Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 3

巽。白駒生芻，猗猗盛姝。赫喧君子，樂以忘憂。伏震為駒，巽白故曰白駒，巽為草莽，故為生芻、為長、為高，故曰猗猗盛姝。姝，美也。二四伏艮，艮為君子，赫喧者，容儀盛見。震為樂，故忘憂。○喧，《詩》作咺，《禮大學》作喧，宋本同，汲古訛諠。

The hexagram Kun transforms into Xun. Lin Ci says: A white horse, freshly cut green grass, the grass grows soft and lush; the gentleman, handsome and dignified, is so happy that he forgets his worries. "White horse" and "freshly cut grass" come from "White Horse" in the Book of Songs, "Xiao Ya." "He Xu" comes from "Qi Ao" in the Book of Songs, "He Xi Xu Xi," describing a noble and splendid appearance. Shang Binghe explains: The hidden hexagram within Xun is Zhen, which represents a horse; Xun represents white, so it is called "white horse." Xun also represents grassland, hence representing freshly cut green grass, and also signifies growth and height, so it is called "yi yi sheng shu" — "shu" means beauty. The hidden hexagram from lines two to four is Gen, which represents the gentleman; "He Xu" indicates that his appearance is splendid and visible. Zhen represents joy, so it is called "happy and forgetting worries." Notes: The character "xuan" in the Book of Songs is written as "xuan," and in the "Da Xue" of the Li Ji, it is also written as "xuan." The Song edition is the same, but the Ji Gu Ge edition mistakenly writes it as "xuan."

兌。車馳人趍，卷甲相仇。齊魯寇戰，敗於犬丘。伏震為車、為人、為馳，艮為甲，艮伏故卷甲。巽齊兌魯，伏艮為犬、為丘，兌折，故敗於犬邱。地名，《左傳》：“鄭子然侵宋，取犬邱。”林但取卦象，不必與事相符。

The trigram Kun transforms into Dui. Lin Ci said: "Carriages and horses are rushing, people are urgently moving, armor is rolled up and mutual enmity arises; the states of Qi and Lu are at war, suffering defeat at Qianqiu." Shang Binghe explained: The trigram Dui contains the hidden trigram Gen. In the hidden image, Zhen governs carriages, people, and movement; Gen governs armor. Since Gen is hidden, it is said "armor is rolled up." Xun governs Qi, and Dui governs Lu; in the hidden image, Gen governs dogs and hills, and Dui governs destruction, hence "defeat at Qianqiu." Qianqiu is a place name. The "Zuo Zhuan" records that the state of Zheng's Zi Ran invaded Song and captured Qianqiu. Shang pointed out that Lin Ci merely took characters according to the trigrams, and it is not necessarily consistent with historical events.

渙。舉首望城，不見子貞，使我悔生。震為舉，坎為首，艮為城、為望，坎伏故不見。震為子，艮止為貞。《詩衛風》：“乘彼垝坦，以望復關。”子貞，蓋猶《鄭風》之不見子都、子充，不必有其人。

The trigram Kun transforms into Hun. Lin Ci said: "Looking up at the city wall, I cannot see the person named Zi Zhen, which causes me regret for living in this world." Shang Binghe explained: Hun is composed of Kan below and Xun above. The second, third, and fourth lines mutually form Zhen, which signifies lifting up. Kan represents the head; the third, fourth, and fifth lines mutually form Gen, which signifies a city and looking up. Since Kan is hidden here, it is said "not seeing." Zhen represents the son, and Gen has the nature of stillness and signifies sincerity. The poem "Meng" from the Book of Songs, "Climbing the broken wall to look at Fu Guan," is exactly the same situation. The name "Zi Zhen" is like the saying in "Zheng Feng" from the Book of Songs, "Not seeing Zi Du" and "Not seeing Zi Chong," which does not necessarily refer to a real person.

節。龍鬬時門，失理傷賢。內畔外賊，則生禍難。震為龍，中爻正覆震，故曰鬬。艮為時、為門，故曰時門。《左傳昭二十九年》：“龍鬬於鄭時門之外”是也，艮為賢，坎為失、為賊，在外故曰外賊。震為生，坎為禍難，畔象未詳。○外，從宋本，汲古作生。

The hexagram Kūn transforms into Jié. Lin's interpretation says: A dragon is fighting outside the gate of time, causing disorder and harming the virtuous person; there is betrayal within and bandits outside, thus giving rise to calamity. Shang Binghe explains: Jié consists of Dui below and Kan above. The second, third, and fourth lines form Zhen together, and Zhen represents a dragon. The middle lines form two Zhen, one positive and one negative, so it is said "fighting." The third, fourth, and fifth lines form Gen together, and Gen represents time and gate, forming "time gate"—the "dragon fighting outside the time gate" is recorded in the "Zuo Zhuan" Zhao Gong Twenty-Ninth Year, referring to this event. Gen also represents the virtuous person, while Kan represents loss and bandits. Since Kan is in the outer trigram, it is said "external bandits." Zhen represents generation, and Kan represents calamity. As for the character "pàn" (betrayal), Shang did not provide a detailed interpretation. Note: The character "outer" is taken from the Song edition, while the Jiguge edition reads "generation."

中孚。安如泰山，福喜屢臻。雖有豺虎，不致危身。互艮為安、為山，震東故曰泰山。震為福喜、為至，艮為豺虎、為身，震樂故不危。○豺，依宋元本，汲古及常本作豹。致，汲古作敢，依宋元本。

The trigram坤 transforms into 中孚. Lin's commentary says: stability and security like Mount Tai, with continuous blessings and joyful events; although there are jackals and tigers, they do not pose a threat to oneself. Shang Binghe explains: 中孚 consists of兑 below and 巽 above. The third, fourth, and fifth lines form 艮, which signifies stability and mountains; the second, third, and fourth lines form 震, which is located in the east, and the eastern mountain is Mount Tai, hence the reference to "Mount Tai." 震 signifies blessings, joy, and arrival, while 艮 signifies jackals and tigers and oneself. 震 also signifies joy, hence "not causing danger to oneself." Note: The character "豺" follows the Song and Yuan editions; the Jigugong edition and the common edition use "豹." The character "致" in the Jigugong edition is "敢," but here it follows the Song and Yuan editions.

小過。初憂後喜，與福為市。八佾列陳，飲御嘉友。互大坎為憂，震為喜、為後，故曰後喜。巽為市，震為舞。佾舞，行列也，行數、人數縱橫皆同。艮，九宮數八，上下正反震亦正反艮，故曰八佾。取象之能直同於《易》矣。震為陳列，兌口為飲，艮為友，艮陽在上，下乘二陰，《易》所謂“一人行則得其友也。”

The坤 hexagram transforms into the small excess hexagram. Lin Ci says: Initially there is worry, but later there is joy, and good fortune is like making a business deal, obtaining it by exchange; the eight rows of dance are arranged in order, and wine is offered to guests and friends. Shang Binghe explains: The small excess hexagram has the艮 hexagram below and the震 hexagram above. The entire hexagram resembles an enlarged坎 hexagram, which represents worry; the震 hexagram represents joy and being in a position of following, hence the saying 'later joy'. The巽 hexagram represents commerce, and the震 hexagram represents dance. 'Yi' refers to the rows of music and dance, with the number of rows equal to the number of people in each row. The艮 hexagram corresponds to the number eight in the nine palace system. Since this hexagram has both a positive and a negative震 hexagram above and below, it is equivalent to having both a positive and a negative艮 hexagram, hence 'eight rows' — Shang thus praises the precision of its imagery, which can be compared with the Zhou Changes. The震 hexagram represents arrangement, the兑 hexagram represents the mouth and drinking, and the艮 hexagram represents friends. The yang line of the艮 hexagram is above, supporting two yin lines below, which corresponds exactly to the line six in the third position of the损 hexagram, which says 'if one person goes ahead, he will find his friends'.

既濟。持刀操肉，對酒不食。夫行從軍，少子入獄，抱膝獨宿。艮為刀、為持，坎為肉，故持刀操肉。坎為酒，兌為食，艮止故不食。坎為夫、為眾，故為軍在外，故曰從軍。艮為小子，坎為獄，巽入，故曰小子入獄。艮為抱、為節，故曰抱膝。坎為宿，坎孤，故獨宿，除坎外皆用半象。○少，汲古作小，象同。

The trigram坤 transforms into the hexagram Ji Ji. Lin Ci says: holding a knife and grasping meat, facing wine yet unable to eat; the husband went out for military service, the young son was imprisoned, and he could only hold his knees and sleep alone at night. Shang Binghe explains: Ji Ji consists of Li below and Kan above. Gen represents the knife and the hand, while Kan represents the meat, hence 'holding a knife and grasping meat'. Kan represents wine, Dui represents food, and Gen has the nature of stopping, hence 'not eating'. Kan represents an adult man and also signifies many people; many people being outside means going out for military service. Gen represents the young son, Kan represents imprisonment, and Xun represents entering, hence 'the young son being imprisoned'. Gen also represents holding and joints, hence 'holding the knees'; Kan represents staying and resting, and Kan's nature is solitary, hence 'sleeping alone'. Except for Kan, all other trigrams are used in their half forms. Note: In the Ji Gu Ge edition, the character '少' is written as '小', but the symbolic meaning is the same.

未濟。陰衰老極，陽建其德。履離戴光，天下昭明。功業不長，蝦蟆大王。首二語言陽皆居上、陰居下也，半震為履，半艮為戴，重離故履離戴光，故天下昭明。震為功業，半震故不長。震為鳴、為王，故曰蝦蟆大王。《淮南子》云：“騂牛被青紫入太廟用以求雨，不如黑蜧”，注：黑蜧即蝦蟇，古謂蝦蟇能求雨，大過之升云：“蝦蟇群聚，從天請雨”，又隨之臨：“鼃池鳴呴，呼求水潦”，故《春秋繁露》云：“春旱求雨，以甲乙日為蒼龍一丈八尺立於壇上，取五蝦蟇錯置社池中，方八尺、深二尺，具清酒膞脯拜跪陳詞”，又《淮南子說林訓》云：“土龍芻狗，旱歲疾疫則為帝”，帝即大王，言當時尊貴也。功業不長，蝦蟇大王者，言如蝦蟇天旱用以求雨，尊貴一時，已則棄置也。○大，宋元本作代，依汲古。

The坤 hexagram transforms into the last line of the 未济 hexagram. Lin's commentary says: when the yin energy reaches its extreme decline, the yang energy establishes its virtue; with feet on the light and head crowned with brilliance, the world becomes bright and clear; yet the achievements do not last long, just like a toad becoming a king. Shang Binghe explains: the first two lines refer to yang occupying the upper position and yin the lower. The hexagram contains half of the Zhen trigram, which represents 'walking,' and half of the Gen trigram, which represents 'wearing.' The Li trigram is repeated, so it is said 'walking on Li and wearing light,' 'the world becomes bright.' Zhen represents achievements, but here it is only half, so 'not long.' Zhen also represents calling out and ruling, hence 'toad king.' The Huainanzi says that using a red cow wearing purple robes to enter the temple to pray for rain is not as good as using a black dragon; commentators say the black dragon is a toad—ancients believed toads could pray for rain. This book's 'Da Guo to Sheng' mentions 'toads gathering, asking for rain from heaven,' and 'Zhi Li' mentions 'toad pools calling, requesting water,' all similar expressions. The Chunqiu Fanlu records methods for praying for rain during spring droughts: on days of Ji and Yi, a dragon of one zhang eight chi is made and placed on the altar, five toads are put into the water pool of the society altar, the pool is eight chi square and two chi deep, with clear wine and meat offerings, kneeling and making vows. The Huainanzi·Shu Lin Xun also says that in years of drought and plague, mud dragons and grass dogs are worshipped as 'emperor,' emperor meaning king, indicating they were held in the highest honor at that time. Therefore, the lines 'achievements do not last long, toad king' mean that people are like the toads used for rain prayers, honored only for a moment, and then discarded. Note: In Song and Yuan editions, the character '大' is written as '代,' but here we follow the Jigugong edition.

