Nineteenth Section: The Approach of the Superior Being

復。夏臺羑里，湯文卮處。鬼侯飲食，岐人悅喜。此用遇卦《頤》象，義詳前《無妄》林。《史記》："西伯、九侯為紂三公，紂烹九侯"，徐廣曰，九一作鬼。○首二句依《無妄》校。羑里，各本皆作幽戶，湯文作文君。

The hexagram "Yi" (Nourishing) is used in the context of "Fu" (Return). Lin Ci explains: The two prisons, Xitai and Youli, were places where King Tang of Shang and King Wen of Zhou were once imprisoned. The ghost lord was cooked and made into food, while the people of Zhou below Qi Mountain rejoiced at King Wen's release. Shang Binghe explains: This line uses the image of the hexagram "Yi" (Nourishing). The meaning of the symbolic representation has been detailed in the previous section on "Wuwang" (No Misfortune). The "Records of the Grand Historian" states: Western Lord (King Wen of Zhou) and Ji Hou held the same position as the three high officials of King Zhou of Shang. King Zhou had Ji Hou cooked and made into food. Xu Guang says, "Ji" is sometimes written as "Gui." Notes: The first two lines are corrected according to the section on "Wuwang." All versions read "Youhu" for "Youli," and "Wang Wen" is written as "Wen Jun."

無妄。棟橈榱壞，廊屋大敗。宮闕空廓，如冬枯樹。震為榱棟，巽隕落故橈壞。艮為廊屋、為宮闕，巽隕故大敗，震虛故空廓。乾為冬，震為樹，巽為枯。○空廓，宋元本作空廊，茲依汲古。

The hexagram Yi (Gentle) is interpreted as Wuwang (No Falsehood). Lin's explanation says: the roof beams are bent, the rafters are rotten, and large areas of the eaves and side rooms collapse; the palace gates and gateways are empty, like withered trees in winter. Shang Binghe explains: Zhen represents rafters and beams, and Xun's image is falling, hence the beams are bent and the rafters are ruined. Gen represents corridors and buildings, and Xun signifies falling, hence great defeat; Zhen is hollow in the middle, hence empty and vast. Qian represents winter, Zhen represents trees, and Xun represents withered and dry. Notes: The term 'empty and vast' is found in the Song and Yuan editions as 'empty corridor,' but here we follow the Jigugeshan edition.

大畜。讒以內安，不利其國。室家大懼，幽囚重閉。疾病多求，罪亂憒憒。三至上正反震，故曰讒。艮為國、為室家，伏坤為懼、為幽閉、為重、為疾病、為罪亂，言內有讒人，群臣被讒，幽囚重閉，不利其國也。坤迷故曰憒憒。○讒，宋元本作說，利作離，大懼作相歡，均依汲古。

The hexagram Yi transforms into Da Xu. Lin's interpretation says: there are slanderers in the court who can live safely, which is detrimental to the state; within the family, everyone is in fear, imprisoned and locked up, with heavy doors and deep barriers; in illness, one seeks a doctor everywhere, with cases of crime in disorder and people's minds confused. Shang Binghe explains: the third line to the top line together display both the correct Zhen trigram and the inverted Zhen trigram, facing each other, hence the term 'slander'. Gen represents the state and the family; the hidden trigram Kan represents fear, imprisonment, overlapping, illness, and disorder. This refers to slanderers in the court, ministers being slandered and imprisoned, with heavy doors and deep barriers, which is harmful to the state. The virtue of Kan is confusion, hence 'confused and disordered'. Notes: the character 'slander' was written as 'speech' in Song and Yuan editions, 'benefit' as 'departure', and 'great fear' as 'mutual joy', all following the Jigugē edition.

大過。六龍俱怒，戰於坂下。蒼黃不勝，旅人艱苦。乾數六，故曰六龍。震為怒，《頤》正反震，故曰戰。艮為坂，坤為下，震為蒼黃、為旅人。皆用伏象。○坂，汲古作陂，蒼作倉，均依宋元本。

The hexagram Yi transforms into Da Guo. Lin Ci explains: six dragons all become angry, fighting on a hillside below; in a state of panic and confusion, they cannot win, and the traveler on the road endures great hardship. Shang Binghe explains: the number of Qian is six, so it is called 'six dragons.' Zhen represents anger; Yi hexagram includes both the upright Zhen and the inverted Zhen, facing each other, hence 'fighting.' Gen represents the hillside, Kun represents the lower part, and Zhen represents 'panic' (i.e., canghuang) and the traveler. All these are derived from hidden images. Notes: The character 'ban' in the Jigusha edition is 'bei,' and 'cang' is 'cang,' both following the Song and Yuan editions.

坎。天下雷行，塵起不明。市空無羊，疾人憂凶。三木不辜，脫歸家邦。艮為天，震為雷，艮上震下，故曰天下雷行。艮為塵，坎黑故不明。兌為羊，巽為市，兌巽皆伏，故曰市空無羊。坎為疾、為憂，震為木，數三，故曰三木。三木，拲、桎、梏，亦坎象也。艮為家邦，震為脫，三木不辜，言雖被三木之刑而非其罪也。

The hexagram Yi (Nourishing) is associated with Kan (Water). Lin's commentary says: Thunder roars across the heavens, dust rises, and the sky darkens; the market is empty, with not even a single sheep; the sick person is anxious and faces danger. Though he is bound with three wooden restraints, he is innocent and eventually escapes, returning to his homeland. Shang Binghe explains: Gen (Mountain) represents heaven, Zhen (Thunder) represents thunder, with Gen above and Zhen below, hence 'Thunder moves under heaven.' Gen represents dust, and Kan has a dark color, hence the darkness. Dui (Lake) represents sheep, and Xun (Wind) represents the market. Since Dui and Xun are hidden, the market is empty and there are no sheep. Kan represents disease and worry, while Zhen represents wood. The number of Zhen is three, hence 'three woods'—three wooden restraints, namely the hand restraint (pian), foot restraint (zhi), and neck restraint (gu), which are also symbols of Kan. Gen represents the homeland, and Zhen represents release. The phrase 'three woods without guilt' means that although he was bound with three wooden restraints, he was not guilty.

離。一指食肉，口無所得。染其鼎鼐，舌饞於腹。伏《坎》。艮為指，坎為肉，兌為口，震為鼎，鼎兌為舌，離為腹。《左傳》："子公染指於鼎，嘗之而出"，林似指其事。一當作以。

The hexagram Yi is associated with Li. Lin Ci explains: using only one finger to dip into meat, one's mouth never tastes anything; dipping a finger into the soup in the cauldron, one feels hungry in the stomach. Shang Binghe explains: the hidden image of Li is Kan. Gen represents the finger, Kan represents the meat, Dui represents the mouth, Zhen represents the cauldron, the Dui on top of the cauldron represents the tongue, and Li represents the stomach. The Zuo Zhuan, Year 4 of Xuan Gong, records that Gongzi Song (whose name was Zigong) dipped his finger into the soup in the cauldron, tasted it, and then left. Lin Ci seems to be referring to this incident. The character 'yi' in 'yi zhi' should be read as 'yi'.

咸。喜笑不常，失其福慶。口辟言疥，行者畏忌。兌為喜笑，正反兌故曰不常。乾為福慶，巽隕落故曰失。兌為口，乾為言，闢，邪也，疥，瘡也，言口邪言穢也。伏坤為畏忌，艮為節，故曰疥。○闢，汲古作辨，依宋元本。疥，宋元本作，依汲古。

The hexagram Yi is transformed into Xian. Lin Ci explains: being happy and laughing yet fickle, thus losing good fortune and joy; speaking evil and using corrupt words, causing those who go out to fear and avoid him. Shang Binghe explains: Dui represents joy and laughter, and the hexagram contains both the upright Dui and the inverted Dui, hence 'not constant'. Qian represents good fortune and celebration, while Xun's image is falling, hence 'loss'. Dui represents the mouth, and Qian represents speech; 'bi' means perverse, and 'jia' means sores, together indicating speaking evil and corrupt words. The hidden image of Kun represents fear and avoidance, and Gen represents restraint, hence 'sores'. Notes: The character 'bi' in the Ji Gu Ge edition is 'bian', following the Song and Yuan editions; the character 'jia' in the Song and Yuan editions is a missing character (the original text here is missing a character and not carved), following the Ji Gu Ge edition.

