Nineteenth Section: The Approach of the Superior Being

賁。嬰兒求乳，母歸其子，黃麑悅喜。詳《無妄》之《節》。○汲古多"乃得甘飽"四字，依宋元本刪。兒，宋元本作孩，依汲古。

The hexagram Great Excess transforms into the hexagram Ornate. Lin Ci said: A baby cries for milk, and the mother returns to the child; just as a young deer finds its mother, it is filled with joy. Shang Binghe explained: The imagery used here has been discussed in detail in the entry on the hexagram Without Misfortune transforming into the hexagram Restraint, and can be referred to for comparison. Notes: The edition from Jigushuge adds the four characters 'nai de gan bao' (then it can eat sweetly), which are deleted according to the Song and Yuan editions; the character 'er' (child) in the Song and Yuan editions is written as 'hai' (child), following the Jigushuge edition.

剝。廓落失業，跨禍度福，利無所得。坤虛故曰廓落，坤喪故失業。

The hexagram Great Excess follows the hexagram Reduction. Lin Ci said: family affairs are in ruins, livelihood is uncertain, crossing over misfortune also surpasses fortune, neither end is reached, seeking profit yields nothing. Shang Binghe explained: the earth element is empty, hence 'empty and desolate'; the earth element signifies loss, hence the loss of property.

復。出入無時，憂患為災。行人失牛，利去不來。老馬遺駒，勿與久居。冬至震出，夏至巽入，震巽相往來，故曰出入無時。坤為災、為憂患、為牛、為失，震為行人，故曰行人失牛。巽為利，巽伏，故曰利去不來。坤為馬、為老，震子為騎，坤上震不，故曰遺駒。震出故不居。○無，元本作不，從宋本、汲古。患，宋元本作禍，遺作少，均依汲古。老，汲古訛若，依宋元本。

The hexagram Great Excess changes to the hexagram Return. Lin Ci said: Going in and out without fixed time, worries turn into calamities; a traveler loses his ox, wealth departs and does not return; an old horse abandons its foal, and it cannot be lived with long. Shang Binghe explained: On the winter solstice, one yang is born and the trigram Zhen (Thunder) emerges; on the summer solstice, one yin is born and the trigram Xun (Wind) enters. Zhen and Xun alternate, so it is said 'going in and out without fixed time'. The trigram Kun (Earth) represents calamity, worry, an ox, and loss; Zhen represents a traveler, so it is said 'the traveler loses his ox'. The trigram Xun represents wealth and profit, and in this case, Xun is a hidden image, so it is said 'profit departs and does not return'. The trigram Kun represents a horse and old age, while Zhen represents a son, hence the foal; since Kun is above and Zhen is below, it is said 'the foal is left behind' (note: the character '骑' in the text '震子为骑' should be '驹', and the character '不' in '坤上震不' should be '下'). Zhen governs movement, so it is said that one cannot dwell long. Notes: The character '无' in the original edition was '不', following the Song and Jigugong editions; the character '患' in the Song and Yuan editions was '祸', and '遗' was '少', all following the Jigugong edition; the character '老' in the Jigugong edition was mistakenly written as '若', following the Song and Yuan editions.

無妄。風怒漂木，女惑生疾。陽失其服，陰孽為賊。巽風，震巽皆為木，故曰漂木。巽為女、為進退、為疾病，故曰女惑生疾。《左傳昭元年》："女，陽物而晦時，淫則生內熱惑蠱之疾"。乾為陽，卦二至上遯陰銷陽，故曰陽失其服。服，職也。巽為賊。○木，宋元本作水，依汲古。惑，汲古作感，服作時，依宋元本。

The hexagram Great Excess transforms into the hexagram No Delusion. Lin's commentary says: fierce winds howl, uprooting trees and causing them to drift; being obsessed with beauty leads to illness; the yang loses its duty, and the sinister forces within yin become a calamity. Shang Binghe explains: Xun represents wind, and Zhen and Xun both symbolize wood, so it is said 'drifting wood'. Xun represents women, indecision, and illness, so it is said 'women's obsession leads to illness'. The physician Yi He said in the Zuo Zhuan, Year One of Zhao Gong, 'Women are yang and obscure in time; indulgence leads to internal heat and illness of confusion and蛊'. Qian represents yang; the hexagram from the second line to the top line is the form of the hexagram Retreat, with yin gradually diminishing yang, so it is said 'yang loses its duty'—'duty' refers to its role. Xun represents a thief. Notes: The character 'wood' was written as 'water' in the Song and Yuan editions, following the Jigugē edition; the character 'obsession' was written as 'sensation' in the Jigugē edition, and 'duty' as 'time', following the Song and Yuan editions.

大畜。車馬病傷，不利越鄉。幽人元亨，去晦就明。震為車馬，兌毀故傷。艮為鄉，艮止故不利。艮為幽人，兌鄉晦，艮在上故曰元亨、故曰去晦就明。○病，汲古作疾，元亨作無貪，均依宋元本。

The hexagram Great Excess transforms into the hexagram Great Accumulation. Lin's commentary says: vehicles and horses are all sick and injured, not suitable for long journeys across borders; those who live in seclusion and maintain quietness achieve great success, moving away from darkness towards brightness. Shang Binghe explains: Zhen represents vehicles and horses, Dui signifies destruction, hence the injury. Gen represents one's hometown, and Gen's hexagram virtue is stillness, hence the unfavorable situation. Gen represents the reclusive person, Dui signifies the evening and darkness; Gen is in the upper position, hence 'great success' and 'moving away from darkness to brightness'. Notes: The character 'disease' in the Jigusha edition is 'illness', and 'great success' is 'no greed', both follow the Song and Yuan editions.

