Commentary on Jiao's Forest of Changes, Volume 10

兌。酒為歡伯，除憂來樂。福喜入門，與君相索，使我有得。伏《艮》。互坎為酒，震為歡、為伯，《酒譜》："昔人謂酒為歡伯"。坎為憂，艮為門，震為福喜、為君，艮為求，正反艮故曰相索。艮為我。○得，宋元本作德，依汲古。

The trigram Kan transforms into the trigram Dui. Dui is also a pure trigram with the same upper and lower parts. Wine is a joyful companion that dispels worries and brings happiness; good fortune and celebration enter the house, and with the gentleman, I gain something. Shang Binghe explains: Dui is connected to Gen through mutual transformation, so the image of Gen is taken. The mutual trigram of Kan is wine, and the mutual trigram of Zhen is joy and the elder brother. The "Wine Spectrum" says, "Ancient people called wine the joyful companion." Kan represents worry, Gen represents the door, Zhen represents fortune, joy, and the gentleman. Gen represents seeking, and the upright Gen and inverted Gen are opposite, so it is said "seeking each other." Gen also represents me. Collation: The character "de" in the Song and Yuan editions was written as "de," but here we follow the Jigugē edition.

渙。三足孤烏，靈明督郵。司過罰惡，自賊其家，毀敗為憂。《五行志》："日中有三足烏"，震為足，數三，故曰三足。為黔啄，故曰烏。艮為龜，故曰督郵。詳《小畜》之《未濟》。震為郵。○靈明，汲古作虛鳴，依宋元本。督郵，為郡督察官，自西漢至魏晉皆有之，陶淵明不肯為督郵折腰者是也。

The trigram Kan transforms into the trigram Huan. A solitary bird with three feet, which is a spiritually discerning and vigilant supervisor; it is responsible for investigating faults and punishing wickedness, but ends up harming itself and causing disaster and worry. Shang Binghe explains: The "Book of Han · Five Phases Chapter" says, "The sun has a three-footed bird." The second to fourth lines of Huan trigram interact to form Zhen, which represents feet, and Zhen's number is three, hence "three feet." Zhen is also a black-beaked bird, hence "bird." Gen represents a turtle, hence "supervisor," as detailed in the entry "Xiao Xu" and "Wei Ji." Zhen represents postal communication. Note: The "spiritually discerning" in the汲古阁 edition is "vainly calling," here following the Song and Yuan editions. The supervisor is a local inspector, established from the Western Han to the Wei and Jin dynasties. Tao Yuanming refused to bow to this official, referring to this position.

節。三河俱合，水怒湧躍。壞我王屋，民飢於食。詳《蠱》之《頤》。節中互頤，故詞同。○湧，宋本、汲古作踴，茲依元本。

The trigram Kan transforms into the trigram Jie. Three great rivers converge together, the water force raging violently, surging and leaping; it destroys my royal palace and houses, causing the people to lose their food supply. Shang Binghe says: This is discussed in detail in the entry under "Gu" and "Yi"; the trigram Yi appears in the middle of Jie, so the wording of Lin's commentary is the same as that entry. Collation note: The character "yong" in the Song edition and the Jigugong edition is "yong," but here we follow the Yuan edition.

中孚。南行棗園，惡虎畏班。執火銷金，使我無患。震為南，艮為果、為園、為虎、為班。班，亦虎也，楚人謂虎為班。惡，憎也。艮為火、為手，故曰執火。艮為金、為我，虎為金精，以火銷金，故無虎患。○金，汲古作鋒，艮為刀鋒亦合，今依宋元本。

The trigram Kan transforms into Zhongfu. Going south into a mulberry garden, one must be most cautious of encountering a spotted tiger; holding a torch to melt down metal, it will remove the tiger's threat. Shang Binghe explains: Zhongfu's interacting trigram Zhen is located to the south, and the interacting trigram Gen represents fruits, gardens, tigers, and spots; 'ban' refers to the tiger, as people from Chu called tigers 'ban'. The word 'wu' here means to hate or fear. Gen represents fire and hands, so it is said 'to hold a torch'. Gen also represents metal and 'I'; tigers are the essence of metal, and using fire to melt metal will eliminate the tiger's threat. Collation: The character 'jin' in the Jiguge edition is 'feng', which makes sense as Gen represents a blade's edge; however, we follow the Song and Yuan editions.

小過。求鹿過山，與利為怨。闇龍不言，誰知其歡歡。艮為求、為山，震為鹿，鹿在山外，故曰過山。巽為利，兌為耳、為昧，故闇聾。震言艮止故不言。○聾，汲古訛襲，依汲古。

The trigram Kan transforms into the trigram Xiao Guo. Going over the mountain to hunt a deer, seeking profit only leads to resentment; a deaf person remains silent, but who knows the joy he feels inside. Shang Binghe explains: the lower trigram of Xiao Guo is Gen, meaning seeking and mountain, and the upper trigram is Zhen, meaning deer; the deer is outside the mountain, hence it is called "passing over the mountain." The concealed trigram Zhong Fu has the upper trigram Xun meaning benefit, and the lower trigram Dui meaning ear and darkness, hence it is called deaf — note that the term "an long" in Lin's text should be read as "long." Zhen governs speech while Gen governs stillness, hence he cannot speak. Collation: the character "long" in the Ji Gu Ge edition is mistakenly written as "xi," and the original note still writes "according to Ji Gu," but it is suspected that it should be "according to the Song and Yuan editions."

既濟。行旅困蹴，失明守宿。囹圄之憂，啟蟄出遊。此用《坎》象。震為行旅，艮止坎陷故曰困。坎為宿、為隱伏，故曰失明守宿。坎為囹圄、為憂、為蟄，震出故曰啟蟄出遊。○蟄，宋元本作執，依汲古。

The trigram Kan transforms into the trigram Ji Ji. A traveler is in distress and hardship, losing his light and only able to stay at his lodging; there is worry about imprisonment, and he can only resume travel after the start of the Awakening of Insects. Shang Binghe explains: this passage uses the image of Kan. The trigram Ji Ji contains Zhen, which represents travel, while Gen signifies stillness and Kan indicates falling into difficulty, hence the saying 'distress'. Kan represents lodging and concealment, hence 'losing light and staying at the lodging'. Kan also represents imprisonment, worry, and hibernation, while Zhen signifies movement, hence 'Awakening of Insects and resuming travel'. Note: the character 'zhé' in the Song and Yuan editions was written as 'zhí', but here we follow the Jiguge edition.

未濟。據棘履杞，跌刺為憂。夫婦不和，亂我良家。此仍用《坎》象。坎為棘、為杞、為刺、為夫，離為婦，婦前夫後故曰不和。○杞，宋元本作危，今依汲古。

The trigram Kan transforms into the trigram Wei Ji. Supporting oneself with thorns and treading on wolfberries causes injury from the prickles, leading to worries and troubles. Husband and wife are not in harmony, disturbing this good household. Shang Binghe explains: This still uses the image of Kan. Kan represents thorns, wolfberries, brambles, and husband; Li represents wife. The wife is in front and the husband is behind, with reversed positions, hence the lack of harmony. Collation note: The character 'Qǐ' (杞) in Song and Yuan editions was written as 'Wēi' (危), but here we follow the Ji Gu Ge edition.

離。時乘六龍，為帝使東。達命宣旨，無所不通。通《坎》。互艮為時，震為龍，坎數六，故曰六龍。震為帝、為東，本卦巽為命，風散故達命宣旨，無所不通。

The hexagram Li remains unchanged, with heaven and earth in perfect harmony, forming a pure hexagram. At the right time, it rides upon six dragons, carrying out the emperor's mission to the east; conveying imperial orders and announcing decrees, there is no place that cannot be reached. Shang Binghe explains: Li is connected to Kan, so it takes the image of Kan. The third to fifth lines of Kan form the hexagram Gen, representing time. The second to fourth lines form the hexagram Zhen, representing dragons. Since the number of Kan is six, it is said 'six dragons'. Zhen represents the emperor and the east. The second to fourth lines of the primary hexagram Li form the hexagram Xun, representing orders. Xun is wind, which can spread to all directions, hence the decree can be transmitted without obstruction. 'Time riding six dragons' is a phrase taken from the Commentary on the Judgment of the Hexagram Qian.