恆。毛生豪背，國樂民富。侯王有德。《山海經》：竹山有獸，狀如豚，白毛，名曰豪彘。注：夾髀有麄毫，能以脊上毫射物，故曰毛生豪背。震為毛，伏艮為背、為國，坤為民、為富，乾為侯王。○豪，汲古作毫，依宋元本。

The hexagram Yi is transformed into the hexagram Heng. Lin's commentary says: A porcupine has bristles on its back; the country is peaceful and the people are prosperous, and the princes and kings practice virtue. Shang Binghe explains: The Classic of Mountains and Seas records that in Zhushan there is a wild animal, which looks like a pig and has white hair, called 'hao zhi', which is the porcupine. Guo Pu's commentary says: It has thick hair between its legs and can shoot people with the bristles on its back. Therefore it is said 'hair grows on the back of the porcupine'. Zhen represents hair, the hidden image of Gen represents the back and the country, Kun represents the people and wealth, and Qian represents the princes and kings. Notes: The character 'hao' in the Ji Gu Ge edition is 'miao', following the Song and Yuan editions.

遯。豶豕童牛，害傷不來。三女同堂，生我福仁。巽為豕，艮為牛，艮少，故曰豶豕童牛，象本《大畜》也。互巽為女，艮數三，艮為堂，故曰三女同堂。乾為福仁。伏震為生。○害，宋元本作童，依汲古。女，汲古作光，依宋元本。

The hexagram "Yi" transforms into "Dun." The commentary says: a castrated boar and a young bull without horns will not harm people; three daughters living together bring me blessings and kindness. Shang Binghe explains: Xun represents a pig, and Gen represents a bull. Gen also signifies youth, so it is said "castrated boar and young bull." These terms originate from "Da Xu" in the Zhou Changes, where "Six in the Fourth" says "a young bull with a yoke," and "Six in the Fifth" says "a castrated boar's teeth." The intercalated hexagram produces Xun, which represents women; the number of Gen is three, and Gen also represents a hall, so it is said "three daughters living together." Qian represents blessings and kindness. The hidden image of Zhen represents generation. Notes: The character "harm" was written as "child" in Song and Yuan editions, following the Jigugē edition; the character "woman" in the Jigugē edition was written as "light," following the Song and Yuan editions.

大壯。江海淮濟，盈溢為害。邑被其瀨，年困無歲。乾為河、為盈，兌毀故曰害。伏坤為邑，乾為年歲。○濟，宋元本作海，依汲古。

The hexagram Yi transforms into Da Zhuang. Lin Ci explains: The Yangtze River, the East China Sea, the Huai River, and the Ji River all overflow, causing floods; cities are eroded by the swift currents, leading to poor harvests and no grain. Shang Binghe explains: Qian represents rivers and fullness, Dui signifies destruction, hence causing harm. The hidden image of Kun represents cities, and Qian represents years of harvest. Note: In the Song and Yuan editions, the character 'Ji' was written as 'Hai', following the Ji Gu Ge edition.

晉。兩虎爭鬬，股創無處。不成仇讎，行解卻去。詳《大畜》之《損》。

The hexagram Yi is transformed into Jin. Lin's commentary says: two tigers fight, with wounds all over their thighs; yet they do not end up as deadly enemies, and in the course of fighting, they resolve their conflict on their own and retreat separately. Shang Binghe explains: the imagery presented here has already been discussed in the entry for Da Xu transformed into Sun, and it can be referred to for further understanding.

明夷。五嶽四瀆，潤洽為德。行不失理，民賴恩福。震為山，坎為五，故曰五嶽。震卦數四，坤坎皆為水，故曰四瀆、曰潤洽。《淮南子》："河潤百里"。坤為理、為民。○潤，元本作，依宋本、汲古。

The hexagram Yi is interpreted as Mingyi. Lin Ci explains: The five mountains and four rivers nourish all things, which is their virtue; acting in accordance with the principles, the people rely on their grace and blessings. Shang Binghe explains: Zhen represents mountains, and Kan's number is five, so it is said 'five mountains'. Zhen's number is four, and both Kun and Kan take the image of water, so it is said 'four rivers' and 'nourishing and permeating'. The Huainanzi says: 'The Yellow River moistens for a hundred li.' Kun represents order and the people. Notes: The character 'run' in the original edition was missing, following the Song edition and Jigugong edition.

家人。載車乘馬，南逢君子。與我嘉福，雖憂無咎。此用《頤》象。震為車、為馬、為載、為乘、為南，艮為君子，故曰南逢君子。震為嘉福，坤為憂。○福，宋元本作喜，依汲古。

The hexagram "Yi" (Nourishment) transforms into "Jiaoren" (Family). Lin Ci explains: riding in a carriage or on a horse, going south and meeting a gentleman; he bestowed upon me good fortune, although there was some worry, there would be no calamity. Shang Binghe explains: this line uses the image of the hexagram "Yu" (Encountering). Zhen represents a carriage, a horse, carrying, riding, and the south direction; Gen represents a gentleman, hence "meeting a gentleman to the south." Zhen represents good fortune, and Kun represents worry. Note: The character "Fu" (fortune) in the Song and Yuan editions was written as "Xi" (joy), following the Jigugē edition.

睽。缺囊破筐，空無黍粱。不媚如公，棄於糞牆。此用《頤》象。坤為囊，震為筐，伏兌毀，故曰缺、曰破。震為稻粱、為黍稷，坤虛故曰空。震為公，兌為媚，兌伏故曰不媚。艮為牆，坤柔，故曰糞牆。○粱，元本作稷，依汲古。

The hexagram Yi transforms into Kui. Lin's commentary says: the bag is torn, the basket is rotten, and inside it is empty, with no grain of millet or sorghum; one cannot please the master, just like a pile of dung against a short wall, being discarded. Shang Binghe explains: this line uses the image of Yu hexagram Yi.坤 represents the bag, 震 represents the basket; the hidden image of Dui indicates destruction, hence it says 'broken' and 'torn'. 震 represents millet and sorghum, and 坤 is empty, hence it says 'empty'. 震 represents the master, Dui represents pleasing, and Dui here is a hidden image, hence it says 'not flattering'. Gen represents the wall, and 坤 is soft, hence it says 'dung wall'. Note: the original edition reads '粱' as '稷', following the Jigugē edition.

蹇。殺行桃園，見虎東還。螳螂之敵，使我無患。此用《頤》象。震為行、為桃，艮為園、為虎，震為東、為反，故曰東還螳螂，疑伏兌象。《左傳宣二年》："趙穿攻靈公於桃園，●之"，《淮南子》："齊莊公出行，有螳螂奮臂當車，回車避之"。○還，元本作西，使作仁，均依汲古。

The hexagram Yi transforms into Jian. Lin's commentary says: In a peach garden, committing a murder, seeing a tiger, one turns east and returns; the opponent is merely a mantis, so there is no calamity. Shang Binghe explains: This uses the hexagram Yi. Zhen represents movement and peach, Gen represents the garden and tiger, Zhen also represents east and returning, hence 'returning east'. As for 'mantis', it is likely referring to the hidden image of Dui. The Zuo Zhuan records that Zhao Chuan killed Duke Ling of Jin in a peach garden. The Huainanzi records that when Duke Zhuang of Qi was traveling, a mantis raised its front leg in front of the carriage, and Duke Zhuang turned his carriage away. Notes: The original edition reads 'west' for 'return', and 'ren' for 'make', both following the Ji Gu Ge edition.

解。箕仁入室，政衰弊極。抱其彝器，奔於他國，因禍受福。此用《頤》象。震為箕、為仁，艮為室，入室謂箕子囚於圜室也。坤為政、為弊，艮為抱，震為彝器、為奔，坤為國。抱其彝器，《周本紀》："少師強抱其祭器以犇周"，《宋世家》又云："微子持祭器造于軍門"是也。○箕仁，元本作飢人，依宋本、汲古。黃丕烈從元本，非，因不知入室之義，而據《殷本紀》"西伯伐飢國"為說，然於下文義愈不協。

The hexagram Yi, interpreted as the hexagram Yu. Lin Ci said: A virtuous man like Ji Zi was imprisoned in a prison, and the state affairs had deteriorated to the extreme; someone carried the ritual vessels of the ancestral temple to another country, and thus suffered misfortune but gained benefit. Shang Binghe explained: This uses the image of the hexagram Yu. Zhen represents Ji and virtue, Gen represents the room; "entering the room" refers to Ji Zi being imprisoned in the circular prison. Kun represents state affairs and decline, Gen represents holding, Zhen represents the ritual vessels and movement, Kun represents the country. As for "carrying the ritual vessels," the Records of the Grand Historian, the Book of the Zhou Dynasty, says: "The minor master Jiang carried the ritual vessels to flee to the Zhou." The Biography of Wei Zi from the Song Dynasty also says: "Wei Zi held the ritual vessels and went to the military gate." This refers exactly to this event. Notes: The original edition reads "ji ren" as "ji person," but here we follow the Song edition and the Jiguguo edition. Huang Pilei followed the original edition, which is wrong; he did not understand the meaning of "entering the room," so he cited the Records of the Grand Historian, the Book of Yin, "Xibo attacked the Ji state," but this is even more inconsistent with the following text.