頤。三奇六耦，各有所主。周南召南，聖人所在。德義流行，民悅以喜。震數三，伏乾數六，乾奇坤耦，震為主，言陰陽各有所主也。震為周、為召、為南，故曰周南召南。伏乾為聖人，坤為民，震悅喜。

The hexagram of Great Excess transforms into the hexagram of Nourishment. Lin Ci explains: odd numbers are three, even numbers are six; yin and yang each have their own masters; the two groups of poems in "Zhou Nan" and "Zhao Nan" are precisely where the sages enact their teachings; virtue and righteousness spread and are practiced, bringing joy to the people. Shang Binghe explains: the number of the hexagram Zhen is three, and the hidden image of Qian is six; Qian represents the odd, Kun the even, and Zhen is the main one, indicating that yin and yang each have their own masters. Zhen represents Zhou, Zhao, and the south, hence the phrase "Zhou Nan Zhao Nan." The hidden image of Qian represents the sage, and Kun represents the people; Zhen signifies joy and happiness.

坎。坐爭立訟，紛紛訩訩。卒成禍亂，災及家公。中爻正反艮震故曰爭訟。艮坐震立，艮家震公，坎為禍災。○訩訩，宋元本作忽忽，非，依汲古。

The hexagram Great Excess is associated with the hexagram Water. Lin Ci says: Whether sitting or standing, there is contention and litigation, causing a commotion; eventually leading to calamity and disaster spreading to the head of the family. Shang Binghe explains: The middle lines combine both the correct mountain over mountain and the correct thunder over thunder, hence it is said 'contention'. Mountain represents sitting, thunder represents standing, mountain represents the family, thunder represents the public, and water represents calamity. Notes: The term 'xiang xiang' in the Song and Yuan editions is mistakenly written as 'hu hu', which is incorrect; it should follow the edition from Jigugē.

離。凶憂為殘，使我不安。從之南國，以除心疾。兌折故曰心殘、曰不安。離為南，伏艮為國，震為從、為之，言從往南國也。坎為心、為疾，坎伏故曰除。

The hexagram Great Excess (Da Guo) and the trigram Fire (Li). Lin Ci said: danger, anxiety, and physical and mental injuries have caused me distress and unrest; I follow others to the southern country to eliminate the root of my inner troubles. Shang Binghe explained: Dui represents breaking and loss, hence the heart is injured and there is no peace. Li represents the south, and the hidden trigram Gen represents the country. Zhen signifies following and going forward, meaning to follow others to the southern country. Kan represents the heart and illness; Kan here is a hidden trigram, hence it is said 'to eliminate'.

咸。愛我嬰女，牽衣不與。冀幸高貴，反得賤下。詳《屯》之《未濟》。○第二句各本皆作牽引不得，第四句宋元本作反得不興，汲古作反目下賤，均依《屯》之《未濟》校。

The hexagram Great Excess is transformed into the hexagram Sincerity. Lin Ci says: Loving my little daughter, she pulls at my sleeve and won't let go; I expected to associate with a noble family, but ended up in lowly status. Shang Binghe explains: The imagery of this line has already been discussed in detail in the line "Not yet completed" of the hexagram Zhun, and can be referred to for comparison. Notes: The second line of the text in all versions reads "Unable to be led," and the fourth line in the Song and Yuan versions reads "Instead, it does not flourish," while the Jigugong version reads "Instead, it becomes lowly." All these have been corrected according to the line "Not yet completed" in the hexagram Zhun.

恆。宜行賈市，所聚必倍。載喜抱子，與利為友。巽為賈市、為近市利三倍。上震為喜、為子、為車，故曰載喜，伏艮手故曰抱子。巽為利，震巽同聲，又互兌故曰友。○聚，汲古作取，依宋元本。友，宋元本作市，依汲古。

The hexagram Great Excess transforms into the hexagram Constancy. Lin Ci says: It is suitable for business and market trading, gathering wealth which will certainly double; carrying joy and returning with a son, wealth becomes a friend. Shang Binghe explains: The trigram Xun represents commerce and trade. The "Commentary on the Changes" says that Xun "is near the market and profits threefold." The upper trigram Zhen represents joy, a son, and a vehicle, so it is said "carrying joy." The hidden image of Gen represents the hand, so it is said "returning with a son." Xun represents wealth; Zhen and Xun resonate with each other in sound and energy, and the hexagram also contains the trigram Dui, so it is said "friend." Notes: The character "gather" in the Jigusha edition is "take," following the Song and Yuan editions; the character "friend" in the Song and Yuan editions is "market," following the Jigusha edition.

遯。坐席未溫，憂來扣門。踰牆北走，兵交我後，脫於虎口。艮為坐、為火，風散故未溫。巽為憂，乾為門，艮手故曰扣門。艮為牆、為兵戈、為虎，伏震為踰、為走、為脫、為後，兌為口。

The hexagram Great Excess changes to the hexagram Retreat. Lin's commentary says: The seat has not yet warmed, and trouble comes knocking at the door; climbing over the wall to the north, the pursuers fight behind, finally escaping the tiger's mouth. Shang Binghe explains: The hexagram Gen represents sitting and fire; Xun represents wind, which can scatter, hence 'the seat has not yet warmed.' Xun represents worry, Qian represents the door, and Gen represents the hand, hence 'knocking at the door.' Gen represents a wall, weapons, and a tiger; the hidden hexagram Zhen represents climbing over, running, escaping, and being behind, while Dui represents the mouth.

