Commentary on Jiao's Forest of Changes, Volume 10

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe, a native of Xingtang (now Xingtang County, Hebei Province), whose given name was Jiezi.

受業蒲城仵道益、豐潤董維城堃校刊

Edited and published by his disciples Wu Daoyi from Pucheng (now Pucheng County, Shaanxi Province) and Dong Weicheng (whose name was Kun) from Fengrun (now Fengrun County, Hebei Province).

坎。有鳥黃足，歸呼季玉。從我睢陽，可避刀兵。與福俱行，有命久長。互艮為鳥，震為足、為黃，故曰黃足。震為歸、為呼、為玉，艮為季，故曰季玉。震為從，艮為我，納丙，又為視，故曰雎陽。艮為刀兵，坎隱，故可避刀兵。○鳥黃，宋元本作黃鳥，從汲古，此似有故事。

The hexagram Kan (Water) is the primary hexagram, indicating a situation where the hexagram meets itself. The oracle says: There is a bird with yellow legs that flies back to call out to Ji Yu; follow me to Suoyang, and you can avoid disaster from weapons; fortune will accompany you, and your life will be long. Shang Binghe explains: The intercalary hexagram is Gen (Mountain), which represents a bird. Zhen (Thunder) represents legs and the color yellow, so it is said 'yellow legs'. Zhen represents returning, calling out, and jade, while Gen represents the youngest brother 'Ji'. Therefore, it is said 'Ji Yu'. Zhen represents following, and Gen represents 'I'. Gen receives Bing, which belongs to the south and is yang, and Gen also represents looking, so it is said 'Suoyang'. Gen represents weapons, and Kan governs concealment, so it is said that one can avoid disaster from weapons. Note: The characters 'bird yellow' in the Song and Yuan editions are 'yellow bird', but here we follow the Jigugong edition. This entry seems to have a separate historical background.

乾。太王為父，季厯孝友。文武聖明，仁德興起。孔張四國，載福綏厚。乾為王、為父、為始，故曰太王。下兼用遇卦坎象。互艮為季、為時、為友，故曰季厯孝友。季厯，文王父也。伏離為文，震為武，坎為聖，艮為明，故曰文武聖明。震為仁德、為興起、為孔、為張，艮為國，震卦數四，故曰四國。震為福、為車，故曰載福也。○孔，宋元本作弘，依汲古。

The hexagram Kan follows the hexagram Qian. Lin Ci said: Tai Wang was of the generation before his grandfather, Ji Li was filial and friendly; King Wen and King Wu were wise rulers who succeeded each other, and benevolence thus arose; education and moral influence greatly spread throughout the four states, carrying blessings and providing deep comfort. Shang Binghe explained: Qian represents the king, the father, and the beginning, so it refers to "Tai Wang." The following part uses the image of the hexagram Kan. Within the hexagram, the mutual hexagram is Gen, which represents the younger brother, the season, and friendship, so it refers to "Ji Li's filial piety and friendship" — Ji Li was the father of King Wen of Zhou. The hidden image of Li represents culture, Zhen represents martial strength, Kan represents sainthood, and Gen represents clarity, so it refers to "the wisdom of King Wen and King Wu." Zhen represents benevolence, rising, greatness, and spreading, Gen represents the state, and the number of Zhen is four, so it refers to "the four states." Zhen represents blessings and chariots, so it refers to "carrying blessings." Note: In the Song and Yuan editions, the character "Kong" was written as "Hong," following the Ji Gu Ge edition.

坤。猿墮高木，不踒手足。保我金玉，還歸其室。詳《否》之《臨》。惟此全用坎象。艮猿震木，艮手震足，艮金震玉，艮室震歸。○金玉，汲古訛金生，依宋元本。

The trigram Kan (Water) is combined with the trigram Kun (Earth). Lin Ci explains: A monkey falls from a high tree, but its hands and feet are not twisted; it preserves its gold and jade treasures and safely returns to its house. Shang Binghe explains: The imagery used here has already been discussed in the entry for the trigram Pu (Obstruction) combined with Lin (Approach), but here all the imagery is drawn from the trigram Kan: Gen (Mountain) represents the monkey, Zhen (Thunder) represents wood, Gen represents the hand, Zhen represents the foot, Gen represents gold, Zhen represents jade, Gen represents the house, and Zhen represents returning. Note: The characters 'gold and jade' in the Ji Gu Ge edition are mistakenly written as 'gold and birth'; this should follow the Song and Yuan editions.

屯。重耳恭敏，遇讒出處。北奔戎狄，經涉齊楚。以秦伐懷，誅殺子園，身為伯主。坎為耳，坤為重，故曰重耳。初至五正覆震，故曰讒。震為出奔，坤為北、為戎狄，故曰北奔戎狄。伏巽為齊，震為楚、為伐、為伯主，坤為誅殺、為圉、為身。○伐，汲古作伐，從宋元本。

The hexagram Kan transforms into Zun. Lin's commentary says: Jin公子 Chong'er was respectful, cautious, and intelligent. He was slandered by others and had to flee abroad. At first he went north to the Rong and Di tribes, then moved through Qi and Chu. Later he used the strength of Qin to attack Jin Huigong, killed Zi Yu, and became the hegemon of the feudal lords. Shang Binghe explains: Kan represents ear, and Kun represents heavy, so it is called 'Chong'er'. The first to fifth lines together contain both the correct Zhen and the inverted Zhen, so it is called 'slander'. Zhen represents fleeing, Kun represents north and Rong and Di, so it is called 'fleeing north to Rong and Di'. The hidden image of Xun represents Qi, Zhen represents Chu, attack, hegemon; Kun represents killing, Yu, and the body. Notes: The character '伐' in the Ji Gu Ge edition is the same as in the Song and Yuan editions, so we follow the Song and Yuan versions (the characters are the same, so one must be a variant or a printing error).

蒙。倚鋒據戟，傷我胸臆，耗折不息。艮為鋒戟，坤為胸臆、為傷、為耗，震為息，坤死故不息。○耗，宋元本作拜，依汲古。

The hexagram Kan comes into the hexagram Meng. Lin Ci says: The body leans against the edge of a blade, the hand presses against a long spear, injuring my chest; there is loss and breaking, without end. Shang Binghe explains: Gen represents the edge of a blade and a long spear, Kun represents the chest, injury, and loss, and Zhen signifies cessation; since Kun governs death, it is said there is no cessation. Notes: The character 'hao' in the Song and Yuan editions was written as 'bai', following the Jigugē edition.

需。狗冠雞步，君失其所。出門抵山，行者憂難。水灌我園，高陸為泉。伏《晉》。艮為狗、為冠，雞步，猶雞禍，凡烖害之神皆曰步。乾為君，坎為失，坤為門，坤上艮故曰出門抵山。震為行，震覆故難。艮為園，坎水坤水，故曰水灌我園。高陸為泉，高陸艮也。○狗冠，《五行志》："昌邑王見大白狗冠方山冠而無尾，未幾，廢"，《周禮夏官校人》"冬祭馬步"注：馬步，謂神為馬災害者。又《地官》注：凡人物災害之神皆曰步。雞步，即五行志所謂雞禍。宋元本訛雛，依汲古。兌為雞。

The hexagram Kan transforms into the hexagram Xu. Lin's commentary says: A dog is wearing a hat, and a chicken causes strange occurrences, leading the ruler to lose his position; when leaving the door, one meets a great mountain, and the traveler is full of worries; a great flood enters my garden, and even the high ground sprouts springs. Shang Binghe explains: The hidden image of Xu is Jin.艮 represents a dog and a hat; "chicken steps" is like saying "chicken calamity"—any deity that brings disaster is called "step."乾 represents the ruler, Kan represents loss, and坤 represents the gate; since坤 is above and艮 is in between, it is said "leaving the door meets a mountain." Zhen represents movement, and Zhen here indicates an overturned situation, hence difficulty.艮 represents the garden, Kan represents water, and坤 also represents water, hence "water floods my garden." "High land" in "high land sprouts springs" refers to艮. Notes: Regarding "dog wearing a hat," the "Book of Han, Five Elements Chapter" records that the Prince of Changyi saw a large white dog wearing a square mountain hat without a tail, and soon he was deposed. The "Rites of Zhou, Summer Official, Master of the Stable" mentions "winter sacrifice for horse steps," and Zheng Xuan's commentary says: "horse steps" refers to the deity that harms horses. Another commentary on "Earth Official" says: any deity that harms people and things is called "step." "Chicken steps" is what the "Five Elements Chapter" calls "chicken calamity." The character "chicken" was mistakenly written as "chick" in the Song and Yuan editions, and the correct form is based on the Jigugé edition.兑 represents the chicken.