損。庭燎夜明，追古傷今。陽弱不制，陰雄坐戾。詳《剝》之《大有》。

The hexagram Yi is interpreted as the hexagram Shen. Lin's explanation says: The torch in the courtyard illuminates the long night, recalling past events with sorrow for the present; the yang energy is weak and cannot overcome the yin, allowing the yin to prevail, thus leading to disorder. Shang Binghe explains: The imagery used here has already been discussed in the interpretation of the hexagram Bao under the hexagram Da You, and it can be referred to for comparison.

益。懸貆素飱，食非其任。失輿剝廬，休坐徙居。詳《乾》之《震》。○貆，宋元本作狟，徙作從，茲依汲古。

The hexagram Yi is used for the hexagram Yi. Lin's commentary says: In the courtyard, there hangs a raccoon hunted by others, and one eats it without working, enjoying something not rightfully one's own. Eventually, the carriage is lost and the house is destroyed, so one has to stop and move to another place. Shang Binghe explains: The imagery used here has already been discussed in the entry for the hexagram Qian with Zhen. "Hanging the raccoon and eating without labor" refers to the meaning of "Why do you look at the raccoon hanging in your courtyard? Those noble gentlemen do not eat without working" from the Book of Songs, Wei Wind, "Cutting the檀". "Loss of the carriage and destruction of the house" refers to the words of the hexagram Bao, upper line nine: "The gentleman gains a carriage, the petty person loses his house." Notes: The character "huan" was written as "xiong" in the Song and Yuan editions, and "xi" was written as "cong" in those editions; here we follow the Jigugeshi edition.

夬。嘉門福喜，繒帛盛熾。日就為得，財寶敵國。乾為門、為福，兌悅故喜。伏坤為繒帛，乾為盛、為日、為財寶，伏坤為多，故曰敵國，言富可敵國。○喜，宋元本作善，依汲古。

The hexagram Yi transforms into Gua. Lin's commentary says: A door to joy and celebration, with abundance of silk and brocade; day by day there is progress, and the wealth is so great that it can rival a whole country. Shang Binghe explains: Qian represents the door and fortune, while Dui signifies joy, hence the meaning of 'joy'. The hidden image of Kun represents silk and brocade, and Qian signifies prosperity, the sun, and treasure; the hidden image of Kun also signifies multitude, hence 'rival country', meaning wealth that can rival a nation. Note: The character 'joy' in the Song and Yuan editions was written as 'good', following the Jigugē edition.

姤。執綏登車，驂乘東遊。說齊解燕，霸國以安。《史記蘇秦傳》："臣居燕不能使燕重，而在齊則燕重"，林用其事。巽為綏，伏震為車、為東、為燕、為解，巽為齊，伏坤為國，乾健故目[當作曰]霸國。

The hexagram Yi transforms into Gou. Lin Ci explains: pulling the rope to climb into the carriage, accompanying the driver to the east; persuading the state of Qi, resolving the crisis for Yan, thus securing peace for the hegemonic state. Shang Binghe explains: The Records of the Grand Historian, Biography of Su Qin, records Su Qin's words: "I reside in Yan but cannot make Yan strong, yet in Qi, Yan becomes strong." Lin Ci is using this very event. Xun represents the rope, the hidden image of Zhen represents the carriage, the east, Yan, and resolution; Xun also represents Qi, and the hidden image of Kun represents the state. The virtue of Qian is strong and vigorous, hence it is said "hegemonic state" (the original text reads "mu", the bracketed note indicates it should be "yu").

萃。水深無桴，蹇難何遊。商伯失利，庶人愁憂。坤為水，震為桴，震伏故無桴，艮止故蹇。巽為利，坤喪故失利。坤為庶人、為憂。

The hexagram Yi is transformed into Cui. Lin Ci explains: the water is deep and there is no raft, making every step difficult, how can one cross over? The merchant leader loses his capital, and common people also worry. Shang Binghe explains:坤 represents water, Zhen represents a raft, but Zhen here is a hidden image, so there is no raft. Gen's hexagram virtue is to stop, hence 'Jian' meaning difficulty in movement. Xun represents profit and wealth, while坤 indicates loss, hence losing money.坤 also represents common people and worry.

升。三鳥鴛鴦，相隨俱行。南到饒澤，食魚與粱。君子長樂，見惡不傷。震為鳥，數三，故曰三鳥，坤文故曰鴛鴦。震為隨、為行、為南，兌為澤，坤多，故曰饒澤。坤為魚，震為粱，互兌，故曰食魚與粱。伏艮為君子，坤為惡，震樂，故見惡不傷。○長樂，宋元本作樂長，依汲古。

The hexagram Yi transforms into Sheng. Lin's commentary says: three birds resemble mandarin ducks, accompanying each other and traveling together; they fly south to a rich marshland where there is fish to eat and millet to consume; the gentleman enjoys long happiness, even encountering villains without harm. Shang Binghe explains: Zhen represents birds, and the number of Zhen is three, hence 'three birds'; Kun has the meaning of elegance and beauty, hence 'mandarin ducks'. Zhen represents following, movement, and the south; Dui represents water and marshes; Kun signifies abundance, hence 'rich marshland'. Kun represents fish, Zhen represents millet, and within the hexagram, the mutual generation produces Dui, which represents mouth, hence 'eating fish and millet'. The hidden image of Gen represents the gentleman, Kun represents evil, and Zhen signifies joy, hence encountering evil without harm. Note: The characters 'long happiness' in the Song and Yuan editions were written as 'happiness long', following the Jigugē edition.

革。言無要約，不成券契。殷叔季姬，公孫爭之。強人委禽，不悅於心。正反兌相背故曰言無要約，不成券契。《左傳昭元年》："鄭徐吾犯之妹美，公孫楚聘之矣，公孫黑強委禽焉"。伏震為姬、為公，艮為季孫，正反艮故曰爭。艮為禽，兌悅，伏坎為心。○殷叔未詳，或徐吾犯出自殷。

The hexagram Yi transforms into the hexagram Ge. Lin Ci explains: verbal agreements are not binding, and contracts cannot be established; the younger daughter of Yin Shu's family is being contested by two grandsons who both wish to marry her; a forceful person brings the bride price, but the woman does not willingly accept it. Shang Binghe explains: in the hexagram, the correct Dui trigram and the inverted Dui trigram face each other, so it is said that there is no verbal agreement and no contract can be formed. The Zuo Zhuan, Year One of Zhao Gong, records that the sister of Xu Wu Fan of the State of Zheng was beautiful, and Gong Sun Chu had already presented the bride price, while Gong Sun Hei forcibly sent a large goose as the bride price. The hidden image of Zhen represents the Ji surname and the lord; Gen represents Ji Sun. The hexagram contains both the correct Gen and the inverted Gen, thus indicating 'contention'. Gen represents birds, which refers to the goose used in the bride price; Dui represents joy, and the hidden image of Kan represents the heart. Notes: The reference to 'Yin Shu' is unclear, and it may be that Xu Wu Fan was a descendant of the Yin dynasty.

鼎。牛馬聾聵，不知聲味。遠賢賤仁，自令亂憒。伏《屯》。坤牛、震馬、坎耳，坤迷，故聾瞶。震為聲，本卦巽為味，震為賢仁，在下故曰遠賢賤仁。坤為賤、為亂。○各本下有"疾病無患，生福在門"八字，語意與上文不協，斷為衍文，依《小過》之《謙》刪。瞶，汲古作憒，依宋元本。令，宋元本作合，依汲古。

The hexagram "Yi" transforms into "Ding." The commentary says: Cows and horses are both deaf and blind, unable to distinguish sounds or smells; distancing oneself from the virtuous and despising the benevolent leads to self-inflicted confusion. Shang Binghe explains: The hidden image of "Ding" is "Zun." The hexagram "Kun" represents cattle, "Zhen" represents horses, and "Kan" represents ears. The virtue of "Kun" is confusion, hence being both deaf and blind. "Zhen" represents sound, and the original hexagram's "Xun" represents smell. "Zhen" also represents the virtuous and the benevolent; the virtuous and benevolent are in a lower position, hence "distancing oneself from the virtuous and despising the benevolent." "Kun" represents lowliness and disorder. Notes: All editions have the phrase "disease without worry, blessings at the door" following this passage, which does not match the preceding text, so it is determined to be an addition and has been deleted, following the example from the entry on "Xiaoguo" transforming into "Qian." The character "guan" in the Jigusha edition is "kuan," following the Song and Yuan editions; the character "ling" in the Song and Yuan editions is "he," following the Jigusha edition.