大壯。赤帝懸車，廢職不朝。叔帶之災，居於泛廬。乾為赤、為帝，震為車，伏巽為繫，車在上故曰懸車。伏艮為叔，巽為帶，艮為廬。泛，水名，《左傳僖三[當作二]十四年》："天王出居於鄭，來告難，曰：不榖得罪於母之寵子帶，鄙在鄭地泛。"首二句義未詳。

The hexagram Great Excess transforms into the hexagram Great Strength. Lin Ci says: The Red Emperor raised his chariot high and abandoned his duties, not attending court; because Prince Baidai caused chaos, King Xiang of the Zhou dynasty had to take refuge in the thatched hut of Fan in the state of Zheng. Shang Binghe explains: Qian represents red and emperor, Zhen represents a chariot, and the hidden trigram Xun represents tying up; the chariot is suspended above, so it is said 'suspended chariot'. The hidden trigram Gen represents uncle, Xun represents belt, and Gen represents a dwelling. 'Fan' is the name of a river. The 'Zuo Zhuan' records in the 34th year of Duke Xian (the bracketed note indicates that 'three' should be 'two', i.e., the 24th year of Duke Xian): King of Zhou fled to the state of Zheng and resided there, sending a messenger to report the crisis, saying: 'I have offended my mother's favored son Baidai, and I am now in the area of Fan in Zheng.' The meaning of the first two lines of Lin Ci's explanation is still unclear.

晉。子畏於匡，厄困陳蔡。明德不危，竟自免害。詳《師》之《鼎》。○免，宋元本作克，依汲古。

The hexagram Great Excess changes to the hexagram Progress. Lin Ci said: Confucius was besieged in the place of Kuang, and later faced a shortage of food between Chen and Ci. A person of moral virtue and brightness would not reach a state of peril, and ultimately escaped from calamity. Shang Binghe explained: The symbolic meaning of this passage has been detailed in the entry for the hexagram Army changing to the hexagram Cauldron, and it can be referred to. Notes: The character '免' in the Song and Yuan editions was written as '克', following the Ji Gu Ge edition.

明夷。逐雁南飛，馬牛疾罷。不見漁池，失利憂危。牢戶之冤，脫免無患。震為雁、為南、為飛，故曰逐雁南飛。震為馬，坤為牛，震健坤柔，故馬疾牛罷。坎為池，坤為漁，坎隱故不見。坤為戶，坎為獄，故曰牢戶。坎為憂患，震出故脫免無患。

The hexagram "Great Excess" transforms into "Bright Darkness." Lin's interpretation says: chasing southward flying geese, the horse runs fast and the ox is exhausted; unable to find a pond for fishing, losing profit and facing both worry and danger; suffering wrongful imprisonment, but finally escaping without calamity. Shang Binghe explains: Zhen represents geese, south, and flying, so it is said "chasing geese flying south." Zhen represents the horse, and Kun represents the ox; Zhen is strong and vigorous, while Kun is gentle and weak, so the horse runs fast and the ox is tired. Kan represents a pond, and Kun represents fishing; Kan signifies concealment, so it is said that the pond is not visible. Kun represents the gate, and Kan represents imprisonment, so it is said "imprisoned in the gate." Kan signifies worry and danger, while Zhen signifies movement and escape, so it is said escaping without calamity.

家人。推輦上山，高仰重難。終日至暮，不見阜顛。此用《大過》伏象。坤為輦，艮為推、為山、為高、為終、為日、為阜顛，坤為暮也。

The hexagram Great Excess follows the hexagram Family. Lin Ci said: Pushing a cart up a mountain, the slope is steep and one has to look up; the cart is heavy and difficult to move forward; from morning until night, one still cannot see the mountain top. Shang Binghe explained: This uses the hidden image of the hexagram Great Excess. The earth element represents a cart, the mountain element represents pushing, a mountain, height, completion, the sun, and the top of a mountain. The earth element also represents dusk.

睽。憂不為患，福在堂門，使吾偃安。坎為憂患，兌悅故不患。伏艮為門堂、為安、為吾。

The hexagram Great Excess transforms into the hexagram Parting. Lin's interpretation says: although there is worry, it does not lead to calamity; good fortune is at the gate of the hall, allowing me to rest safely and lie comfortably. Shang Binghe explains: Kan represents worry and trouble, while Dui signifies joy, hence it does not result in disaster. The hidden image of Gen represents the gate, the hall, safety, and myself.

蹇。春桃生華，季女宜家。受福多年，男為邦君。詳《師》之《坤》。

The hexagram Great Excess is transformed into the hexagram Obstruction. Lin's commentary says: In spring, the peach tree blossoms, and a young woman marries, bringing prosperity to her family; enjoying happiness for many years, the son she bears becomes a king of a country. Shang Binghe explains: The imagery used here has already been discussed in the commentary on the hexagram Army transformed into the hexagram Earth, and can be referred to. "Peach blossoms" and "suitable family" refer to the meaning in the Book of Songs, Zhou Nan, Tao Yao: "The peach tree is flourishing, its blossoms bright and radiant; this young woman marries, suitable for her family."

解。高山之顛，去地億千。雖有兵寇，足以自守。地，元本作俗，依汲古。此仍用《大過》對象頤。頤上艮為高山、為顛，坤為地、為億千、為師旅，故為兵寇。艮為守。

The interpretation of the hexagram Great Excess. Lin Ci said: The top of a high mountain is thousands of zhang above the ground; even if there are soldiers and bandits attacking, it is sufficient to defend itself. Notes: The original edition reads "custom" instead of "earth," here following the Ji Gu Ge edition. Shang Binghe explained: This still uses the image of the hexagram Great Excess, taking the hexagram颐 as its object. The upper trigram of颐 is Gen, representing a high mountain and its peak; Kun represents earth, myriad thousands, and military forces, thus symbolizing soldiers and bandits; Gen also represents defense.

