storing away.

乾。思初道古，哀吟無輔。陽明不制，上失其所。乾為初、為古，《頤》互坤為思、為哀，震為道、為吟，一陽在上故曰失所。陽明不制者，言陽不能制陰也。全用遇卦象。○道，元本作悼，依宋本、汲古。

The hexagram Yi (Nourishing) with the trigram Qian (Heaven). Lin Ci said: thinking back to the beginning, speaking of ancient times, lamenting with sorrow and without support; the bright virtue of Yang cannot restrain Yin, so the person in the highest position loses his place. Shang Binghe explained: Qian represents the beginning and antiquity; when the hexagram Yi meets the trigram Qian, the trigram Kun (Earth) appears in the middle, Kun represents thinking and sorrow, Zhen (Thunder) represents speaking and lamenting; the hexagram Yi has only one Yang line, the upper ninth line, alone at the top, thus saying 'losing his place'. The phrase 'Yang brightness cannot control' means that Yang cannot restrain Yin. This entire passage uses the image of the hexagram Yi. Note: the original edition had 'dao' (way), but according to the Song edition and Jigugong edition, it is 'diao' (lament).

坤。江河淮海，天之奧府。眾利所聚，可以饒有，樂我君子。詳《乾》之《觀》。

The hexagram Yi corresponds to the hexagram Kun. Lin Ci explains: The Yangtze River, the Yellow River, the Huai River, and the East Sea are the treasuries where Heaven conceals its wealth; numerous sources of profit gather here, allowing for abundance and sufficiency, bringing joy to the gentleman. Shang Binghe explains: The imagery presented here has already been discussed in the section on the hexagram Qian and the hexagram Guan, and may be referred to for further understanding.

屯。三雁俱行，避暑就涼。適與矰遇，為繳所傷。震為雁，數三，故曰三雁。坎為寒，離伏，故曰避暑就涼。伏巽為矰繳，兌為傷。○矰，元本作繒，依宋本、汲古。行，汲古作飛，依宋元本。

The hexagram Yi is transformed into the hexagram Zun. Lin Ci explains: three large geese fly together to escape the heat and seek a cool place; they happen to encounter a short arrow used for shooting birds, which is tied with a silk thread and wounds them. Shang Binghe explains: Zhen represents geese, and the number of the hexagram Zhen is three, hence 'three geese'. Kan represents cold and coolness, while Li, which represents heat, is hidden and not apparent, hence the geese avoid the heat and seek the cool. The hidden image of Xun represents 'zeng jiao', which refers to the short arrow used for shooting birds and the silk thread tied to it;兑 represents injury. Notes: The character 'zeng' in the original edition is written as 'zeng', following the Song and Jigugē editions; the character 'hang' in the Jigugē edition is written as 'fei', following the Song and Yuan editions.

蒙。秋南春北，隨時休息。處和履中，安無憂凶。伏兌為秋，艮納丙，故曰秋南。震為春，坤為北，故曰春北。艮為鴻雁，雁隨陽轉故曰隨時。艮為時、為休息。坎為中和，震為履，艮為安。

The hexagram Yi is interpreted as Meng. Lin's commentary says: In autumn, one moves south; in spring, one moves north, following the changing seasons for activity and rest. One remains harmonious and acts in moderation, thus being secure without worries or dangers. Shang Binghe explains: The hidden image of Dui represents autumn; in the Najia system (the method of assigning heavenly stems to the eight trigrams), Gen receives the stem Bing, which belongs to the south, hence 'autumn south'. Zhen represents spring, and Kun represents north, hence 'spring north'. Gen represents wild geese, which migrate with the movement of yang energy, hence 'following the seasons'; Gen also represents seasons and rest. Kan represents harmony and balance, Zhen represents action, and Gen represents peace.