震。從商進遊，飽食無憂。囹圄之困，中子見囚。震為商、為遊、為食，坎中滿故飽食。坎為憂，震樂故無。坎為囹圄、為中男，艮止故見囚。○飽食，汲古作食飽，依宋元本。

The hexagram Yi (Nourishment) with the trigram Zhen (Thunder). Lin's commentary says: Following a caravan on a journey, one eats well and has no worries; yet one is imprisoned, and the middle son is detained. Shang Binghe explains: Zhen represents a caravan, travel, and food, and the fullness within Kan indicates eating well. Kan represents worry, while Zhen signifies joy, hence no worries. Kan represents imprisonment and the middle son, and Gen's virtue is to stop, hence being imprisoned. Note: The text '饱食' in the Ji Gu Ge edition is '食饱' according to the Song and Yuan editions.

艮。據斗運樞，順天無憂，與樂並居。艮為星，卦數七，故曰斗。互坎為樞，艮為天，坤順，卦二陰承一陽，故曰順天坎憂。震樂故曰並居。

The hexagram Yi is associated with Gen. Lin's commentary says: Holding fast to the Big Dipper, rotating the pivot, following the heavenly way without worry, and dwelling with joy. Shang Binghe explains: Gen represents the star mansions, and the number of Gen is seven, while the Big Dipper consists of seven stars, hence it is called 'Dǒu' (Big Dipper). Within the hexagram, the mutual hexagram produces Kan, which represents the pivot; Gen represents heaven, and Kun signifies flexibility and compliance. The two yin lines support the single yang line, hence it is called 'following heaven'. Although Kan originally signifies worry, Zhen represents joy, hence it is said 'dwelling with joy'.

漸。姬奭姜望，為武守邦。屏藩燕齊，周室以強，子孫億昌。伏震為姬、為奭，巽為姜，離為望，故曰姬奭姜望。震為武，艮為守、為邦、為屏藩，艮為燕，巽齊，言姬奭封燕，姜望封齊，屏藩周室，為武王守上也。震周坎室，震子艮孫。億，大也。

The hexagram Yi is transformed into the hexagram Zhan. Lin Ci explains: Zhao Gong Ji Shi and Tai Gong Jiang Wang guarded the state of Zhou for King Wu. They were enfeoffed in Yan and Qi, serving as a barrier for the Zhou dynasty, thus making the Zhou royal family strong and their descendants flourishing endlessly. Shang Binghe explains: The hidden image of Zhen represents Ji and Shi, Xun represents Jiang, and Li represents Wang, hence the phrase "Ji Shi Jiang Wang." Zhen represents Wu, Gen represents guarding, the state, and the barrier, Gen also represents Yan, and Xun represents Qi. This indicates that Ji Shi was enfeoffed in Yan and Jiang Wang in Qi, serving as a barrier for the Zhou dynasty, guarding the land for King Wu (the original text says "guarding the superior," where "superior" is likely a mistake for "land"). Zhen represents Zhou, Kan represents the palace, Zhen represents son, and Gen represents grandson. "Yi" means great.

歸妹。亡羊東澤，循堤直北。子思其母，復返其所。兌為羊、為澤，震東故曰東澤，震往故曰亡羊。坎為北，震為阪，故曰循堤直北。震為子，坎為思，巽為母，巽伏故思母。震為歸，故復返其所。○復，汲古作隨，依宋元本。

The hexagram Yi is transformed into the hexagram Gui Mei. Lin Ci explains: A sheep lost in a marsh to the east walks along the embankment heading north; the young sheep misses its mother and eventually returns to its original place. Shang Binghe explains: Dui represents sheep and marshes, and Zhen governs the east, hence 'east marsh'; Zhen indicates movement, hence the sheep is lost. Kan represents north, and Zhen represents embankment, hence 'following the embankment straight north'. Zhen represents the young sheep, Kan represents missing, and Xun represents the mother; Xun here is a hidden image, hence missing the mother. Zhen represents returning, hence returning to the original place. Notes: The character 'fu' in the Jigusha edition is 'sui', following the Song and Yuan editions.

豐。張目關口，舌直距齒。然諾不行，政亂無緒。離為目，震為張，兌口伏艮，故曰關口。兌為舌、為齒，二至五正反兌相背故曰距。距，抗也。相背，故然諾不行。巽為緒，二至五正反巽，故亂而無緒。此皆用覆象，自覆象失傳，《困》"有言不信"等詞皆失解。○關，汲古作開，依宋元本。

The hexagram "Yi" transforms into "Feng." Lin's commentary says: the eyes are wide open, but the mouth is tightly closed, the tongue is stiff and pressed against the teeth; promises made cannot be fulfilled, and affairs are in disorder with no clear order. Shang Binghe explains: "Li" represents the eye, and "Zhen" signifies being open; "Dui" represents the mouth, and its hidden image is "Gen," which signifies closure, so it is called "gate." "Dui" also represents the tongue and teeth; the second to fifth lines together contain both the upright "Dui" and the inverted "Dui" facing opposite directions, so it is called "distance" — "distance" means resistance. The two images are opposite, so the promises made cannot be fulfilled. "Xun" represents threads, and the second to fifth lines also contain both the upright "Xun" and the inverted "Xun," so it is said to be in disorder with no clear order. All these use the "inverted image," which is the image obtained by turning the hexagram upside down; since the method of inverted images has been lost, phrases like "there is no trust in words" from the "Hexagram of Guan" in the "Zhou Changes" no longer make sense. Note: The character "guan" in the Jigushan edition is written as "kai," but it follows the Song and Yuan editions.

旅。載船逢火，憂不為禍。家在山東，入門見公。通《節》。震為船，艮為火，故曰載船逢火。坎為憂、為禍，船近水故雖逢火不為禍患。艮為家、為山，震為東，故曰家在山東。震為公，艮為門，巽入，故曰入門見公。

The hexagram Yi (Nourishment) is transformed into the hexagram Lu (Travel). Lin Ci explains: A fully loaded boat meets fire, although there is worry, no disaster ensues; a house located to the east of the mountain, upon entering the door, one sees the master. Shang Binghe explains: Lu and Jie are complementary. Zhen represents a boat, Gen represents fire, hence "a loaded boat meets fire." Kan represents worry and disaster; the boat is by the water, so although it meets fire, no disaster occurs. Gen represents a house and a mountain, Zhen represents the east, hence "a house located east of the mountain." Zhen represents the master, Gen represents the door, Xun represents entering, hence "upon entering the door, one sees the master."

巽。絕國異路，心不相慕。蛇子兩角，使我相惡。通《震》。艮為國、為路，坎為心、為慕，二至上兩震相反，故不相慕。巽為蛇，伏艮為角，兌卦數二，故曰兩角。《新序》："孫叔敖為兒時，出遊，見兩頭蛇殺而埋之，歸而泣"，林似指其事。○國，宋元本作言，依汲古。

The hexagram Yi is associated with Xun. Lin Ci explains: separated states have different paths, and they do not think of each other; a small snake grows two horns, causing mutual hatred. Shang Binghe explains: Xun and Zhen are complementary. Gen represents states and roads, Kan represents the heart and longing; the second line to the top line contain two Zhen images in opposite directions, hence they do not think of each other. Xun represents a snake, and the hidden image of Gen represents the horn, while the number of Dui is two, hence 'two horns'. The Xin Xu records: Sun Shuao played outside when he saw a two-headed snake, killed it and buried it, then returned home and cried. Lin Ci seems to be referring to this incident. Notes: The character 'guo' (state) in the Song and Yuan editions was 'yan', following the Jigugē edition.

兌。鼻頂移徙，居不安坐。枯竹復生，失其寵榮。伏艮為鼻、為頂，互震故曰移徙。艮為居、為坐，震動故不安坐。震為竹，離科上槁，故曰枯竹。震為復、為生，艮陽在上為寵榮，互坎故失其寵榮。坎為失也。○頂，汲古作項，復作後，依宋元本。居，宋元本作君，依汲古。

The hexagram Yi (Joy) is associated with the trigram Dui (Lake). The commentary says: The nose and the top of the head have moved, sitting at home is not secure; withered bamboo regenerates, but people lose their former favor and prestige. Shang Binghe explains: The trigram Gen (Mountain) represents the nose and the top of the head. The intercalary trigram Zhen (Thunder) appears within the hexagram, and Zhen signifies movement, hence the phrase 'relocation'. Gen represents dwelling and sitting, while Zhen signifies movement, hence the instability in sitting. Zhen represents bamboo; the 'Sayings of the Trigrams' state that Li (Fire) represents 'dry branches on the top', meaning hollow and withered at the top, hence the phrase 'withered bamboo'. Zhen represents renewal and growth; the yang line of Gen is at the top, symbolizing favor and prestige, but the intercalary trigram Kan (Water) appears within the hexagram, and Kan signifies loss, hence the loss of favor and prestige. Notes: The character 'top' in the Jigusha edition is 'neck', and 'renewal' is 'later'; following the Song and Yuan editions. The character 'dwelling' in the Song and Yuan editions is 'sovereign'; following the Jigusha edition.