損。過時厯月，役夫顦顇。處子嘆室，思我伯叔。艮時兌月，故日過時厯月。震夫坤役兌折，故役夫顦顇。兌為處子、為口，故為嘆息。《東山》詩，婦嘆於室是也。艮為室、為叔，震為伯，坤為我、為思，故曰思我伯叔。

The hexagram Great Excess transforms into the hexagram Loss. Lin Ci explains: After a month has passed, the seasonal changes occur, and the laborers named Ding appear weary and exhausted; the unmarried women in the house sigh, missing their uncles. Shang Binghe explains: The trigram Ken represents the season, and Dui represents the month, so it is said 'passing the season and the month'. Zhen represents the husband, Kun represents labor, and Dui signifies loss, so the laborers appear weary. Dui represents the unmarried woman and the mouth, hence the sighing—this is exactly what the poem 'Eastern Mountain' from the Book of Songs describes as 'the wife sighs in the room'. Ken represents the room and the uncle, Zhen represents the elder brother, Kun represents me and longing, so it is said 'missing my elder brother and uncle'.

益。太微復明，說升傅巖，乃稱高宗。艮為星、為明，故曰太微復明。艮為巖，震為說，又為主，故曰高宗。《史記》："殷武丁求得傅說於傳險中，殷道復興"，《晉書天文志》："太微，天子庭也，五帝之坐也"，喻殷道復興。○元本下有"疾在頭頸，和不能生，滅其令名"三句，與上文義戾，宋本無，汲古作一作云云，以三句為另一林辭尚可，均依宋本刪。

The hexagram Great Excess transforms into the hexagram Benefit. Lin's commentary says: The star Taiwei reappears to shine brightly, and Fu Yue was lifted up from Fu Rock, so King Wu Ding was able to be called "Gaozong." Shang Binghe explains: The trigram Gen represents stars and brightness, so it is said "Taiwei reappears to shine brightly." Gen represents a rock, and Zhen represents Fu Yue's "say," while Zhen also represents the ruler, so it is said "Gaozong." The Records of the Grand Historian state: King Wu Ding of the Yin dynasty found Fu Yue in Fu Xian (i.e., Fu Rock), and thus the state of Yin was revived. The Book of the Jin Dynasty's Records of Astronomy says: "Taiwei is the court of the Son of Heaven, the seats of the Five Emperors." Here it is used to symbolize the revival of the Yin dynasty. Notes: The original edition has below this entry the three sentences "illness in the head and neck, harmony cannot be born, extinguishing its good name," which contradict the previous meaning; the Song edition does not include these three sentences, and the Jigugeshi edition records them with the phrase "one version says." If these three sentences are considered as another entry of Lin's, they make sense, so they are omitted here following the Song edition.

夬。旁多小星，三五在東。早夜晨興，勞苦無功。通《剝》。艮為星，艮少故曰小星。《詩召南》、《毛傳》云："三心星，五噣星"，噣即柳也。以下用《大過》象，大過伏震為早、為晨，坤為夜、為勞苦。

The hexagram "Great Excess" transforms into "Decisive Victory." Lin's commentary says: There are many small stars scattered at the sky's edge, grouped in threes and fives hanging in the east; one rises early in the morning to work hard, but after great effort, there is no result. Shang Binghe explains: "Decisive Victory" is in mutual relationship with "Decrease." The trigram艮 (Gen) represents stars and also signifies smallness, hence the term "small stars." The "Transmission of Mao" from the "Book of Songs · Zhuan Nan · Xiao Xing" says: "Three refers to the heart star; five refers to the beak star." "Beak" refers to the constellation Liuxu. Then, the image of "Great Excess" is used: The hidden trigram Zhen (Thunder) in "Great Excess" represents early times and morning, while Kun (Earth) represents night and labor.

姤。東鄉煩煩，相與笑言。子般鞭犖，圉人作患。通《復》。震為東、為笑言。巽為鞭，坤牛故曰鞭犖。犖，駁牛也。坤為圉，震為人，故曰圉人。《周禮夏官》："圉人掌牧馬芻秣之事"。坤為患，《左傳莊三十二年》："雩講於梁氏女，公子觀之圉人犖自牆外與之戲，子般怒，使鞭之，後圉人犖賊子般於黨氏"。○犖，汲古訛革，依宋元本。

The hexagram Great Excess transforms into the hexagram Meeting. Lin's commentary says: On the eastern side, the village is lively and bustling, with people chatting and laughing. In Lu, Zi Ban whipped Yu Ren Luo, and Yu Ren Luo eventually caused a major disaster. Shang Binghe explains: The hexagram Meeting is opposite to the hexagram Returning. Zhen represents the east and laughter. Xun represents a whip, and Kun represents cattle, so it is said 'whipping Luo' — 'Luo' originally refers to a colored cow. Kun represents the stableman who tends horses, and Zhen represents people, so it is said 'stableman'. The 'Rites of Zhou', Summer Officials section, says: 'The stableman is responsible for grazing horses and feeding them.' Kun represents a calamity. The 'Zuo Zhuan' records that in the thirty-second year of Duke Zhuang's reign, at a ritual performance of the Yu sacrifice at the Liang family, Duke Zi Ban came to watch. Yu Ren Luo, the stableman, made advances to the daughter of the Liang family from outside the wall, and Duke Zi Ban became very angry and ordered him to be whipped. Later, Yu Ren Luo killed Duke Zi Ban in the Dang family. Notes: The character 'Luo' was mistakenly written as 'Ge' in the Ji Gu Ge edition, and it should be corrected according to the Song and Yuan editions.