需。履危無患，跳脫獨全。不利出門，傷我左膝。疾病不食，鬼哭其室。坎為危、為患，跳脫在外故無患。乾為門戶，出門遇險故不利。兌為傷膝象，疑為坎股之屈信全在膝，而坎為矯輮，又為美脊，以義、以形皆有膝象。互離為東，故曰傷我左膝。坎為病，兌為食，坎憂，故云不食。坎為鬼、為室，兌為口，故曰鬼哭其室也。○跳，汲古作逃，依宋元本。膝，宋元本作踝，今依汲古。

The hexagram Yi transforms into Xu. Lin's commentary says: Standing on a dangerous place without harm, leaping away, alone able to preserve; not suitable to go out, going out would injure my left knee; during illness, unable to eat, ghosts cry in his house. Shang Binghe explains: Kan represents danger and illness, the person has already leaped out of the hexagram, so there is no harm. Qian represents the gate, going out meets danger, so it is not favorable. Dui has the image of injuring the knee: probably because Kan represents the thigh, and the movement of the thigh depends entirely on the knee; Kan also represents 'bending and straightening' (making wood bend and straighten), and a beautiful spine, whether by meaning or form, it contains the image of the knee. The interchanging trigrams produce Li, and in the Earlier Heaven trigrams, Li is in the east. Facing south, the east is on the left hand, so it is said 'injuring my left knee'. Kan represents disease, Dui represents food, Kan governs worry, so unable to eat. Kan represents ghosts and houses, Dui represents mouth, so 'ghosts cry in his house'. Notes: The character 'leap' in the Jigusha edition is 'escape', following the Song and Yuan editions; the character 'knee' in the Song and Yuan editions is 'ankle', here following the Jigusha edition.

訟。東家兇婦，怨其公姥。毀柈破盆，棄其飯飡，使吾困貧。巽為婦，坎凶，伏震為東、為公，巽為姥。姥，母也。伏震為柈、為盆，坎為破，巽為飯飡，風散故曰棄。伏坤為吾、為貧。○怨，元本作怒，姥作姑，依宋本、汲古。柈，汲古作盤，依宋元本。

The hexagram Yi is transformed into the hexagram Song. Lin's commentary says: There is a fierce daughter-in-law in a house to the east, who is resentful towards her father-in-law and mother-in-law; she breaks plates and pots, throws away the prepared food, causing my family to become impoverished. Shang Binghe explains: Xun represents a woman, Kan represents danger; the hidden image of Zhen represents the east and the father-in-law, Xun represents 'mu'—which is the mother-in-law. The hidden image of Zhen represents plates and pots, Kan represents broken things, Xun represents food; Xun is wind, and wind can scatter things, hence 'discard'. The hidden image of Kun represents me and poverty. Notes: The character 'yuan' in the original edition was written as 'nu', and 'mu' was written as 'gu', following the Song and Jigugong editions. The character 'pan' in the Jigugong edition was written as 'pan', following the Song and Yuan editions.

師。泥滓汙辱，棄捐溝瀆。眾所笑哭，終不顯錄。坤土坎水故曰泥、曰汙，坎為溝瀆、為眾，震為笑哭，坤賤坎隱，故曰終不顯錄。○汙，宋元本作洿，依汲古。

The hexagram Yi is interpreted as the hexagram Shi. Lin Ci said: It is like mud and filth being polluted and discarded in ditches and water channels; people laugh and weep at him, yet he ultimately does not gain recognition or promotion. Shang Binghe explained: Kun represents earth, and Kan represents water; earth and water combine, hence it is said 'mud' and 'polluted'; Kan represents ditches and water channels, as well as the crowd, while Zhen represents laughter and crying. Kun signifies lowliness, and Kan signifies concealment, hence he ultimately does not achieve prominence or appointment. Note: The character 'wu' in the Song and Yuan editions was written as 'wu', following the Jigugē edition.