訟。眾鳥所翔，中有大怪。丈身長頭，為我驚憂。坎眾離鳥，故曰眾鳥。坎為中、為怪，乾為大，伏坤為身，坎為憂。○丈身，宋元本作爪牙，依汲古。頭，汲古作頸，依宋元本。乾首互巽為長，故曰長頭。

The hexagram Kan (Water) is used to interpret the hexagram Song (Contention). Lin Ci said: There are many birds circling and flying in the middle of a great monster; the monster is one zhang tall with a long head, causing me both fear and worry. Shang Binghe explained: Kan represents many, and Li represents birds, so it is said 'many birds'. Kan represents the middle and the strange, Qian represents the great, and the hidden image of Kun represents the body. Kan represents worry. Notes: The words '丈身' in the Song and Yuan editions are 'zhuayá' (claws and teeth), following the Jigugē edition. 'Head' in the Jigugē edition is 'neck', following the Song and Yuan editions. Qian represents the head, and the intercalated trigram is Xun, which represents length, so it is said 'long head'.

師。雷行相逐，未有休息。戰於平陸，為夷所覆。詳《坤》之《泰》。雷，依宋元本，汲古作虎。

The hexagram Kan is transformed into the hexagram Zhen. Lin Ci explains: Thunder rumbles continuously, one after another, without ceasing; fighting on flat land, defeated completely by the barbarians. Shang Binghe explains: The imagery of this line has been detailed in the line of Tai under Kun, which can be referred to. Note: The character 'Thunder' is based on the Song and Yuan editions; the Ji Gu Ge edition reads 'Tiger'.

比。禹鑿龍門，通利水泉。同注滄海，民得安土。艮為門、為鑿，伏乾為王，故曰禹，為龍，故曰龍門。坎水坤水，故曰通利水泉。坤為海、為民、為安、為土。○土，汲古作然，依宋元本。

The hexagram Kan (Water) in the context of the hexagram Bi (Union). Lin Ci said: Great Yu opened the龙门 (Dragon Gate), unblocked the water sources and springs; all the streams flowed together into the sea, allowing the people to live in peace in their homeland. Shang Binghe explained: Gen (Mountain) represents a gate and excavation, with the hidden image of Qian (Heaven) representing the king, thus indicating 'Yu'; Qian also represents a dragon, thus indicating 'Dragon Gate'. Kan represents water, and Kun also represents water, thus indicating 'unblocking the water springs'. Kun represents the sea, the people, peace, and the earth. Notes: The character 'earth' in the Ji Gu Ge edition is 'ran', following the Song and Yuan editions.

小畜。堯舜仁德，養賢致福。眾英積聚，國無寇賊。乾為帝，故曰堯舜。乾為仁、為賢、為福，兌為食，故曰養賢。伏坤為積聚、為國，坎為賊，坎伏故無。○元本下多"商人失利，來爭寶貨"二句，與上文不協，依宋本、汲古刪。

The hexagram Kan is transformed into the hexagram Xiao Xu. Lin Ci said: Tang Yao and Yu Shun practiced benevolence, supported virtuous talents and attracted blessings; many outstanding talents gathered in the court, and there were no bandits or thieves in the country. Shang Binghe explained: Qian represents the emperor, so it refers to "Yao and Shun." Qian represents benevolence, virtue, and blessings; Dui represents food and drink, so it refers to "nourishing virtuous talents." The hidden image of Kun represents accumulation and the country, while Kan represents thieves; since Kan is hidden and not visible here, it refers to "none." Notes: The original edition includes two additional lines below this section, "the Shang dynasty suffered losses and fought over treasures," which do not fit with the preceding text. These lines have been deleted according to the Song edition and the Ji Gu Ge edition.

履。陸居少泉，山高無雲。車行千里，塗不汙輪，渴為我怨。伏震為陸、為居、為山，坤為雲，坎為泉，坤坎皆伏，故曰少泉、曰無雲。震為車、為行，坤為千里，坎為泥塗、為輪、為汙，坎下震上，故輪不汙。坎為怨，艮火故渴。全用伏象。

The hexagram Kan is used to interpret the hexagram Lu. Lin Ci said: living on high land where spring water is scarce; although the mountain is high, it does not produce clouds; a carriage travels a thousand miles, yet the wheels are not stained with mud; thirst for water becomes a grievance of mine. Shang Binghe explained: the hidden image of Zhen represents land, residence, and mountains; Kun represents clouds, and Kan represents spring water. Both Kun and Kan are hidden images, hence the scarcity of spring water and the absence of clouds. Zhen represents a carriage and movement, Kun represents a thousand miles, and Kan represents mud, wheels, and dirt. Since Kan is below and Zhen is above, the wheels are not stained. Kan represents a grievance, and Gen represents fire, hence thirst. This entire passage uses hidden images.

泰。朝視不明，夜不見光。暝抵空床，季女奔亡，愴然心傷。震為朝，坤黑故不明。坤為夜、為暝，故不見光。伏艮為床，兌為季女，震往故曰奔，坤為亡、為心、為憂。○首二句汲古作"朝不見光，暮不見明"，茲依宋元本。暝，宋作本作皆，元本作沓，茲依汲古。

The hexagram Kan transforms into Tai. Lin Ci explains: In the morning, things are not clearly seen, and at night there is no light at all; moving about in the dark, one collides with an empty bed, and the young daughter has already fled away, causing deep sorrow in the heart. Shang Binghe explains: Zhen represents morning, and Kun signifies darkness, hence the lack of clarity. Kun represents night and darkness, hence the absence of light. The hidden image of Gen represents the bed, and Dui represents the young daughter; Zhen indicates movement forward, hence 'running away'; Kun represents loss, the heart, and sorrow. Notes: The first two lines in the Ji Gu Ge edition read 'in the morning there is no light, in the evening there is no brightness,' but here we follow the Song and Yuan editions. The character 'ming' in the Song edition is 'jie,' and in the Yuan edition it is 'ta,' but here we follow the Ji Gu Ge edition.

否。齊魯永國，仁聖輔德。進禮雅言，定公以安。巽齊，伏兌為魯，坤為國，乾為永，故曰齊魯永國。乾為仁聖，坤為禮，乾為言，艮為定、為安，乾為公，故曰定公以安。○永，宋元本作求，依汲古。進，汲古作造，依宋元本。《左傳定十年》："會齊侯於夾谷，孔子相，齊人鼓譟以進，孔子厯階數之，齊人服罪"。

The hexagram Kan is transformed into the hexagram Po. Lin Ci explains: Qi and Lu states were able to maintain their stability for a long time, because virtuous and wise men assisted the king's virtue; they presented rituals and spoke righteous words, so Duke Ding of Lu was able to remain secure. Shang Binghe explains: Xun represents Qi, the hidden image of Dui represents Lu, Kun represents the state, and Qian represents longevity, so it is said 'Qi and Lu will have enduring states.' Qian represents benevolence and sainthood, Kun represents ritual, Qian represents speech, Gen represents stability, and Qian again represents the Duke, so it is said 'Duke Ding was secure.' Notes: The character 'yong' was written as 'qiu' in the Song and Yuan editions, following the Jigugē edition; the character 'jin' in the Jigugē edition is written as 'zao,' following the Song and Yuan editions. The Zuo Zhuan records that in the tenth year of Duke Ding's reign, Duke Ding of Lu met with the Duke of Qi at Jiaju to conclude a treaty, with Confucius serving as the chief ritual officer. When the Qi people shouted and pressed forward, Confucius climbed the steps and listed their offenses, and the Qi people had to admit guilt.

同人。朿帛玄圭，君以佈德。伊呂百里，應聘輔國。互巽為帛，乾為玉、為圭、為玄，故曰朿帛玄圭。乾為君，伏震為音，故曰伊吾。

The hexagram Kan transforms into Tong Ren. Lin Ci explains: a bundle of silk and a single black jade tablet, the ruler uses them as gifts to spread his virtue; men like Yi Yin, Lü Shang, and Bai Li Xi, these virtuous ministers, respond to the call and serve the state. Shang Binghe explains: in the hexagram, the mutual trigrams produce Xun, which represents silk; Qian represents jade, the jade tablet, and the black color, so it is said '束帛玄圭'. Qian represents the ruler, and the hidden trigram Zhen represents sound, so it is said '伊吾'. (The original text of this section ends here; this note is followed by the next section.)