乾。執轡四驪，王以為師。陰陽之明，載受東齊。遇卦離為東，互巽為齊。

The Li hexagram changes to the Qian hexagram. He holds the reins and drives four black horses, and the king appoints him as his teacher. He understands the principles of yin and yang and is capable of discerning matters, so he is entrusted with duties in the eastern state of Qi. Shang Binghe explains: When the Li hexagram occurs, since Li is located in the east, the lines two to four interact to form Xun, representing Qi. "Li" refers to black horses, and "four Li" means a carriage drawn by four horses.

坤。春秋禱祝，解禍除憂，君子無咎。此與上皆兼用《離》象。離互兌為秋，兌口故禱祀。離伏震故曰春秋，坎故曰禍憂。伏艮為君子。○祝，依宋元本，汲古作祀。禍，依汲古，宋元本作過。

The trigram Li changes to the trigram Kun. In spring and autumn, prayers and worship are performed to resolve calamities and remove worries, and the gentleman will not commit any mistakes. Shang Binghe explains: this passage, together with the previous one, both use the trigram Li. The trigram Li, with its third to fifth lines, forms the trigram Dui, representing autumn, and Dui represents mouth, hence the mention of prayers and worship. The trigram Li contains the trigram Kan, which in turn contains Zhen, representing spring. When combined with Dui representing autumn, it is said 'spring and autumn'. Kan governs calamities and worries. The trigram Gen, hidden within, represents the gentleman. Collation: the character 'Zhu' is taken from the Song and Yuan editions, while the Ji Gu Ge edition has 'Si'; the character 'Hu' is taken from the Ji Gu Ge edition, while the Song and Yuan editions have 'Guo'.

屯。坐朝乘軒，據國子民。虞叔受命，六合和親。坤為朝、為軒車，艮為坐，震為乘，故曰坐朝乘軒。艮為據、為國，震為子，坤為民，故據國子民。艮為叔，震為歡。虞伏巽為命，故曰虞叔受命。坎為和、為合，數六，故曰六合。○坐朝，宋元本作坐車，依汲古。六合和親，宋本、汲古作和合六親，茲依元本。

The trigram Li changes to Zun. Sitting in the court, riding in a carriage of a high official, possessing a state and nurturing the people; Yu Shu received the king's command, and harmony and affection prevailed in all directions. Shang Binghe explains: The lines two to four of Zun interact to form Kun, representing the court and the carriage, while lines three to five interact to form Gen, representing sitting. The lower trigram Zhen represents riding, so it is said 'sitting in court and riding in a carriage'. Gen represents possessing and a state, Zhen represents children (used as a verb, treating the people as children), and Kun represents the people, so it is said 'possessing the state and nurturing the people'. Gen represents a younger brother, Zhen represents joy; the trigram Xun hidden in Yu's territory represents a command, so it is said 'Yu Shu received the command'. The upper trigram Kan represents harmony and union, and the number of Kan is six, so it is said 'Six Harmony'. Collation: The words 'sitting in court' in the Song and Yuan editions read 'sitting in a carriage', following the Jigugē edition; 'Six Harmony and affection' in the Song edition and Jigugē edition read 'harmony and union with the Six Relations', here following the Yuan edition.

蒙。開戶下堂，與福相迎。祿於公室，曾祖以昌。坤為門戶，艮為堂，震為門，坤為下，故曰開戶下堂。震為福祿，正反震，故曰與福相迎。震為公，坎為室，艮為祖。

The Li hexagram changes to the Meng hexagram. Open the door and descend into the hall, welcoming good fortune to enter; receive salary from the official house, and the family has prospered since the ancestors. Shang Binghe explains: Meng's third to fifth lines interact to form the坤 (Earth) trigram, representing the door and hall. The upper trigram is Gen (Mountain), representing the hall. The second to fourth lines interact to form the Zhen (Thunder) trigram, representing the door. The坤 trigram is at the lower position, so it is said 'open the door and descend into the hall'. Zhen represents good fortune and salary. The upright Zhen and inverted Zhen are opposite, so it is said 'welcome good fortune'. Zhen represents the official, the lower trigram Kan represents the official house, and Gen represents the ancestors.

需。高木腐巢，漏溼難居。不去甘棠，使我無憂。坎為木，離為巢，在上故曰高木，坎水故曰腐巢，故曰漏溼。下二句言巢雖漏溼，只不伐甘棠即無傾覆之憂也。

The hexagram Li (Fire) changes to Xu (Need). The nest in the high tree has rotted, leaking and damp, making it hard to dwell in; as long as that sweet osier tree is not cut down, I will have no worries. Shang Binghe explains: The upper trigram of Xu is Kan (Water), representing wood, and the interacting trigram is Li (Fire), representing the nest. The nest is in the upper position, hence 'high tree'; Kan represents water, hence the nest is rotten and leaking and damp. The last two lines mean: although the nest is leaking and damp, as long as the sweet osier tree is not cut down, there will be no fear of collapse. The reference to the sweet osier tree comes from the Book of Songs, Zhao Nan, Gan Tang, where the Duke Zhao Bo once listened to cases and decided matters under the sweet osier tree, and the people cherished him and did not want to cut down that tree.

訟。三女為奸，俱遊高園。背室夜行，與伯笑言。不忍主母，為失醴酒，冤尤誰告。通《明夷》。坤為女，震數三，故曰三女。坎為奸，巽為高，坤為園，故俱遊高園。艮為背，坎為室、為夜，艮覆故曰背室夜行。震為伯、為笑言、為主，坤為母，故曰主母。坎為酒、為冤尤。《列女傳》："周大夫主父妻淫於鄰人，恐主父覺，置毒酒使婢進之，婢知之，佯僵覆酒，受笞"。○忍，汲古訛認。末二句各本皆作"為設歡酒，冤尤誰禱"，依汲古《履》之《既濟》校。告，音垢，林意謂女行不端，婢不忍從主母毒主父，佯失酒，反遭笞也。

The trigram Li transforms into the trigram Song. Three women committed a wrongdoing, and together they enjoyed a garden in a high place; they went out at night, away from their homes, and talked and laughed with the man. The servant girl could not bear to obey her mistress and poison the man, so she deliberately overturned the sweet wine. Where could she complain her innocence? Shang Binghe explains: Song is connected with Mingyi, so the image of Mingyi is taken. The upper trigram of Mingyi is Kun, representing women. The mutual trigram Zhen indicates the number three, so it is said 'three women'. Kan represents deceit, Xun represents high, and Kun represents a garden, so it is said they went together to a high garden. Gen represents the back, Kan represents a house and night, and the image of Gen is inverted, so it is said 'going out at night from the house'. Zhen represents a master, laughter, and leadership, and Kun represents a mother, so it is said 'master and mother'. Kan represents wine and injustice. The "Bi女传" records: A wife of a Zhou official, Master Fu, had an affair with a neighbor. Fearing that Master Fu would find out, she prepared poisoned wine and had a servant girl bring it in. The servant girl knew the truth and pretended to fall, spilling the wine, and thus was beaten. The text notes: The character '忍' in the Jigusha edition is mistakenly written as '认'; the last two lines in all editions read 'to prepare a joyful wine, whose injustice can be prayed to whom', but here it is corrected according to the Jigusha edition's entry on 'Lǚ' transforming into 'Jìjí'. The character '告' is read as '垢' in pronunciation. The story describes: the mistress was improper, the servant girl could not bear to obey her mistress and poison Master Fu, so she pretended to spill the wine, and was beaten instead.

師。漏巵盛酒，無以養老。春貸黍稷，年歲實有。履道坦坦，平安無咎。坎為酒，震為巵，伏巽，故曰漏巵。坤為老，坤喪，故不能養老。震為黍稷、為春，坤為年歲。震為履、為大塗，故曰履道坦坦。○無，宋元本作何，依汲古。

The hexagram Li transforms into the hexagram Shi. Using a leaky vessel to hold wine, it is impossible to support the elderly; borrowing millet and millet seeds in spring, there is indeed a harvest when the crops mature; walking on a broad and level path, there is safety and no misfortune. Shang Binghe explains: The lower trigram of Shi is Kan, representing wine. The lines two to four interact to form Zhen, representing a vessel. The hexagram Shi is connected to Tongren, whose interacting trigrams include Xun, which indicates leakage, hence the phrase 'leaky vessel'. The upper trigram of Shi is Kun, representing the elderly, and Kun signifies loss, hence the inability to support the elderly. Zhen represents millet and millet, as well as spring, while Kun represents years. Zhen also represents walking and a broad path, hence the phrase 'walking on a broad and level path'—these four characters are originally from the line statement of line two of the hexagram Li. Collation: The character 'wu' in Song and Yuan editions is 'he', here following the Ji Gu Ge edition.