比。旦往暮還，各與相存，身無凶患。《頤》震為旦、為往，坤為暮，艮者，震之反，故曰暮還。坤為身，坎為患。○凶患，汲古作患凶，依宋元本。

The hexagram Yi (Nourishment) and its line Bi (Comparison). Lin Ci explains: going out in the morning and returning in the evening, both are still alive and free from misfortune and calamity. Shang Binghe explains: encountering the hexagram Yi, the lower trigram Zhen (Thunder) represents morning and going out, while Kun (Earth) represents dusk; Gen (Mountain) is the inverted form of Zhen, hence it is said 'returning at dusk'. Kun represents the body, and Kan (Water) represents calamity. Note: the text '凶患' in the Ji Gu Ge edition is '患凶', following the Song and Yuan editions.

小畜。六翮長翼，夜過射國。高飛冥冥，羿氏無得。伏《豫》。震為翮、為翼，坎數六，故曰六翮長翼。坤為夜、為國，震為射，故曰射國。震為飛，坤惡，故曰羿，坤虛故無得。

The hexagram Yi is transformed into Xiao Xu. Lin's commentary says: six strong feather stems, long wings, flying through the night over a country of skilled archers; flying high into the boundless clouds, even the skilled archer Hou Yi could not hit anything. Shang Binghe explains: the hidden image of Xiao Xu is Yu. Zhen represents the feather stem 'he' and the wings, and Kan's number is six, so it is said 'six he and long wings'. Kun represents night and country, Zhen represents shooting, so it is said 'shooting the country'. Zhen represents flying; Kun represents evil, so the image is of a virtuous archer Hou Yi who ends up in evil; Kun is empty, so he cannot shoot anything.

履。蜂蠆之門，難以止息。嘉媚之士，為王所食。從去其室。巽為蟲，伏坎為毒，故曰蜂蠆。乾為門，風散故難以止息。兌為媚、為食，乾為王，伏坎為室，言王食養嘉士，士皆歸王室也。伏震為士。○門，汲古作國，今依宋元本。

The hexagram Yi is transformed into the hexagram Lu. Lin's commentary says: At the entrance where bees and scorpions appear, it is hard to stop and rest; beautiful and virtuous men, receiving the sustenance of the king, thus leave their homes and gather around the royal court. Shang Binghe explains: Xun represents insects, and the hidden image of Kan represents poison, hence 'bee and scorpion'. Qian represents the gate; Xun represents wind, which can scatter, hence it is difficult to stop. Dui represents charm and food, Qian represents the king, and the hidden image of Kan represents the house. This indicates that the king sustains virtuous men with food, and thus the men all turn to the royal court. The hidden image of Zhen represents the men. Note: The character 'door' in the Jigusha edition is 'country', but here we follow the Song and Yuan editions.

泰。被狐乘龍，為王道東。過時不返，使我憂聾。伏艮為狐，震為龍，言被狐裘乘龍馬也。震為道、為東，乾為王，震往故不返。坤為憂，坤迷故聾。○被，宋元本作放，依汲古。

The hexagram Yi transforms into Tai. Lin Ci explains: wearing a fox fur cloak, riding a dragon horse, leading the king eastward; after the appointed time, not returning, causing me both sorrow and confusion. Shang Binghe explains: the image of Gen (Geng) represents the fox, and Zhen (Shen) represents the dragon, indicating wearing a fox fur cloak and riding a dragon horse. Zhen represents roads and the east, while Qian represents the king. Zhen indicates the main subject moving forward, hence not returning. Kun represents sorrow, and the virtue of Kun is confusion, hence the ears are deaf and the mind is dull. Notes: The character '被' in Song and Yuan editions was '放', following the Jigugē edition.