屯。兵征大宛，北出玉關。與胡寇戰，平城道西，七日絕糧，身幾不全。坎眾、坤眾，故曰兵。震為征，坎位西，故曰大宛。艮為關，震為玉、為出，坤位北，故曰北出玉關。坤陰為胡，坎為寇，正覆艮震，故曰戰。艮為城、為道，坎為平、為西，震數七，伏乾為日，震為糧，坤虛，故曰七日絕糧。坤為身、為死，故曰不全。《史記》：“高帝至平城，為匈奴所圍，七日不得食”。大宛，西域國名，《史記》有《大宛傳》。坎坤全用先天卦位。

The first line of the Zun hexagram, when changed, remains Zun. Lin's commentary says: "To march out with an army to attack the Duanwan, to go north through the Jade Gate Pass; to fight against the Hu people's troops, being trapped west of Pingcheng, with no food for seven days, almost losing one's life." Shang Binghe explains: Zun is Zhen below and Kan above. Kan represents the multitude, and Kun also represents the multitude, so the multitude refers to soldiers. Zhen represents military campaigns, and Kan in the Earlier Heaven hexagram is located in the west, so it refers to the Western State of Duanwan. The third, fourth, and fifth lines of Zun together form Gen, which represents a pass. Zhen represents jade and movement, and Kun is located in the north, so it is said "to go north through the Jade Gate Pass." Kun belongs to yin and represents the Hu people, and Kan represents bandits. The hexagram contains one yang and one yin line, Gen and Zhen, so it is said "to fight." Gen represents a city and a road, and Kan represents level and west. The number of Zhen is seven, and the hidden Qian in Zun represents the sun, Zhen represents food, and Kun represents emptiness, so it is said "seven days without food." Kun represents the body and death, so it is said "the body is almost not intact." The "Records of the Grand Historian" records that Emperor Gao of Han was surrounded by the Xiongnu at Pingcheng for seven days without food. Duanwan is the name of a Western State, and the "Records of the Grand Historian" has a chapter on Duanwan. In this line, both Kan and Kun use the positions of the Earlier Heaven hexagrams.

乾。泛泛柏舟，流行不休。耿耿寤寐，心懷大憂。仁不逢時，退隱窮居。九家及荀爽皆以乾為河，《易林》亦以乾為江河，乃知荀及九家之所本為河，故曰泛泛、曰流行。乾由屯變來，屯之乾亦乾之屯，屯下震為木、為舟，故曰柏舟。坎為心、為憂、為隱，艮為時、為居，故曰退隱窮居。《左傳》云：“震之離亦離之震”，林所本也。《詩邶風》：“泛彼柏舟，亦泛其流”，《毛傳》謂“婦以柏舟自比，茲曰退隱”，義與毛異。○退，各本皆作復，依咸之大過校。

The trigram Zun changes into Qian. Lin Ci says: A small boat made of cypress wood floats on the water, drifting along without stopping; turning restlessly in bed, the mind is filled with great worry; possessing virtue but born at an inauspicious time, one can only retreat and live in seclusion. Shang Binghe explains: Both the Nine Families of the Book of Changes and Xun Shuang regard Qian as representing a river, and the "Yi Lin" also takes Qian as representing rivers and streams, indicating that Xun Shuang and the Nine Families have their own sources. Therefore, the terms "floating about" and "flowing" are used. This Qian comes from Zun, so "Zun changing into Qian" is also "Qian changing into Zun." The lower trigram of Zun is Zhen, which represents wood and a boat, hence the reference to "cypress boat." Kan represents the heart, worry, and seclusion; Gen represents time and dwelling, hence the phrase "retreating and living in seclusion." The "Zuo Zhuan" states "Zhen changing into Li is the same as Li changing into Zhen," which is the basis for the symbolic method used in the "Yi Lin." The "Shi · Bei Feng · Bai Zhou" says "floating on that cypress boat, also floating on the stream," and the "Mao Zhuan" interprets this as a woman comparing herself to a cypress boat. Here, however, the meaning is taken as retreat, differing from the interpretation in the "Mao Zhuan." Notes: The character "retreat" is found as "return" in all versions, but here it is corrected according to the entry on "Xian changing into Da Guo."

坤。采薪得麟，大命隕顛。豪雄爭名，天下四分。坤為薪、為文，故為麟，坤死故曰大命隕顛。遇卦屯震為豪雄，艮為名，初至五正反艮震，故曰爭名。坤為天下，坤拆故四分。《公羊哀公十四年》：“薪採者獲麟，孔子聞之，反袂拭面涕沽巾，自知死不久也。”

The hexagram Zun changes into Kun. Lin Ci says: A woodcutter caught a qilin, and thus his great destiny was lost; heroes competed for fame and profit, and the world split into four parts. Shang Binghe explains: Kun represents firewood and also literary talent, and the literary animal is the qilin; Kun represents death, so it says 'great destiny falls'. The original hexagram is Zun, whose lower trigram Zhen represents heroes; Gen represents fame; from the first line to the fifth line is a combination of Gen and Zhen, one positive and one negative, so it says 'competing for fame'. Kun represents the world, and Kun's nature is to split, so it says 'split into four'. The 'Gongyang Zhuan' records that in the fourteenth year of Duke Ai's reign, a woodcutter caught a qilin, and Confucius heard about it, wiped his face with his sleeve and wept, his tears wetting his headscarf, knowing he would not live long — Lin Ci used this anecdote.

蒙。山崩谷絕，大福既竭。涇渭失紀，玉曆既已。二四艮覆，故曰山崩、曰谷絕，乾為福、為大，三至五乾伏坤喪，故大福竭。坤水、坎水混合漫流，故曰涇渭失紀。震為玉、為時，故為歷。《論語》：“天之暦數在爾躬，天祿永終”。玉曆既己者，言暦數盡也，《史記周本紀》：”幽王二年，三川竭，岐山崩”，《竹書幽王二年》：“涇渭洛竭，岐山崩”，後幽王被犬戎所殺，西周亡。○既，從宋元本，汲古作盡。

The hexagram Zun changes into Meng. Lin's commentary says: mountains collapse, valleys are cut off, great fortune has already been exhausted; the waters of Jing and Wei are out of their course, the heavenly mandate has reached its end — this is an omen of the state's destruction. Shang Binghe explains: the second to fourth lines of Meng form an inverted Gen, hence the phrase 'mountains collapse' and 'valleys are cut off'; Qian governs fortune and the great, and the third to fifth lines have Qian hidden and Kun lost, hence 'great fortune has been exhausted'. The water of Kun and the water of Kan mix and flow together, hence 'Jing and Wei lose their order'. Zhen governs jade and time, hence it governs the heavenly mandate. The Analects of Confucius, "Yao says": "The heavenly mandate is upon you... the heavenly grant has come to an end." 'Jade mandate has already ended' means the heavenly mandate has reached its end. The Records of the Grand Historian, "The Annals of the Zhou Dynasty" records that in the second year of King You of Zhou, the three rivers dried up and Mount Qi collapsed. The Bamboo Annals also records that in the second year of King You of Zhou, the three rivers Jing, Wei, and Luo dried up and Mount Qi collapsed. Later, King You was killed by the Qiong people, and the Western Zhou Dynasty fell. Notes: The character 'ji' comes from Song and Yuan editions, while the Jiguge edition uses 'jin'.

需。夏臺羑里，湯文所厄。鬼侯輸賄，商王解合。通《晉》。艮為臺、為里，上離故曰夏臺。《書康誥》：“羑”，王肅云：“道也。”艮為道，故曰羑里。坎為水，下有艮火，故曰湯，離為文，桀囚湯夏臺，紂囚文王於羑里，故曰湯文所厄。坎為鬼，四為諸侯，故曰鬼侯。艮為貝，艮手為輸，故曰輸賄。乾為王、為言，故曰商王。坎為合，史稱“鬼侯進女於紂，女不喜淫，醢。”鬼侯與此異。○湯文，從宋元本，汲古作文王，非。輸，依汲古，宋元本皆作俞。

The trigram Zun transforms into the trigram Xu. Lin Ci says: Xutai and Youli were places where King Tang of Shang and King Wen of Zhou were imprisoned; King Gouhou offered wealth, and the King of Shang released him. Shang Binghe explains: this line combines the image of the opposite trigrams, with Xu transforming into Jin. Gen represents a platform and a place, and the upper trigram is Li, which belongs to Xia, so it is called "Xutai." The character "You" in the Book of Kanggao, explained by Wang Su as "Dao," refers to roads, so it is called "Youli." Kan represents water, and below is Gen fire, so water and fire combine to form "Tang"; Li represents culture, so it refers to King Wen. King Jie imprisoned King Tang in Xutai, and King Zhou imprisoned King Wen in Youli, so it is called "Tang Wen were trapped." Kan represents ghosts, and the fourth line corresponds to a feudal lord, so it is called "Gouhou." Gen represents shells, which are wealth; Gen also represents hands, which are used to deliver, so it is called "delivering wealth." Qian represents the king and speech, so it refers to the King of Shang; Kan represents harmony, so it is called "resolving and uniting," meaning the release. Historical records state that Gouhou presented his daughter to King Zhou, but the woman disliked indulgence and was chopped into meat paste—this account differs from what is described in this line of Lin Ci. Notes: "Tang Wen" is from Song and Yuan editions, while the Jiguguo edition reads "Wen Wang," which is incorrect; the character "Shu" follows the Jiguguo edition, while Song and Yuan editions both use "Yu."

訟。泥滓汙辱，棄捐溝瀆。所共笑哭，終不顯錄。坎為泥滓、為汙辱、為溝瀆、為眾，伏震為笑哭。坎為隱伏，故不顯錄。○滓，從元本，宋本、汲古作津。所共，從宋本，汲古、元本作為眾。

The hexagram Zun changes into Song. Lin Ci says: It is like mud and filth being polluted and discarded in a ditch; everyone treats him as a subject for laughter and crying, ultimately not being recognized or promoted. Shang Binghe explains: Song consists of Kan below and Qian above. Kan represents mud and filth, disgrace, ditches, and multitude; in the hidden image of Song, Zhen represents laughter and crying. Kan also signifies concealment, hence 'finally not being recognized or promoted.' Notes: The character 'zǐ' comes from the Yuan edition; the Song edition and Jigugē edition have 'jīn.' The words 'suǒ gòng' come from the Song edition; the Jigugē and Yuan editions have 'wéi zhòng.'