萃。鼻移在頭，枯葦復生。下朽上榮，家乃不寧，其舍不成。艮為鼻，又為頭，在一處故曰鼻移在頭。伏震為葦、為生，巽下斷故曰下朽。兌為華，在上故曰上榮。艮為家舍，巽隕故不寧、不成。

The hexagram Great Excess transforms into the hexagram Accumulation. Lin Ci explains: the nose has moved to the top of the head, with withered reeds regrowing; below is decayed and above is flourishing, causing unrest in the household and making it impossible to build a house. Shang Binghe explains: Guan represents both the nose and the head, both being present in the same place, hence "the nose moves to the head." The hidden image of Zhèn represents reeds and growth; Xun's lower trigram breaks into yin, hence "below is decayed." Dui represents flowers, located in the upper position, hence "above is flourishing." Guan represents the house, and Xun's image is falling, hence the household is not at peace and the house cannot be built.

升。蝦蟆群聚，從天請雨。雲雷集聚，應時輒與，得其願所。巽為蝦蟆，坤為群聚。伏乾為天，兌為雨，坤為雲，震為雷。元本注云：《續漢書禮儀志》："春旱求雨，取蝦蟆置社中"。○與，宋元本作下，依汲古。願所，汲古作所願，依宋元本。

The hexagram Great Excess transforms into the hexagram Ascending. Lin Ci said: Frogs gather in groups, appealing to heaven for rain; clouds and thunder follow and gather, and rain falls at the right time, fulfilling their wishes. Shang Binghe explained: Xun represents frogs, and Kun represents gathering. The hidden image shows Qian as heaven, Dui as rain, Kun as clouds, and Zhen as thunder. The note in the original edition says: The "Continued Book of Han · Rituals and Ceremonies" records: "In spring droughts, frogs are taken and placed in the shrine to pray for rain." The collation note says: The character "与" in the Song and Yuan editions is "下," following the Jigugē edition; "愿所" in the Jigugē edition is "所愿," following the Song and Yuan editions.

困。大步上車，南到喜家。送我貂裘，與福載來。伏震故曰步、曰車、曰南、曰喜。艮為家、為貂，震為裘、為福。全用伏象。

The hexagram Great Excess transforms into the hexagram Obstruction. Lin Ci says: Take a big step and get on the carriage, go south to the house of a happy family; the host gives me a sable coat, and carries back both the coat and good fortune together. Shang Binghe explains: The hidden image of Zhen represents step, carriage, south, and joy. Gen represents home and sable, while Zhen represents coat and good fortune. This entire statement uses the method of hidden images.

井。賊仁傷德，天怒不福。斬刈宗社，失其土宇。通《噬嗑》。坎為賊、震為仁、為怒、為福，坎破故不福。艮為天、為宗社、為土宇。艮為刀兵，故曰斬刈。○上宇，宋元本作宇守，依汲古。

The hexagram "Great Excess" corresponds to "Well." Lin Ci explains: harming the benevolent, damaging virtue, heaven is enraged and does not bestow blessings; ancestral temples and state altars are destroyed, and the land and territory are lost. Shang Binghe explains: "Well" is in mutual communication with "Crushing the Bones."坎 represents harm, 震 represents benevolence, anger, and blessings; since 坎 indicates destruction, it is said that blessings are not bestowed. 艮 represents heaven, ancestral temples and state altars, and land and buildings. 艮 represents weapons, so it is said "to cut down." Notes: The characters "upper roof" in the Song and Yuan editions were "roof and defense," following the Jiguge edition (Lin Ci correctly wrote "land and territory," and the note's "upper" is a mistake for "land").

革。從蝟見虎，雖危不殆，終已無咎。《史記龜策傳》注："蝟能伏虎"，故不危殆。乾為虎，伏坎為蝟、為危殆。○無咎，汲古作不處，從宋元本。殆，音以。

The hexagram Great Excess changes to the hexagram Revolution. Lin's commentary says: Going to see a tiger with a hedgehog, although the situation is dangerous, one does not reach a state of failure, and ultimately there will be no mistake. Shang Binghe explains: The annotation in the "Records of the Grand Historian: The Transmission of Divination" says "the hedgehog can subdue the tiger," so there is no danger. The trigram Qian represents the tiger, and the trigram Kan represents the hedgehog and danger. Notes: The characters "wu jiu" in the Jigusha edition read "bu chu," but here we follow the Song and Yuan editions. The character "dai" is pronounced like "yi."

鼎。履素行德，卒蒙佑福。與堯佑食，君子有息。通《屯》。震為履、為白，故曰履素。震為福佑、為帝，故曰堯。兌為口，故曰食。艮為君子。○素行，汲古作行素，依宋元本。

The hexagram Digu (Great Excess) transforms into Ding (Tripod). Lin Ci says: Being content with simplicity, practicing virtue and righteousness, one finally receives the blessings and protection of the divine; sharing the same prosperity as Emperor Yao, the gentleman thus continues to thrive. Shang Binghe explains: Ding (Tripod) is in mutual relationship with Zun (Obstruction). Zhen represents action and white color, hence 'fulfilling simplicity'. Zhen also signifies blessing and emperor, hence 'Yao'. Dui represents mouth, hence 'food'. Gen represents the gentleman. Notes: The term 'suxing' in the Jigusha edition is 'xing su', following the Song and Yuan editions.