伊，讀書聲也，為樂故曰呂。伏坤為百里、為國，言湯、文、秦穆以璧帛聘伊尹、呂望、百里奚為輔也。

The character "Yi" refers to the sound of reading books, and Zhen represents the image of speech, so Lin Ci used the character "Yi." Zhen also governs music, and among the twelve tones, the yin tones are called "Lv," so Lin Ci also used the character "Lv." Together, these two characters refer to Yi Yin and Lü Wan, two virtuous ministers who assisted their countries. The hidden image of this hexagram, Kun, represents a hundred miles and the state.the so-called "hidden image" refers to flipping all the yin and yang lines of the six lines in a hexagram to obtain the image of the flipped hexagram. Shang Binghe believed that although the image of the hidden hexagram is not clearly visible in the line symbols, it can still be used. The whole sentence refers to King Tang of Shang hiring Yi Yin, King Wen of Zhou hiring Lü Wan, and Duke Mu of Qin redeeming Bi Li Xi with jade and silk as a great honor to invite virtuous ministers to serve as his advisors. (The first half of this annotation belongs to the previous section, and this part is only the latter half.)

大有。棘鉤我襦，為絆所拘。靈巫拜祝，禍不成災。東山之邑，中有土服，可以饒飽。伏《比》。坎為棘，坤為襦，艮止故曰絆、曰拘。本卦兌為口，故曰巫祝。坤為禍災，艮為山、為邑，離位東故曰東山。艮為果蓏、為土服，服菔同，《詩小雅》："象弭魚服"，《周禮素服》箋與注皆作菔是其證。土服，即蘆菔，《爾雅釋草》"葖蘆萉"注："萉，宜為菔，蘆菔，蕪菁屬，今俗所謂蔓菁可食。"故下雲可以饒飽，坎為飽。○祝，宋本、元本作禱，依汲古。土服，汲古作肥土，依宋元本。

The hexagram Kan transforms into the hexagram Dàyǒu. Thorns caught my short jacket, like being tripped by a rope, and I could not get free. I bowed and prayed to a spiritual seer, and the misfortune did not turn into a major calamity. In the city below the eastern mountain, there is a harvest of radishes, which can provide enough food. Shang Binghe explains: Dàyǒu is "bàngtōng" to the hexagram Bi. "Bàngtōng" refers to two hexagrams with completely opposite yin and yang lines, which are considered as mutual internal and external aspects, and their images can be used interchangeably. Therefore, the image of Bi is used here. The upper trigram of Bi is Kan, representing thorns, and the lower trigram is Kun, representing the short jacket. The third to fifth lines of Bi, which form the "hùtǐ" (intermediate trigram), are Gen, which represents stillness, so it is said "to be tripped" and "to be restrained." The original hexagram, Dàyǒu, has its third to fifth lines forming the trigram Dui, which represents mouth and speech, so it is said that the priest and seer prayed. Kun represents calamity and misfortune, Gen represents mountain and city, and the upper trigram of Dàyǒu, Li, is located in the east, so it is said "eastern mountain." Gen represents fruits and vegetables, which is "tǔfú" (soil produce); "fú" and "fú" are the same character. In the "Shijing · Xiaoya" "xiàngmǐ yúfú," the character "fú" is used, and in the "Zhouli," the note and commentary by Zheng Xuan both use "fú." Therefore, "tǔfú" refers to "lúfú," which is radish. "Lúfú" belongs to the category of "wūjīng," which is the mustard plant, and is commonly known today as the edible "wánjīng." Therefore, the next line of the text says that one can eat enough. Kan also has the image of sufficiency. Collation: The character "zhù" in the Song and Yuan editions is written as "dǎo," so we follow the Jigugē edition here. The characters "tǔfú" in the Jigugē edition are written as "féitǔ," so we follow the Song and Yuan editions here.

謙。門燒屋燔，為下所殘。西行出戶，順其道里。虎臥不起，牛羊歡喜。艮為門屋、為火，故燔燒。坤為下、為殘、為戶，震為行，坎西故曰西行。艮為道里、為虎，艮止故不起。坤為牛，伏兌為羊，震為喜。○裡，汲古作理，依宋元本。

The Kan hexagram transforms into the Qian hexagram. The main gate was burned and the house caught fire, caused by people below; going west along the road. The tiger lies still without moving, and the cattle and sheep are therefore happy. Shang Binghe explains: the lower trigram of Qian is Gen, representing the gate and the house, and Gen also has the image of fire, hence the burning. The upper trigram is Kun, which is in the lower position, and Kun has the image of brokenness, as well as that of a gate. The trigrams three to five of Qian form Zhen, representing movement; trigrams two to four form Kan, which is located to the west, hence 'going west'. Gen represents the road and distance, as well as the tiger. Gen is static, so the tiger lies still. Kun represents the cattle, and the lower trigram of the hidden hexagram Fu, which is兑, represents the sheep. The trigram Zhen represents joy. Collation: the character 'li' in the Jigusha edition is 'li', here following the Song and Yuan editions.

豫。牆高蔽目，崑崙翳日。遠行無明，不見歡叔。艮為牆、為山，離為目、為日，離伏故曰翳蔽、故曰無明。震為行、為歡，艮為叔。○目，宋元本作日，日作月，今依汲古。

The Kan hexagram transforms into the Yu hexagram. The wall is too high, blocking the eyes; the Kunlun mountain blocks the sun. When traveling far away, everything is dark and unclear, and one cannot see the kind uncle. Shang Binghe explains: In the Yu hexagram, the second to fourth lines form an interacting Gen hexagram, which represents walls and mountains. Li represents eyes and the sun, but the Yu hexagram itself does not contain Li; Li is only hidden in the concealed Xiao Xu hexagram. Therefore, it is said that there is obstruction and no light. The upper trigram Zhen represents movement and joy, and the interacting Gen represents the uncle. Collation: In the original text, the character '目' (eye) was written as '日' (sun) in the Song and Yuan editions, and the '日' in the next sentence was written as '月' (moon) in the Song and Yuan editions. The present translation follows the Jigugē edition.

隨。天地際會，不見內外。祖辭遣送，與世長訣。艮陽在上為天，震陽在下為地，艮震相對，故曰際會、曰內外。震為祖，道祭也。兌毀折、巽隕落，故曰與世長訣。

The Kan hexagram transforms into the Suo hexagram. Heaven and Earth meet and unite here, and the distinction between inside and outside can no longer be discerned. Relatives and friends set up a "Zu Dao" ritual to bid farewell to the deceased, thus forever parting from the world of the living. Shang Binghe explains: In the Suo hexagram, the third to fifth lines interact to form Gen. The yang line of Gen is at the top, representing the heavenly phenomenon; the yang line of Zhen at the bottom represents the earthly phenomenon. Gen and Zhen are opposite each other, so it is said "meeting" and "inside and outside." Zhen represents ancestors, and this "ancestors" refers to the Zu Dao ritual of worshiping the road god before departure. The upper trigram Dui signifies destruction, and the hidden Gu hexagram beneath Suo, with Xun at its lower trigram, signifies falling. Therefore, it is said that the deceased will forever part from the world of the living.

蠱。深水難涉，泥塗至轂。牛罷不進，濘陷為疾。互大坎故曰深水、曰泥塗。坎為轂，艮為牛，艮止故不進，坎陷坎疾。○泥塗，宋元本作塗難，為作我，今依汲古。

The hexagram Kan transforms into the hexagram Gu. The water is too deep to cross on foot, the mud has reached the hub of the cart; the ox is exhausted and unable to move, stuck in the mud and suffering from illness. Shang Binghe explains: When looking at all six lines of the hexagram Gu together, the central yang line is sandwiched between the upper and lower yin lines, forming a larger Kan. This is called "Great Kan" — by considering adjacent lines as one, the entire hexagram takes the shape of a single trigram — Kan represents water and danger, so it is said "deep water" and "mud." Kan represents the hub of a cart, the upper trigram Gen represents the ox, and Gen has the nature of stillness, so the ox does not wish to move forward; Kan also represents sinking and illness. Collation: The words "mud" and "difficult" in the Song and Yuan editions read "difficult" and "tough," and the word "as" reads "I," but we follow the edition from Jigugong.

臨。羊警虎狼，聳耳群聚。無益於僵，為齒所傷。兌為羊，震為警，伏艮為虎狼。兌為耳，坤為群、為聚，兌為齒、為傷。○虎狼，宋元本作狼虎，茲依汲古。第二句各本作獮猴群走，依《既濟》之《巽》校。

The Kan hexagram transforms into the Qin hexagram. The flock of sheep becomes alert at the approach of tigers and wolves, raising their ears and gathering together; but this has no use in avoiding death, and they are ultimately bitten by the teeth of the tigers and wolves. Shang Binghe explains: the Qin hexagram has the lower trigram Dui representing sheep, and the second to fourth lines interacting as Zhen indicating alarm; the hidden Duan hexagram beneath Qin has the lower trigram Gen representing tigers and wolves. Dui represents ears, the upper trigram Kun represents a group and gathering, and Dui also represents teeth and injury. Collation: "tigers and wolves" in the Song and Yuan editions read "wolves and tigers," here following the Jigugē edition; the second sentence in all editions reads "the monkey herd runs away," here corrected to "raising their ears and gathering together" following the text from "Ji Ji" under "Xun."