師。李梅冬實，國多盜賊。擾亂並作，君不得息。互震為李梅，乾為木果，坎為冬，故曰冬實。《左氏春秋僖公三十三年十二月》：“李梅實，書不時也”，坤為國，坎為盜賊，坤眾，故曰多。坤為亂，震為擾、為作、為君，震行故不息。○得，宋元本作能，依汲古。

The hexagram Zun changes to Shi. Lin Ci said: "Plum and peach trees bear fruit in winter, and there are many thieves in the country; disturbances and chaos arise together, and the king cannot rest." Shang Binghe explained: "In the hexagram Shi, the trigrams Zhen (Thunder) appear both internally and externally. Zhen governs plum and peach; Qian (Heaven) governs wooden plants and fruits, and Kan (Water) governs winter, so it is said 'winter fruit.' The Spring and Autumn Annals, in the thirty-third year of Duke Xi's reign, December records 'plum and peach fruits,' and the Zuo Zhuan explains this because the fruiting is out of season, which is considered an omen of disaster. Kun (Earth) governs the state, Kan governs thieves, and Kun signifies multitude, so it is said 'many.' Kun governs chaos, Zhen governs disturbance and action, and also governs the king; Zhen signifies ceaseless movement, hence 'the king cannot rest.' Notes: The character '得' in Song and Yuan editions was written as '能,' but here we follow the Jigugē edition."

比。獐鹿逐牧，飽歸其居。反還次舍，無有疾故。艮為獐鹿，坤為牧，反震為逐，坎中滿，故曰飽，艮為居、為次舍，反震為反還，坎為疾，坤為死、為故，艮堅，故無有疾故。

The trigram Zun changes into Bi. Lin's commentary says: deer and elk follow the pasture to eat grass, when they are full they return to their resting places; upon returning to their dwellings, there is neither illness nor misfortune. Shang Binghe explains: Bi consists of坤 below and坎 above. The third, fourth, and fifth lines together form Gen, which represents deer and elk;坤 represents the pasture; Gen reversed becomes Zhen, which represents chasing. The middle line of坎 is yang and its interior is full, so it is said 'full'. Gen represents dwelling and lodging; reversed Zhen represents returning, so it is said 'returning to the dwelling'.坎 represents illness,坤 represents death and misfortune, but Gen has a firm nature, so it is said 'no illness or misfortune'.

小畜。夾河為婚，期至無船。搖心失望，不見所歡。通《豫》。坎為河，四上下皆陰，故曰夾河。艮為時、為期，坎為婚，震為船，坎伏故無船。坎為心，震為搖，艮為望，坤失，故曰搖心失望。震為歡，坎伏，故不見所歡。○搖，從元本，宋本、汲古皆作淫，非。《戰國策》：“楚王曰：寡人心搖搖如懸旌。”

The hexagram Zun changes into Xiaoxu. Lin Ci says: They are discussing marriage across a river, but when the appointed time comes there is no boat; the mind is unsettled and hope is lost, and the beloved person cannot be seen. Shang Binghe explains: This takes the image of the opposite hexagram. Xiaoxu reversed becomes Yu. In Yu, the inner and outer trigrams produce Kan, which represents a river; the fourth line of nine is surrounded by yin lines, so it is said 'between rivers'. Gen represents time and appointments, Kan represents marriage, Zhen represents a boat, but Kan is hidden here, so 'no boat'. Kan represents the heart, Zhen represents movement, Gen represents looking forward, and Kun represents loss, so 'unsettled heart and lost hope'. Zhen represents affection, but Kan is hidden, so 'cannot see the beloved'. Notes: The character 'yao' comes from the original edition, while the Song edition and Jiguguo edition both have 'yin', which is incorrect. The "Zhan Guo Ce" records the King of Chu saying 'my heart is like a banner hanging in the wind', which serves as evidence for the use of 'yaoxin'.

履。百足俱行，相輔為強。三聖翼事，王室寵光。通《謙》。互震為足、為百、為行，故曰百足俱行。百足，蟲名，《淮南子》：“百足之蟲，至死不僵”是也。兌為輔，坎為聖，震數三，故曰三聖。震為翼，坎為事，故曰翼事。震為王，坎為宮室，艮為光，故曰王室寵光。三聖謂文、武、周公。

The hexagram Zun changes into the hexagram Liu. Lin Ci says: The many legs of a centipede move together, supporting each other and thus becoming strong; three sages assist the king in his affairs, bringing honor and glory to the royal house. Shang Binghe explains: This line takes the image of mutual transformation. The hexagram Liu, when reversed, becomes the hexagram Qian. Within Qian, the trigram Zhen emerges. Zhen governs feet, hundreds, and movement, hence the phrase "a hundred feet moving together." "A hundred feet" refers to the centipede, as mentioned in the Huainanzi: "A centipede, even when dead, does not fall over," which describes exactly this creature. Dui governs assistance, Kan governs sages, and Zhen's number is three, hence "three sages." Zhen governs wings, Kan governs affairs, hence "assisting in affairs." Zhen governs the king, Kan governs the palace, Gen governs brightness, hence "the royal house receiving honor and brightness." The three sages refer to King Wen of Zhou, King Wu of Zhou, and the Duke of Zhou.

泰。坐位失處，不能自居。調攝違和，陰陽顛倒。言與天尊地卑之義相反也，故曰陰陽顛倒。○調攝違和，宋元本作賊破王邑，因與上下文義不協，故從汲古。

The trigram Zun transforms into Tai. This is the last entry in this section. Lin's commentary says: sitting in the wrong place, unable to settle down; improper care leading to physical discomfort, with yin and yang completely reversed. Shang Binghe explains: Tai is Qian below and Kun above, with heaven below and earth above, which is exactly opposite the usual order of "heaven is exalted and earth is humble" as stated in the Great Treatise. Therefore, Lin refers to "yin and yang reversed." Notes: The four characters "diao she wei he" in the Song and Yuan editions read "ze po wang yi," which does not fit with the surrounding context, so we follow the edition from Jigugeshan.

否。登几上輿，駕駟南遊。合縱散橫，燕齊以強。艮為幾，坤為輿，乾為馬、為行，故曰駕駟。乾位南，故曰南遊。坤為順，故曰合縱。艮東北為燕，巽為齊，乾健艮堅，故曰強。○齊，汲古作秦，非，依宋元本。

The primary hexagram is 《Zun》, which changes to 《Po》. Here, 《Po》 is called the "changed hexagram," which is the hexagram derived from the original one, and all the imagery in this instance comes from it. The divination text says: "Climbing onto the case and getting into the carriage, driving four horses to tour to the south; the alliance of union is formed, and the strategy of division is scattered, so Yan and Qi become strong." This is a divination text indicating prosperity and power. Shang Binghe explains the imagery: 《Po》 hexagram has the earth element below and the heaven element above. The mountain element represents the case, so it is said "climbing the case"; the earth element represents the carriage, so it is said "riding the carriage"; the heaven element represents horses and movement, four horses pulling one carriage are called "four horses," so it is said "driving four horses." The heaven element is located in the south, so it is said "touring to the south." The earth element is gentle and compliant, the union is in the direction of the south and north, so it is said "forming the alliance of union." The mountain element is in the northeast direction, which is the former territory of Yan, and the wind element represents Qi. The heaven element is strong and vigorous, and the mountain element is solid and firm, so it is said "with strength." The collation note says: "Qi" in the Ji Gu Ge edition is mistakenly written as "Qin," which is incorrect; this instance follows the Song and Yuan editions.

同人。三繫維弩，無益於輔。城弱不守，郭君受討。互巽為繩，故曰繫，《離》卦數三，故曰三繫。《後漢書劉昭輿服志》：“凡先合單紡為一繫”是也。伏坎為弓、為弩。維，繫也。言以三繫之絲繫於弩上太弱，故曰無益於輔。伏坤為城，坤柔故曰城弱。坤為郭，伏震為君、為討伐，故曰郭君受討。郭，國名，滅於齊。○繫維，從汲古，宋本、元本作孫荷。城，從宋本，汲古作域。郭，宋元本作邦，汲古作郭。按：元本舊注云“三孫謂季孫、叔孫、孟孫”，昭二十五年三家反攻公，公遜齊，疑林詞指此，非。

The hexagram Zun changes to Tongren. Lin Ci says: tying three strands of fine thread to the bow of a crossbow is of no use to the chariot; the city walls are too weak to hold, and the ruler of the state of Guo is attacked. This is a divination line indicating the defeat of a main force. Shang Binghe explains the image: Tongren has Li below and Qian above. Taking the second, third, and fourth lines to form another hexagram called the 'intermediate body,' here it forms Xun, which represents a rope, so it is said 'to tie.' Li corresponds to the number three, so it is said 'three strands tied.' The supplementary notes in the 'Book of the Later Han' by Liu Zhao in the 'Annals of Vehicles and Attire' state that combining single strands of silk into one is called a 'tie,' which is the meaning of the character '系.' The opposite of Li is Kan. The hexagram formed by inverting all the yin and yang lines is called the 'hidden image.' Although not visible, the image is still used. Hidden Kan represents a bow and a crossbow. 'Wei' means to tie. Three strands of silk tied to the bow are too weak, so it is said 'no benefit to the chariot.' The hidden image of Qian is Kun, which represents a city. Kun is soft and weak, so it is said 'the city is weak and cannot be defended.' Kun also represents the outer city called 'Guo,' and the hidden image of Zhen represents the ruler and an attack, so it is said 'the ruler of Guo is attacked.' Guo was an ancient state later annexed by the state of Qi. The collation notes say: the characters '系维' are from the Jigugē edition; the Song and Yuan editions have '孙荷'; the character '城' is from the Song edition, while the Jigugē edition has '域'; the character '郭' is from the Song and Yuan editions as '邦,' while the Jigugē edition has '郭.' Shang also notes: the Yuan edition's old commentary says 'three Brans' refers to Ji Sun, Shu Sun, and Meng Sun, the three families of Lu. In the 25th year of Duke Zhao of Lu, these three families rebelled against Duke Zhao, who fled to Qi. It is suspected that Lin's divination refers to this event, but this interpretation is incorrect.

大有。河伯大呼，津不得渡。船空無人，往來亦難。丁云：“河伯，水神，《援神契》：“河者，水之伯”。按：此用遇卦屯象，坎為河，震為伯、為呼，故曰河伯大呼。艮為止，故津不得渡。震為船，坤虛，故曰船空。震為人，坎伏，故無人。震為往，震覆，故往來難。

The hexagram Zun changes to Da You. Lin's interpretation says: The river god shouts loudly, but the ferry crossing is not passable; the boat is empty with no one aboard, and going back and forth is difficult. This is a line indicating obstruction and blockage. Shang Binghe first cites the words of Qing dynasty scholar Ding Yan: The river god is the water deity, and the "Xiao Jing Yuan Shen Qi" says the Yellow River is the longest among all rivers. Shang then explains: This line does not take the hexagram of Zun as the main one, but uses the "meeting hexagram" Zun's image—the meeting hexagram is the hexagram obtained through divination, which here is Zun, with Zhen below and Kan above. The upper trigram Kan represents the river, and the lower trigram Zhen represents the river god and shouting, hence "the river god shouts loudly." The third to fifth lines produce Gen, which represents stillness, hence "the ferry crossing is not passable." Zhen represents a boat, and the second to fourth lines produce Kun, which is empty and hollow, hence "the boat is empty." Zhen originally represents people, but Kan is hidden and not visible, hence "no one is there." Zhen represents movement forward, and when Zhen is viewed upside down it becomes Gen, which is called "reversed image." When a hexagram is reversed, the image formed by the reversed trigrams can also be used. The idea of going forward and then returning is derived from this, hence "going back and forth is difficult."