震。利在北陸，寒苦難得。憂危之患，福為道門。商叔生存。坎為北陸、為寒，震生於子，故曰利在北陸。坎為危，震為福，艮為道、為門、為叔。震為商、為生，故曰商叔生存。

The hexagram Great Excess (Da Guo) transforms into the hexagram Thunder (Zhen). Lin Ci explains: wealth and benefits are located in the northern region, where it is cold and frozen, making it difficult to obtain; although there is worry and danger, good fortune has already arrived at the door; Shang叔 is able to preserve his life. Shang Binghe explains: Kan represents the northern land and coldness; Zhen is born at the position of Zi, which is located in the north, hence 'benefits are in the northern land'. Kan represents danger, Zhen represents good fortune, Gen represents the path, the door, and the uncle. Zhen represents commerce and life, hence 'Shang叔 survives'.

艮。四蹇六盲，足痛難行。終日至暮，不離其鄉。坎為蹇，震卦數四，故曰四蹇。互大離為盲，坎數六，故曰六盲。震為足、為行，坎痛故難行。艮為終日、為鄉，坎為暮，坎陷艮止，故不離其鄉。○鄉，與行韻，依宋元本，汲古作鄰。按：震為鄰，三至上正反震，故曰不離其鄰。鄰、行，古亦協。

The hexagram Great Excess (Da Guo) transforms into the hexagram Mountain (Gen). Lin's commentary says: four lame people, six blind people, with foot pain making it hard to walk; they walked from morning until dusk but could not leave their hometown. Shang Binghe explains: Kan represents lameness, and the number of Zhen is four, so it is called 'four lame'. The interhexagram produces a large Li, and Li represents the eyes, which are hollow in the center, hence blindness; the number of Kan is six, so it is called 'six blind'. Zhen represents feet and walking, while Kan signifies pain, hence difficulty in walking. Gen represents all day and hometown, and Kan represents dusk; Kan signifies sinking, Gen signifies stopping, so they cannot leave their hometown. Notes: The character 'xiang' (hometown) rhymes with 'xing' (walking), and here it follows the Song and Yuan editions; the Ji Gu Ge edition reads 'lin' (neighborhood). Shang's commentary says: Zhen represents neighbor, and the third line to the top line includes both the upright Zhen and the inverted Zhen, so it is also reasonable to say 'not leaving their neighbor'; 'lin' and 'xing' also rhyme in ancient pronunciation.

漸。臺駘昧子，明知地理。障澤宣流，對居河涘。艮為臺，坎為昧，《左傳昭元年》："昔金天氏有子曰昧，為玄冥，是生臺駘，能業其官，宣汾洮，障大澤，帝用嘉之，封諸汾水"，臺駘昧子，言昧子臺駘能治水障澤。宣，流也。坎為澤，艮止為障，坎為流、為河也。○流，汲古訛德，依宋元。居、涘，宋元本作君、作水，依汲古。

The hexagram "Da Guo" transforms into "Jian." Lin Ci says: Tai Dai was the son of Mèi, and he was deeply knowledgeable about geography; he blocked large marshes and dredged waterways, and because of his achievements, his family lived generations in the area by the Fen River. Shang Binghe explains: Gen represents Tai, and Kan represents Mèi. The "Zuo Zhuan" records that in the first year of Zhao Gongyuan, the son of Jin Tian Shi, named Mèi, served as the official of Xuan Ming, and gave birth to Tai Dai; Tai Dai was able to inherit his father's position, dredging the Fen River and Tao River, blocking large marshes, and the Emperor therefore praised him and granted him the area by the Fen River. The phrase "Tai Dai, son of Mèi" refers to Tai Dai, the son of Mèi, who was able to manage water and block marshes. "Xuan" means to guide and flow. Kan represents marshes, and Gen represents stopping, so it is "blockage"; Kan represents flowing water and rivers. Notes: The character "liu" in the Ji Gu Ge edition is mistakenly written as "de," following the Song and Yuan editions; the characters "ju" and "si" in the Song and Yuan editions are written as "jun" and "shui," following the Ji Gu Ge edition.

歸妹。蓄水待時，以備火災。柱車絆馬，郊行出旅，可以無咎。通《漸》。坎水艮止，故曰蓄。艮為時、為待，故蓄水待時。互離為火，艮亦為火，故曰火災。震為車馬，坎陷故曰柱、曰絆。○待，宋元本作得，非，依汲古。

The hexagram Great Excess (Da Guo) transforms into the hexagram Returning Wife (Gui Mei). Lin Ci says: Store water and wait for the right time, to guard against fire; secure the carriage and fasten the horse, then go out in company to the suburbs, thus avoiding mistakes. Shang Binghe explains: The hexagram Returning Wife (Gui Mei) is opposite to the hexagram Gradual (Zhen). Kan represents water and Gen signifies stopping, so it is said 'store'. Gen represents time and waiting, so it is said 'store water and wait for the time'. The intercalary hexagram produces Li, which represents fire, and Gen also represents fire, so it is said 'fire'. Zhen represents carriages and horses, and Kan represents pits, so it is said 'support' and 'tie up'. Notes: The character 'wait' in the Song and Yuan editions is written as 'get', which is incorrect; follow the edition from Jigugē.

豐。歲暮花落，君衰於德。榮寵隕墜，陰奪其室。互兌為秋，故曰歲暮。兌為華，巽隕落故曰花落。震為君、為榮寵，巽為隕墜。○第三句宋本作勞寵損墜，元本作勞寵損墮，今依汲古。奪，汲古作棄。茲依宋元本。

The hexagram "Great Excess" transforms into "Abundance." Lin Ci said: When the year ends and flowers wither and fall, the ruler's virtue also declines; the glory and favor of the ruler suddenly fall, and the petty and阴柔 persons seize his family. Shang Binghe explained: The inter卦 in the hexagram is Dui, which represents autumn, hence "the end of the year." Dui represents flowers, and Xun's image is falling, hence "flowers falling." Zhen represents the ruler and glory, while Xun represents falling. Notes: The third sentence in the Song edition reads "labor and favor decrease and fall," while the Yuan edition reads "labor and favor decrease and fall," here following the Jigugē edition. The character "take" in the Jigugē edition is "abandon," here following the Song and Yuan editions.