比。松柏枝葉，常茂不落。君子惟體，日富安樂。艮為木、為堅，故曰松柏、曰不落。艮為君子、為安，坤為身，故曰體。○惟體，汲古作歡寧，安作求，均依宋元本。

The trigram Li transforms into Bi. The branches of pine and cypress remain evergreen through all four seasons, never withering; the gentleman seeks only to preserve himself, gradually becoming rich and content. Shang Binghe explains: the interaction of lines three to five in Bi forms Gen, representing wood and hardness, hence the reference to pine and cypress and their evergreen nature. Gen also represents the gentleman and tranquility, with the lower trigram Kun representing the body, hence the term 'body'. Collation: the text 'only body' in the Jiguge edition reads 'joy and tranquility', and 'tranquility' is written as 'seek', both following the Song and Yuan editions.

小畜。夫婦不諧，為燕攻齊。良弓不張，騎刼憂亡。互《離》。下震上巽，震夫巽婦，而正反兩兌口相對故曰不諧。兌為燕，巽為齊，坎為弓，坎伏，故曰不張。騎刼，燕將，代樂毅戰死，故曰亡。○第四句宋元本作騎駟憂凶，茲依汲古。

The Li hexagram changes to the Xiaoxu hexagram. The husband and wife do not get along, and the state of Yan goes to attack Qi; a good bow cannot be drawn, and the general Qi Jie is anxious and eventually dies. Shang Binghe explains: In the Xiaoxu hexagram, the mutual hexagram shows the image of Li. Considering the trigrams above and below, Zhen represents the husband and Xun represents the wife. The two Dui trigrams, one upright and one inverted, are facing each other, so it is said 'not harmonious'. Dui represents Yan, Xun represents Qi, and Kan represents the bow. The Kan trigram is hidden, so it is said the bow cannot be drawn. Qi Jie was the general of Yan, taking over from Yue Yi to lead the army against Qi, and was defeated by the Qi general Tian Dan and died in battle, so it is said 'death'. Note: The fourth sentence in the Song and Yuan editions reads 'Qi Si you xiong', but here we follow the Jigugē edition.

履。出令不勝，反為大災。強不克弱，君受其憂。巽為令、兌為反巽、為毀折，故曰不勝，曰反為大災，卦以一陰為主，故強不克弱，言五陽不能勝此一陽也。乾為君。君受其憂者，言上乾恐被陰消也。

The Li hexagram changes to the Li hexagram. The issued orders cannot be carried out, instead causing great calamity; the strong cannot overcome the weak, and the ruler will suffer from this trouble. Shang Binghe explains: Xun represents orders, and the lower trigram of Li, which is Dui, is the inverted form of Xun. Dui also signifies destruction, hence the orders cannot be implemented and instead lead to great disaster. The Li hexagram takes the single yin line as its main line, so it is said 'the strong cannot overcome the weak,' meaning the five yang lines cannot overcome it (the original note writes 'one yang,' referring to the hexagram structure, which here refers to the yin line at the third position). The upper trigram is Qian, representing the ruler. The phrase 'the ruler suffers from this trouble' means the upper Qian trigram is likely to be eroded by the yin energy.

泰。犇牛相錯，敗亂緒業，民不得作。坤為牛，震為奔，坤為敗亂，伏巽為緒，坤為民，坤僵故不作。○犇牛，汲古作奔走，緒業作諸緒，依宋元本。

The trigram Li changes to Tai. Wild cattle run wildly and collide with each other, trampling and ruining the silk threads and family businesses, making the people unable to engage in farming. "Bēn" is the same as "bēn." Shang Binghe explains: Tai's upper trigram is Kun, representing cattle, and the interacting trigram Zhen represents running. Kun indicates disorder and failure. The hidden trigram Po within Tai has Xun representing silk threads. Kun represents the people, and since Kun indicates being overwhelmed and unable to move, it is said that they cannot work. Collation: The汲古阁 edition reads "bēn zǒu" instead of "bēn niú," and "xù yè" instead of "zhū xù," but here we follow the Song and Yuan editions.

否。載璧秉圭，請命於河。周公克敏，沖人瘳愈。乾為玉，坤為車，故曰載璧。艮為手，故曰秉圭。巽為命，乾為河，伏震為周、為公、為沖人，艮堅故曰瘳。沖人者，成王，言成王有疾，周公以圭璧禱於河，使王疾愈也。事見《史記魯世家》。

The Li hexagram changes to the Po hexagram. A carriage is carrying a jade璧 and a person is holding a jade圭, making an offering to the river god. The Duke of Zhou was diligent and respectful, and the young King Cheng recovered from his illness. Shang Binghe explains: the upper trigram of Po is Qian, representing jade, and the lower trigram is Kun, representing a carriage, so it is said 'carrying a jade璧'; the second to fourth lines interact to form Gen, representing hands, so it is said 'holding a jade圭'. The third to fifth lines interact to form Xun, representing a prayer, and Qian represents the river; the hidden Tai hexagram contains Zhen, representing Zhou, the Duke, and a young person; Gen signifies firmness, so the illness is cured. 'Chong Ren' refers to King Cheng. This means that King Cheng was ill, and the Duke of Zhou offered jade璧 and jade圭 to the river god, causing King Cheng's illness to recover. This event is recorded in the "Records of the Grand Historian: The Family of Duke Zhou of Lu."

同人。素車偽馬，不任重負。王侯出征，憂危為咎。通《師》。震為車、為白，故曰素車。震為馬，坤虛故曰偽馬，蓋芻靈之屬。坤柔故不任重負。震為王、為諸侯、為出征，坎為憂危。○偽，汲古作為，依宋元本。

The Li hexagram transforms into the Tongren hexagram. A plain white carriage and a fake horse cannot carry heavy burdens; kings and princes go to war, and anxiety and danger become misfortunes. Shang Binghe explains: since Tongren is connected with the Shi hexagram, the image of Shi is taken. The mutual trigram of Shi is Zhen, which represents a carriage and also the color white, hence it is said 'a plain white carriage'; Zhen represents a horse, and the middle line of Kun is empty, hence it is said 'a fake horse', referring to straw figures used in funerals. The nature of Kun is weak, so it cannot carry heavy objects. Zhen represents a king, a prince, and military campaigns, while the lower trigram of Shi is Kan, representing anxiety and danger. Collation: the character 'wei' in the Jigusha edition is 'wei', but here we follow the Song and Yuan editions.

大有。大樹之子，同條共母。比至火中，枝葉盛茂。通《比》。艮坎皆為木，坤為母，本卦離為火。《左傳昭三年》："火中，寒暑乃退。"注：心星，以季夏昏中而暑退。季夏之時，草木長成，故曰枝葉盛茂。○同，汲古作百，至作之，均依宋元本。

The hexagram Li (Fire) changes to Da You (Great Possession). The fruits on a big tree all come from the same branch and the same mother plant; when the great red star appears in the southern sky, the branches and leaves are growing vigorously. Shang Binghe explains: Da You is connected with the hexagram Bi (Comparison), so it takes the image of Bi. In Bi, the mountain (Gen) and the water (Kan) both have the image of wood, and the earth (Kun) represents the mother. The upper trigram of the original hexagram Da You is Li (Fire). The Zuo Zhuan · Zhao Gong San says, "When the great red star appears in the southern sky, the cold and heat seasons are eliminated." The annotation explains: fire is the star of the Heart Mansion, which appears in the southern sky at dusk during the sixth month of the year, and then the heat of summer is eliminated. In the sixth month, the grass and trees have already grown mature, so it is said that the branches and leaves are flourishing. Collation: the character "same" in the Jigushan edition is "hundred," and the character "to" is "to," both following the Song and Yuan editions.

謙。壅遏堤防，水不得行。火盛陽光，陰蜺伏藏，走歸其鄉。詳《比》之《大畜》。○末句宋元本作走婦其歸，依汲古。

The trigram Li (Fire) changes to the trigram Qian (Heaven). Building dams to block the water and setting up defenses layer by layer, the water cannot flow out; the fire is strong and the sunlight is intense, causing the secondary rainbow to disappear and each to return to its original place. "Ní" refers to the outer, darker secondary rainbow. Shang Binghe said: This symbolic meaning has already been discussed in detail in the entry on "Bi" changing to "Da Xu." Notes: The last sentence in the Song and Yuan editions reads "zou fu qi gui," but here we follow the Ji Gu Ge edition.