謙。甘露醴泉，太平機關。仁德感應，歲樂民安。互坎為水，坤為水，故曰甘露、曰醴泉。坎為平、為機，艮為關，震為仁德、為歲、為樂，坎為心，故曰感應。坤為民，艮為安。舊注《瑞應圖》云“王者，德至則甘露降於松柏。”《六帖》云：“醴泉太平則出。”

The hexagram Zun changes to Qian. Lin Ci says: Sweet dew falls from heaven, and sweet spring water flows up from the earth, which is the key to a peaceful era; there is benevolence above, and response below, the harvest is joyful, and the people are at peace. This is a great auspicious phrase. Shang Binghe explains the image: Qian has Gen below and Kun above. The lines two to four form Kan, which represents water, and Kun also represents water, so it is said 'sweet dew' and 'sweet spring water'. Kan represents levelness and the mechanism of a bow, and Gen represents a gate, together forming 'the mechanism of peace'. The lines three to five form Zhen, which represents benevolence, harvest, and joy. Kan represents the heart, and the heart moves in response, so it is said 'benevolence and response'. Kun represents the people, and Gen represents peace and stillness, so it is said 'harvest joy and people at peace'. The terms 'Gen as gate' and 'Kan as mechanism' are not found in Shuo Gua. Shang's interpretation is an 'extra image' (yi xiang) drawn from Yi Lin. Ancient people originally had these images, but they were lost in later generations. Shang restored them one by one from Yi Lin. Old commentaries cite Rui Ying Tu, saying that when a ruler's virtue reaches its peak, sweet dew falls on pine and cypress trees. They also cite Bai Ju Yi's Bai Shi Liu Tie, saying that only in a peaceful world will sweet spring water flow out.

豫。重茵厚席，循皋采藿。雖躓不懼，復反其宅。震為茵席，正覆震，故曰重茵厚席。艮為皋，震為藿，艮手，故曰采藿。坎為憂懼、為躓，震樂，故不懼。艮為宅，震為反，故曰反宅。○復反，宋元本作反覆。宅，元本作處，均依汲古。皋，汲古作高，依宋元本。

The hexagram Zun changes to Yu. Lin Ci says: The褥 is laid in layers, the seat is thick and soft; along the high ground by the water, beans leaves are gathered, even if one stumbles, there is no fear, and one can still return to one's own house. This is a divination indicating a minor setback followed by peace. Shang Binghe explains the image: Yu has the hexagram Kun below and Zhen above. The upper trigram is Zhen, which represents the褥 and the seat. The lines two to four form the trigram Gen, which is the inverted form of Zhen. One upright and one inverted, two Zhen trigrams, hence the phrase "heavy褥 and thick seat." Gen represents the high ground by the water, which is "gao," and Zhen represents the bean leaves, which is "huo." Gen also represents the hand, so the action of picking is "following the gao to gather huo." The lines three to five form the trigram Kan, which represents worry and stumbling, while Zhen represents joy, hence "although stumbling, no fear." Gen represents the house, and Zhen has the meaning of returning, hence "returning to one's house." The note says: "repeatedly returning" is from the Song and Yuan editions, and "house" in the Yuan edition is "place," both following the Ji Gu Ge edition. "Gao" in the Ji Gu Ge edition is "high," here following the Song and Yuan editions.

隨。太乙駕騮，從天上來。徵我叔季，封為魯侯，無有凶憂。太乙，星名，即北辰也。艮為星，震為馬，艮在震上，故曰駕騮。否上之初，故曰從天上來。艮為叔季、為求，故曰徵我叔季。兌為魯，震為侯，故曰魯侯。坎為憂，震樂，故無有凶憂。○宋元本無第五句，依汲古。

The hexagram Zun changes to Suí. Lin's interpretation says: The Taiyi star rides a black-maned red horse, coming down from the sky; it summons my younger brother or younger brother, and appoints him as a prince of Lu, there is no danger and no worry. This is a great auspicious omen. Shang Binghe first explains the terms: Taiyi is the name of a star, which is the Pole Star. Then he explains the imagery: Suí has Zhen below and Dui above, with the second to fourth lines forming Gen, which represents stars. The lower trigram Zhen represents horses, and Gen above Zhen indicates 'riding a black-maned red horse'. Suí comes from the hexagram Pí, with the top line moving down to the first position, thus indicating 'coming down from the sky'. Gen represents the younger brother or younger son and also signifies seeking, so it is said 'summoning my younger brother or younger son'. Dui represents Lu, and Zhen represents a prince, so it is said 'appointing him as a prince of Lu'. Kan represents worry and trouble, while Zhen represents joy, so it is said 'there is no danger or worry'. The collation note says: The Song edition and Yuan edition do not have the fifth line, and this is supplemented according to the Ji Gu Ge edition.

蠱。南巴六安，石斛戟天。所指不已，已老復一。將耋乃嫁，墟敝室舊，更為新家。丁云：“石斛、巴戟天，皆藥草名，《神農本草經》曰：石斛出六安，巴戟天出巴郡。”按：震為南，艮為城邑，故曰南巴。互大坎數六，艮為安，故曰六安。艮為石，震為斛，故曰石斛，艮為刀、為戟，在上，故曰戟天。艮為指，震為反、為復，已老復一者，言己年老，復其一子，免其賦役也。艮為堅，故為耋。震為嫁，故曰將耋乃嫁。艮為墟、為室，巽為敝，故曰墟敝室舊。艮為光明、為新、為家。○巴六，從宋元本，汲古作己大，非。斛，依汲古本，宋元本訛解。己老復一，宋元木作耋老復丁，無將耋乃嫁句，此從汲古，以已與一韻，嫁與家韻。墟敝室舊，宋元本作敝室舊墟，以墟與家韻，以文勢言不如汲古，故從之。

The hexagram Zun changes to Gu. Lin Ci says: In the south, Ba Jun and in the north, Liu'an, produce Ba Jitian and Shi Hu, which are like spears pointing straight to the sky; fingers point without stopping, people have grown old and another son is born; marrying at eighty, the old ruins and broken houses are worn out, and a new house is rebuilt again. This is a divination that first experiences hardship and then revival. Shang Binghe first cites Ding Yan, saying that Shi Hu and Ba Jitian are both names of medicinal herbs, and the Shennong Bencao Jing records that Shi Hu comes from Liu'an and Ba Jitian comes from Ba Jun. Then he explains the imagery: Gu has Xun below and Gen above, and Zhen represents the south, Gen represents city and town, so it is said 'South Ba'; combining the five lines forms a large Kan shape, Kan in the Five Phases corresponds to six, Gen represents 'An', so it is said 'Six An'. Gen represents stone, Zhen represents a measuring vessel, so it is said 'Stone Hu'; Gen represents a knife and a spear, and it is in the upper part, so it is said 'Spear Heaven'. Gen represents a finger, Zhen has the meaning of repetition. 'Already old and another son' refers to oneself growing old and having another son, thus exempting from taxes and corvée. Gen has the nature of firmness and longevity, so it takes the age of eighty, 'Die'; Zhen represents marriage, so it is said 'At eighty, she marries'. Gen represents ruins and houses, Xun represents decay, so it is said 'Ruins and old houses'; Gen also represents brightness, newness, and home, so it ultimately leads to 'Rebuilding a new house'. The collation notes say: 'Ba Liu' is from the Song and Yuan editions, while the Jiguge edition says 'Ji Da', which is wrong; the character 'Hu' is taken from the Jiguge edition, while the Song and Yuan editions mistakenly wrote 'Jie'. The phrase 'Already old and another son' in the Song and Yuan editions is 'Die old and another son' without the phrase 'At eighty, she marries', so we follow the Jiguge edition because 'Yi' and 'Yi' rhyme, and 'Jia' and 'Jia' rhyme. 'Ruins and old houses' in the Song and Yuan editions is 'Decayed houses and old ruins', taking 'Ruins' and 'Home' to rhyme, but in terms of the flow of the text, the Jiguge edition is better, so we follow it.

臨。家給人足，頌聲並作。四夷賓伏，干戈韜閣。通《遯》。艮為家，震為人、為足，震為音聲、為言、為作，故曰頌聲並作。震卦數四，坤為夷，故曰四夷。震為賓客，伏者，言四夷賓于王庭。巽為伏，兌為斧、為干戈，坤藏故曰干戈韜閣。○伏，從宋元本，汲古作服。伏、服古通用。

The hexagram Zun changes to Lin. Lin Ci says: every household is prosperous and everyone is wealthy, the songs of praise rise together; the four directions' foreign tribes come to pay homage and submit. This is a great auspicious omen. Shang Binghe says this instance should be interpreted using the method of "Pangtong" (mutual transformation). By reversing all six lines of yin and yang in a hexagram, one obtains the Pangtong hexagram, which shares the same symbolic meaning as the original. Lin is located above with the hexagram Dui (Lake) and below with the hexagram Kun (Earth). Its Pangtong hexagram is Gen (Mountain) below and Qian (Heaven) above, which is the hexagram Duan (Retreat). Gen represents the family dwelling, Zhen represents people and feet, so it says "every household is prosperous and everyone is wealthy." Zhen also represents sound, speech, and construction, so it says "songs of praise rise together." Zhen corresponds to the number four, and Kun represents the four directions' foreign tribes, so it says "the four directions' tribes." Zhen represents guests, and "bin fu" (submission) means the four directions' tribes submit to the royal court. Xun represents concealment, Dui represents axes and weapons, and Kun governs storage, so it says "weapons are stored in the armory," meaning weapons are put away in the storehouse. The collation notes say: the character "fu" comes from the Song and Yuan editions, while the Jigugeshi edition uses "fu," and the characters "fu" and "fu" were commonly used interchangeably in ancient times.

觀。東鄰嫁女，為王妃后。莊公築館，以尊王母。歸於京師，季姜悅喜。通《大壯》。震為東鄰、為嫁，兌為女、為妃，震為王、為木，故為桓。莊，訛字也。震又為公，故曰桓公。艮為館、為築，坤為母，伏乾為王，故曰王母。震為歸，坤為京師，艮為季，巽為姜，伏震為喜。按：《左傳莊元年》：“魯為主築館以逆王姬，非為王后”，又桓九年春紀季姜歸於京師，為桓王后。林詞全用此事，據《穀梁疏》：“魯為主方書歸為主，則必築館”，然則莊為桓之訛字無疑。

The hexagram Zun changes to Guan. Lin Ci says: A neighbor to the east married off his daughter, who became a concubine of the King of Zhou; Duke Huan built a pavilion for her to honor the Queen Mother; the woman married into the capital, and Ji Jiang was delighted. This is a divination line indicating a marriage to a noble. Shang Binghe says this line uses the method of mutual transformation. Guan has the trigram Kun below and Xun above. Mutual transformation would result in the hexagram Da Zhuang, which has Qian below and Zhen above. Zhen represents the eastern neighbor and marriage; Dui represents a woman and a concubine. Zhen also represents the King and wood, and the character "Huan" is formed by the radical of wood, showing that the character "Zhuang" in Lin Ci's text is a mistake. Zhen also represents a Duke, so it is said "Duke Huan." Gen represents a pavilion and construction, Kun represents the mother, and hidden Qian represents the King, so it is said "to honor the Queen Mother." Zhen represents marriage to the capital, Kun represents the capital, Gen represents the youngest brother, Xun represents the Jiang surname, and hidden Zhen represents joy, so it is said "married to the capital, Ji Jiang was joyful." Shang's commentary says: The "Zuo Zhuan" records that in the first year of Duke Zhuang's reign, Lu State hosted the marriage and built a pavilion to welcome the royal princess, which was the princess, not the queen; but in the ninth year of Duke Huan's reign, in spring, the Ji Jiang of Ji State married into the capital and became the queen consort of King Huan of Zhou. Lin Ci's text fully refers to this later event. According to the "Gu Liang Zhuan" commentary, Lu State hosted the marriage and built a pavilion only when it was recorded as "returning" and was necessary to build a pavilion. Therefore, the character "Zhuang" being a mistake for "Huan" is clear.