觀。履蛇躡虺，與鬼相視。警恐失氣，如騎虎尾。巽為蛇虺，伏震在上，故曰履蛇躡虺。坤為鬼，艮為視。震為警恐，巽為臭，故曰氣，巽隕故失氣。震為騎，艮為虎、為尾。○恐，宋元本作哭，依汲古。

The Kan hexagram transforms into the Guan hexagram. One is stepping on a snake and treading on a venomous snake, facing the eyes of ghosts and spirits; frightened to the point of being unable to catch his breath, like riding on the tail of a tiger. Shang Binghe explains: The upper trigram of Guan is Xun, representing snakes and venomous snakes; the concealed Dazhuang hexagram above it has the upper trigram Zhen, which represents feet and stepping. The concealed Zhen trigram is precisely in the upper position, hence the phrase "stepping on snakes and venomous snakes." The lower trigram of Guan is Kun, representing ghosts. The third to fifth lines form the mutual trigram Gen, representing observation. Zhen represents fear and alarm, while Xun governs smell, hence the mention of "breath." Xun also signifies falling, hence "losing breath." Zhen represents riding, while Gen represents a tiger and its tail. Collation note: The character "fear" was written as "cry" in the Song and Yuan editions, but here we follow the Jigugong edition.

噬嗑。車警人墮，兩輪脫去。行者不至，主人憂懼。締結復解，夜明為喜。震為車、為警、為人，在下故曰人墮。坎為輪，伏兌數二，故曰兩輪，坎破故脫去。震為行，坎隱伏故不至。震為主人，坎為憂、為夜，離為明，故曰夜明。《禮記》："夜明，祭月也"，《左傳》："恆星不見夜明也"，又《拾遺記》："炎帝時有石磷之玉，號曰夜明，以闇投水浮而不滅"。○墮，汲古作傾，至作止，主人作人生，均依宋元本。

The Kan hexagram changes to the Sheke hexagram. A vehicle encountered a dangerous situation, and a person fell off the vehicle, with both wheels flying off. The person going out could not reach the destination, and the household owner felt anxious and fearful. Previously tangled things became untangled, and the event turned into a happy one on a moonlit night. Shang Binghe explains: The Sheke hexagram has the Zhen trigram at the lower part, representing a vehicle, alarm, and people. People are in the lower position, so it is said "a person fell." The third to fifth lines interact to form Kan, representing the wheels of the vehicle. The hidden hexagram within Sheke is Jing, and the Jing hexagram has the Dui trigram, which has the number two, so it is said "two wheels." Kan represents damage, so the wheels fell off. Zhen represents movement, and Kan represents concealment, so the traveler could not reach the destination. Zhen represents the owner, Kan represents worry and darkness, and the upper trigram Li represents brightness. Together, they indicate "night turning into brightness." The "Li Ji" says "night brightness" is the name of the moon worship ceremony. The "Zuo Zhuan" says "the fixed stars are not visible because the night is bright." The "Shi Yi Ji" also says "in the time of the Yan Di, there was a kind of stone phosphorus jade called 'night brightness,' which, when thrown into water in the dark, would float up and not go out." Notes: The character "duduo" in the Ji Gu Ge edition is "qing," "zhi" is "zhi," and "zhu ren" is "ren sheng," all following the Song and Yuan editions.

賁。南販北賈，與怨為市，利得百倍。震為商賈、為南，坎為北，故曰南販北賈。坎為怨，《論語》："放於利而行多怨"，伏巽為市、為利，震為百，巽為倍。○怨，汲古作喜，依宋元本。百倍，宋元本作自治，依汲古。

The Kan hexagram transforms into the Ben hexagram. Going south for trade and going north for commerce, dealing with people who have had disputes, can result in profits a hundredfold. Shang Binghe explains: The Ben hexagram has the Zhen trigram in its third to fifth lines, Zhen representing merchants and also located in the south; the second to fourth lines have the Kan trigram, Kan being located in the north, hence it is said 'southward trade, northward commerce'. Kan represents resentment, and the Analects say 'acting solely according to private gain brings much resentment'. The hidden hexagram of Ben is Kun, and its mutual trigrams include Xun, which represents markets and wealth; Zhen's number is a hundred, and Xun represents doubling, hence the profit is a hundredfold. Collation: The character 'resentment' in the Jigusha edition is 'joy', here following the Song and Yuan editions; the words 'a hundredfold' in the Song and Yuan editions are 'self-governance', here following the Jigusha edition.

剝。延陵適魯，觀樂太史。車轔白顛，知秦興起。卒兼其國，一統為主。詳《大畜》之《離》。轔，汲古訛鄰，依宋元本。

The trigram Kan transforms into the trigram Bao. When the State of Wu's Yanling Jizi visited the State of Lu, he asked the historian to perform the musical pieces of the various states. Upon hearing the lines "There are chariots rolling, horses with white markings on their foreheads" from the "Qin Feng" section, he predicted that the State of Qin would become powerful, eventually conquer the other states and unify the world as the master of the world. This story is from the "Zuo Zhuan · Xianggong Twenty-Ninth Year" where Jizi observed music. Shang Binghe said: The symbolic meaning of this passage has already been explained in detail in the section on "Da Xu" and "Li," so it will not be repeated here. Collation: The character "lin" in the Jigusha edition is mistakenly written as "lin," and here we follow the Song and Yuan editions.

復。出門逢患，與福為怨。更相擊刺，傷我手端。此用遇卦《坎》象。互艮為門，震為出，坎為患，故曰出門逢患。震為福，坎為怨，艮為擊刺，正反艮，故更相擊刺，相擊故手受傷。○患，汲古作惡，怨、更作患、反，均依宋元本。福，宋元本作禍，依汲古。

The trigram Kan changes to Fu. As soon as one goes out, a misfortune is encountered; what should have brought good fortune instead becomes a source of resentment. They strike at each other, injuring my finger. Shang Binghe explains: This passage uses the image of the trigram Kan as the 'encountered trigram'—the trigram obtained at the time of divination, which here refers to the trigram Kan in this chapter. The trigram that arises from it is called the 'resulting trigram,' which here is Fu. The third to fifth lines of Kan form Gen, representing a gate. The lower part of Fu is Zhen, representing going out. Kan represents misfortune, so it is said 'meeting misfortune upon going out.' Zhen represents good fortune, Kan represents resentment, and Gen represents striking. The upright Gen and the inverted Gen (the 'inverted image,' meaning the image obtained by turning the trigram upside down) face each other, so it is said 'mutual striking.' Mutual striking causes injury to the hand. Notes: The character 'huan' in the Ji Gu Ge edition is 'e,' and the characters 'yuan' and 'geng' are 'huan' and 'fan' respectively, all following the Song and Yuan editions. The character 'fu' follows the Ji Gu Ge edition, as the Song and Yuan editions have 'huo.'

無妄。獐鹿群走，自然燕喜。公子好遊，他人多有。艮為獐鹿，伏坤為群，震為走、為喜、為公、為子。○群，宋元本作同，然作燕，燕作嘉，均依汲古。

The Kan hexagram transforms into the Wuwang hexagram. Sika deer and sika deer run in groups, naturally enjoying peace and happiness; the young lord likes to travel, and others consequently gain much. Shang Binghe explains: in Wuwang, the second to fourth lines form a Geng hexagram, which represents sika deer and sika deer; the hidden Sheng hexagram above has the坤 trigram, representing groups; the lower trigram Zhen represents movement, joy, the public, and the young lord. "Yanxi" means peaceful joy. Collation: the character "qun" in the Song and Yuan editions was "tong", "ran" was "yan", and "yan" was "jia", all following the Jigugeshan edition.

大畜。恭寬信敏，履福不殆。從其邦域，與喜相得。乾為福，上震故曰履福、曰喜。艮為邦。

The Kan hexagram transforms into the Da Xu hexagram. The person is respectful, generous, sincere, and diligent. Standing on good fortune will not bring danger. Acting in accordance with one's own territory will bring joy naturally. "Respectful, generous, sincere, and diligent" comes from the Analects. It is four of the five virtues Confucius mentioned when answering Zizhang's question about benevolence. Shang Binghe explains: The lower trigram of Da Xu is Qian, representing good fortune. The third to fifth lines form a mutual Zhen trigram above it. Zhen represents feet and walking, as well as joy. Therefore, it is said "standing on good fortune" and "joy." The upper trigram is Gen, representing states and territories.