旅。夏敗蔡悲，千里為市。黃落潱鬱，利得無有。未詳。敗、落，宋元本作販、作葉。

The hexagram Great Excess transforms into the hexagram Travel. Lin Ci says: Summer land is ruined, the people of Tsai grieve, and within a thousand li it has become a market; grass and trees turn yellow and fall, yin energy gathers and stagnates, yet seeking profit yields nothing. Shang Binghe explains: The imagery of this line is unclear. Notes: The characters 'fail' and 'fall' in the Song and Yuan editions were originally 'sell' and 'leaf'.

巽。仲春巡狩，東見群后。昭德允明，不失其所。震為春、為巡狩，坎為仲，故曰仲春巡狩。震為東、為後，重震故曰群后。震為昭明。全用伏象。《虞書》："歲二月，東巡狩，至於貸宗，肆覲東後"。

The hexagram Great Excess (Da Guo) with the trigram Wind (Xun). Lin Ci said: In the second month of spring, the Son of Heaven goes on a tour, meeting the feudal lords in the east; virtue is clearly evident, sincerity is manifest, and everyone is in their proper place without losing their position. Shang Binghe explained: Zhen represents spring and the royal inspection tour, Kan represents 'zhong' (second), so it is said 'zhong spring inspection tour'. Zhen represents east and the 'later' of the feudal lords, and since Zhen appears twice in the hexagram, it is said 'all the feudal lords'. Zhen represents brightness and clarity. This entire explanation uses hidden imagery. The Book of Documents, Yu Shu, Shun Dian says: 'In the second month of the year, the Son of Heaven goes east for inspection, reaching Tai Zong... to pay homage to the eastern lord.' (The original text says 'Dai Zong', but here it is written as 'Dai Zong'.)

兌。挒絜堁堁，締結難解。嫫母衒嫁，媒不得坐，自為身禍。詳《坤》之《晉》、《比》之《大有》。

The hexagram Great Excess corresponds to the trigram Lake. Lin Ci explains: ropes are knotted and entangled, dust is flying around, and the knots are difficult to untie; an ugly woman named Momo boasts everywhere in search of a husband, and the matchmaker is troubled and restless, eventually bringing himself misfortune. Shang Binghe explains: the imagery used here has already been discussed in the entries for the hexagram Progress under the trigram Earth and the hexagram Great Possession under the trigram Abundance, and can be referred to for further understanding.

渙。鳥鳴庭中，以戒凶災。重門擊柝，備憂暴客。艮為鳥，震為鳴，艮為庭，故曰鳥鳴庭中。坎為災，《左傳襄三十年》："或叫於宋太廟曰嘻嘻出出，未幾果災"。艮為門，正反艮故曰重門。震為鳴、為柝，艮手為擊。震為客，震躁而武故曰暴客。坎為憂。○鳴，汲古作嚕，庭作夜，茲依宋元本。

The hexagram "Great Excess" transforms into "Dispersal." Lin's commentary says: A bird is calling in the courtyard, warning of impending misfortune; many doors are set up and drums are beaten at night to guard against violent guests—"heavy doors and drumming to await violent guests"—is an idiom from the "Great Treatise" of the "Zhou Changes." Shang Binghe explains: "Geng" represents a bird, "Zhen" represents a call, and "Geng" also represents a courtyard, hence "a bird calling in the courtyard." "Kan" represents disaster. The "Zuo Zhuan" records that in the thirty-first year of Duke Xiang of the State of Song, someone shouted "xi xi chu chu" in the temple of the State of Song, and soon after, a fire broke out in the State of Song. "Geng" represents a door, and the hexagram contains both the upright and inverted "Geng," hence "heavy doors." "Zhen" represents a call and a wooden drum, "Geng" represents a hand, hence the action of striking. "Zhen" represents a guest, and since "Zhen" is characterized by restlessness and strength, it is said "violent guests." "Kan" represents worry. Notes: The character "ming" in the汲古阁 edition is "lu," and "ting" is "ye," but here we follow the Song and Yuan editions.

節。朝霽暮露，瀐我衣襦，道無行牛。震為朝，坎為暮、為露，震為衣襦，瀐，濡也。艮為道、為牛，坎伏故無。○露，宋元本作霞，依汲古。瀐，汲古作纎，襦作濡，依宋元本。第三句依汲古，宋元本作退無得牛。

The hexagram of Great Excess is interpreted as the hexagram of Moderation. Lin Ci said: In the morning, the rain stopped and the sky cleared, but in the evening, dew fell again, wetting my short robe; on the road, I could not even see a single ox moving forward. Shang Binghe explained: Zhen represents morning, Kan represents evening and dew, and Zhen also represents a robe. "Ling" means to be wet. Gen represents roads and oxen; Kan here represents a hidden image, hence "no." Notes: The character "lu" (dew) in the Song and Yuan editions was written as "xia" (mist), following the Jigugē edition. The character "ling" in the Jigugē edition was written as "xian" (fine), and "ru" (short robe) as "ru" (wet), following the Song and Yuan editions. The third sentence follows the Jigugē edition, while the Song and Yuan editions read "retreating without obtaining an ox."