噬嗑。陳媯敬仲，兆興齊姜。營邱是適，八世大昌。震為陳，坎為仲，艮為篤敬，故曰敬仲。坎為兆，伏巽為齊、為姜，互艮為營邱，震往，故曰適。艮為世，數八，震為昌。媯，陳姓，敬仲，即公子完。莊二十二年奔齊，初懿氏卜妻，敬仲曰：“有媯之後，將育於姜”，故曰兆興齊姜。

The hexagram Zun changes to Shihe. Lin's interpretation says: The Duke Jingzhong of the state of Chen, whose family name was Gui, was destined to rise in the state of Qi, whose ruling family was Jiang. He went to Yingqiu to settle, and after eight generations, his family became greatly prosperous. This is a divination line indicating a distant migration followed by prosperity. Shang Binghe explains the image: Shihe has Zhen below and Li above. Zhen represents the state of Chen, Kan represents 'Zhong', and Gen represents sincerity and respect, thus 'Jingzhong'. Kan represents the divination omen, and hidden Xun represents Qi and the Jiang family. The interacting trigrams produce Gen, representing Yingqiu, and Zhen indicates movement forward, thus 'Yingqiu is the destination'. Gen represents generations, with the number eight, and Zhen represents prosperity, thus 'eight generations of great prosperity'. Gui is the family name of Chen, and Jingzhong is the Duke Wen. In the twenty-second year of Duke Zhuang of Lu, he fled to Qi. At that time, Yi Shi intended to marry his daughter to him, and the divination line said 'the descendants of Gui will be nurtured by Jiang', hence Lin's statement 'the omen indicates rise in Qi and Jiang'.

賁。路多枳棘，步刺我足。不利旅客，為心作毒。艮震為道路，坎為枳棘、為刺，震為步、為足、為旅客，坎險故不利，坎為心、為毒。

The hexagram Zhun changes to Ben. Lin's interpretation says: there are thorny shrubs and brambles on the road, and each step causes injury to my foot; it is unfavorable for those traveling away from home, and even the heart is tainted with poison. This is a line indicating difficulties in travel. Shang Binghe explains the image: Gen and Zhen both represent the road, and the lines two to four produce Kan, which represents thorns and prickles, Zhen represents taking steps, the foot, and travelers; Kan indicates danger and pitfalls, hence 'unfavorable for travelers'; Kan also represents the heart and poison, hence 'poison in the heart'.

剝。天官列宿，五神共舍。宮闕光堅，君安其居。艮為官、為星，故曰天官列宿。漢樂章有五神歌曰：五神相，包四鄰。如淳曰，五神相，太一也，蓋即五星也。艮為舍，反震為神，坤，五行數五，故曰五神共舍。艮為宮闕、為光、為堅、為居、為安，一陽止於上，故曰君安其居，故曰共舍，言五陰承一陽也。

The hexagram Zun changes to Bo. Lin Ci says: The celestial officials and star mansions are arranged in order, the five star deities dwell together in one mansion; the palace is bright and solid, the king resides in it. This is a divination line indicating the sovereign's position is secure. Shang Binghe explains the image: Bo has the hexagram Kun below and艮 above.艮 represents officials and stars, so it says "celestial officials and star mansions." In the Han dynasty's sacrificial music chapters, there is a section called "Five Deities," which says the five deities assist and encompass the four directions; Zu Chun's annotation says the five deities are the Taiyi, probably referring to the five planets.艮 represents a pavilion or lodging, and the inverted Zhen (Thunder) becomes the deity. Kun corresponds to the number five in the Five Phases, so it says "five deities share a dwelling."艮 represents palaces, brightness, solidity, residence, and security. The entire hexagram has only one yang line at the top, which is at the highest position, while the five yin lines below support it, so it says "the king resides securely." "Sharing a dwelling" also means the five yin lines support one yang line.

復。牧羊稻園，聞虎呻喧。懼畏惕息，終無禍患。坤為養、為牧，震為羊，震為稻，坤為園、為虎，震為喧，伏乾，乾惕故懼畏惕息。坤為禍，震樂，故無。○無，從宋元，汲古作免。

The hexagram Zun changes to Fu. Lin Ci says: In a rice field and garden, sheep are being grazed, and one hears a tiger roaring and making a commotion; one is frightened, holds one's breath, and is on edge, but in the end, no harm comes about. This is a phrase indicating a false alarm without actual harm. Shang Binghe explains the image: Fu has Zhen below and Kun above. Kun represents breeding and grazing, and also the garden; Zhen represents sheep and rice, while Kun also represents the tiger. Zhen signifies noise, so it says 'grazing sheep in the rice field and garden, hearing the tiger roar and make a commotion.' The hidden image of Kun is Qian. The line Nine in the Third of Qian has the meaning of 'being cautious in the evening as if in danger,' hence 'fear and vigilance.' Kun represents calamity, but Zhen signifies joy, so 'in the end, no calamity occurs.' The collation note says: the character 'wu' (no) comes from the Song and Yuan editions, while the Jigugeshi edition reads 'mian' (avoid).

無妄。鳴條之災，北奔犬胡。左祍為長，國號匈奴。主君旄頭，立尊單于。震為鳴、為木，故曰鳴條。乾伏坤位北，坤又為胡，艮犬，故曰北奔犬胡。震為祍、為左、為長，《論語》：“吾其被髮左祍”，胡俗也。艮為國、為奴僕，震為號，故曰國號匈奴。震為主，乾為君、為頭，震為多發，故曰主君旄頭。震為立，艮為尊，乾君故曰單于，《史記》：“湯伐桀於鳴條”，又《匈奴傳》索隱引樂彥《括地譜》云：“湯放桀鳴條，其子獯粥妻桀之眾妾，避居北野，隨畜移徙”，中國謂之匈奴。旄頭，被髮也。《漢官儀》：“舊選羽林為旄頭，被髮先驅”是其證。由林詞觀之，《括地譜》之說與古故實合。○災，宋元本作圖，依汲古。

The hexagram Zun changes to Wuwang. Lin Ci says: After the chaos of the Battle of Mingshao, the descendants of Xia Jie fled north to the Hu region; they made it customary to have their left sleeves loose, and established their state as Xiongnu; their rulers had their hair loose and were honored as Xunyu. This is a line about a nation's downfall and migration. Shang Binghe explains the image: Wuwang has Zhen below and Qian above. Zhen represents sound and wood, so it is called "Mingshao." The hidden image of Qian is Kun, and Kun is located in the north, and Kun also represents Hu. Gen represents dog, so it is called "fleeing north to the dog Hu." Zhen represents clothing, left, and length, and the Analects say, "We will have loose hair and left sleeves," which is the custom of the Hu people. Gen represents country and servant, and Zhen represents name, so it is called "the state name Xiongnu." Zhen represents the ruler, Qian represents the king and head, and Zhen also represents many hairs, so it is called "the ruler with many hairs." Zhen represents establishment, Gen represents honor, and Qian represents the king, so it is called "established as Xunyu." The Records of the Grand Historian say that King Tang of Shang attacked Xia Jie at Mingshao; the commentary on the Biography of the Xiongnu in the Records of the Grand Historian cites Luo Yan's "Kuo Di Pu" which says that King Tang exiled Jie to Mingshao, and Jie's son Xunyu married Jie's concubines and moved to the northern wilderness, following the herds, and the Central Plains people called them Xiongnu. "Mao Tou" means loose hair, and the Han Officials' Ritual says that in ancient times, the Yu Lin Army was selected to serve as Mao Tou, with loose hair leading the way, which can be used as supporting evidence. According to Lin Ci's words, the account in "Kuo Di Pu" agrees with ancient historical facts. The collation notes say: The character "zai" in the Song and Yuan editions was "tu," and this follows the Ji Gu Ge edition.

大畜。克已潔身，逢禹巡狩。錫我玄圭，拜受福佑。艮為身，退在上，故曰潔身。乾為王，震出，故曰逢禹巡狩。震為玄黃、為玉，乾為錫，故曰錫我玄圭。艮為拜，乾為福佑。○福，汲古作錫，非，依宋元本。《禹貢》云：“禹錫玄圭，告厥成功”，圭，宋元、汲古皆作珪，依局本。

The hexagram Zun changes to Da Xu. Lin's interpretation says: restraining oneself, cleansing one's body, just at the time when Yu went out on a tour of inspection; the king gave me a black jade bi, and I bowed to receive this blessing. This is a line indicating receiving a reward and gaining fortune. Shang Binghe's interpretation of the image: Da Xu has Qian below and Gen above. Gen represents the body, retreating to the upper position, so it is said 'cleanse one's body'; Qian represents the king, Zhen represents going out, so it is said 'meeting Yu's inspection tour'. Zhen represents the color of black and yellow, and jade; Qian represents giving, so it is said 'the king gave me a black jade bi'; Gen represents bowing, Qian represents blessing, so it is said 'bowing to receive the blessing'. The note says: the character 'fu' (blessing) in the Ji Gu Ge edition is mistakenly written as 'xi' (grant), so this is corrected according to the Song and Yuan editions. The Shang Shu · Yu Gong says 'Yu was given a black jade bi, to announce his success', which is exactly the basis of Lin's interpretation; the character 'gui' (bi) in the Song, Yuan and Ji Gu Ge editions is all written as 'gui' (jade bi), so here we follow the official edition.

頤。冬華不實，國多盜賊。疾病難醫，鬼哭其室。艮為果實，坤為冬，震為花，坤虛，故花而不實。坤為國，伏巽為盜，正反巽，故多盜。坤為疾病，坤死，故難醫，坤為鬼，震為哭，艮為室，故曰鬼哭其室。

The hexagram Zun changes to Yi. Lin Ci says: In winter, flowers bloom but no fruit is produced, and bandits rise up in the country; illness is hard to cure, and ghosts cry in the house. This is a great凶 omen. Shang Binghe explains the image: Yi has Zhen below and Gen above. Gen represents fruit, Kun represents winter, Zhen represents flowers, and Kun is empty, so only flowers bloom but no fruit is produced. Kun represents the country, and hidden Xun represents bandits. One upright and one inverted, two Xun, so it says 'the country has many bandits'. Kun represents illness, and Kun also governs death, so it says 'illness is hard to cure'; Kun represents ghosts, Zhen represents crying, and Gen represents the house, so it says 'ghosts cry in the house'.