頤。欲飛無翼，鼎重折足。失其福利，苞羞為賊。震為飛、為翼，坤亡故無翼。震為鼎、為足，坤為重、為敗，故折足。乾為福，巽為利，乾巽皆伏，故曰失其福利。坤為羞，在中故曰苞羞。○福，宋元本作喜，依汲古。苞，汲古作庖，依宋元本。

The Kan hexagram transforms into the Yi hexagram. One wishes to fly but lacks wings; the tripod is overloaded and breaks its legs. One loses the fortune and wealth that should have been obtained, and is full of disgrace and suffers from theft. Shang Binghe explains: The lower trigram of Yi is Zhen, which represents flying and wings. The fourth line is combined with the middle trigrams to form Kun, which signifies loss and misfortune, hence the lack of wings. Zhen represents the tripod and its legs, while Kun signifies heaviness and destruction, thus the legs of the tripod break. Qian represents fortune, and Xun represents profit. However, in the Yi hexagram, both Qian and Xun are hidden within the concealed hexagram Da Guo and not visible, hence the loss of fortune and profit. Kun represents disgrace, and disgrace is contained within the middle of the hexagram, hence 'encompassed disgrace.' 'Bao' is the same as 'bao,' meaning 'encompassed disgrace' as in the phrase 'bao xiu' from the Zhou Changes (I Ching) 'Pu' hexagram. Collation: The character 'fu' (fortune) is written as 'xi' (joy) in the Song and Yuan editions, here following the Jigugē edition. The character 'bao' (encompassed) in the Jigugē edition is written as 'pao,' here following the Song and Yuan editions.

大過。府藏之富，王以賑貨。捕魚河海，罟網多得。伏《頤》。坤為府藏、為富，震為王、為賑，言王以其富賑民也。坤為魚、為河海，艮手為捕，互大離故曰罟網，坤為多。

The Kan hexagram transforms into the Da Guo hexagram. The treasury is full and abundant, and the king uses it to relieve the people; fishing in rivers and seas, the nets bring abundant catches. Shang Binghe explains: Da Guo is connected with Yi hexagram, so the image of Yi is taken. The middle four lines of Yi are all坤, which represents the treasury and granary, and signifies abundance; the lower trigram of Yi is Zhen, which represents the king and relief, meaning the king uses his stored resources to help the people.坤 represents fish and rivers and seas, and the upper trigram of Yi is Gen, which represents the hand, so it refers to fishing. The first and top lines of Yi are yang, while the middle four lines are all yin, and when all six lines are considered together, it forms a large Li, called "Da Li." Li has a hollow center, which resembles a fish net, so it is called "gu network";坤 also represents multitude.

離。陰生麏鹿，鼠舞鬼哭。靈龜陸處，釜甑塵土。仁智盤桓，國亂無緒。通《坎》。震為鹿，艮為鼠，坎為鬼，震為哭、為釜甑、為仁，艮為龜、為鹿、為塵土、為盤桓、為國。○麏，汲古作麓，土作生，均依宋元本。處，宋元本作蒙，塵作草，均依汲古。緒，汲古作歡，茲依宋元本。

The trigram Kan transforms into the trigram Li. Yin energy proliferates, with deer and sika deer appearing, and mice running around wildly, while ghosts and spirits weep at night. The sacred turtle leaves the water and is trapped on land, and the cooking vessels are covered with dust. The virtuous and wise people hesitate and do not move forward, and the country experiences chaos, with no clear direction. "Mun" refers to the deer. Shang Binghe explains: since Li is connected with Kan, the image of Kan is taken. The second to fourth lines of Kan form Zhen, representing the deer; the third to fifth lines form Gen, representing the mice; and Kan itself represents ghosts. Zhen represents crying, cooking vessels, and virtue; Gen represents the turtle, the deer, dust, hesitation, and the state. Collation: In the Jigusha edition, "Mun" is written as "Lu", and "Tu" as "Sheng", both following the Song and Yuan editions; "Chu" in the Song and Yuan editions is written as "Meng", and "Chen" as "Cao", both following the Jigusha edition; "Xu" in the Jigusha edition is written as "Huan", here following the Song and Yuan editions.

咸。風塵暝迷，不見南北。行人失路，復反其室。伏《損》。坤為風、為迷，艮為塵，震南坤北，兌昧故不見。震為行人、為道路，坤迷故失路。艮為室，震為反。○瞑迷，汲古作坎坷，行人失路作行迷失利，茲依宋元本。

The Kan hexagram transforms into the Xian hexagram. There is wind, sand, dust, and darkness, making it difficult to distinguish which way is south and which is north. Travelers lose their way and can only return to their houses. Shang Binghe explains: Xian is connected to Shen through mutual transformation, so the image of Shen is taken. In the Shen hexagram, the third to fifth lines are all坤, which represents wind and confusion; the upper trigram is Gen, representing dust. In the mutual trigram of Shen, Zhen is in the south, and坤 is in the north. However, the upper trigram of Xian is Dui, which is obscure and unclear, hence the inability to see south and north. Zhen represents travelers and roads, while坤 indicates confusion, so the traveler loses his way. Gen represents houses, and Zhen represents returning. Note: The text "míng mí" in the Jigusha edition is "kǎn kě," and "xíng rén shī lù" is "xíng mí shī lì," but here we follow the Song and Yuan editions.

恆。金革白黃，宜利戎市。嫁娶有息，商人悅喜。通《益》。艮為金、為革，巽白震黃，故曰金革白黃。坤為戎狄，巽為利市，故曰宜利戎市。震為嫁、為商人、為喜。○戎，元本訛戒。

The Kan hexagram transforms into the Heng hexagram. Metal weapons and leather armor, with one part white and one part yellow, are suitable for trading with the Rong and Di tribes to gain profit; marriage and childbearing have resulted in offspring, and merchants are also greatly pleased. Shang Binghe explains: Heng is connected with Yi, so the image of Yi is taken. The Yi hexagram has the third to fifth lines forming Gen, which represents metal and leather. The upper trigram is Xun, which is white, and the lower trigram is Zhen, which is yellow, hence it is said 'metal and leather, white and yellow'. The second to fourth lines of Yi form Kun, representing the Rong and Di tribes, and Xun represents trade, hence it is said 'suitable for profit from trading with the Rong'. Zhen represents marriage, merchants, and joy. Collation note: The character 'Rong' was mistakenly written as 'Jie' in the original edition.

遯。匏瓜之德，宜繫不食。君子失輿，官政懷憂。艮為匏瓜，巽為繫，兌口為食，兌覆故不食。《論語》："吾豈匏瓜也哉，焉能繫而不食"。艮為君子，震為輿，震覆故失輿。艮為官。○輿，元本訛與，依汲古。政，汲古作正，依宋元本。

The Kan hexagram transforms into the Duan hexagram. It is like the nature of a gourd, which is only suitable to be hung high and not to be eaten. A gentleman loses his carriage and the person in charge of government is filled with sorrow. Shang Binghe explains: The lower trigram of Duan is Gen, representing the gourd. The second to fourth lines form an interactive Xun trigram, indicating something being hung up. The hidden hexagram of Duan is Lin, whose lower trigram is Dui, representing the mouth and the act of eating. However, when Dui is viewed in reverse, it becomes Xun, hence the saying "not eating." The Analects records Confucius saying: "Am I not like a gourd? How can I only hang there without being eaten?" Gen represents the gentleman. The interactive trigram of Lin is Zhen, representing the carriage. When Zhen is viewed in reverse, it becomes Gen, hence the saying "losing the carriage." Gen also represents officials. Collation: The character "舆" in the original edition was mistakenly written as "与," here we follow the Jigugeshan edition. The character "政" in the Jigugeshan edition was written as "正," here we follow the Song and Yuan editions.

大壯。乘船渡濟，載水逢火。賴得免患，我有所恃。震為船，乾為江河，故曰渡濟。伏坤為水，艮為火，故曰載水逢火。坤為患、為我。○我有，宋元本作蒙我，依汲古。

The Kan hexagram transforms into the Da Zhuang hexagram. Traveling by boat across a river, the boat carries water but encounters fire; fortunately, I managed to avoid disaster and feel a sense of security. Shang Binghe explains: Da Zhuang has Zhen above representing the boat and Qian below representing the river and stream, so it is said "crossing the river." The hidden Guan hexagram within Da Zhuang has Kun above representing water, and the mutual hexagram Guan has Gen representing fire, so it is said "carrying water and meeting fire." Kun represents disaster and also me. Collation note: The words "I have" in the Song and Yuan editions read "I am covered by," but here we follow the Ji Gu Ge edition.