豫。五嶽四瀆，潤洽為德。行不失理，民賴恩福。○潤洽，依《頤》之《大畜》校，宋元本作合潤，汲古作含潤。

The trigram Li transforms into Yu. The five mountains and four rivers nourish and benefit all under heaven, which is their meritorious contribution. People rely on their benevolence and blessings, and their actions conform to the principles of nature. The four rivers refer to the Yangtze River, the Yellow River, the Huai River, and the Ji River, which are the four major rivers that flow directly into the sea. Correction: The words 'run' and 'moisture' are based on the 'Yi' trigram's 'Da Xu' section. The Song and Yuan editions read 'combine and moisten,' while the Ji Gu Ge edition reads 'contain and moisten.'

隨。駕駿南遊，虎驚我牛。陰不奉陽，其光顯揚。言之謙謙，奉義解患。震為馬、為南，艮為虎、為牛，震為驚，上下卦陰皆居上，故曰陰不奉陽，即不承陽也。艮為光，初至四正反震，故曰言之謙謙。震為解也。○牛，宋元本作羊，雖合兌象，然與遊不協，依汲古。艮牛象，雖見於《易》，久失傳，《易林》屢見，汲古不誤。

The Li hexagram changes to the Suo hexagram. Riding a swift horse to travel south, a tiger startled my ox; the yin does not serve the yang, and the yang's radiance becomes more prominent; words are humble and courteous, upholding righteousness to resolve calamity. Shang Binghe explains: In the Suo hexagram, the lower trigram Zhen represents a horse and the south, while the third to fifth lines form the mutual Gen trigram, representing a tiger and an ox. Zhen also signifies disturbance; in the Suo hexagram, the yin lines of both trigrams are above the yang lines, hence 'yin does not serve yang,' meaning yin does not follow yang. Gen represents light, and between the first and fourth lines, the upright Zhen and inverted Zhen are opposite, hence 'words are humble and courteous.' Zhen signifies dispersion. Collation: The character 'ox' in the Song and Yuan editions was written as 'sheep,' which conforms to the imagery of Dui, but does not rhyme with the preceding 'travel' character. Here, the Ji Gu Ge edition is followed. Gen has the image of an ox, although traces of this can still be found in the Zhou Changes, it has long been lost. Such images not recorded in the Shuo Gua but recovered by Shang Binghe from the Yi Lin are called 'yi xiang' (lost images). The Yi Lin frequently uses them, indicating that the Ji Gu Ge edition is correct.

蠱。早霜晚雪，傷害禾麥。損功棄力，飢無所食。震為禾麥，兌毀故曰傷害，巽隕落，故損功棄力。兌為食，震為虛，故曰飢無所食。震虛象。《歸妹上六》"承虛筐也"即以震為虛。

The Li hexagram changes to the Gu hexagram. Frost comes early and snow falls late, damaging the crops and wheat; the whole year's hard work is wasted, leading to a famine with nothing to eat. Shang Binghe explains: the third to fifth lines of Gu hexagram interact to form Zhen, representing crops and wheat. The second to fourth lines interact to form Dui, indicating destruction and damage. Therefore, there is harm. The lower trigram Xun represents falling, hence the effort and strength are wasted. Dui represents food, while Zhen has an image of emptiness, hence hunger and lack of food. The emptiness of Zhen can be verified by the line "bearing an empty basket" from the Gui Mei hexagram's upper sixth line, which precisely uses Zhen to represent emptiness.

臨。岐周海隅，有樂無憂。可以避難，全身保財。震為周，坤為海、為憂，震樂故無憂。坤為財。○有，汲古作獨，依宋元本。按：《孟子》："伯夷避紂，居北海之濱，太公避紂，居東海之濱，聞西伯善養老而歸於周"，林似述其事。

The trigram Li changes to Lin. At Zhouyuan below Qishan and in a corner by the sea, there is joy without sorrow; one can take refuge there to avoid calamity, preserve life and keep wealth. Shang Binghe explains: The second to fourth lines of Lin form Zhen, representing Zhou. The upper trigram is Kun, representing the sea and sorrow. Zhen signifies joy and music, so there is no sorrow. Kun represents wealth. Collation: The character '有' in the Jigusha edition is '独', but here we follow the Song and Yuan editions. According to the Mencius, Boyi avoided the Shang Zhou and lived by the northern sea; Jiang Taigong avoided the Shang Zhou and lived by the eastern sea. Hearing that King Wei was good at honoring the elderly, both of them joined Zhou. The words of Lin seem to refer to this event.

觀。陰蔽其陽，日暗不明。君憂其國，求騂得黃。駒犢從行。卦陰盛陽衰，故曰陰蔽其陽。艮為日，坤黑故不明。坤為國、為憂，伏震為君，坤為馬，故曰騂黃。騂，赤色，黃，黃色馬也。乾為赤，坤為黃，乾伏，故不得騂而得黃。艮為求、為少，故曰駒，坤牛故曰犢，坤母故駒犢從行。○日，宋本、汲古皆作目，惟元本作日，艮為日亦失傳象也。

The trigram Li changes to Guan. Yin energy obscures Yang energy, the sun is dim and there is no brightness; the king worries about his country and wants to seek a red horse but only gets a yellow horse, with only young horses and ox calves following. Shang Binghe explains: Guan trigram has excessive Yin and declining Yang, thus it is said 'Yin obscures Yang'. The third to fifth lines interact to form Gen, which represents the sun, and Kun represents black color, hence the lack of brightness. Kun represents the state and worry, and the hidden Dazhuang trigram contains Zhen representing the king; Kun represents a horse, thus it is said 'Xing Huang'—Xing is red, Huang is yellow. Qian represents red, Kun represents yellow, and in Guan trigram Qian is hidden and not visible, hence the red horse cannot be obtained but only a yellow horse. Gen represents seeking and youth, thus 'ju'; Kun represents ox, thus 'du'; Kun also represents mother, hence the young horses and ox calves follow. Collation: the character 'sun' in the Song edition and Jigugong edition is 'eye', only the Yuan edition has 'sun'; Gen representing the sun is also an ancient and lost image.

噬嗑。金城鐵郭，上下同力。政平民歡，寇不敢賊。艮為城郭、為金鐵，正反震，故曰上下同力。坎為平、為民、為寇賊。○鐵，元本作佳，依宋本、汲古。

The Li hexagram changes to the Shehe hexagram. The city walls are as firm as gold, the outer walls as solid as iron; all above and below unite in effort; government affairs are fair, the people are joyful, and bandits dare not come to harass. Shang Binghe explains: the second to fourth lines interact to form Gen, representing city walls and metal and iron. The upright Zhen and inverted Zhen are opposite each other above and below, so it is said 'all above and below unite in effort'. The third to fifth lines interact to form Kan, representing fairness, the people, and bandits. Collation: the character 'iron' in the original edition is 'jia', here following the Song edition and Jigugong edition.

賁。平公有疾，迎醫秦國。和不能愈，晉人赴告。坎為平、為疾，震為公，艮為國，伏兌，故曰秦國。坎為和，震為晉。按：《左傳成十年》："晉景公有疾，秦伯使醫緩為之，醫言病入膏盲[當作肓]，不能為，公果卒"。赴告者，言赴告列國公喪也。○愈，宋元本作知，汲古作治，皆非，依《需》之《巽》校。赴告，宋元本作赴國，汲古作疑惑，皆不合，依《坎》之《萃》校。告，音谷，與國協。

The trigram Li transforms into the trigram Bi. The king of Jin fell ill and sent for a famous doctor from Qin; even the famous doctor could not cure him, so the people of Jin had to inform the other states of the king's death. Shang Binghe explained: The lines two to four of Bi trigram interact to form Kan, which represents levelness and illness, while the lines three to five interact to form Zhen, which represents a public figure. The upper trigram Gen represents the state, and the hidden trigram Kun contains Dui in the west, so it is said 'Qin'. Kan represents 'harmony', referring to a famous doctor from Qin, such as Yi He. Zhen represents Jin. According to the "Zuo Zhuan · Chenggong Shí Nián", King Jing of Jin was ill, and King of Qin sent the doctor Huan to treat him. The doctor said the illness had reached the 'gao meng' (a term for a fatal condition), and could not be cured, and King Jing indeed died. The text here has a bracketed note indicating that 'gao meng' should be used instead of 'gao meng', but it is retained as is. The term 'fu gao' refers to informing the other states of the king's death. Notes on textual criticism: The character 'yu' in Song and Yuan editions was 'zhi', and in Jigugong edition was 'zhi', neither is correct, and it is corrected according to the entry on 'Xu' and 'Xun'. The character 'gao' is read as 'gu', which rhymes with 'guo'.