大過。襄送季女，至於蕩道。齊子旦夕，流連久處。兌少故曰季女，伏震為諸侯，故曰襄。震為大塗，故曰蕩道。《齊風》：“魯道有蕩，齊子發夕”，刺齊襄與文姜亂也。巽為齊，伏震為子，震為旦，兌昧為夕，艮止故流連久處。《左傳桓三年》：“齊侯送姜氏於讙”，注：讙，魯地。繇詞言齊襄與妹亂，既送至魯境，而不忍別也。詞皆本象與對象雜用。陳樸園云：“齊風，齊子發夕”，釋文引《韓詩》云：“發，旦也。”今焦氏言齊子旦夕，是《齊詩》以發夕為旦夕，與《韓詩》訓同。

The hexagram Zun changes to Da Guo. Lin's interpretation says: Qi Xianggong sent his younger sister to be married off, and he accompanied her all the way to the level road. This young woman lingered all day and night, unwilling to leave. This is an allusion to the disorder in the relationship between men and women. Shang Binghe explains the image: Da Guo has Xun below and Dui above. Dui represents a young girl, so it is called "ji nu" (young girl). The hidden Zhen represents the feudal lords, so it is called "Xiang." Zhen represents a broad road, so it is called "dang dao" (level road). The "Shi Jing · Qi Feng" says, "Lu Dao you dang, Qi Zi fa xi," which satirizes the licentious relationship between Qi Xianggong and Wen Jiang. Xun represents Qi, the hidden Zhen represents the daughter, Zhen represents morning, Dui signifies confusion and represents evening, and Gen signifies stillness, so it is called "liulian jiuchu" (lingering and staying long). The "Zuo Zhuan" Huan Gong San Nian records that Qi Hou sent Jiang Shi to Hun, and Du's annotation says Hun is a place in Lu. This divination line describes Qi Xianggong's private relationship with his sister, who was sent to the border of Lu but still unwilling to part. The entire line uses both the image of the original hexagram and the image of the related hexagram. Shang also cites Chen Puyuan's view: In "Qi Feng," "Qi Zi fa xi," the "Jing Jing Shi Wen" cites the "Han Shi" which interprets "fa" as "dan." Now Jiao Yanshou writes "Qi Zi dan xi," showing that the "Qi Shi" interprets "fa xi" as "dan xi," which is the same as the interpretation of the "Han Shi."

坎。朽根倒樹，花葉落去。卒逢火焱，隨風偃仆。通《離》。中爻巽為木，故曰根、曰樹，巽敝，故曰朽，曰倒，巽隕落，故花葉落去。《大過》兌為華，離上互也，離上下皆火，互巽風隕，故偃仆。

The hexagram Zun changes to Kan. Lin Ci says: The roots decay and the big tree falls down, flowers and leaves all fall off; suddenly there is fierce fire, following the wind and falling down. This is a very ominous omen. Shang Binghe says this uses the method of mutual change. The hexagram Kan's mutual change hexagram is Li. The hexagram Li has the fourth line of its middle section producing Xun, which represents wood, so it says 'root' and 'tree'; Xun has the meaning of decay and failure, so it says 'rotten' and 'falling down'; Xun also governs falling off, so it says 'flowers and leaves fall off'. The hexagram Da Guo uses Dui for flowers, and Dui is exactly the upper half of Li. The hexagram Li has both its upper and lower trigrams as fire, and the mutual change hexagram Xun represents wind and governs falling off, so it says 'falling down with the wind'.

離。陰變為陽，女化作男。治道得通，君臣相承。通《坎》。乾二五之坤成坎，坎為中男、為陽卦，故陰化陽、女作男。坎中爻艮為道路、為臣，震為君，故曰君臣相承。《五行志》：“魏襄王十三年，有女子化為丈夫。”

The hexagram Zun changes to Li. Lin Ci says: Yin changes into Yang, a woman transforms into a man; thus the way of governing the state becomes unobstructed, and the ruler and minister support each other. This is a line indicating a transition from blockage to smoothness. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Li's mutually transforming hexagram is Kan. The second and fifth lines of Qian enter Kun to form Kan. Kan represents the middle son and is a Yang hexagram, hence it is said 'Yin changes into Yang, a woman transforms into a man.' The fourth lines of Kan produce Gen, representing roads and ministers, and produce Zhen, representing the ruler, hence it is said 'the ruler and minister support each other.' The "Book of Han · Five Elements Chapter" records that in the thirteenth year of Wei Xiang Wang there was a case of a woman transforming into a man, which can be corroborated with Lin Ci's statement.

咸。炎絕續光，火滅復明。簡易理得，以成乾功。下艮為火，故曰炎，上兌為絕，故曰炎絕。巽繩為續，艮為火、為光，巽伏，故光滅，乾日，故復明。乾簡坤易，中爻乾，故曰以成乾功。○火，依宋元本，汲古作光，非。以，汲古作仍，依宋元本。

The hexagram Zun changes to Xian. Lin's commentary says: the fire flame is cut off but then reconnected with light, the fire goes out but then reappears bright; by grasping the principle of simplicity, one achieves the achievements of the Qian trigram. This is a line indicating a transformation from cessation to continuation. Shang Binghe explains the image: Xian has the Gen trigram below and the Dui trigram above. The lower trigram Gen represents fire, so it is said 'inflamed'; the upper trigram Dui signifies interruption, so it is said 'inflamed and cut off'. Xun represents a rope, which can connect and continue, so it is said 'continuation of light'; Gen represents fire and light, while Xun signifies concealment, so it is said 'fire extinguished'; Qian represents the sun, so it is said 'renewed brightness'. 'Simplicity' originates from the Great Treatise's discussion on the simplicity of Qian and Kun. The four lines in the middle produce the Qian trigram, so it is said 'thus achieving the achievements of Qian'. The collation note says: the character 'fire' follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'light', which is incorrect; the character 'with' in the Ji Gu Ge edition reads 'still', but here follows the Song and Yuan editions.

恆。多載重負，捐棄於野。予母誰子，但自勞苦。坤震皆為車，坤厚載物，故曰多載。艮為負，坤重，故曰重負。坤為野，兌附決，故曰捐棄。坤母震子，兌決，故無子。坤致役萬物，故曰勞苦。多用伏象。○予母誰子，依宋元本，諸本作“王母離子”，非。

The hexagram Zun changes to Heng. Lin Ci says: The vehicle is overloaded and the burden is too heavy, so it can only be abandoned in the wilderness; empty of a mother, who is her son, in the end it is just oneself suffering in vain. This is a line indicating hard work without success. Shang Binghe explains the image: Both坤 and 震 take the image of a vehicle.坤 has the virtue of bearing things, so it is said 'overloaded'. Gen represents bearing a burden, and坤 indicates heaviness, so it is said 'heavy burden'.坤 represents the wilderness, and兑 has the meaning of attachment and cutting off, so it is said 'abandoned in the wilderness'.坤 represents the mother, 震 represents the son, and兑 indicates decision and separation, so there is a mother but no son.坤 controls all things, so it is said 'only oneself toiling in vain'. This line makes much use of hidden images. The collation notes say: 'Who is her son' is based on the Song and Yuan editions, while other editions read 'the mother separates from the son', which is incorrect.

遯。江河海澤，眾利室宅。可以富有，飲御嘉客。乾為江河海澤，巽為利，艮為室宅，乾為富，伏兌為口，故曰飲。震為嘉客。○室，汲古及宋本皆作安，惟元本作室。

The hexagram Zun changes to Dun. Lin's interpretation says: rivers, lakes, seas and oceans are vast and boundless, all kinds of benefits gather at this house; it is possible to become rich and to hold banquets for distinguished guests. This is an interpretation indicating wealth and joy. Shang Binghe explains the image: Dun has Gen below and Qian above. Qian represents rivers, lakes, seas and marshes. The lines two to four form Xun, indicating benefit. Gen represents the house, and Qian signifies wealth. The hidden Dui represents the mouth, hence 'drinking'; Zhen represents distinguished guests, hence 'drinking and entertaining distinguished guests'. The note says: the character 'room' in the Jigusha edition and the Song edition is 'security', but in the Yuan edition it is 'room'.

大壯。冬采薇蘭，地凍堅坼。利走東北，暮無所得。此用遇卦屯象。坎為冬，艮手為採，震為薇蘭，坤為地，履霜堅冰，故曰地凍堅坼。震為東北、為走，伏巽為利，坤為暮，坤虛故無得。○坼，各本多誤難，致韻不協，惟宋本作坼，元本作折。東，宋元本作室，從汲古。

The hexagram Zun changes to Da Zhuang. Lin Ci says: In winter, gathering wild leeks and orchids, the ground is frozen hard and cracked; going northeast was supposed to be beneficial, but by evening nothing was obtained. This is a phrase indicating fruitless effort. Shang Binghe says this phrase does not take the hexagram Zun, but uses the image of the hexagram Zun: Kan represents winter, Gen represents the hand, which is the one doing the gathering, Zhen represents wild leeks and orchids, and Kun represents the earth; the first line of Kun says "treading on frost, the ice is already coming," so it says "the earth is frozen and cracked." Zhen represents northeast and movement, the hidden Xun represents benefit, and Kun represents evening. The emptiness in Kun indicates "nothing obtained by evening." The note says: The character "che" is often mistakenly written as "nan" in other editions, causing the rhyme to be off. Only the Song edition has "che" and the Yuan edition has "zhe." The character "dong" in the Song and Yuan editions is written as "shi," but we follow the Jigugeshan edition here.

晉。鳥鳴嘻嘻，天火將起。燔我室屋，災及妃后。《左傳襄十三年》：“有鳥鳴於宋太廟，曰嘻嘻出出，宋火伯姬被焚，卒”，晉離為鳥，離正反皆兌口，故曰嘻嘻。離為火，艮為天，亦為火，故曰天火。艮為室屋，坤為妃后，火多故曰燔、曰災。○鳥鳴，依宋元本，汲古作鳥鵲，嘻，同嘻，與左氏同。

The hexagram Zun changes to Jin. Lin Ci says: "Birds are laughing and calling, and heavenly fire is about to break out; the fire will burn down my house, and the calamity will extend to the queen and the concubines." This is a very ominous omen. Shang Binghe first cites historical examples: In the thirteenth year of Duke Xiang of the State of Song, there was a bird calling in the great temple of the state, making a sound like "xi xi chu chu." Later, a fire broke out in the state of Song, and Bo Ji was burned to death. Then he explains the imagery: Jin has the hexagram Kun below and Li above. Li represents birds; the upright and inverted forms of Li both contain Dui, which represents the mouth, hence "xi xi." Li represents fire, Gen represents heaven and also fire, hence "heavenly fire." Gen represents houses and buildings, and Kun represents the queen and concubines; the fire is intense, hence "burning" and "calamity." The collation notes say: "Birds calling" is based on the Song and Yuan editions; the Ji Gu Ge edition says "magpies." The character "xi" is written the same way as in the Zuo Zhuan.