否。雹梅零墜，心思憒憒，亂我魂氣。乾艮皆為果，而乾為冰，故曰雹梅。《方言》："大袴謂之倒頓"，郭注：即今之雹袴。雹袴、雹梅皆象形語，巽隕故曰墜。坤為心，坤迷故曰憒憒。○汲古多"懷憂少愧"四字，在第三句，依宋元本。按：乾為魂，坤為亂，故曰亂我魂氣。

The hexagram Yi transforms into the hexagram Po. Lin's commentary says: Like plums falling like hail, the mind is confused and troubled, disturbing my soul's energy. Shang Binghe explains: Both Qian and Gen take the image of fruits, and Qian also represents ice, hence 'hail plums'. The book Fangyan says: 'Large trousers are called dao dun.' Guo Pu's annotation: This refers to the modern 'hail trousers'. 'Hail trousers' and 'hail plums' are both names based on their shapes. Xun's image is falling, hence 'falling'. Kun represents the heart, and Kun's virtue is confusion, hence 'confused and troubled'. Notes: The Ji Gu Ge edition has an extra phrase 'carrying sorrow with little shame' in the third line, but here we follow the Song and Yuan editions. Shang's annotation: Qian represents the soul, Kun represents confusion, hence 'disturbing my soul's energy'.

同人。長女三嫁，進退無羞。牝狐作妖，夜行離憂。巽為長女，伏震為嫁，數三，故曰三嫁。巽為進退，坤為羞，坤伏故無羞。伏坎為狐、為妖、為夜、為憂，巽為牝。○無羞，各本皆作多態，依《觀》之《蠱》校。

The hexagram Yi is transformed into Tongren. Lin Ci explains: The eldest daughter marries three times, whether she advances or retreats, she does not feel ashamed; a mother fox causes mischief, and going out at night brings about calamity. Shang Binghe explains: Xun represents the eldest daughter, and the hidden image of Zhen indicates marriage. The number of Zhen is three, so it is said 'three marriages'. Xun indicates indecision in advance and retreat, while Kun represents shame. Since Kun is the hidden image here, it is said 'no shame'. The hidden image of Kan represents foxes, demons, night, and calamity. Xun represents female. Note: The words 'no shame' are found in all versions as 'multi-form', but here they are corrected according to the entry on Guan transforming into Gu.

大有。轟轟，馳東逐西。盛盈必毀，高位崩顛。此用遇卦象。震為車、為聲，故曰轟。震為東、為馳逐，兌為西。乾為盛盈，兌為毀，故曰盛盈必毀。艮為高位，艮覆為震，故曰崩顛。○第二句宋元本作驅車東西，茲依汲古。

The hexagram "Yi" transforms into "Da You." Lin Ci explains: the sound of a chariot is roaring and rumbling, rushing eastward and chasing westward; when something is full to the brim, it inevitably leads to destruction, and those in high positions will eventually collapse. Shang Binghe explains: this uses the image of the hexagram "Yi." Zhen represents a chariot and sound, hence "轰" (roaring). Zhen signifies east and movement, while Dui signifies west. Qian represents fullness, and Dui signifies breaking, hence "fullness inevitably leads to destruction." Gen represents a high position, and when Gen is reversed, it becomes Zhen, which signifies movement and collapse, hence "collapse and overturn." Note: The second sentence in the Song and Yuan editions reads "driving the chariot east and west," but this version follows the Jigugē edition.

謙。乘船涉濟，載水逢火。賴得無患，蒙我生全。震為船，坎為水、為濟，艮為火，故曰載水逢火。坎為患，震為樂，故曰無患。○生全，汲古作全生，依宋元本。

The hexagram Yi is transformed into the hexagram Qian. Lin's commentary says: traveling by boat across a river, carrying water but encountering fire; fortunately no disaster occurred, and by relying on protection, life was preserved. Shang Binghe explains: Zhen represents a boat, Kan represents water and crossing, Gen represents fire, hence 'carrying water meets fire'. Kan represents disaster, Zhen represents joy, hence there is no disaster. Notes: The words 'shengquan' in the Jigushan edition are 'quan sheng', following the Song and Yuan editions.