剝。戴堯扶禹，松喬彭祖。西遇王母，道路夷易，無敢難者。乾為王，一陽在上，群陰戴之，故曰戴堯扶禹。艮為壽，故曰松喬彭祖。赤松子、王子喬、彭籛，皆仙人而享大年者。伏兌為西，坤為母，伏乾，故曰王母。坤為道路。○戴作載，非，依宋元本。松，宋元本作從，依汲古。

The Li hexagram changes to the Bo hexagram. Above, it is adorned by the Tang Yao, below, it supports the Xia Yu. It shares the longevity of the legendary figures Chì Sōng Zǐ, Wáng Zǐ Qiáo, and Pén Zǔ. Going west, one meets the Xī Wáng Mǔ, the road is smooth and easy to walk on, and no one dares to hinder. Shang Binghe explains: The Qian trigram represents the king, and the Bo hexagram has only one yang line at the top, with many yin lines below supporting it, hence the phrase "adorned by Yao and supporting Yu." The Gen trigram represents longevity, hence the mention of Chì Sōng Zǐ, Wáng Zǐ Qiáo, and Pén Zǔ, who are legendary figures known for their long lives. The Bo hexagram contains the Guai hexagram hidden within it; the Dui trigram is located in the west, and the Kun trigram represents the mother. The Dui trigram is below the Qian trigram, hence the reference to "Wangmu." The Kun trigram represents the road. Notes: The character "戴" is sometimes written as "载," which is incorrect; following the Song and Yuan editions, it should be "戴." The character "松" in the Song and Yuan editions is written as "从," but following the Ji Gu Ge edition, it should be "松."

復。羔羊皮革，君子朝服。輔政扶德，以合萬國。詳《謙》之《離》。

The trigram Li changes to Fu. The fur made from the skin of a young lamb is the ceremonial robe worn by the gentleman when going to court; assisting in state affairs and promoting moral education leads to the hearts of all the states being won over. In ancient times, the officials of the rank of marquess and minister wore the羔裘 as their court dress. The poems "Gao Yang" from the "Zhao Nan" section and "Gao Qiu" from the "Zheng Feng" section both describe this. Shang Binghe said: the symbolic meaning of this is already explained in detail in the section on "Qian" changing to "Li."

無妄。振鐘鼓樂，將軍受福。安帖之家，虎狼為憂。履危不殆，師行何咎。震為鍾、為樂。鼓樂，言奏樂也。震為武人，故曰將軍。艮為安、為家、為虎狼，震為履，伏坤為師。○振、樂，宋元本作據鐘鼓翼，為作與，殆作強，均依汲古。

The trigram Li changes to the trigram Wuwang. A great bell is rung and music is played, the general receives rewards; the family is at peace, but tigers and wolves still cause concern; although one is on dangerous ground, there is no danger of death, and going to war or marching will not bring calamity. Shang Binghe explains: Wuwang's lower trigram Zhen represents bells and music, 'playing music' refers to playing instruments. Zhen represents warriors, so it refers to the general. The lines two to four interact to form Gen, representing peace, home, and tigers and wolves; Zhen represents stepping on dangerous ground. The trigram Wuwang contains the trigram Sheng, and within Sheng, Kun represents the army. Collation: The characters 'zhen' and 'le' in the Song and Yuan editions are 'ju zhong gu yi', the character 'wei' is 'yu', and the character 'dai' is 'qiang', all following the Ji Gushan edition.

大畜。嫡庶不明，孽亂生殃，陳失其邦。震為長子，嫡也，乃三至上正反震，故曰嫡庶不明。震為陳，四至上震覆，故陳失其邦。艮為邦。

The Li hexagram changes to the Da Xu hexagram. The distinction between the legitimate son and the illegitimate son is unclear, and the illegitimate sons contend for the position, causing calamity. The state of Chen thus lost its territory. Shang Binghe explains: Zhen represents the eldest son, which is the legitimate son; Da Xu from the third line to the top line, with the upright Zhen and inverted Zhen overlapping, thus indicating 'the distinction between legitimate and illegitimate sons is unclear.' Zhen also represents the state of Chen, and the Zhen from the fourth line to the top line is inverted, thus indicating the loss of the state of Chen. The upper trigram Gen represents the state. During the Spring and Autumn period, the state of Chen frequently experienced internal turmoil due to disputes over the succession between legitimate and illegitimate sons, and eventually was annexed by the state of Chu.

頤。鳥驚狐鳴，國亂不寧。上弱下強，為陰所刑。震為鳥、為驚、為鳴，艮為狐，坤為國、為亂，艮孤陽在上，故曰上弱。震為健，故曰下強。坤為刑，中四爻重坤，故曰為陰所刑。○狐鳴，宋本、汲古作孤鴻，茲依元本。

The trigram Li changes to Yi. Flying birds are startled, foxes cry at night, and the country is in turmoil and unrest. The ruler is weak, while the lower ranks are strong and rebellious, being controlled by the influence of yin. Shang Binghe explains: The lower part of Yi is Zhen, which represents birds, alarm, and cries; the upper part is Gen, which represents foxes. The middle part is Kun, representing the state and turmoil. Gen has only one isolated yang line at the top, so it is said 'the superior is weak'; Zhen represents strength and vigor, so it is said 'the inferior is strong'. Kun represents punishment, and the fourth line is repeated twice as Kun in the middle, so it is said 'being punished by yin'. Note: The original text in Song edition and Jigugong edition reads 'fox cry', but here we follow the Yuan edition which reads 'solitary wild goose'.

大過。被繡夜行，不見文章。安坐於堂，乃無咎殃。長子帥師，得其正常。卦通《頤》。坤為夜，震為行，坤為繡、為文章，坤黑故不見。艮為坐、為堂，震為長子。坤為師。三四句言艮止義，五六句言震動義也。○於，宋元本作玉，茲依汲古。宋本作《坎》林。

The Li hexagram changes to the Da Guo hexagram. Traveling at night wearing embroidered robes, no one can see the patterns on the clothes; sitting calmly in the hall, there will be no calamity or misfortune. The eldest son leads the army, acting in accordance with the proper way. Shang Binghe explains: Da Guo is connected with Yi, so the image of Yi is used. In Yi, Kun represents night, and the lower trigram Zhen represents movement; Kun represents embroidery and ornamentation, and since Kun is black, the patterns cannot be seen. The upper trigram Gen represents stillness and the hall, while Zhen represents the eldest son, and Kun represents military forces. The third and fourth sentences explain the stillness of Gen, while the fifth and sixth explain the movement of Zhen. The phrase "the eldest son leads the army" originally comes from the line statement of line six in the Shi hexagram. Collation: The character "yu" in Song and Yuan editions is "yu," but here we follow the Jigugē edition; the Song edition placed this line under the Lin statement of the Kan hexagram.

坎。六月采芑，征伐無道。張仲方叔，克勝飲酒。六月采芑，《小雅》篇名，頌周宣王也。張仲、方叔，皆宣王臣，《詩》："張仲孝友，方叔召虎"是也。坎為月，數六，故曰六月。互震為芑，艮手為採，震為征伐。坎為仲，艮為叔，坎為酒。○克，元本作克，從宋本、汲古，宋本作《大過》林。

The trigram Li changes to Kan. In June, the army went out, and the poem "Cai Qi" was used to comfort the soldiers, to attack the unrighteous states. Zhang Zhong and Fang Shu returned victorious, and they celebrated their success with wine. Shang Binghe explains: "Liyue" and "Cai Qi" are both titles from the "Book of Songs, Xiao Ya," used to praise King Xuan of Zhou. Zhang Zhong and Fang Shu were both ministers of King Xuan. The "Book of Songs" mentions "Zhang Zhong is filial and kind" and "Fang Shu and Zhao Hu," referring to them. Kan represents the moon, and the number of Kan is six, so it is called "June." The interacting trigram Zhen represents the herb "Qi," and the interacting trigram Gen represents the hand, which is the one picking. Zhen represents military campaigns. Kan represents Zhong, Gen represents Shu, and Kan represents wine. Collation: The character "Ke" was originally written in a different form in the original edition (the current standard form has been merged), here we follow the Song edition and the Ji Gugē edition. The Song edition attached this commentary to the "Daguo" trigram's Lin phrase.