明夷。蠆室蜂戶，螫我手足。不可進取，為身害速。此用遇卦屯象。坎為室、為毒，坤為戶，伏巽為蟲，故曰蠆室蜂戶。坎為棘、為刺、為螫，艮為手，震為足、為進取，坤凶，故不可進取，坤為身、為害，震為速。○速，從宋元本，汲古等本多作咎，與足不韻。

The hexagram Zun changes to Mingyi. Lin Ci says: There are scorpions inside the house and wasps on the door, they have stung my hands and feet; one should not advance rashly, otherwise calamity will quickly fall upon oneself. This is a divination that indicates danger and advises caution. Shang Binghe explains that this line uses the imagery of the hexagram Zun: Kan represents the room and poison, Kun represents the door, and the hidden Xun represents insects, hence "scorpion in the room, wasp on the door." Kan represents brambles, thorns, and stinging, while Gen represents the hand, Zhen represents the foot and advancement, and Kun indicates misfortune, hence "do not advance." Kun represents the body and calamity, and Zhen represents rapid movement, hence "calamity comes swiftly." The note says: The character "speed" comes from the Song and Yuan editions, while the Ji Gu Ge edition often uses "misfortune," which does not rhyme with "foot."

家人。崔嵬北嶽，天神貴客。溫仁正直，主布恩德。閔哀不已，蒙受大福。此用《屯》象。坎北艮山，故曰北嶽。震為神、為仁、為客，坎為憂，故曰閔哀。震為恩德、為大福。○閔哀，宋元本、汲古本皆作開衣，非，依局本。閔哀不已者，言悲憫人世，予人以福也。

The hexagram Zun changes to the hexagram Jiaoren. Lin Ci says: The northern mountain is lofty and majestic, the heavenly spirits are honored guests; he is warm-hearted and benevolent, upright and just, presiding over the distribution of grace; his compassion for mankind never ceases, so people thus receive great blessings. This is a great auspicious phrase. Shang Binghe says that this phrase uses the imagery of the hexagram Zun: the position of Kan is in the north, and Gen represents a mountain, so it is said 'northern mountain'. Zhen represents spirits, benevolence, and guests, hence the words 'heavenly spirits as honored guests' and 'warm-hearted benevolence and upright justice'; Kan represents worry and thought, hence the phrase 'compassion'; Zhen represents grace and great blessings, hence the words 'presiding over the distribution of grace' and 'receiving great blessings'. The collation notes say: the words '闵哀' in the Song edition, Yuan edition, and Jigugē edition are mistakenly written as '开衣', which is incorrect; here we follow the local edition. The phrase 'compassion never ceases' refers to the heavenly spirits showing compassion for mankind and bestowing blessings upon the people.

睽。伯蹇叔盲，莫與守牧。失我衣裘，代己除服。此用《屯》象。震為伯，坎蹇，故曰伯蹇。艮為叔，互大離，故曰叔盲。坤為牧，坤寡，故莫與守牧。震為衣裘、為服，坤喪坎盜，故曰失。除，治也，言衣裘為人盜去，代我治理服用也。○第二句宋元本作莫為守床，第四句作伐民除鄉，均依汲古。

The hexagram Zun changes to Kui. Lin Ci says: The eldest brother is lame, the second brother is blind, no one can take care of my herding. I lost my leather coat, but others take care of it for me. This is a line indicating loss and misfortune. Shang Binghe says this line uses the imagery of the hexagram Zun: Zhen represents the elder brother, Kan represents lameness, so it is said 'the elder brother is lame'; Gen represents the younger brother, and when combined with several lines it forms a large Li shape with a hollow center, so it is said 'the younger brother is blind'. Kun represents herding, and Kun also represents orphans and the lonely, so it is said 'no one can take care of the herding'. Zhen represents clothing and leather coats, and Kun represents loss, while Kan represents theft, so it is said 'I lost my leather coat'. 'Chu' means to manage or take care of, meaning the leather coat was stolen, but others took care of it for me. The collation notes say: the second line in the Song and Yuan editions reads 'no one can take care of the bed', and the fourth line reads 'cutting the people and managing the village', both follow the Jigugeshan edition.

蹇。為季求婦，家在東海。水長無船，不見所歡。艮為季、為求，伏兌為艮婦，艮為家，互離為東，坎為海、為水，震為船，震覆，故無船。震為歡，震覆坎伏，故不見。○所，汲古本誤欣，依宋元本。

The hexagram Zun changes to Jian. Lin Ci says: Seeking to marry off a younger son, the bride's family is far away on the eastern coast of the sea; the waters are vast and there are no boats, so the beloved cannot be seen. This is a divination indicating obstacles in marriage. Shang Binghe explains the image: Jian has the hexagram Gen below and Kan above. Gen represents the younger son and seeking, the hidden Dui corresponds to Gen, which is the bride, and Gen also represents the family. The mutual hexagram produces Li, which represents the east, and Kan represents the sea and water, so it is said 'the family is in the east sea' and 'the water is long'. Zhen represents a boat, but Zhen is inverted, so it is said 'no boat'. Zhen represents affection, but since Zhen is inverted and Kan is hidden, it is said 'cannot see the beloved'. The collation notes say: the character '所' in the汲古阁 edition is mistakenly written as '欣', and this is based on the Song and Yuan editions.

解。山陵邱墓，魂魄失舍。精誠盡竭，長寢不覺。此用《屯》象。艮為山陵、為邱墓，坎為舍、為心、為精誠，坎失，故竭盡。坎為夜、為寢，坤死，故不覺。○誠，汲古作神，從元本。

The hexagram Zun changes to Xie. Lin Ci says: Between mountains and hills are tombs, where souls lose their resting place; spirit and sincerity are exhausted, and one sleeps forever. This is a verse indicating death. Shang Binghe says that this verse uses the imagery of the Zun hexagram: Gen represents mountains and hills, as well as tombs; Kan represents a resting place, the heart, and sincerity; since Kan is lost, it says 'sincerity is exhausted'. Kan also represents night and sleep, while Kun signifies death, hence 'sleeping forever without awakening'. The note says: The character 'cheng' in the Jigusha edition is 'shen', but this version follows the Yuan edition.

損。踦牛失角，下山傷軸，失其利祿。坤為牛，艮為角，兌毀折，故牛踦、故角失。踦，蹇也。艮為山，坤為下，坎為軸，兌折，故傷軸。伏巽為利，坤為失。○踦，宋本作騎，依汲古。

The hexagram Zun changes to Sun. Lin Ci says: A lame ox breaks off its horn, and while going down the mountain, it breaks its axle. All the benefits and honors it was due are lost. This is a phrase indicating loss. Shang Binghe explains the image: Kun represents the ox, Gen represents the horn, and Dui indicates destruction and breaking, so the ox is lame and its horn is broken. "Yi" means to be lame. Gen represents the mountain, and Kun is below, so it is said "going down the mountain." Kan represents the axle, and Dui indicates breaking, so it is said "the axle is broken." The hidden Xun represents benefit, and Kun indicates loss, so it is said "losing its benefits and honors." The collation note says: The character "Yi" in the Song edition is "Qi," but here we follow the Ji Gu Ge edition.

益。水載船舟，無根以浮。往來溶溶，心勞且憂。坤為水，震為船，坤為載，巽下斷，在水上故曰無根以浮。震為往，又為反，故曰往來，坤水，故曰溶溶。伏大坎為心、為勞、為憂。○載，宋、汲古誤戴，從元本。

The hexagram Zun changes to Yi. Lin Ci says: The water supports the boat, but without a root it can only float; coming and going, the water waves are rolling, the heart is both tired and anxious. This is a line indicating wandering and restlessness. Shang Binghe explains the image: Kun represents water, Zhen represents a boat, and Kun also represents carrying; Xun's lower trigram is broken, floating on water, so it is said 'without a root to float'. Zhen represents going forward and also has the meaning of repetition, so it is said 'coming and going'; Kun represents water, so it is said 'rolling waves'. The combination of several lines forms the hidden Great Kan, representing the heart, labor, and worry, so it is said 'the heart is tired and anxious'. The collation note says: The character 'zai' in the Song edition and the Jigugong edition is mistakenly written as 'dai', but here we follow the Yuan edition.

夬。有鳥來飛，集於宮樹。鳴聲可惡，主將出去。屯艮為鳥、為飛、為宮、為集、為木，故曰集於宮樹。下震為鳴、為聲，坤為惡，下震為主、為出，此用《左傳》，見前《晉》卦。○宮，宋、汲古作古，非，依元刊。

The hexagram Zun changes to Guai. Lin Ci says: There is a bird flying in, stopping on the tree in the palace; its call is unpleasant, and the master is about to leave. This is a phrase indicating a凶兆 of dispersion. Shang Binghe explains the image: The hexagram Zun contains Gen (Mountain), which represents birds, flying, the palace, gathering, and wood, so it says 'gathered on the tree in the palace'. The lower trigram Zhen (Thunder) represents sound and voice, and Kun (Earth) indicates aversion, so it says 'the sound is unpleasant'. The lower trigram Zhen also represents the master and travel, so it says 'the master is about to leave'. This uses the historical reference from the Zuo Zhuan, as mentioned in the hexagram Jin earlier. The note says: The character 'palace' in the Song edition and the Jigugong edition is mistakenly written as 'ancient', so we follow the Yuan edition here.

姤。東徙不時，觸患離憂。井泥無濡，思叔舊居。通《復》。震為東、為徙，艮為時，艮覆，故不時。坤為憂患，震為觸，坤為井、為泥，艮為叔、為居，坤為舊，剝窮上反下，言復舊為剝艮也。

The hexagram Zun changes to Guo. Lin Ci says: moving east without choosing the right time, colliding with misfortune and causing worry; the well has only mud, unable to draw water, only thinking of the old residence of the uncle. This is a line indicating a migration at the wrong time. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Guo's mutual transformation hexagram is Fu. Zhen represents east and migration, Gen represents time, and Gen has become a reversed image, hence saying 'not timely'. Kun represents misfortune, Zhen represents collision, hence saying 'colliding with misfortune and causing worry'; Kun represents the well and mud, hence saying 'the well has mud and no water'; Gen represents the uncle and residence, Kun represents the old, hence saying 'thinking of the uncle's old residence'. The hexagram Bao has its yang energy exhausted at the top and returning to the bottom to form Fu. So called remembering the past and returning, is returning from Fu back to Bao's Gen.