晉。道險多石，傷車折軸。與市為仇，不利客宿。艮為道、為石，坎險，故曰道險多石。坎為車、為軸、為多眚，故傷車折軸。艮為宿，震為客，震覆故不利。○險，宋本作途，元本作塗，依汲古。

The trigram Kan changes to the trigram Jin. The road is dangerous with many rocks, the vehicle is damaged and the axle breaks; there is enmity formed with people at the market, and it is not advisable to stay overnight outside. Shang Binghe explains: The second to fourth lines interact to form Gen, representing roads and mountains, while the third to fifth lines interact to form Kan, indicating danger. Therefore, it is said "the road is dangerous with many stones." Kan represents a vehicle, its axle, and many calamities, so it is said "the vehicle is injured and the axle breaks." Gen signifies stopping overnight, and Zhen represents travelers, but here the Zhen image is inverted, hence "it is not favorable." Collation: The character "dangerous" in the Song edition is "road," and in the Yuan edition is "path," but here we follow the Jigugē edition.

明夷。托寄之徒，不利請求。結衿無言，乃有悔患。艮為請求，艮覆故不利。震為襟，坤閉故曰結衿。震為言，坤括囊故無言。坎為患。結衿，乃罪人就刑時結朿之狀。坤為死，坎為刑，故有此象。

The Kan hexagram changes to the Mingyi hexagram. A person relying on others for support should not ask for help again; his clothes are tied up and he cannot speak a word, thus bringing regret and misfortune. Shang Binghe explains: Gen represents a request, but here the Gen image is inverted, hence it is said to be "unfavorable." The third to fifth lines of Mingyi interact to form Zhen, representing the upper part of the body, and the upper trigram Kun indicates closure, hence it is said "to tie the collar." Zhen represents speech, and Kun has the image of the sixth line of the Kun hexagram, "Kuangan" (to tie up a bag), hence it is said "to remain silent." The second to fourth lines interact to form Kan, representing misfortune. "To tie the collar" is the appearance of a criminal being bound by ropes, with Kun representing death and Kan representing punishment, hence this image is derived.

家人。三羊爭雌，相逐犇馳。終日不食，精氣竭罷。詳《乾》之《大畜》。○首句汲古作三年爭妻，茲依宋元本，然卦無羊象，《易大壯上六》有羊象，上六體震，疑《易》以震為羊，茲曰三羊，似亦以伏震為羊。

The Kan hexagram transforms into the Family hexagram. Three male sheep are competing for one female sheep, chasing each other and running around all day; they have no time to eat, and their strength and energy are completely exhausted. Shang Binghe said: This analogy has already been discussed in detail in the "Great Accumulation" line of the Qian hexagram. Notes: The first sentence in the Ji Gu Ge edition reads "three years competing for a wife," but here we follow the Song and Yuan editions which read "three sheep competing for a female." However, the Family hexagram itself does not have the image of sheep. In the "Great Strength" hexagram, the sixth line has the image of sheep. The sixth line belongs to the Zhen structure, so it can be inferred that the Zhou Changes regard Zhen as representing sheep. Here, referring to "three sheep," it seems to be using the hidden Zhen to take the sheep image.

睽。退惡防患，見在心苗。日中之恩，解釋倒懸。第二句汲古無，依宋元本增。日中之恩，汲古作日之中息，依宋元本。苗應為田，與下懸韻，梁簡文帝大法頌：澤雨無偏，心田受潤。

The trigram Kan transforms into the trigram Kui. Repelling evil and preventing calamities are all placed at the forefront of the heart; like the grace of the sun at its zenith, it resolves thepredicament of being hung upside down. Shang Binghe said: The second line is missing in the Jigusha edition, and it is added according to the Song and Yuan editions. "En of the middle of the day" in the Jigusha edition is "rest of the day," which is also corrected according to the Song and Yuan editions. The character "seed" should be "field" to rhyme with the character "suspended" in the next line. Liang Jianwen Emperor's "Great Law Hymn" has the line "Rain and dew are impartial, the heart field receives nourishment," showing that "heart field" was a common phrase at that time.

蹇。兩足四翼，飛入嘉國。寧我伯姊，與母相得。詳《賁》之《同人》。

The trigram Kan transforms into the trigram Jian. There is an entity with two legs and four wings, flying into a prosperous country; it settles my elder sister properly and gets along well with the mother. Shang Binghe says: The imagery of this passage has already been explained clearly in the section on "Beren" under "Tongren," so it will not be repeated here.

解。寒露所凌，漸至堅冰。草木瘡傷，華落葉亡。坎為寒、為露、為冰，又為堅，故漸至堅冰。震為草木，坎為破，故為瘡。震為花葉，伏巽為落，故葉落花亡。○所凌，宋元本作所降，漸作凌，茲依汲古。冰，宋本訛水。

The trigram Kan transforms into the trigram Xie. Cold dew comes layer by layer, gradually freezing into hard ice; the grass and trees suffer injuries, flowers wither and leaves wither. Shang Binghe explains: The lower trigram of Xie is Kan, which represents cold, dew, and ice, and Kan also signifies hardness, so it says that ice gradually forms. The upper trigram of Xie is Zhen, which represents grass and trees, and Kan signifies damage, so it says that there are wounds. Zhen represents flowers and leaves, and the hidden trigram of Xie, Jiaoren, has its upper trigram Xun, which signifies falling, so it says that leaves fall and flowers die. The phrase 'gradually forming hard ice' is taken from the first line of the first trigram of the trigram Kun, 'Walking on frost, hard ice comes.' Notes: The characters 'sovereign' and 'overwhelm' in the Song and Yuan editions are 'sovereign' and 'fall', and the character 'gradually' is 'overwhelm'; here we follow the edition of Ji Gu Ge. The character 'ice' in the Song edition is mistakenly written as 'water'.

損。后稷農功，富利我國。南畝治理，一室百子。震為稷，坤為富利、為國、為畝，震為南，故曰南畝。艮為治理、為室，震為子，坤為百，故曰百子。室，實也，言農家治理菓蓏，一實之中有百子也。

The Kan hexagram transforms into the Sun hexagram. Hou Ji taught the people to till the land and established agricultural achievements, making my country wealthy and profitable; cultivating carefully on sunny fields, one room can produce hundreds of sons. Shang Binghe explains: the lines two to four, which form the Zhen trigram, represent Hou Ji, the founder of the Zhou people; the lines three to five, which form the Kun trigram, signify wealth and profit, states and fields; Zhen is located in the south, so it is called "nan mu" (sunny fields). The upper trigram Gen represents governance and houses, Zhen represents sons, and the number of Kun is hundred, so it is said "bai zi" (hundreds of sons). Here, the character "shi" (room) should be read as "shi" (fruit), referring to farmers cultivating fruits, where one fruit contains hundreds of seeds.

益。設網張羅，捕魚園池。網罟自決，雖得復失。危訴之患，受其忻歡。上巽為繩，坤中虛，艮手，故曰設網張羅。巽為魚，坤為園池，艮擊，故捕魚園池。巽為敝漏，故網決。決，絕也，網決故得而復失。坤為失、為患。末二句有訛字，義未詳。○忻，元本作低，依汲古。訴，汲古作許，依宋元本。

The trigram Kan transforms into the trigram Yi. Setting up a net to catch fish in a garden pond; the net holes tear open by themselves, and the fish although caught are lost again. In a dangerous situation involving a complaint or accusation, one ends up in joy instead. Shang Binghe explains: The upper trigram of Yi is Xun, representing a rope, the middle trigram is Kun, which is empty, and the interacting trigram is Gen, representing hands, so it is said 'setting up a net and a snare'. Xun represents fish, Kun represents garden and pond, and Gen signifies capturing, so it refers to catching fish in the garden pond. Xun has the image of broken, leaking and leaking, so the net holes tear open; 'deciding' means cutting off, the net is broken, so the fish caught are lost again. Kun represents loss and calamity. The last two sentences have incorrect characters and the meaning is unclear. Collation: The character 'Xin' in the original edition is 'Di', here following the Jigugeshi edition; the character 'Su' in the Jigugeshi edition is 'Xu', here following the Song and Yuan editions.