咸。昧暮乘車，東至伯家。踰梁越河，濟脫無他。伏《損》。坤為黑、為夜，故曰昧暮。震為車、為乘、為東、為伯，艮為家，故東至伯家。艮為梁，坤為河，震往，故曰踰越、曰濟脫。

The trigram Li changes to Xian. When the sky is dark and one travels by carriage eastward to his uncle's house, crossing a bridge and crossing a river, he escapes safely without any other incident. Shang Binghe explains: Xian is connected to Sun through mutual transformation, so the image of Sun is taken. In Sun, the earth element is black and also represents night, so it is said 'dark evening'; in Sun, the mutual trigram Zhen represents a carriage, traveling, east, and uncle, and the upper trigram Gen represents a house, so it is said to travel east to the uncle's house. Gen represents a bridge, the earth element represents the river, and Zhen indicates movement forward, so it is said to cross and to cross safely.

恆。東風解凍，和氣兆升，年歲豐登。震東巽風，乾為寒、為凍，震為解，故曰東風解凍。巽為氣，兌悅，故曰和氣。坤為年歲。○末句元本作年豐歲登，依宋本、汲古。

The hexagram Li changes to Heng. When the east wind arises, the ice and snow melt, and warm air begins to rise, leading to a bountiful harvest for the year. "East wind thaws the ice" is a description of the seasonal phenomena in the first lunar month as recorded in the Book of Rites, Monthly Orders. Shang Binghe explains: Heng has the lower trigram Zhen (Thunder) in the lower position, located in the east, and the upper trigram Xun (Wind) in the upper position; Qian represents cold and frost, while Zhen signifies dispersion, hence "East wind thaws the ice." Xun represents air, and Dui signifies joy, hence "harmonious air." Kun represents the year. Collation: the original edition at the end reads "abundant years and harvests," but here it follows the Song edition and the Jiguge edition.

遯。三狸捕鼠，遮遏前後。死於圜城，不得脫走。古貓未為家畜，故以狸捕鼠，狸，狐屬。艮為狸，數三，故曰三狸。艮為鼠，艮止，故曰遮遏前後。伏坤為死，乾為圜，艮為城，艮止故難脫。○死於圜城，宋本作無於圜城，元本作無於遠域，茲依汲古。圜城者，獄城也，《周禮司圜》：鄭司農云："圜，土獄城也"。

The trigram Li changes to Duan. Three wild cats catch a mouse, blocking it completely in front and behind; the mouse dies in the walled city of Huan Cheng and cannot escape. Shang Binghe explains: In ancient times, cats were not domesticated animals, so wild cats were used to catch mice; wild cats belong to the category of foxes. The lower trigram of Duan is Gen, representing wild cats, and Gen has the number three, hence 'three wild cats'; Gen also represents a mouse, and Gen signifies stillness, hence the front and back blocking. The hidden trigram Lin contains坤 representing death, and the upper trigram Qian representing a circle, Gen representing a city, and Gen signifying stillness, so it is difficult to escape. Note: The Song edition reads 'died in Huan Cheng', the Yuan edition reads 'not in distant lands', here we follow the Jigugong edition. 'Huan Cheng' refers to the city of a prison. According to Zheng Sian's commentary in the Zhou Li (Rites of Zhou), 'Huan means a walled city made of earth.'

大壯。綏德孔明，履祿久長。貴且有光，疾病憂傷。震為履，乾為祿、為久長、為貴、為光，伏坤為疾病憂傷。

The Li hexagram transforms into the Da Zhuang hexagram. There is the promotion of education and moral cultivation, with virtue clearly evident, and the position of honor andofficial stipend lasting for a long time. It is both noble and illustrious, but there is a little sorrow caused by illness. Shang Binghe explains: The upper trigram of Da Zhuang is Zhen, representing feet and stepping, while the lower trigram is Qian, representingofficial stipend, longevity, nobility, and brilliance. The hidden hexagram within Da Zhuang is Guan, where Kun represents illness and sorrow.

晉。三虎搏狼，力不相當。如摧腐枯，一擊破亡。艮為虎，數三，故曰三虎。艮為狼、為手，故搏狼。離中虛，故曰枯腐。艮為擊，坎為破，坤為亡。○腐枯，宋元本作壅祜，茲依汲古。

The Li hexagram changes to the Jin hexagram. Three tigers surround and attack a wolf, with forces completely unbalanced; it is like breaking a rotten piece of wood or a withered branch, where one strike is enough to destroy it. Shang Binghe explains: the second to fourth lines of Jin form the Gen trigram, which represents tigers, and Gen has the number three, hence 'three tigers'; Gen also represents a wolf and a hand, hence the action of attacking the wolf. The upper trigram Li is in the middle empty, hence 'decaying and rotten'. Gen represents striking, and the third to fifth lines form the Kan trigram, representing breaking, while the lower trigram Kun represents death. Collation note: the characters '腐枯' in the Song and Yuan editions read '壅祜', but here we follow the Jiguge edition.

明夷。使伯采桑，狠不肯行。與叔爭訟，更相毀傷。震為伯、為桑，坎為狠，坎陷故不肯行。坎上下兌口相背，故曰爭訟。坎破故曰毀傷。○采桑，宋元本作東乘，狠作恨，茲依汲古。

The Li hexagram changes to the Mingyi hexagram. A man named Bo was sent to collect mulberry leaves, but he stubbornly refused to go. He quarreled with his uncle and ended up in a lawsuit, both of them getting injured. Shang Binghe explains: The third to fifth lines of Mingyi hexagram interact to form the Zhen trigram, which represents Bo and mulberry leaves. The second to fourth lines interact to form the Kan trigram, which signifies harshness and resentment. Kan represents a fall, hence his refusal to move forward. The upper and lower parts of Kan have two Dui trigrams facing each other, hence the meaning of 'quarrel'. Kan also signifies damage, hence mutual injury. Note: The characters 'collect mulberry leaves' were written as 'eastward journey' in Song and Yuan editions, and 'hate' was written as 'resentment' in those editions; here we follow the Jigugē edition.

家人。抱空握虛，鴞驚我雛，利去不來。此用遇卦象。離中爻伏艮，故曰抱、曰握。離為空虛。艮為鴞，震子故曰雛。震為驚，巽為利，風散故不來。○抱，元本作把，依宋本、汲古。

The hexagram Li transforms into the hexagram Family. What is held is empty, what is grasped is void. The owl startled my young bird, and the benefit has gone and will not return. Shang Binghe explains: This uses the image of the hexagram Li. The middle line of Li contains Gen, which represents the hand, hence 'holding' and 'grasping'. The middle of Li is empty, hence emptiness. Gen represents the owl, and Zhen represents the young bird, hence the young bird. Zhen represents disturbance, and Xun represents benefit, Xun is wind, and wind disperses, hence the benefit has gone and will not return. Collation: The original edition had 'hold' instead of 'hold', here following the Song edition and the Jigugong edition.

睽。李華再實，鴻卵降集。仁哲以興，蔭國受福。詳《小畜》之《離》。第四句宋元本作隆國無賊，汲古作不賊，茲依《比》之《訟》等林校改。

The trigram Li (Fire) changes to the trigram Kui (Disparity). After the pear tree blooms, it bears fruit again, and the eggs laid by wild geese fall into the courtyard; thus, a person of benevolence and wisdom arises, sheltering the state and receiving blessings. Shang Binghe says: This symbolic meaning has already been discussed in detail in the section on Li in the book Xiao Xu. Notes: The fourth line in the Song and Yuan editions reads 'the state is prosperous without thieves,' while the Jigugong edition reads 'without thieves,' here it is corrected according to the wording in the section on Bi and Song.