渙。火息無光，年歲不長，殷商以亡。艮火在坎水上故無光。震為年歲、為子，故曰殷商。子，殷姓也，坎失故曰亡。○殷商以亡，汲古作殷湯遠明，元本作殷湯光明，而首句多殷商以亡一句。按：殷湯以亡，即殷湯遠明，元本誤為上句耳，宋本與汲古皆作三句可證。又年字汲古作千，依宋元本。

The hexagram Yi is transformed into Hun. Lin's commentary says: the fire has gone out, there is no light; the harvest is poor, lifespan is short, and Yin Shang therefore perished. Shang Binghe explains: Gen represents fire, and it is located above Kan water, hence there is no light. Zhen represents years and sons, hence 'Yin Shang'—'son' is the surname of the Yin people. Kan signifies loss, hence 'perishing'. Notes: The phrase 'Yin Shang perished' in the text is in the Ji Gu Ge edition, while the Yuan carving edition reads 'Yin Tang yu ming', and in the first sentence there is an additional 'Yin Shang perished'. Shang's note says: 'Yin Tang perished' is the same as 'Yin Tang yu ming'; the Yuan carving edition mistakenly took it as the previous sentence. Both the Song and Ji Gu Ge editions have three sentences, which can be taken as evidence. Also, the character 'year' in the Ji Gu Ge edition is 'qian', but here we follow the Song and Yuan editions.

節。文王四乳，仁愛篤厚。子畜十男，夭折無有。震為王，伏離，故曰文王。艮為乳，震卦數四，故曰四乳。震為仁愛，艮為篤厚，震為子，兌數十，故曰十男。兌為折，震生故不折。《帝王世紀》："文王身長十尺有四乳"，《詩》："大姒嗣徽音，則百斯男"，《傳》："太姒十子"，據《史記索隱》注十子"伯邑考、武王、管、蔡、霍、魯、衛、毛、聃、曹"是也。○夭，元本作叐，音跋，《周禮》有赤犮氏，注：赤犮，猶捇拔除去之也，亦可通，茲依宋本、汲古，惟各本皆作無有夭折，依《鼎》之《蒙》校，有厚為韻。

The hexagram "Yi" is interpreted as "Jie." Lin's commentary says: King Wen of Zhou had four breasts, showing his benevolence, sincerity, and solidity; he fathered ten sons, none of whom died young. Shang Binghe explains: Zhen represents the king, and its hidden image is Li, which symbolizes literary grace, hence "King Wen." Gen represents breasts, and Zhen's number is four, hence "four breasts." Zhen represents benevolence, Gen represents solidity, Zhen represents sons, and Dui's number is ten, hence "ten sons." Dui represents breaking, while Zhen represents life, hence none died young. The "Imperial Chronology" says: "King Wen was ten feet tall and had four breasts." The "Great Odes · Si Qi" says: "Da Si inherited the noble virtue, and had a hundred sons." The "Ma Transmission" says: "Da Si had ten sons." According to the "Commentary on the Records of the Grand Historian" by Su Yin, these ten sons were Bo Yikao, King Wu, Guan Shu, Cai Shu, Huo Shu, Lu Gong, Wei Kangshu, Mao Shu, Dan Ji, and Cao Shu. Notes: The character "yao" in the original manuscript was written as "shou," pronounced like "ba." The "Rites of Zhou" mentions "Chi He氏," and Zheng Xuan's commentary says "Chi He" is like "xu ba," meaning to remove, which makes sense. Therefore, we follow the Song edition and Jigugong edition. Also, all editions read "no one died young," but according to the "Ding" hexagram's "Meng" interpretation, it is corrected to "no one died young," so that the character "you" can rhyme with "hou."

中孚。熊羆豹狼，在山陰陽。伺鹿取獐，道畏難。二至五正反艮故曰熊羆豹狼。艮納丙故曰山陽，艮反則山陰矣，故曰山陰。易《中孚》："鳴鶴在陰"，亦山陰也，解者皆誤。艮止故曰伺，艮手故曰取。震鹿艮麞。，斥也，掌檢行道路伺候盜賊。○，汲古作伏，非，依宋元本。

The hexagram Yi transforms into Zhongfu. Lin's commentary says: bears, leopards, wolves appear and disappear, some in the southern mountain, some in the northern mountain; they watch for deer herds and capture young sika deer, travelers fear the difficulties (this sentence originally lacks one character). Shang Binghe explains: the second to fifth lines together contain both the upright Gen and the inverted Gen, hence the mention of bears, leopards, and wolves. Gen includes Bing, which belongs to the south, hence 'mountain south'; when Gen is inverted, it becomes mountain north, hence 'mountain north'. The 'yin' in the line 'a crane calls in yin' from Zhongfu's Nine in the Second refers to mountain north, and those who interpret the Yi have all made a mistake. The virtue of Gen is to stop, hence 'watch'; Gen represents the hand, hence 'capture'. Zhen represents deer, Gen represents sika deer. (This sentence originally lacks one character) refers to scouts, meaning those who patrol roads and watch for thieves. Notes: the missing character, the Jigusha edition reads 'fug', which is incorrect; follow the Song and Yuan editions.

小過。凋葉被霜，獨蔽不傷。駕入喜門，與福為婚。震為葉，巽落故曰凋葉。艮為門，震為喜福，霜或用兌澤象，抑或取大坎。○凋，宋本、汲古作雕，依元本。

The hexagram Yi transforms into Xiao Guo. Lin Ci explains: withered leaves covered in frost, yet only this one is protected and unharmed; driving a carriage into a gate of joy, uniting with fortune through marriage. Shang Binghe explains: Zhen represents leaves, Xun signifies falling, hence 'withered leaves'. Gen represents a gate, Zhen signifies joy and fortune; as for 'frost', it may refer to Dui representing a marsh, or the entire hexagram forming a large Kan (hexagram 29), where Kan represents water and cold. Notes: The character 'diao' in the Song edition and Jigugong edition is '雕', following the Yuan edition.

既濟。黃離白日，照我四國。元首昭明，民賴恩福。《離九二》：曰"黃離"。離為日、為照。艮為國。震卦數四。故曰四國。艮為首，坤為民，頤本大離，林詞全取《頤》象。○恩，從宋元本，汲古作為。

The Yì hexagram corresponds to the Ji Jì hexagram. Lin's commentary says: A bright yellow sun hangs high in the sky, shining upon all four directions of the kingdom; the sovereign is wise and illustrious, and the people all receive grace and blessings. Shang Binghe explains: The Line Statement of the sixth line in the Li hexagram in The Zhou Changes says, "Yellow Li." Li represents the sun and illumination; Gen represents the country, and the number of the Zhen hexagram is four, so it is said "four countries"; Gen represents the head, and Kun represents the people. The Yì hexagram has two yang lines on the outside and four yin lines on the inside, which originally forms a "great Li" — combining all six lines into a larger Li hexagram, so this line of commentary fully uses the imagery of Yì. Notes: The character "en" follows the Song and Yuan editions; the Ji Gu Ge edition reads "wei."

未濟。順風直北，與歡相得。歲熟年豐，邑無盜賊。似亦取《頤》象。

The hexagram Yi in the hexagram Wei Ji. Lin Ci said: Following the wind all the way north, meeting something pleasant; crops mature and the harvest is abundant, with no thieves in the city. Shang Binghe explained: This seems to also take the image of the hexagram Yu, Yi.

大過。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。○在，元本作閣，依汲古。

The hexagram "Da Guo" (Great Excess) is a self-encountered hexagram. The commentary says: classics and legal documents are stored in the LanTai; although they have encountered chaos and collapse, they have not encountered calamity. Shang Binghe explains: the imagery of this line has been detailed in the line of "Kun" (Earth) in "Da Xu" (Great Accumulation), which can be referred to. Note: the original edition had "ge" instead of "zai", following the Ji Gu Ge edition.