夬。路輿縣休，侯伯恣驕。上失其威，周室衰微。威，宋元本作盛，依汲古。衰，汲古作相，依宋元本。輿多訛為與，路輿，大車也，見《左傳桓二年》疏。又《周禮春官》："王之五路。"路車乃天子之乘，縣休不用，其衰可知。天子之所以衰，以侯伯嬌恣，不奉王命也。夬伏剝，坤為大輿，故曰路輿；艮一陽止於上，故曰縣休。震為諸侯、為威、為周，震反於上故曰驕恣，震覆故失其威，故周室衰微。坤為失，艮為室也。

The trigram Kan transforms into the trigram Guai. The royal carriage of the Son of Heaven is hung up and not used, while the feudal lords and ministers act arrogantly and recklessly. Those in power have lost their authority, leading to the decline of the Zhou royal house. Shang Binghe first notes that in the Song and Yuan editions, the character "wei" (authority) was written as "sheng," following the Jigugē edition; and the character "shuai" (decline) in the Jigugē edition was written as "xiang," following the Song and Yuan editions. The character "yu" (carriage) is often mistakenly written as "yu" (with). "Lu yu" refers to a large chariot, as mentioned in the commentary by Kong Yingda on the "Zuo Zhuan · Huangong Ernián"; the "Rites of Zhou · Chun Guan" also states that the Son of Heaven had five types of road chariots, and the road chariot was the one used by the Son of Heaven. Now, it is hung up and not used, which clearly indicates the decline of the royal house. The Son of Heaven's decline is due to the arrogance and recklessness of the feudal lords and ministers, who do not obey the royal commands. Now discussing the imagery: Guai is hidden within the trigram Bao. In Bao, the trigram Kun represents the large chariot, hence "lu yu." In Bao, the upper trigram Gen has only one yang line at the top, which stops, hence "xuan xiu," meaning hung up and resting. The trigram Zhen represents the feudal lords, authority, and the Zhou dynasty; Zhen is reversed to the top, hence the arrogance and recklessness. The reversal of the Zhen image leads to the loss of authority, causing the Zhou dynasty to decline. The trigram Kun represents loss, and Gen represents the house.

姤。逐走追亡，相及扶桑。復見其鄉，使我悔喪。伏《復》。震為逐、為走，震為桑，又為東，故及於扶桑。坤為鄉、為我、為悔、為喪。《山海經》"日浴扶桑"。

The trigram Kan changes to the trigram Guo. Pursuing a person who has fled, I follow him all the way to the Fushang tree at the eastern sunrise; when I finally see my hometown again, I feel both regret and despondency. Shang Binghe explains: Guo is related to Fu through mutual transformation, so the image of Fu is taken. The lower trigram of Fu is Zhen, which represents pursuit and running, and Zhen also refers to the mulberry tree and is located in the east, hence the pursuit reaches Fushang. The upper trigram of Fu is Kun, which represents hometown, self, regret, and loss. The Classic of Mountains and Seas says, "The sun bathes on the Fushang tree." Fushang is a mythical divine tree at the place where the sun rises.

萃。履祿綏厚，載福受祉。衰微復起，繼世久長。疾病獻麥，晉人赴告。通《大畜》。震為履，乾為祿、為厚、為福、為祖，巽隕落，故曰衰微。震為起，故曰衰微復起。坤為世，巽為長，坤為疾病，震為麥、為晉、為人、為告，《左傳成十年》："晉侯欲麥，使甸人獻麥，將食而卒。"赴告者，赴君喪於各國也。○祿，元本作福，依宋本、汲古。福受，汲古作受福，依宋元本。獻麥，汲古作無危，宋元本作獻凌，宋本雲當作麥，從之。

The trigram Kan transforms into the trigram Cui. Standing on top of blessings and enjoying great favor, bearing the fortune and receiving blessings; after decline, revival occurs, continuing through generations without decline. The king is ill and wants to eat new wheat, but the wheat is presented yet cannot be eaten. The people of Jin announce the death of the king to other states. Shang Binghe explains: Cui is related to Da Xu through mutual transformation, so the image of Da Xu is taken. Da Xu has the trigram Zhen in the mutual trigrams, representing foot and stepping; the lower trigram Qian representsofficial stipend (grants), abundance, blessings, and ancestors. Xun represents decline, so it is said to be in decline; Zhen represents movement, so it is said to revive after decline. Kun represents generations, Xun represents longevity, Kun represents illness; Zhen represents wheat, Jin, people, and announcements. The "Zuo Zhuan · Chenggong Shí Nián" records: King Jing of Jin wanted to eat new wheat, ordered the person in charge of the fields to present new wheat, but just as he was about to eat, he died. "Fu gao" means to inform other states of the king's death. Collation: The original edition had "lu" (grants) instead of "fu" (blessings); following the Song edition and Jigugē edition. The words "fu shou" in the Jigugē edition are "shou fu," following the Song and Yuan editions. The phrase "xian mai" in the Jigugē edition is "wu wei," while the Song and Yuan editions have "xian ling," and the Song edition notes that it should be "mai," so we follow the Song edition.

升。鰥寡孤獨，祿命苦薄。入宮無妻，武子哀悲。坤巽皆為寡，故曰孤獨。震為祿，巽為命，巽寡故苦薄。伏艮為宮，巽為妻、為入，坤喪故曰無妻。震為武、為子，坤為哀悲。武子，崔杼，杼將娶棠姜，筮得《困》三爻曰"入其宮，不見其妻"，後果得禍。

The hexagram Kan transforms into the hexagram Sheng. The person is old without a wife, old without a husband, young without a father, old without a son; his fortune and destiny are all meager and suffering. When entering the inner chamber, he cannot see his wife, and Wu Zi feels sorrow and grief over this. Shang Binghe explains: both Kūn and Xun have the image of being alone and destitute, so it is said "guan gua gudu" (widow, widower, orphan, and the lonely). In the third to fifth lines of Sheng, the mutual trigram Zhen represents fortune, and the lower trigram Xun represents destiny. Xun governs being alone and destitute, so fortune and destiny are meager and suffering. The hidden hexagram Wu Wang within Sheng has the mutual trigram Gen representing the house, Xun representing wife and entering, and Kūn representing loss and death, so it is said that one cannot see his wife. Zhen represents Wu and son, and Kūn represents sorrow and grief. Here, Wu Zi refers to Cui Zhu of the State of Qi. Cui Zhu was about to marry Tang Jiang, and he consulted the Yi Jing and received the hexagram Guan, with the third line stating "entering his chamber, not seeing his wife." Later, this indeed led to calamity.

困。山沒邱浮，陸為水魚。燕雀無巢，民無室廬。詳《觀》之《大有》。

The trigram Kan transforms into the trigram Kun. High mountains sink and disappear, hills turn upside down and float, and land becomes a waterland where fish swim. Swallows and sparrows lose their nests, and people have no houses to live in. Shang Binghe says: The symbolic meaning of this transformation has already been explained in detail in the section on "Observing" (Guan) and "Great Possession" (Dai You), so it will not be repeated here.

井。冠帶南遊，與福喜期。徼於嘉國，拜位逢時。伏《噬嗑》。艮為冠，巽為帶，離為南，故冠帶南遊。伏震為福喜，艮為國、為位、為時。○徼於，汲古作遨遊，依宋元本。位，宋元本作為，非，依汲古。

The trigram Kan transforms into the trigram Well. One wears a crown and ties a sash, traveling south to meet with good fortune and joy as scheduled; seeking a prosperous state, one receives an official position at an auspicious time. Shang Binghe explains: The Well trigram is connected to the trigram噬嗑, so it takes the image of噬嗑. The second to fourth lines of噬嗑 form the trigram Gen, representing a crown and robe; the lower trigram of Well is Xun, representing a sash. The upper trigram of噬嗑 is Li, which resides in the south, so it is said that one wears a crown and ties a sash and travels south. The hidden trigram Zhen represents fortune and joy, while Gen represents a state, rank, and timing. Collation: The characters 「徼于」 in the Jigusha edition are 「遨游」, so here we follow the Song and Yuan editions; the character 「位」 in the Song and Yuan editions is 「为」, which is inappropriate, so here we follow the Jigusha edition.

革。東行亡羊，失其羝牂。少女無夫，獨坐空廬。通《蒙》。震為東，兌為羊，坤喪故亡羊。兌為少女，震為夫，坤喪故無夫。艮為坐、為廬，坤虛故曰空廬。

The Kan hexagram changes to the Ge hexagram. Going east, a sheep is lost; neither a male nor a female sheep is seen. A young woman has no husband and sits alone in an empty house. Shang Binghe explains: Ge is connected with Meng through its changing lines, so the Meng image is taken. In Meng, the second to fourth lines form Zhen, which represents the east. In Ge, the upper trigram is Dui, which represents sheep. In Meng, the third to fifth lines form Kun, which signifies loss, hence the loss of the sheep. Dui represents a young woman, Zhen represents a husband, and Kun signifies loss, hence the absence of a husband. The upper trigram of Meng is Gen, which represents sitting and a house, and Kun is empty, hence 'empty house.' 'Di' refers to a male sheep, and 'Zang' refers to a female sheep.