蹇。東山皋洛，勇悍不服。金玦玩好，衣為身賊。《左傳閔二年》："晉侯使太子申生伐東山皋洛氏，佩之金玦，後太子果敗"。離東艮山，離為赤，東山皋洛，赤狄別種，故用以為象。艮為金，伏兌為玦。坎為賊。○洛，依宋元本，汲古作落，雖與今《左傳》同，然《易林》用經往往字與今經異，疑宋本是、汲古非也。第二句元本作一朝隕落，宋元悍作捍，茲依汲古。又汲古多絲麻不作句，宋元本均無，依之。

The trigram Li transforms into the trigram Jian. The Eastern Mountain Gao Luo clan was brave and fierce, refusing to submit; the king gave a golden jade pendant to the crown prince as a toy, but this gift instead became a thing that harmed him. Shang Binghe explains: The "Zuo Zhuan·Min Gong ErNian" records that Duke Xin of Jin sent his son Sheng to attack the Eastern Mountain Gao Luo clan, ordering him to wear a golden jade pendant. Later, the crown prince indeed perished. The third to fifth lines of Jian correspond to the trigram Li in the east, with the lower trigram Gen representing a mountain. The color of Li is red; the Eastern Mountain Gao Luo is a branch of the Red Diks, so it is used as a symbolic reference. Gen represents metal, and the hidden trigram Kui has the lower trigram Dui representing a jade pendant. The upper trigram Kan represents harm. Collation: The character "Lu" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "Luo," which is the same as the modern "Zuo Zhuan," but the "Yi Lin" often uses different characters from the modern version when citing the classics, so it is likely the Song edition is correct and the Ji Gu Ge edition is wrong. The second sentence in the Yuan edition reads "one day fell," while the Song and Yuan editions have the character "Han" instead of "Han," so we follow the Ji Gu Ge edition. Additionally, the Ji Gu Ge edition includes the words "silk and hemp" which do not form a complete sentence, while the Song and Yuan editions do not, so we follow the Song and Yuan editions.

解。飛蚊汙身，為邪所牽。青蠅分白，貞孝放逐。伏巽為蚊，震為飛，坎水故曰汙。震為青，伏巽為蠅、為白。○蚊，宋元本作文，依汲古。牽，汲古作率，貞作真，均依宋元本。青蠅，《詩》篇名，傷讒而作。貞孝放逐，言伯奇、申生為後母所讒而被放也。

The hexagram Li (Fire) transforms into the hexagram Jie (Release). Flying mosquitoes bite and soil the body, causing trouble from evil deeds; green flies confuse black and white, and the loyal and filial are wrongly exiled. Shang Binghe explains: Jie contains the hidden hexagram Jiaoren (Family), where Xun (Wind) represents mosquitoes, Jie's upper trigram Zhen (Thunder) represents flying, and its lower trigram Kan (Water) represents filth. Thus it is said to be dirty. Zhen is of the color green, and the hidden Xun represents flies and white. Collation: The character 'mosquito' was written as 'wen' in the Song and Yuan editions, following the Jigugewang edition; the character 'tied' was written as 'lü' in the Jigugewang edition, and 'loyal' as 'zhen', following the Song and Yuan editions. "The Green Fly" is the title of a poem from the Book of Songs, the Xiao Ya, which laments slanderous words. The phrase "loyal and filial people are exiled" refers to the case of Yin Boqi and the Prince Shen Sheng of Jin, who were exiled by their stepmothers due to slanderous accusations.

損。南山黃竹，三身六目。出入制命，東里宣政。主尊君安，鄭國無患。震為南、為竹，艮山，數三，坤身，故曰三身六目。未詳。伏巽為命令，坤為里，震東故曰東里，指子產也。震為主，坤為安、為居，坤為國、為鄭。《說文》："鄭，地町町然平也"，象坤形。○黃竹，各本皆作大木。三身六目，宋元本作文身其目，汲古作丈身六目。第三四五句，宋元本作"制命出命，東里田畝。尊主安居"，汲古作"制命出文，東里宣敷。尊主安居"，茲依《蠱》之《旅》校改，韻皆協矣。按：此皆指子產治鄭事。

The hexagram Li (Fire) changes to the hexagram Sun (Loss). Yellow bamboo grows on the southern mountain with three bodies and six eyes; overseeing the entry and exit of people and establishing regulations, the virtuous minister of Dongli announces the teachings and policies. The sovereign is honored and the king is secure, and Zheng has no calamity. Shang Binghe explains: the change from the second to the fourth lines forms a mutual Zhen (Thunder), which represents the south and bamboo. The upper trigram is Gen (Mountain), whose number is three. The middle trigram is Kun (Earth), representing the body, so it is said 'three bodies and six eyes.' The exact origin of this phrase is unclear. The hidden hexagram Xian (Sincerity) contains Xun (Wind) representing commands, and Kun representing the streets and lanes. Zhen is located in the east, so it is said 'Dongli'—referring to the famous minister of Zheng, Zǐchǎn. Zhen represents the ruler, Kun represents security and residence, and Kun also represents the state and Zheng. The Shuowen Jiezi says 'Zheng means a flat and open land,' which matches the image of Kun. Collation: 'Yellow bamboo' is all versions 'big tree'; 'three bodies and six eyes' in the Song and Yuan editions is 'decorated body with eyes,' and in the Jigugē edition is 'tall body and six eyes'; the third, fourth, and fifth lines in the Song and Yuan editions are 'establishing commands and issuing orders, Dongli fields and acres,' while in the Jigugē edition it is 'establishing commands and issuing documents, Dongli spreading out. Honoring the sovereign and secure residence.' Here, following the correction from the 'Gǔ' hexagram's 'Lǚ' hexagram, the rhyme is now consistent. Note: these lines all refer to Zǐchǎn governing Zheng.

益。泉起崑崙，東出玉門。流為九河，無有憂患。艮山坤水故曰泉起崑崙。艮為門，震為東、為玉，故東出玉門。坤為河，震數九，故曰九河。坤為憂患，震解故無。言河出崑崙山，過玉門關，播為九河也。

The Hexagram Li changes to the Hexagram Yi. Spring water originates from Kunlun Mountain and flows eastward through the Jade Gate Pass; it branches into nine channels without any worries or calamities. Shang Binghe explains: The third to fifth lines of Yi Hexagram form the Hexagram Gen, which represents a mountain, hence 'spring rises from Kunlun'. Gen represents a gate, and the lower trigram Zhen is located in the east and also signifies jade, thus 'flowing eastward through the Jade Gate'. The trigram Kun represents rivers, and the number of Zhen is nine, hence 'nine rivers'. The trigram Kun signifies worries and calamities, while Zhen indicates dispersion, hence 'no worries or calamities'. This describes the Yellow River originating from Kunlun Mountain, passing through the Jade Gate Pass, and branching into nine tributaries.

夬。命短不長，中年夭傷。思及哭堂，哀其子亡。巽為命、為長，巽覆兌折，故曰命短不長。乾為年，兌少，伏坤為死，故曰中年夭傷。坤為思，伏艮為堂，兌口為哭。震為子，伏艮，震覆故子亡。○思及，宋元本作鬼泣，依汲古。

The Li hexagram changes to the Guai hexagram. Life is short and cannot be long, and death occurs in middle age; thinking of mourning in the hall for the death of a son, one feels sorrow. Shang Binghe explains: Xun represents life and longevity, but the upper trigram of Guai, Dui, is the inverted image of Xun. Dui also signifies destruction, so it is said that life is short. The lower trigram Qian represents years, and Dui represents youth, while the hidden Bo hexagram contains Kun, which signifies death, so it is said that death occurs in middle age. Kun represents thinking, the hidden Gen represents the hall, and Dui represents the mouth, so it is said that one mourns. Zhen represents a son, and Zhen is hidden beneath Gen, with its image inverted, so it is said that the son has died. Collation: The characters 'think of' are in the Song and Yuan editions as 'ghost weeps,' but here we follow the Jigugeshi edition.

姤。君臣不和，上下失宜，宗子哀歌。通《復》。坤為臣，震為君，臣上君下故曰不和、曰失宜。震為宗、為子、為歌，坤憂故曰哀歌。○末句宋本作宗子哭歌，元本作宋子哭歌，依汲古。

The trigram Li changes to Guo. The ruler and the minister are not in harmony, the superior and inferior positions are reversed and improper, and the descendants of the clan sing songs of mourning. Shang Binghe explains: Guo is related to Fu through mutual transformation, so the image of Fu is taken. The upper part of Fu is坤, representing the minister, and the lower part is Zhen, representing the ruler; the minister is above and the ruler is below, hence the lack of harmony and the improper position. Zhen represents the clan, the son, and singing, while坤 indicates sorrow, hence the mourning songs. Note: The last sentence in the Song edition reads 'Zongzi kuge', in the Yuan edition 'Songzi kuge', here following the Jigugong edition.