乾。日在北陸，陰蔽陽目。萬物空虛，不見長育。此用《大過》象。乾為日、為寒，故曰日在北陸。大過本末陰，故曰陰蔽陽目。伏坤為萬物、為空虛，坤死故不長。

The hexagram Great Excess (Da Guo) transforms into the hexagram Heaven (Qian). Lin's commentary says: The sun reaches the northern land's star sequence, which is precisely the height of winter, when the yin energy covers the sun's eyes; all things are empty and unable to see growth and nourishment. Shang Binghe explains: This line uses the image of the hexagram Great Excess (Da Guo). Heaven represents the sun and cold, so it is said 'the sun is in the northern land.' The first line and the top line of Great Excess are both yin, so the beginning and end are enclosed by yin, hence 'yin covers yang's eyes.' The hidden image of Earth (Kun) represents all things and emptiness; Earth governs death, hence it is said that growth cannot occur.

坤。鬼泣哭社，悲商無後。甲子昧爽，殷人絕祀。坤為鬼、為社，《大過》兌為哭泣，坤為傷、為悲。伏震為子，位東故曰甲子。震為晨，兌為昧，故曰昧爽。震為子，殷，子姓。坤殺故曰絕祀。○商，從宋元本，汲古作"鬼傷哭社"。按《墨子非攻篇》："至商王紂，婦妖宵出，有鬼宵吟"，又《論衡》云"紂之時，夜郊鬼哭"，又云"紂郊鬼哭"，惟《虞初志》亡，不能得其詳耳。

The hexagram "Great Excess" changing to "Earth" (Kun). Lin Ci said: Ghosts are crying in front of the earth god altar, grieving for the extinction of the Shang dynasty's descendants; on the Jiazi day, the Heavenly General breaks the dawn, and the ancestral rites of the Yin people are thus cut off—"Jiazi Mieshuang" is directly taken from the "Book of Documents · Mu Shi" regarding King Wu's campaign against Zhou and his gathering of troops at Muye. Shang Binghe explained: Kun represents ghosts and earth god altars; when encountering the hexagram "Great Excess," the trigram Dui (Lake) represents crying, and Kun represents sorrow and grief. The hidden image of Zhen (Thunder) represents the son, and since Zhen is located in the east and the east belongs to Jia, it is said "Jiazi." Zhen represents the morning, and Dui represents dimness, so it is said "Mieshuang," meaning the time just before dawn. Zhen represents the son, and the Yin royal family was of the Son clan. Kun governs the cutting off, so it is said "cutting off the ancestral rites." Note: The character "Shang" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "ghosts grieving the earth god altar." According to the "Mozi · Fei Gong," it says: "At the time of King Zhou of Shang, a female demon emerged at night, and there were ghosts singing at night." The "Lunheng" also says "at the time of Zhou, ghosts cried at night," and also says "Zhou's night ghost cries." Unfortunately, the "Yu Chi Zhi" has been lost and we cannot know the details.

屯。涉塗履危，不利有為。安坐垂裳，乃無災殃。門戶自開，君憂不昌。震為塗、為涉、為履，坎為危，故涉塗履危，險在前，故不利有為，艮止故宜安坐。坤為裳、為災殃。安坐垂裳，高拱無為，故無災殃。坤為門戶，震為君，坎為憂。○裳，汲古作堂，依宋元本。

The hexagram Great Excess changes to the hexagram屯. Lin Ci says: crossing muddy ground, stepping on dangerous terrain, it is not advisable to take action; sitting still and doing nothing, with arms folded, will prevent calamity. The door is open by itself, the ruler is anxious but the cause is not flourishing. Shang Binghe explains: Zhen represents muddy ground, crossing, and movement; Kan represents danger. Therefore, it is said 'crossing muddy ground and treading on danger'. The dangerous situation lies ahead, so it is not advisable to take action. The virtue of Gen is to stop, so it is appropriate to remain still. Kun represents clothing and calamity. 'Sitting still and wearing robes' means to rule without action, thus there is no calamity. Kun represents the door, Zhen represents the ruler, and Kan represents worry. Note: In the Ji Gu Ge edition, the character '裳' is written as '堂', following the Song and Yuan editions.

蒙。陽失其紀，枯木復起。秋華冬實，君不得息。上陽在上，二陽陷陰中皆不當位，故曰失紀。震為木、為起，坤虛故曰枯木。震為華，艮為實，伏兌為秋，坎為冬，故曰秋華冬實。震為君。○秋華冬實，宋元本作秋葉冬華，依汲古。息，汲古作失，依宋元本。

The hexagram Great Excess is interpreted as the hexagram Concealed. Lin's commentary says: The yang energy has lost its proper order, with dead trees rising again; flowers bloom in autumn and fruits form in winter, completely reversing the seasons, and the ruler cannot rest. Shang Binghe explains: The yang in the top line is isolated at the top, and the yang in the second line is submerged among the yin lines, both not in their proper positions, hence the term "losing the order." Zhen represents wood and rising, while Kun is empty, hence "dry wood." Zhen represents flowers, Gen represents fruits, and the hidden image of Dui represents autumn, while Kan represents winter, hence "flowers in autumn and fruits in winter." Zhen represents the ruler. Notes: The phrase "flowers in autumn and fruits in winter" is recorded as "autumn leaves and winter flowers" in the Song and Yuan editions, following the Jigugē edition. The character "rest" in the Jigugē edition is "loss," following the Song and Yuan editions.

需。大樹之子，百條共母。當夏六月，枝葉盛茂。鸞鳳以庇，召伯避暑。翩翩偃仰，各得其所。此用《大過》象。巽為大樹，伏震為子，故曰大樹之子。巽為條、為母，乾為百，故曰百條共母。兌為月，乾數六，故曰六月。伏坤為文、為鸞鳳，巽為枝葉，乾為盛茂，鸞鳳居枝葉之中，故曰鸞鳳以庇。伏震為召伯，坤為暑，一陽潛坤下，故曰避暑。正反震故曰翩翩偃仰。用遇卦象兼及遇卦伏象，《易林》象學之難窺如此。○鳳，宋元本作鳥，翩作偏，各作甚，均依汲古。

The hexagram "Great Excess" transforms into "Necessity." Lin Ci explains: A large tree has many branches, all sharing one trunk; in the sixth month of summer, the branches and leaves are extremely flourishing; the鸾 bird and the phoenix find shelter here, and Zhao Bo also takes shelter under the tree to escape the heat; birds fly gracefully, moving up and down freely, each finding its proper place. Shang Binghe explains: This line uses the image of the hexagram "Great Excess." The trigram Xun represents a large tree, and the hidden trigram Zhen represents the son, so it is said "the son of the large tree." Xun represents branches and mother, and the number of Qian is one hundred, so it is said "a hundred branches share one mother." Dui represents the moon, and the number of Qian is six, so it is said "sixth month." The hidden trigram Kun represents literary elegance and the鸾 bird and phoenix, Xun represents branches and leaves, and Qian represents flourishing; the鸾 bird and phoenix rest among the branches and leaves, so it is said "the鸾 bird and phoenix find shelter." The hidden trigram Zhen represents Zhao Bo, using the story from the "Book of Songs·Zhao Nan·Gan Tang" where Zhao Bo heard cases under the Gan Tang tree; Kun represents the heat, and one yang is hidden beneath Kun, so it is said "taking shelter from the heat." The hexagram includes both the upright Zhen and the inverted Zhen, so it is said "gracefully flying up and down." This line uses both the image of the hexagram and the hidden image, showing how difficult it is to fully understand the imagery in the "Yi Lin." Notes: In the Song and Yuan editions, the character "凤" was written as "鸟," "翩" as "偏," and "各" as "甚," all following the Jigugeshan edition.

訟。秉鉞執殳，挑戰先驅。不從元帥，敗破為憂。《詩》："伯也執殳，為王前驅"，《左傳》：邲之戰，晉軍不用命，遂敗，言先榖不從元師荀林父命而挑戰也。離為戈兵，故曰鉞殳。伏震為戰、為驅，坎為破敗、為憂。○從，汲古訛役，依宋元本。

The hexagram Great Excess is interpreted as the hexagram Strife. Lin Ci said: holding a great axe and a long spear, initiating conflict and leading the charge; not obeying the commander's orders, ultimately suffering a great defeat and causing worry. Shang Binghe explained: the "Book of Songs · Wei Wind · Bo Xi" says: "Bo holds the spear, leading the king ahead." The "Zuo Zhuan" records the Battle of Bai: the Jin army did not heed the orders, thus suffering a great defeat—this refers to Xian Fu's disobedience to the commander Xun Lin Fu's orders and his unauthorized challenge. Li represents weapons and military, hence "yu shu." The hidden image of Zhen indicates war and driving forward, while Kan signifies defeat and worry. Notes: the character "from" in the汲古阁 edition is mistakenly written as "yi," following the Song and Yuan editions.