豫。至德之君，政仁且溫。伊呂股肱，國富民安。震為君、為仁，坤為政，艮為火，故曰政仁且溫。伏巽為股肱，伊吾，語聲。呂，從口，皆震象也。又艮為臣，亦或為艮象，坤為國、為民。○至德，汲古作德至，依宋元本。

The hexagram Yi is interpreted as the hexagram Yi. Lin Ci said: A virtuous ruler governs with benevolence and kindness; he has capable ministers like Yi Yin and Lü Shang, so the country is prosperous and the people are at peace. Shang Binghe explained: Zhen represents the ruler and benevolence, Kun represents government affairs, Gen represents fire, so the government is benevolent and gentle. The hidden image of Xun represents capable ministers. "I Wu" is an exclamation, and the character "Lü" is composed of two mouths, both belonging to the image of Zhen (Zhen represents sound and speech). In addition, Gen represents ministers, possibly taking the image of Gen. Kun represents the country and the people. Notes: The text "to the highest virtue" in the Ji Gu Ge edition reads "virtue to the highest," following the Song and Yuan editions.

隨。生不逢時，困且多憂。無有冬夏，心常悲愁。震為生，艮為時，兌嚮晦，故生不逢時。艮為困，巽為憂，正反巽，故多憂。震春兌秋，故曰無有冬夏，言無時不悲愁也。

The hexagram Yi follows the hexagram Suí. Lin Ci explains: Being born without encountering a favorable time, one is in a difficult situation and filled with sorrow; regardless of winter or summer, the heart remains constantly sorrowful. Shang Binghe explains: Zhen represents birth, Gen represents time; Dui signifies the late evening darkness, hence the saying "born at an inauspicious time." Gen represents difficulty, Xun represents worry, and the hexagram contains both the upright Xun and the inverted Xun, hence "much worry." Zhen represents spring, Dui represents autumn, and the hexagram contains only spring and autumn but not winter and summer, hence "no winter or summer," meaning sorrow is ever-present.

蠱。南歴玉山，東入生門。登福上堂，飲萬歲漿。震為南、為玉，艮山，故曰南歴王山。艮門，震東，巽入，故東入生門。震為登、為福，艮為堂，故曰登福上堂。兌口為飲，兌澤故曰漿，震為萬歲。

The hexagram Yi transforms into Gu. Lin's commentary says: Go south across the Jade Mountain, go east into the birth gate; carry good fortune to ascend the hall, drink the elixir of longevity for ten thousand years. Shang Binghe explains: Zhen represents south and jade, Gen represents mountain, so it says 'crossing the Jade Mountain' (the annotation writes 'Wang Mountain', which should be a mistake for 'Jade'). Gen represents the gate, Zhen represents east, Xun represents entering, so it says 'entering the birth gate from the east'. Zhen represents ascending and good fortune, Gen represents the hall, so it says 'ascending good fortune to the hall'. Dui represents mouth, so it refers to drinking; Dui represents marsh, so it refers to the elixir; Zhen represents ten thousand years.

臨。大斧斫木，讒人敗國。東關二五，禍及三子。晉人亂危，懷公出走。兌為斧，震為木，兌震為口、為言，故曰讒人。坤為國、為關，兌數十，故曰二五。《左傳僖二十八年》："姬賂外嬖梁五與東關嬖五"是也。震數三，故曰三子，申生、夷吾、重耳也。震為晉、為人、為公，坤為禍亂、為心，故曰懷公。○斫，宋元本作破，依汲古。

The hexagram Yi is transformed into Lin. Lin's commentary says: A big axe cuts down trees; a slanderer undermines the country. The two favored ministers, Liang Wu and Dongguan Bi Wu, meddle in the affairs, causing calamity that involves the three sons of Duke Jin Xian Gong. Thus, the state of Jin becomes chaotic and perilous, and Duke Hui Gong flees abroad. Shang Binghe explains: Dui represents the axe, Zhen represents the wood; Dui and Zhen both signify mouth and speech, so it is said 'slanderer'. Kun represents the country and the pass; Dui's number is ten, and two multiplied by five gives ten, so it is said 'two fives'. The Zuo Zhuan, compiled in the 28th year of Duke Xi's reign (note: this event is actually recorded in the 28th year of Duke Zhuang's reign in the current edition), states: 'Li Ji bribed the external favorite Liang Wu and the favorite Dongguan Bi Wu.' This refers to these two men. Zhen's number is three, so it is said 'three sons', referring to Shen Sheng, Yi Wu, and Chong Er. Zhen represents Jin, people, and the Duke; Kun represents calamity and the heart, so it is said 'Hui Gong'. Note: The character 'zhuo' in the Song and Yuan editions was 'po', following the Jigugē edition.