萃。苛政日作，螟食華葉。割下啖上，民被其賊。秋無所得。坤為政，艮為日。巽為螟，兌為食、為華，故曰暝食華葉。坤為下，艮為刀，故曰割下，兌口在上故曰啖上。坤為民，互巽為賊，故曰被其民賊。兌為秋，巽隕落故無得。

The Li hexagram changes to the Cui hexagram. Harsh government orders are issued daily, and the locusts eat the flowers and leaves of the crops. The people are taken from below to be consumed by those above, suffering greatly, and there is nothing to harvest in autumn. Shang Binghe explains: The lower trigram of Cui is坤, representing government orders. The lines three to five form a mutual trigram of Gen, representing the sun. Xun represents locusts, and the upper trigram Dui represents eating and flowers, so locusts eat the flowers and leaves.坤 is at the lower position, Gen represents a knife, so it is said 'cutting from below'; Dui's mouth is at the upper position, so it is said 'eating from above'.坤 represents the people, and the Xun trigram, which appears in the mutual trigrams, represents harm, so the people suffer. Dui represents autumn, and Xun indicates falling, so there is nothing to harvest in autumn.

升。南行載鎧，登履九魁。車傷牛罷，日暮嗟諮。震為南，伏艮為鎧。《說文》："鎧，甲也"。坤為車、為牛、為暮，伏艮為日，坤憂震語故嗟諮。第二句義未詳。○載，宋元本作戴，從汲古。履，宋元作場，從汲古。罷，音疲。魁當為疑。

The trigram Li (Fire) changes to the trigram Sheng (Ascending). Going south to march, the chariot is loaded with armor, proceeding upward through difficult terrain; the chariot breaks down, the oxen are exhausted, and as dusk falls, only sighs remain. Shang Binghe explains: The third to fifth lines interact to form Zhen (Thunder), indicating the south; the hidden Wuwang trigram contains Gen (Mountain), representing armor. The "Shuo Wen Jie Zi" says "armor is the same as armor." The upper trigram Kun (Earth) represents the chariot, the oxen, and the setting sun; the hidden Gen (Mountain) represents the sun. Kun indicates sorrow, while Zhen indicates speech, hence the sighing and lamenting. The meaning of the second sentence is unclear. Collation: The character "zai" (carry) in the Song and Yuan editions is "dai," but we follow the Jigugeshan edition; the character "li" (step) in the Song and Yuan editions is "chang," but we follow the Jigugeshan edition. "Ba" is read as "pi" (exhausted). The character "kuai" remains uncertain as to its correct form.

困。春東夏南，隨陽有功，與利相逢。伏《賁》。互震為春、為東，離為夏、為南，故曰春東夏南。離為陽，震為隨，本卦巽為利。

The hexagram Li (Fire) changes to the hexagram Kun (Earth). In spring, the direction is east, and in summer, the direction is south. Following the movement of yang energy brings success, which coincides with the meeting of wealth and profit. Shang Binghe explains: since the hexagram Kun is connected to the hexagram Ben (Brightness), the image of Ben is taken. The third to fifth lines of the original hexagram Kun form the trigram Xun (Wind), representing spring and the east; the lower trigram Li represents summer and the south. Therefore, it is said 'spring in the east and summer in the south'. The trigram Li represents yang, and the trigram Zhen (Thunder) represents following and yielding. The third to fifth lines of the original hexagram Kun form the trigram Xun (Wind), representing wealth and profit.

井。頭尾顛倒，不知緒處，君失其國。伏《噬嗑》。艮為首、為尾，初至四正反艮，故曰顛倒。巽為緒，震為君，艮為國，互坎故曰失國。

The Li hexagram changes into the Jing hexagram. The beginning and the end are completely reversed, making it impossible to determine where the beginning and end lie, and the king loses his country. Shang Binghe explains: The well is connected with the Shihe hexagram, so the image of Shihe is taken. Gen represents the head and the tail. From the first line to the fourth line, the upright Gen and the inverted Gen are opposite each other, hence the saying 'reversed'. The lower trigram of Jing is Xun, representing the beginning and end, while the lower trigram of Shihe is Zhen, representing the king. Gen represents the state, and the mutual trigram Kan in the hexagram indicates a fall, hence the loss of the country.

革。言無要約，不成契券。殷叔季姬，公孫爭之。強入委禽，不悅於心。詳《頤》之《革》。○於心，各本皆作子南，依《頤》之《革》校。禽，汲古訛命。

The trigram Li changes to the trigram Ge. Verbally speaking, without establishing a formal agreement, a contract cannot be concluded; the marriage between the uncle of the Yin dynasty and the younger sister Ji was contested by Gongsun. Forcing the gift of a goose into the marriage, the other party was not willing. "Wei Qin" refers to the ancient custom of presenting a goose as a gift during the betrothal ceremony. Shang Binghe said: this analogy has already been discussed in detail in the section "Yi" changing to "Ge." Notes: the characters "yu xin" in all versions are actually "zi nan," here corrected according to the section "Yi" changing to "Ge"; the character "qin" in the Ji Gu Ge edition is mistakenly written as "ming."

鼎。缺破不成，胎卵不生，不見其形。互兌為缺破，震為胎、為卵，震伏巽隕故不生。○破，汲古作陷，茲依宋元本。

The Li hexagram changes to the Ding hexagram. The vessel is broken and incomplete, unable to take shape; the embryo and the egg cannot hatch, and nothing can be seen taking form. Shang Binghe explains: In the hexagram, the mutual hexagram produces Dui, which signifies brokenness and damage, and Zhen, which signifies embryo and egg. The image of Zhen is hidden and concealed, while Xun signifies falling away, hence nothing can be born. Note: The character 'break' in the Jigushan edition is 'sink', but here we follow the Song and Yuan editions.

震。見蛇交司，惜蚖畏惡，心乃無悔。伏巽為蛇、為蚖，互坎為心。義未詳。○悟，汲古作臥，蚖作蜓，依宋元本。

The Li hexagram changes to the Zhen hexagram. One sees a long snake coiling around itself, feeling compassion for the dragonfly but also disliking it, with the mind ultimately without regret. Shang Binghe explains: The hidden Xun in Zhen represents the snake and the dragonfly, while the lines three to five in the hexagram interact to form Kan, representing the heart. The meaning of this is not clear. Collation: The character 'wu' in the Jigusha edition is 'wo', and the character 'yuan' is 'ting'; here we follow the Song and Yuan editions (the character 'wu' in the collation note differs slightly from the existing Lin Ci text).

艮。河水孔穴，壞敗我室。水深無涯，魚鱉傾倒。坎為河水，震為孔，艮為穴，故曰河水孔穴。艮為室、為鱉，伏巽為魚。○倒，元本作側，依宋本、汲古。

The Li hexagram changes to the Gen hexagram. Water flows from a hole and floods into my house, damaging it. The water is so deep that its edge cannot be seen, and fish and turtles are overturned and upturned. Shang Binghe explains: The second to fourth lines of Gen form Kan, representing the river water. The third to fifth lines form Zhen, representing the hole. Gen itself represents a cave or hole, so it is said 'river water from a hole'. Gen represents houses and turtles, and the hidden Dui hexagram within Gen has Xun representing fish. Collation note: The original edition had 'side' instead of 'upside down', here we follow the Song edition and the Jigugong edition.

漸。五獄四瀆，地得以安。高而不危，敬慎避患。艮山，坎數五，故曰五獄。坎為瀆，巽數四，故曰四瀆。巽為高，艮安，故不危。坎為患，巽順故曰敬慎。○敬慎，汲古作驚懼，茲依宋元本。

The hexagram Li (Fire) changes to the hexagram Jie (Gradual Progress). The Five Mountains and Four Rivers each occupy their proper positions, thus the great earth remains stable. Being in a high position without danger is achieved by being respectful and cautious, thereby avoiding calamities. Shang Binghe explains: The lower trigram of Jie is Gen (Mountain), which represents the mountain. Within the hexagram, the mutual trigram is Kan (Water), whose number is five, hence it is called 'Five Mountains,' referring to the Five Mountains. Kan represents rivers and streams, while the upper trigram is Qian (Heaven), whose number is four, hence it is called 'Four Rivers.' Xun (Wind) represents height, and Gen (Mountain) signifies stability and rest, so being in a high position does not lead to danger. Kan represents calamities, while Xun signifies flexibility and gentleness, hence being respectful and cautious avoids calamities. Collation note: The version from Jigusha Hall reads 'fear and alarm' instead of 'respectful and cautious,' but here we follow the versions from the Song and Yuan dynasties.