萃。黃帝所生，伏羲之宇。兵刃不至，利以居止。通《大畜》。震為黃、為帝、為生，故曰黃帝所生。巽為伏，艮為宇，故曰伏羲之宇。艮剛在上為兵刃，艮止，故不至。巽為利，艮為居止。按：伏羲，都陳，黃帝為有熊國君，少典之子。皇甫謐曰：“有熊，今河南新鄭，非陳地”，焦氏時古籍尚多，或別有所據歟。○伏，元本作宓。孟康《漢書》注：“宓，今伏字”，皇甫謐云：“伏羲或謂之宓羲。考諸經史緯候，無宓羲之號，必後世傳寫誤虙為宓，孔子弟子宓不齊、濟南伏生即子賤之後，是知虙與伏古字通用，後誤為宓。”按皇甫說是，故不從元本，依宋本、汲古。

The hexagram Zun changes to Cui. Lin Ci says: This is where the Yellow Emperor was born and where Fuxi lived. Weapons cannot reach here, so it is suitable for settling down. This is a line indicating a place of proper settlement. Shang Binghe says this line uses the method of mutual transformation. The hexagram Cui's hexagram of mutual transformation is Da Xu. Zhen represents yellow, emperor, and birth, so it says "the Yellow Emperor's birthplace." Xun represents Fuxi, and Gen represents a dwelling, so it says "Fuxi's dwelling." Gen has a yang yang at the top and symbolizes weapons, and Gen also represents stillness, so it says "weapons do not reach here." Xun represents benefit, and Gen represents dwelling, so it says "beneficial to dwell." Shang's commentary says: Fuxi established his capital in Chen, and the Yellow Emperor was the ruler of the Youxiong state, the son of Shaodian. Huang Fu Mi said that Youxiong is now Xinzheng in Henan, not Chen. Jiao Yanshou's time had many ancient books, so perhaps it was based on another source. The collation notes say: the character "fu" was originally written as "mi." Meng Kang's commentary on the Han Shu says "mi" is the same as "fu" today; Huang Fu Mi said Fuxi was also called Mi Xi, but after checking all classical texts, historical records, and commentaries, there is no record of Mi Xi. It must have been a mistake in copying where "fu" was miswritten as "mi." Confucius' disciple Mi Buqi and Fu Sheng of Jinan are descendants of Zi Jie, showing that "fu" and "mi" were used interchangeably in ancient times, and later became "mi." Shang believed Huang Fu Mi's view was correct, so he did not follow the original version but used the Song edition and the Ji Gu Ge edition instead.

升。東山拯亂，處婦思夫。勞我君子，役無休已。艮為陵、為東，故曰東山。坤為亂，伏艮為手、為拯。巽為婦，在內，故曰處婦。坤為思，震為夫，坤為勞，震為君子，坤為役，艮止，故已，艮覆故不已。詞皆用《東山》詩意。○無、已，汲古本作役使休止，從宋元本。

The hexagram Zun changes to Sheng. Lin Ci says: Going to the east mountain to pacify chaos, the wife at home misses her husband; the good man has labored much, and the military service has never ceased. This is a divination line indicating military service and hardship. Shang Binghe explains the image: Gen represents mountain and east, so it is said 'east mountain'; Kun represents chaos, and hidden Gen represents hand and rescue, so it is said 'east mountain rescues chaos'. Xun represents wife, located in the inner trigram, so it is said 'the wife stays at home'; Kun represents longing, Zhen represents husband, so it is said 'the wife misses her husband'. Kun represents hardship, Zhen represents the gentleman, Kun represents conscription; Gen should be still and cease, but Gen has become a reversed image, so it is said 'the service never stops'. The entire line draws its meaning from the poem 'Bing Feng · Dongshan' in the Book of Songs. The note says: the characters 'wu' and 'yi' in the Jigusha edition read 'ye shi xiu zhi', but this version follows the Song and Yuan editions.

困。跛躓未起，失利後市，不得鹿子。坎蹇，故跛躓。坎伏，故未起。互巽為利市，坎失，故失利後市。震為鹿、為子，震伏，故不得。○失，依汲古，宋元本皆作先。

The hexagram Zun changes to Kun. Lin Ci says: "One has a limp and falls down, unable to get up; misses the market and cannot catch up, failing to even catch a young deer. This is a divination indicating loss without gain due to inopportune timing." Shang Binghe explains the image: Kan represents a limp and difficulty, hence "limping and falling"; Kan is hidden and not apparent, hence "not yet rising." The mutual hexagram Xun represents benefit and the market, while Kan signifies loss, hence "losing the opportunity to benefit from the market." Zhen represents a deer and a young son, but Zhen is hidden, hence "not catching the young deer." The collation notes say: "loss" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "first."

井。大蛇當路，使季畏懼。湯火之災，切近我膚。賴其天幸，趨於王廬。巽為蛇，伏震為大塗，故曰大蛇當路。伏艮為季，坎為畏懼，中爻離上坎，故曰湯火。伏艮為膚、為廬，震為王、為走，故曰趨於王廬。○季，從宋元本，汲古等本皆作我，非。緣此用漢高斬當路蛇事。王，汲古本作主，亦非。

The hexagram Zun changes to Jing. Lin's interpretation says: A big snake is blocking the way, causing the young son to tremble in fear; a disaster like boiling water and fierce fire is approaching my skin; fortunately, I receive heavenly protection and quickly run to the house of the king. This is an interpretation of being saved from danger. Shang Binghe explains the image: Xun represents a snake, and hidden Zhen represents a great road, so it says 'a big snake blocking the way'; hidden Gen represents the season of spring, and Kan represents fear, so it says 'the young son is afraid'. The fourth line is Li below and Kan above, so it says 'a disaster like boiling water and fierce fire'. Hidden Gen represents skin and a dwelling, and Zhen represents the king and movement, so it says 'close to my skin' and 'moving towards the king's house'. The collation notes say: the character 'ji' comes from the Song and Yuan editions, while the Ji Gu Ge edition reads 'wo', which is incorrect, because this line refers to the story of Han Gaozu cutting the white snake blocking the road; the character 'wang' in the Ji Gu Ge edition is written as 'zhu', which is also incorrect.

革。從容長閒，遊戲南山。拜祠禱神，神使無患。通《蒙》。反正艮，艮止，故從容。震為遊戲、為南，艮為山，故曰南山。艮手為拜、為祠，震為禱、為神，坎為患，震樂故無患。全用旁通。○禱，汲古作祀，無作免，義皆可通，然禱為震象較切。故從宋元本。

The hexagram Zun changes to Ge. Lin Ci says: "Moving with ease and comfort, enjoying long leisure, going to play in the southern mountains; worshiping temples and praying to deities, the deities remove calamity." This is a line indicating ease and freedom from disaster. Shang Binghe says this line uses the method of mutual change. The hexagram Ge's mutual change is Meng. In Meng, there are two Gens, one upright and one inverted. Gen represents stillness, so it says "moving with ease and comfort." Zhen represents play and the south, and Gen represents mountain, so it says "playing in the southern mountains." Gen represents hands and worship, and also temples; Zhen represents prayer and deities, so it says "worshiping temples and praying to deities." Kan represents calamity, and Zhen represents joy, so it says "the deities remove calamity." The entire line relies on the imagery from mutual change. The note says: "prayer" in the Jigushan edition is "worship," and "without" is "remove," both make sense, but "prayer" fits better with the image of Zhen, so it follows the Song and Yuan editions.

鼎。區脫康居，慕義入朝。湛露之歡，三爵畢恩。復歸野廬，與母相扶。通《屯》。坤虛故曰區脫。《史記匈奴傳》：“東胡與匈奴中間有棄地千餘里，各居其邊為區脫”是也。坎西。康居，西方國，坤國，故曰康居。坤為義，坎為心，故曰慕義，震往，故曰入朝。坎為露，震為歡、為爵，數三，故曰三爵。坤為野，艮為廬，震為反、為歸，故曰復歸野廬。坤為母，艮手為扶，初至五正反皆艮，故曰相扶。湛露，《詩》篇名，天子宴諸侯入朝之詩。○義，汲古作仁，乾雖為仁，然林詞皆用旁通，坤義合也，故從宋本。復，從汲古，宋本作後，雖亦震象，然不如復字於文理適。

The hexagram Zun changes to Ding. Lin's interpretation says: people coming from distant border areas such as Quetu and Kangju in the Western Regions, who admire rites and morality and come to court; they are warmly received with the banquet of "Zhanlu," drinking three cups to fully appreciate this favor; they return to their country houses in the outskirts, supporting each other with their mothers. This is a divination line indicating the return of distant people. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Ding is transformed from Zun. The earth element is empty, so it is said "Quetu"; the "Records of the Grand Historian: Biography of the Xiongnu" says that between the Eastern Hu and the Xiongnu there was a deserted land of over a thousand li, each side setting up Quetu on their own side, which is the origin of this phrase. The position of Kan is in the west, and Kangju is a western country, while the earth element represents a country, so it is said "Kangju." The earth element represents righteousness, and Kan represents the heart, so it is said "admiring righteousness"; Zhen represents going forward, so it is said "entering the court." Kan represents dew, Zhen represents joy and wine vessels, and the number three, so it is said "the joy of Zhanlu, three cups fully expressing the favor." The earth element represents the outskirts, Gen represents a country house, and Zhen has the meaning of returning, so it is said "returning to the country house." The earth element represents the mother, Gen represents the hand, and the support, from the first line to the fifth line, one is upright and the other is inverted, both being Gen, so it is said "supporting each other with the mother." "Zhanlu" is the title of a chapter in the Book of Songs, describing the emperor entertaining the feudal lords who came to court. The notes say: the character "yi" in the Ji Gu Ge edition is "ren," although the乾 hexagram has the image of ren, but this Lin's interpretation entirely uses mutual transformation, so it follows the Song edition where the earth element represents righteousness. The character "fu" follows the Ji Gu Ge edition, while the Song edition has "hou," although also a Zhen image, it is less appropriate in terms of meaning and logic.

震。龜鱉列市，河海饒有。長財善賈，商季悅喜。互艮為龜鱉，伏巽為市。坎為河海，坎眾，故曰饒有。伏巽為利、為長、為商賈，艮為季，震為列、為善，又為悅喜。○財，宋元本皆作錢，賈作價，均依汲古。

The hexagram Zhun changes to Zhen. Lin Ci says: Turtles and tortoises fill the market, rivers, lakes, seas and oceans are rich in resources; wealth increases, business goes smoothly, and the younger son who engages in commerce is very happy. This is an omen indicating profit from business. Shang Binghe explains the image: The mutual trigrams produce Gen, which represents turtles and tortoises, and the hidden Xun represents the market, hence "turtles and tortoises are displayed in the market." Kan represents rivers and seas, and Kan signifies multitude, hence "rivers, lakes, seas and oceans are abundant." The hidden Xun represents profit, length, and commerce, while Gen represents the fourth season, Zhen represents display, goodness, and joy, hence "profitable commerce, the fourth season is joyful and pleased." The collation notes say: In the Song and Yuan editions, the character "财" (wealth) is written as "钱" (money), and "贾" (merchant) is written as "价" (price). Here, we follow the Ji Gu Ge edition.

艮。年常蒙慶，今歲受福。三夫采芑，出必有得。互震為年、為慶、為福、為夫，數三，故曰三夫。艮手為採，震為芑，《詩小雅》：“薄言采芑”，疏：“芑，似苦菜。”震為出，坎為得。○夫，汲古作伏，依宋元本。芑，宋元本作葩，依汲古。

The hexagram Zun changes to Gen. Lin Ci says: receiving joy every year, this year also receiving blessings; three strong men go out to gather qiyi, and going out will surely result in gain. This is a divination indicating continuous good fortune. Shang Binghe explains the image: the mutual trigrams produce Zhen, which represents years, joy, blessings, and adult males, with the number three, hence saying 'three men'. Gen represents the hand, which is associated with gathering, and Zhen represents qiyi. The Book of Songs, Xiao Ya, has 'thinly they gather qiyi', and Kong Yingda's commentary says qiyi resembles bitter vegetables. Zhen represents going out, and Kan represents obtaining, hence saying 'going out will surely result in gain'. The collation notes say: the character 'fu' in the Ji Gu Ge edition is 'fu', here following the Song and Yuan editions; the character 'yi' in the Song and Yuan editions is 'pa', here following the Ji Gu Ge edition.