師。啟室開關，巡狩釋冤。夏臺羑里，湯文悅喜。坎為室，震為啟、為開，坤為關，故曰啟戶開關。震為巡狩、為釋，坎為冤，坤為臺、為里，夏離故曰夏臺，震大塗故曰羑里。羑，亦道路也。震為王，坤為文，故曰湯文。震為喜。○巡狩，宋元本作逃得，非。羑作牖，均依汲古。

The hexagram Great Excess corresponds to the hexagram Army. Lin Ci said: opening doors and unlocking gates, the Son of Heaven tours the land to clear the innocent; imprisoned in the XiaTai of King Tang and in the YouLi of King Wen, the two sage kings eventually escaped their troubles and were joyful. Shang Binghe explained: Kan represents a room, Zhen represents opening and starting, and Kun represents a gate, hence the phrase "opening the door and unlocking the gate." Zhen represents touring and releasing, Kan represents injustice, and Kun represents a platform and a place, hence "XiaTai." Li represents summer, hence "XiaTai"; Zhen represents a great path, hence "YouLi" — "You" also means a path. Zhen represents a king, and Kun represents culture, hence "Tang Wen." Zhen represents joy. Notes: The characters "touring and releasing" in the Song and Yuan editions were mistakenly written as "escape," which is incorrect; the character "You" in the Song and Yuan editions was written as "Yao," but both are followed according to the Ji Gu Ge edition.

比。衰來無成，淵溺在傾。狗吠夜驚，家乃不寧。坤死故衰滅，坤為淵，坎陷故曰溺傾。艮為狗，伏兌為吠，坤為夜，故曰狗吠夜驚。艮為家，坎險故不寧。○成，汲古作幾，傾作頃，狗吠作吠狗，均依宋元本。

The hexagram "Great Excess" is compared to "Comparison." Lin Ci said: A period of decline has arrived, and nothing can be accomplished; falling into a deep abyss, one is about to be overwhelmed and overturned; at night, the dog barks and people are startled, causing the whole family to be restless and uneasy. Shang Binghe explained: The trigram坤 (Kun) represents death, so it signifies decline and decay;坤 (Kun) is the abyss, and坎 (Kan) is the pit, so it indicates being submerged and overturned.艮 (Gen) represents the dog, and the hidden image of兑 (Dui) indicates barking, while坤 (Kun) represents night, hence "the dog barks at night and people are startled."艮 (Gen) represents the family, and坎 (Kan) represents danger, hence the family is not at peace. Notes: In the Ji Gu Ge edition, the character "成" is written as "几," "倾" as "顷," and "狗吠" as "吠狗," all following the Song and Yuan editions.

小畜。西鄰少女，未有所許。志如委衣，不出房戶。心無所得，傅母何咎。兌為西、為少女，伏坎為志，坤為衣裳，坤柔故曰委衣。未有所許，謂未字人也。志如委衣，言柔順也。艮為戶房，艮止故不出。坎為心，坤為母。全用伏象。

The hexagram Great Excess transforms into the hexagram Small Accumulation. Lin Ci explains: The young girl from the western neighbor has not yet been betrothed; her nature is gentle and compliant, like a hanging garment, and she does not leave her chamber. She has no other desires, and her nurse has no fault. Shang Binghe explains: The trigram Dui represents the west and a young girl; the hidden trigram Kan represents the mind, and the trigram Kun represents a garment. Since Kun is characterized by gentleness and compliance, it is said 'hanging garment.' 'Not having been promised in marriage' refers to her not yet being betrothed; 'her mind is like a hanging garment' describes her gentleness. The trigram Gen represents the door and chamber, and the virtue of Gen is to stop, hence she does not go out. Kan represents the mind, and Kun represents the mother. This entire explanation uses the hidden trigrams.

履。狗吠夜驚，履鬼頭頸。危者弗傾，患者不成。伏《謙》。艮為狗，震為吠、為驚，坎為夜、為鬼，震在坎上，故曰履鬼頭頸。坎為大首，故曰頭也。坎為危患，震解，故危患皆免也。○患者，宋元本作患滅，依汲古。

The hexagram "Great Excess" (Da Guo) transforms into "Observance" (Lv). Lin Ci explains: At night, a dog barks and startles one, and in a dream, one steps on the neck of a ghost; dangerous situations do not lead to collapse, and calamities do not materialize. Shang Binghe explains: The hidden image of "Observance" (Lv) is "Humility" (Qian). The trigram艮 (Gen) represents a dog, 震 (Zhen) represents barking and disturbance, and 坎 (Kan) represents night and ghosts. Since Zhen is above Kan, it is said "stepping on the neck of a ghost." Kan represents a large head, hence "head." Kan also represents danger and calamity, while Zhen signifies dispersion, so both danger and calamity are averted. Note: The characters "患者" in Song and Yuan editions read "患灭," following the Jigugē edition.

泰。當年少寡，獨與孤處。雞鳴犬吠，無敢難者。我生不辰，獨嬰寒苦。通《否》。乾為年，巽為寡，艮少故曰少寡。坤亦為寡，故曰獨與孤處。巽為雞，艮為犬，震為鳴吠、為辰、為生，坤喪，故曰不辰。乾為寒，坤為獨。

The hexagram Great Excess changes to the hexagram Great Moderation. Lin Ci says: In the prime of life, one becomes a widow, living alone with an orphan; the sounds of roosters and dogs never cease, yet no one dares to harass; I was born in an inauspicious time, suffering alone from hardship—this is the phrase "I was born in an inauspicious time" from the Book of Songs, Da Ya, Sangrou. Shang Binghe explains: The hexagram Great Moderation and the hexagram Great Opposition are complementary. Heaven represents years, Wind represents a widow, Mountain represents youth, so it is said "young and widowed." Earth also symbolizes a widow, so it is said "living alone with an orphan." Wind represents roosters, Mountain represents dogs, Thunder represents crying and barking, as well as time and birth; Earth represents loss, so it is said "inauspicious time." Heaven represents cold, Earth represents solitude.

否。無道之君，鬼哭其門。命與下國，絕不得食。乾為君，坤惡，故曰無道。坤為鬼、為門，艮為哭。巽為命，坤為國。兌口為食，兌覆故不得食。《論衡》："紂之時鬼泣哭社"。

The hexagram of Great Excess transforms into the hexagram of Non-communication. Lin Ci explains: an unjust ruler, ghosts weep at his gate; imperial edicts reach the vassal states, but the ancestral sacrifices are cut off, and even the blood offerings are not obtained. Shang Binghe explains: Qian represents the ruler, Kun represents evil, hence 'unjust'. Kun represents ghosts and gates, Gen represents weeping. Xun represents orders, Kun represents the state.兑 represents mouth, hence food; but兑 here indicates an inverted image, hence no food is obtained. The Lunheng says: 'At the time of Zhou, ghosts wept at the ancestral temples.'

同人。乘龍南遊，夜過糟邱，脫厄無憂。伏《師》。震為龍、為南遊、為糟、為陵，故為邱。坤為夜，坎為厄，震出故脫厄。

The hexagram of Great Excess transforms into the hexagram of Fellowship. Lin Ci says: riding a dragon to tour south, passing through a small hill made of fermented rice residue at night, escaping calamity without worry. Shang Binghe explains: the hidden image of Fellowship is the army. Zhen represents a dragon, southern tour, fermented rice residue, and hill, so it can take the image of 'hill'. Kun represents night, Kan represents calamity; Zhen is the main element, so it signifies escaping calamity.

大有。馬躓車傷，長舌破家。東關二五，晉君出走。事詳《頤》之《臨》。

The hexagram Great Excess transforms into Great Possession. Lin Ci says: A horse loses its front hooves, the carriage is damaged, and a woman with a long tongue destroys someone else's reputation; Liang Wu and Dongguan Biwu spread false rumors, and the Duke of Jin had to flee. Shang Binghe explains: This matter is already detailed in the entry on "Yi" transforming into "Lin," which can be referred to for further understanding. "Long tongue" uses the idiom from the "Book of Songs · Da Ya · Zhanying" "A woman with a long tongue, a source of calamity."