鼎。探雀捕魚，耕田捕。費日無功，右手空虛。通《屯》。艮為雀，艮手故曰探、曰捕。坤為魚、為田，震為耕夫，探雀得魚，耕田得，二者皆必無之事，故曰無功。艮為日，兌右坤虛。○空虛，汲古作虛空，依宋元本。

The trigram Kan transforms into the trigram Ding. Trying to catch birds but hoping to catch fish, plowing fields but hoping to catch things from the water; wasting time and achieving nothing, the right hand remains empty and fails to grasp anything tangible. Shang Binghe explains: The trigram Ding is connected to the trigram Tun, so the image of Tun is taken. The mutual trigram of Tun is Gen, representing a bird, and Gen also represents the hand, so it is said 'to probe' and 'to catch'. Within Tun, Kun represents fish and fields, and the lower trigram Zhen represents the farmer plowing fields. Catching a bird's nest but hoping to get fish, plowing fields but hoping to catch things from the water, these two things are entirely impossible, so it is said 'no achievement'. Gen represents the sun,兑 is located on the right side, and Kun represents emptiness. The text and annotations contain two obscure characters, which are preserved in the original form using a private character symbol, as their shape cannot be determined. Here they are retained as they are without any changes. The text reads 'empty and void' in the Jigusha edition, but here it follows the Song and Yuan editions.

震。東行飲酒，與喜相抱。福為吾家，利來從父。水澤之徒，望邑而處。震為東，坎為酒，震口故曰飲酒。震為喜，艮手為抱，正反艮故曰相抱。艮為家，震為父，伏巽為利。坎為水，艮為望、為邑。○父，汲古作母，從宋元本。

The hexagram Kan transforms into Zhen. Zhen is a pure hexagram, meaning that it is formed by stacking two instances of the same trigram. Going east to drink wine, accompanied by joy; good fortune comes to my house, benefits come from the father's side; those who live by water and marshes look upon the city and settle there. Shang Binghe explains: Zhen is located in the east, the third to fifth lines interact with Kan, which represents wine, and Zhen represents the mouth, so it is said to drink wine. Zhen represents joy, the second to fourth lines interact with Gen, which represents the hand and embracing, with upright Gen facing inverted Gen, so it is said 'to embrace'. Gen represents the house, Zhen represents the father, and the hidden trigram Xun represents benefit. Kan represents water, Gen represents looking and observing, and also represents the city. Collation note: The character 'father' in the Jigusha edition is 'mother', but here we follow the Song and Yuan editions.

艮。妄怒失精，自令畏悔。忪忪之懼，君子無咎。震為怒，坎為畏懼，艮為君子。○第三句汲古作怡怡之歡，依宋元本。

The trigram Kan transforms into Gen. Gen is also a pure trigram with the same upper and lower parts. Sudden anger consumes one's spirit, leading to fear and regret; one is anxious and fearful, but the gentleman does not commit mistakes. Shang Binghe explains: the third to fifth lines of Gen form Zhen, representing anger, while the second to fourth lines form Kan, representing fear, and Gen represents the gentleman. "Song song" describes a state of mental instability. Collation note: the third sentence in the Jigusha edition reads "yi yi zhi huan," but here we follow the Song and Yuan editions.

漸。白雲如帶，往往來處。飛風送迎，大雹將下。擊我禾稼，僵死不起。巽為白、為帶，坎為雲，巽進退故曰往來、曰送迎。艮為雹、為擊，巽為禾稼，坎陷故曰僵。○來，宋元本作旗，依汲古。

The trigram Kan transforms into the trigram Jie. White clouds resemble a ribbon, coming and going and stopping in midair; strong winds welcome and send off, and large hailstones are about to fall, damaging my crops, with the grain bending over and dying, unable to stand upright again. Shang Binghe explains: The upper trigram of Jie is Xun, which represents white and a ribbon; Kan represents clouds, and the image of Kan appears in the interrelated trigram Gui Mei, which is associated with Jie. Xun governs indecision and movement, hence it is said 'coming and going' and 'welcoming and sending off'. The lower trigram is Gen, representing hail and striking, Xun represents crops, and Kan signifies sinking, hence it is said 'falling down and dying'. Collation: The character 'come' in the Song and Yuan editions was written as 'flag', but here we follow the Ji Gu Ge edition.

歸妹。南至之日，陽消不息。北風烈寒，萬物藏伏。離為南、為日，曰南至、冬至，純陰極寒，故曰陽消不息。伏巽互坎，故曰北風。坎為寒。為伏，震為萬物，故曰萬物藏伏。

The hexagram Kan transforms into the hexagram Gui Mei. On the day when the sun reaches its southernmost point, the yang energy declines and no longer grows; the northern wind is severe and cold, and all things retreat and hide. Shang Binghe explains: in the hexagram Gui Mei, the second, third, and fourth lines interact to form Li, which represents the south and the sun, so it is called "south solstice," which is the winter solstice. At this time, it is purely yin energy, and the cold reaches its peak, so the yang energy declines and does not arise. The hexagram Gui Mei is hidden within the hexagram Jie, whose upper trigram is Xun, which represents wind. The primary hexagram's third to fifth lines interact to form Kan, which is located in the north, so it is called "northern wind." Kan represents cold and also signifies concealment; Zhen represents all things, so it is said that all things retreat and hide.

豐。火中仲夏，鴻雁解舍。體重難移，未能高舉。君子顯名，不失其譽。《月令》："季夏之月，昬火中"，火，心星也。仲當為季，火謂鶉火，屬南方。離為星、為火、為夏，伏艮為季，故曰季夏。震為鴻雁，中互大坎故曰難移，故不能高舉。伏艮為君子、為名譽。解舍，言天暑而棄其巢也。○舉，宋元本作舞，解作來，均依汲古。季夏，各本皆作仲夏，與《月令》不合，定為訛字。

The Kan hexagram transforms into the Feng hexagram. At dusk, the great red star is directly overhead in the southern sky, and the season has reached the end of summer. The wild geese abandon their nests; the body feels heavy and difficult to move, and they cannot fly high. The gentleman's reputation is prominent and does not lose the proper honor. Shang Binghe explains: The "Book of Rites · Monthly Ordinances" says, "In the month of the end of summer, at dusk, the great red star is directly overhead in the south." Here, the "fire" refers to the great red star of the Heart Mansion. The character "zhong" in Lin Ci's text should be read as "ji." The fire can also refer to the constellation Chunhuo, which belongs to the south. The lower part of Feng hexagram is Li, representing stars, fire, and summer. The hidden hexagram Hun, with its mutual hexagram Gen, represents the season of "ji xia," meaning the end of summer. The upper part of the hexagram is Zhen, representing wild geese. The hexagram combines to form an enlarged Kan, hence the difficulty in movement and inability to fly high. The hidden Gen represents the gentleman and reputation. "Jie she" refers to the intense heat, causing the wild geese to abandon their nests. Collation: The character "ju" in the Song and Yuan editions is "wu," and "jie" is "lai," both following the Ji Gu Ge edition. All editions read "zhong xia" instead of "ji xia," which conflicts with the "Monthly Ordinances," so it is determined to be an error.

旅。北行出門，履蹈躓顛。踒足據塗，汙我襦袴。伏《節》。坎北震行，艮門，故曰北行出門。震為履蹈，坎為蹇，故曰躓顛、曰踒足。躓踒，皆跌也。坎為汙，震為襦袴。

The trigram Kan transforms into the trigram Liu. Going north to leave the place, I walked unsteadily and stumbled; I sprained my foot and sat down in the mud, soiling my short trousers and long pants. Shang Binghe explains: Liu is connected with Jie, so the image of Jie is taken. On Jie, the body trigram is Kan, which is in the north, and the mutual trigram of Jie is Zhen, which indicates movement. The lower trigram of Liu is Gen, which represents a gate, so it is said 'going north to leave the place'. Zhen indicates walking and treading, while Kan signifies difficulty, so it is said 'stumbling' and 'spraining the foot'; 'zhi' and 'yu' both mean falling. Kan represents filth, and Zhen represents short trousers and long pants.

巽。輕車醊祖，疾風暴起。促亂祭器，飛陽鼓舞。明神降佑，道無害寇。兼用《震》象，詳《豫》之《大畜》。○疾，宋元本作焱，依汲古。佑，元本作佑。鼓舞，宋元本作錯華，均依汲古。

The trigram Kan transforms into the trigram Xun. Xun is also a pure trigram with the same upper and lower parts. Before setting out on a journey, one pours wine to worship the road god. Suddenly a strong wind arises, blowing the ritual vessels askew and causing dust and sand to fly up as if in celebration. The divine spirits descend to offer protection, and there are no thieves or bandits along the way. "Chu Zu" refers to the ritual of pouring wine on the ground to worship the road god, a ceremony for bidding farewell to ancestors. Shang Binghe says: This passage also uses the imagery of the trigram Zhen. The details have already been explained in the section on "Yu" and "Da Xu." Notes: The character "ji" in the Song and Yuan editions was written as "yan," following the Ji Gu Ge edition. The character "you" in the Yuan edition was written in a different form, but the current standard form has no distinction. The words "gǔwǔ" in the Song and Yuan editions were written as "cuo hua," and both are followed according to the Ji Gu Ge edition.