觀。一室百孫，公悅嫗歡。相與笑言，家樂以安。艮為室、為孫，坤為百，故曰一室百孫。巽為嫗，伏震為公、為歡笑，艮為家。

The hexagram Yi observed from the hexagram Guan. Lin Ci said: In a family, there are hundreds of children in the house, the old man is joyful and the old woman is happy; everyone talks and laughs, the family is harmonious and safe. Shang Binghe explained: Gen represents a house and children, Kun represents a hundred, so it is said 'a room with hundreds of children'. Xun represents the old woman, the hidden image of Zhen represents the old man and laughter, Gen represents the family.

噬嗑。隨陽轉行，不失其常。君安於鄉，國無咎殃。離為日，震為隨、為行、為轉運，而離上震下，故曰隨陽轉行。震為君，艮為鄉、為國，艮止，故君安而國無殃咎也。

The hexagram Yi follows the hexagram Shihe. Lin's explanation says: following the movement of the sun, without losing the regular course; the sovereign resides in his native land, and there is no calamity or misfortune in the state. Shang Binghe explains: Li represents the sun, Zhen represents following, movement, and rotation; in the hexagram Shihe, Li is above and Zhen is below, hence it is said 'following the sun's movement'. Zhen represents the sovereign, Gen represents the native land and the state; the virtue of Gen is to stop, so the sovereign resides in peace and the state has no calamity or misfortune.

賁。群虎入邑，求索肉食。大人御守，君不失國。艮為虎、為邑，正覆艮，故曰群虎。艮為求，坎為肉，故求索肉食。震為大人、為君，艮為守、為國，能守故不失也。

The hexagram Yi transforms into the hexagram Ben. Lin Ci explains: A group of tigers rush into the city, searching everywhere for food; there is a great person in charge of defense and protection, so the ruler does not lose the state. Shang Binghe explains: Gen represents tigers and cities; the hexagram contains both the upright Gen and the inverted Gen, hence "a group of tigers." Gen signifies seeking, and Kan signifies meat, hence "searching for food." Zhen represents a great person and a ruler, while Gen signifies defense and the state; being able to hold on, the state is not lost.

剝。弱足刖跟，不利出門。商賈無贏，折崩為患。湯火之憂，轉解喜來。此用《頤》象。震為足、為跟，艮刀，故曰刖，坤柔，故曰弱，故出不利，坤為門也。震為商賈，上震覆故無贏、故崩折。坤為患、為水，艮火故曰湯火。○商，宋元本作市，崩作朋，皆非，依汲古。

The hexagram Yi transforms into Bo. Lin's commentary says: the strength of the feet is weak, and the heel is cut off, which is unfavorable for going out; merchants and traders do not make profits, their capital is lost and collapses into disaster; the worry is like boiling water and fierce fire, but it resolves quickly, and good fortune follows. Shang Binghe explains: this line uses the image of the hexagram Yi. Zhen represents the foot and the heel, Gen represents a knife, so it is said 'yu' (amputation of the foot); Kun represents weakness, so it is said 'weak', hence it is unfavorable to go out, as Kun also represents the door. Zhen represents merchants; the upper trigram Zhen is inverted, so there is no surplus, and the capital collapses. Kun represents disaster and water, Gen represents fire, water and fire combine, so it is said 'boiling water and fire'. Note: the character 'shang' (market) in the Song and Yuan editions was written as 'shi', and 'beng' (collapse) as 'peng', both are incorrect; follow the edition from Jigugē.