謙。瓜葩瓠實，百女同室。酰苦不熟，未有妃合。艮為果蓏，故曰瓜、曰瓠。震為葩，艮為實、為室，坤為百、為女，故曰百女同室。坎為酰、為合。妃，匹也。酰苦不熟，言或酸或苦，尚未成熟，故未有所遇，猶室女之未有妃合也。○妃，汲古作配，依宋元本。

The hexagram "Great Excess" is interpreted as "Modesty." Lin Ci said: When the melon is just in bloom and the gourd has already borne fruit, a hundred women live together in one room; the fruit is sour and bitter and not yet ripe, so they have not yet found suitable partners. Shang Binghe explained: "Geng" represents melons and fruits, so it refers to "melon" and "gourd." "Zhen" represents flowers, "Geng" represents fruits and houses, and "Kun" represents a hundred and women, so it refers to "a hundred women living together in one room." "Kan" represents vinegar and union. "Fei" means spouse. "Sour and bitter, not yet ripe" means either sour or bitter and not yet mature, thus not having met the right partner, just like a maiden waiting in her chamber without a husband. Notes: The "fei" character in the Jigushan edition reads "pei," following the Song and Yuan editions.

豫。晨風文翰，大舉就溫。昧過我邑，羿無所得。震為晨，坤為風晨。風，隼也。艮為隼，震為翰，坤文，曰文翰。《逸周書王會篇》："蜀人以文翰，文翰若皋雞"，而《說文》翰下引《逸周書》曰"大翰若翬雉，一名風，然則晨風、文翰為一物，不有《說文》焉知《易林》以晨風與文翰連文之故哉。坎為昧，坤為邑、為惡，故曰羿。坤喪故無得。《詩秦風》："鴥彼晨風，鬱彼北林"，鬱，《齊詩》蓋作溫，詳《小畜》之《革》。○昧，汲古作時，依宋元本。按：《說文》作大翰，大為文之訛。

The hexagram Great Excess transforms into the hexagram Joyful Expectation. Lin Ci explains: Morning wind birds and the bird with literary feathers fly high and swiftly towards a warm land; they pass over my city at dusk, and even the skilled archer Hou Yi fails to shoot them. Shang Binghe explains: The trigram Zhen represents morning, and the trigram Kun represents 'wind in the morning'—'wind' refers to the bird Zhan, a type of predatory bird; Gen represents the bird Fun, Zhen represents feathers, and Kun has literary beauty, so it is called 'literary feathers'. The "Wai Zhou Shu · Wang Hui" states: "The people of Shu present literary feathers, which resemble the bird Gao Ji." The "Shuo Wen Jie Zi" cites the "Wai Zhou Shu" under the character 'Han' saying, "Great Han resembles the bird Hui Zhì, also known as Feng." Thus, the morning wind and literary feathers are actually the same bird; without the "Shuo Wen," how could we understand the "Yi Lin" using 'morning wind' and 'literary feathers' together? Kan represents dusk and confusion, and Kun represents the city and evil, so it is said 'Hou Yi'; Kun represents loss, so it is said that Hou Yi failed to shoot them. The "Book of Songs · Qin Feng · Morning Wind" says: "The morning wind flies swiftly, resting in the northern forest." The character 'Yu' in the "Qi Shi" is probably read as 'Wen,' as detailed in the entry on "Xiao Xu" transforming into "Ge." Notes: The character 'Mai' in the Jigong edition is read as 'Shi,' following the Song and Yuan editions. Shang's commentary: The "Shuo Wen" says 'Great Han,' where 'Great' is a mistake for 'Wen.'

隨。瀺瀺浞浞，塗泥至轂。馬濘不進，虎齧我足。兌澤，互大坎故曰瀺浞。瀺，水聲。浞，濡也。坎為轂、為泥濘，震為馬，艮止故不進。艮為虎，兌口為囓，震為足。○浞，依元本，汲古作促。

The hexagram "Great Excess" follows "Following." Lin Ci said: muddy water flows continuously, the ground is everywhere slippery, the mud is deep enough to reach the wheels of a cart; the horse is stuck in the mud and cannot move, and a tiger comes to bite my foot. Shang Binghe explained: Dui represents a marsh, and in the hexagram there is an intermediate hexagram of "Great Gorge," so it is said "xian zhuo" — "xian" refers to the sound of water, and "zhuo" means wet and damp. Kan represents the wheel of a cart and muddy ground, Zhen represents the horse, and Gen's hexagram virtue is stillness, so it is said that movement is not possible. Gen represents the tiger, and Dui represents the mouth, so it refers to biting. Zhen represents the foot. Note: The character "zhuo" is based on the original edition, while the Ji Gu Ge edition reads "cu."

蠱。膠車駕東，與雨相逢。五楘解墮，頓輈獨坐，憂為身禍。震為車、為東，兌為雨，故曰膠車、故曰與雨相逢，言膠車遇水即解，故五楘解墮也。《詩秦風》："五楘梁輈"，《毛傳》："五，五束也，楘，厯錄也，言以皮五處束輈上，其文厯錄章美也。"巽數五，故曰五楘。巽隕落故曰解墮，艮止故曰頓、曰坐。○五楘解墮，宋元本作故革懈惰，汲古作放革懈惰。頓輈，宋元本作頓輪，汲古作頓禹為身，各本皆作不為，均依《遯》之《益》校改。

The hexagram of Great Excess transforms into the hexagram of Pestilence. Lin Ci says: A glue-bound cart is traveling east, but on the way it meets rain; five leather straps on the yoke become loose and fall off, the yoke wood breaks, and one can only sit alone, with sorrow turning into a personal calamity. Shang Binghe explains: Zhen represents a cart and the east, Dui represents rain, so it is said 'glue-bound cart' and 'meeting rain'. When a glue-bound cart meets water, the glue dissolves, so the five straps also become loose and fall off. The Book of Songs, Qin Wind, Xiao Rong says 'five straps on the yoke', and the Mao Transmission explains: 'Five refers to five straps; 楘 refers to a patterned and beautiful appearance.' This means using leather to bind the yoke in five places, with clear and beautiful patterns. Xun's number is five, so it is said 'five straps'. Xun's image is falling, so it is said 'falling off'; Gen's virtue is stillness, so it is said 'stopping' and 'sitting'. Notes: 'Five straps falling off' was originally 'thus changing, slackening, and becoming lazy' in Song and Yuan editions, and 'releasing, slackening, and becoming lazy' in the Ji Gu Ge edition; 'stopping the yoke' was originally 'stopping the wheel' in Song and Yuan editions, and 'stopping the yu as oneself' in the Ji Gu Ge edition, and all editions also say 'not being', which have been corrected according to the entry on Duan transforming into Yi.

臨。六家作權，公室剖分。陰制其陽，唐叔失明。晉六卿擅權剖分公室，唐叔，晉始封之君。伏乾數六，艮為家、為室，震為公，兌折故剖分。臨陰多陽少，陽又在下，故為陰制。艮為叔、為明，艮伏故失明，言失其明祀也。

The hexagram "Great Excess" changing to "Approaching." Lin Ci said: Six families of officials held power, the royal house was divided; yin overpowered yang, thus the clear sacrifices of Tang Shi were cut off. Shang Binghe explained: This refers to the six ministers of the state of Jin holding exclusive power, dividing the royal authority; Tang Shi was the first prince enfeoffed by the state of Jin. The number of the Qian hexagram is six, and Gen represents the family and the house, Zhen represents the public, and Dui signifies breaking, so it is said "division." The hexagram "Approaching" has more yin lines and fewer yang lines, with yang in the lower position, so it is said to be controlled by yin. Gen represents a younger brother and clarity, and here Gen is the hidden image, so it is said "loss of clarity," meaning the loss of his clear sacrifices.

觀。去室離家，來奔大都。火息復明，姬伯以昌，商人失功。艮為室家，風散故曰去。離坤為大都，伏震故曰來奔大都。艮為火、為明，伏震為姬、為伯、為昌、為商人。

The hexagram Great Excess is observed in the hexagram View. Lin Ci said: abandoning houses and leaving the homeland, fleeing to a great city; the fire goes out and then reappears, thus the Ji clan's great lord becomes prosperous, while the Shang people lose their achievements. Shang Binghe explained: Gen represents family and houses; Xun represents wind, which can scatter, hence 'to go away'. Li and Kun together represent a great city, and the hidden trigram Zhen indicates movement, hence 'fleeing to the great city'. Gen represents fire and brightness, and the hidden trigram Zhen represents Ji, great lord, prosperity, and the Shang people.

噬嗑。牧羊稻園，聞虎喧讙。危懼喘息，終無禍患。詳《否》之《節》。

The hexagram Great Excess corresponds to the hexagram噬嗑. Lin's commentary says: In a rice field or garden, sheep are being grazed, and one hears a tiger's roar; one becomes frightened and breathless, but ultimately does not suffer any calamity. Shang Binghe explains: The imagery used here has already been discussed in the entry for the hexagram否 corresponding to节, and may be referred to for further understanding.