中孚。抱璞懷玉，與桀相觸。詘坐不申，道無良人。震為玉，上艮為懷抱，兌剛滷，故曰桀，正反兌故曰相觸。艮為坐，巽伏故曰詘坐、曰不申。詘，屈也，折也。申，舒也。震為道、為人，艮為良，巽伏故曰無良人。○申，宋元本訛中，從汲古。

The hexagram Great Excess transforms into the hexagram Sincerity in the Center. Lin Ci said: Holding a precious jade stone in one's arms, yet encountering a tyrant like King Jie of Xia; bending down to sit, unable to stretch out, and failing to meet a kind person on the way. Shang Binghe explained: Zhen represents jade, and the upper trigram Gen signifies embracing; Dui is characterized by being fierce and crude, hence referred to as "Jie." The hexagram includes both the upright Dui and the inverted Dui, hence "colliding." Gen represents sitting, and Xun here signifies concealment, hence "bending down to sit" and "unable to stretch out" — "qu" means bending or being constrained, while "shen" means extension. Zhen represents the way and people, and Gen represents goodness; Xun being concealed and not visible, hence "no good person." Notes: The character "shen" was mistakenly written as "zhong" in the Song and Yuan editions; this version follows the Jigugē edition.

小過。兩心相悅，共其茅藘。夙夜在公，不離房中，得君子意。巽為心，正反巽故曰兩心。兌為悅，正反兌故曰相悅。互巽為茅茹，故曰茅藘。艮手為共，故曰共其茅藘。按：《鄭風》："東門之壇，茹藘在阪"，《傳》："茹藘，茅搜也，疏，蒨也，可染赤色"，又云"出其東門，縞衣茹藘，聊可與娛"，箋：茹藘，茅搜染巾也。聊可與娛者，且可留與我為樂，茲云兩心相悅，正《詩》所謂聊可與娛也，雲共其茅藘，正箋所謂留與我為樂也。茹與茅義通，然林讀為茅藘，是齊詩與毛異讀也。夙，早也。震為旦，坎為夜，艮為房、為君子。○茅藘，宋本作柔筋，汲古作茀，依元本，藘與下意韻，又與首句意合，此明用東門詩意。劉毓崧以柔筋茀不合，雲宜作薇蕨，豈知薇蕨與相悅何涉，且與下意韻不協，而丁宴等仍採之。古書之難校若是。

The Great Excess transforms into the Small Excess. Lin Ci says: Two hearts find mutual joy, with a piece of red cloth dyed with the red dye of the茜草 plant; they serve in the official hall day and night, yet never leave the inner chamber, thus winning the heart of the gentleman. Shang Binghe explains: Xun represents the heart, and the hexagram contains both the upright Xun and the inverted Xun, hence the phrase 'two hearts'; Dui represents joy, and the hexagram contains both the upright Dui and the inverted Dui, hence the phrase 'mutual joy'. The interacting trigrams produce Xun, which represents the茅茹 plant, hence the phrase '茅藘'. Gen represents the hand, thus indicating holding together, hence the phrase 'sharing the茅藘'. Shang's commentary: The Book of Songs, Zheng Wind, says 'At the eastern gate's terrace, the茅茹 grows on the slope' (the current version of the Mao Shi reads 'At the eastern gate's flat ground'). The Mao Transmission explains: 'Mao茹 is a type of茅搜; '疏' means '蒨', which can be used to dye a red color.' The Zheng Wind, 'Leaving the Eastern Gate', also says 'Leaving the eastern gate... wearing a white robe and holding the茅茹, briefly can be a source of joy.' Zheng Xuan's commentary says: 'Mao茹 is a piece of cloth dyed with茅搜.' The phrase 'briefly can be a source of joy' means that it can be left to share in my joy. Here, the phrase 'two hearts find mutual joy' corresponds precisely to the 'briefly can be a source of joy' in the Book of Songs; the phrase 'sharing the茅茹' corresponds precisely to Zheng Xuan's commentary that it is left to share in my joy. 'Rú' and 'máo' have similar meanings, yet the Yi Lin reads it as '茅藘', showing that the Qi Shi and Mao Shi have different readings. 'Sù' means early. Zhen represents morning, Kan represents night, Gen represents the room and the gentleman. Notes on the text: The original text reads '柔筋' in the Song edition, '茀' in the Ji Gu Ge edition, but here we follow the Yuan edition - '藘' rhymes with the following 'yi' and also fits the meaning of the first line, indicating that the text clearly uses the poetic meaning from 'Eastern Gate'. Liu Yu Sōng, because '柔筋' and '茀' do not make sense, suggested it should be 'Wei Fu'; yet he does not see how 'Wei Fu' relates to 'mutual joy', and it also does not rhyme with the following 'yi'. Ding Yan (the source says 'Ding Yan') and others still follow his view. The difficulty of textual criticism in ancient texts has reached such a level.

既濟。載饋如田，破鉏失餐。苗穢不闢，獨飢於年。○餐，依汲古，宋元本作食。穢，依宋元本，汲古作稼。

The hexagram Great Excess transforms into the hexagram Already Achieved. Lin's commentary says: carrying food to the fields, but the hoe breaks, so the meal is not eaten; weeds in the rice fields are not completely removed, and thus one starves during that year. This passage has no note from Shangshi. Notes on the text: the character 'meal' follows the Jigugong edition, while the Song and Yuan editions have 'food'; the character 'weed' follows the Song and Yuan editions, while the Jigugong edition has 'rice'.

未濟。甘露醴泉，太平機關。仁德咸應，歲樂民安。○咸，汲古作感，依宋元本。

The Great Excess followed by The Not Yet Completed. Lin's commentary says: Sweet dew falls from heaven, and sweet spring water arises from the earth; this is the key to the era of peace and prosperity. When benevolence and virtue spread, all things respond accordingly, the harvest is abundant, and the people are happy and at peace. This passage has no note from Shangshi. Notes: The character 'Xian' in the汲古阁 edition is 'Gan', following the Song and Yuan editions.