Commentary on Jiao's Forest of Changes, Volume 10

歸妹。南至之日，陽消不息。北風冽寒，萬物藏伏。離日震南，故曰南至之日，上下卦陰在陽上故曰陽消不息。坎為北、為寒，伏巽，故曰北風。震為萬物，坎為藏伏。○冽，宋元本作烈，藏伏作伏藏，茲依汲古，然伏仍不協，疑為匿字。

The Li hexagram transforms into the Gui Mei hexagram. 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 hide and retreat. Shang Binghe explains: the second, third, and fourth lines of Gui Mei hexagram interact to form Li, which represents the sun. The upper trigram Zhen is located in the south, so it is said "on the day of the southern solstice." The yin lines of both trigrams are above the yang lines, so it is said that the yang energy declines and does not grow. The third, fourth, and fifth lines interact to form Kan, which is located in the north and represents cold. The hidden Zhan hexagram has the upper trigram Xun, which represents wind, so it is said "northern wind." Zhen represents all things, and Kan governs concealment and retreat. Collation: the character "liè" in the Song and Yuan editions was written as "liè," and "conceal and retreat" was written as "fu cang." Here we follow the Jigugē edition; however, the character "fu" still does not rhyme properly, so there is suspicion that the original character might have been "ni."

豐。五利四福，俱田高邑。黍稷盛茂，多獲高稻。巽為利，卦數五故曰五利。震為福，卦數四，故曰四福。艮為邑，巽為高，震為耕，故曰俱田高邑。震為黍稷、為盛茂、為稻。○田，宋元本作佃，高作居，稻作積，均依汲古。

The Li hexagram changes to the Feng hexagram. There are fivefold profits and fourfold blessings in the high city and fields. Millet and millet grow luxuriantly, and the rice in the high fields has a good harvest. Shang Binghe explains: Xun represents profit, and the number of the hexagram is five, so it is called 'five profits'; Zhen represents blessings, and the number of the hexagram is four, so it is called 'four blessings'. Gen represents city and town, Xun represents high, and Zhen represents farming, so it is called 'high city and fields'. Zhen represents millet and millet, luxuriant growth, and rice. Collation: the character 'field' in the Song and Yuan editions is 'tenant', the character 'high' is 'reside', and the character 'rice' is 'accumulated', all following the Ji Gu Ge edition.

旅。公孫駕車，載遊東齊。延陵說產，遺季紵衣。詳《乾》之《益》，各本下多疾病悲哀四字，與上文不類，斷為衍文，依《乾》之《益》校刪。

The trigram Li changes to the trigram Lu. Gongsun was driving a carriage, carrying people to travel eastward to the state of Qi; Yanling Jizi was pleased with Zichan's character and gave him a piece of hemp cloth. The story of Jizha and Zichan exchanging white silk ribbons and hemp clothes is recorded in the "Zuo Zhuan · Xianggong Twenty-Ninth Year." Shang Binghe said: this example has already been explained in detail in the section on the trigram Qian changing to Yi. All versions of this section have an extra phrase "disease and sorrow" below, which does not fit with the previous text, so it is determined to be a later addition, and has been deleted following the textual criticism from the section on Qian changing to Yi.

巽。蛟虯當道，民困愁苦。望羊置群，長子在門。巽為蛇，故曰蛟虯，伏震為道，故曰蛟虯當道。坎為民、為愁苦，坎陷，故曰民困愁苦。互兌為羊，艮為門，震為長子。

The Li hexagram changes to the Xun hexagram. A qiao long, qiu chi, and other serpents block the way, causing the people to be in hardship and distress; looking afar, there are sheep being pastured, and the eldest son is at the gate. Shang Binghe explains: Xun represents a snake, hence the mention of qiao long and qiu chi; the concealed Zhen represents the path, hence the serpents blocking the way. Within the hexagram, the mutual Kan represents the people and sorrow, and Kan signifies being trapped, hence the people's hardship. The second to fourth lines form mutual Dui representing sheep, and mutual Gen representing the gate, while Zhen represents the eldest son.

兌。金玉滿堂，忠直乘危。三老凍餓，鬼奪其室。求魚河海，網舉必得。伏艮為金、為堂，震為玉，故曰金玉滿堂。坎為忠直、為危、為凍，震數三，艮壽，故曰三老。三老，鄉官也。坎為鬼、為河海，艮為求，互巽為魚，離為網。○堂，宋元本作室，非，茲依汲古。其，汲古作我，茲依宋元本。按：林詞義吉凶不協，疑中二句為衍文。

The trigram Li changes to Dui. Gold and jade fill the hall, but the upright and honest people find themselves in danger; the three elders suffer from cold and hunger, and ghosts take away their dwellings; seeking fish in rivers and seas, a single net will surely bring a catch. Shang Binghe explains: the hidden Gen trigram represents gold and the hall, while Zhen represents jade, hence the saying 'gold and jade fill the hall'. Kan represents loyalty and righteousness, danger, and cold, while Zhen's number is three, and Gen signifies longevity, hence 'three elders'; the three elders are officials responsible for moral guidance in the village. Kan represents ghosts and rivers and seas, Gen represents seeking, the mutual Xun trigram represents fish, and Li represents the net. Collation: the character 'hall' in the Song and Yuan editions is 'room', which is inconsistent, so we follow the Jigugē edition here; the character 'its' in the Jigugē edition is 'my', so we follow the Song and Yuan editions here. Note: the fortune of this line is inconsistent between the beginning and the end, suggesting that the middle two lines may be later additions.

渙。日入明匿，陽晶隱伏。小人勞心，求事不得。離伏，故曰日入明匿。晶精通。坎為隱伏、為心、為勞，震為人，艮為小，故曰小人勞心。艮為求，風散故不得。○明匿，宋元本作幽慝，晶作明，均依汲古。

The hexagram Li (Fire) changes to Huan (Dispersal). The sun sets and its light disappears, the essence of yang retreats into concealment; small people exert themselves and make efforts, yet they fail to achieve results. Shang Binghe explains: the image of Li (Fire) is concealed, hence the sun sets and its light vanishes; the character 'jing' (essence) is synonymous with 'ming' (light). The lower trigram Kan represents concealment, the heart, and toil; the mutual trigram Zhen represents people, and the mutual trigram Gen represents smallness, hence 'small people exert themselves'. Gen represents seeking, the upper trigram Xun represents wind, and wind disperses upon a breeze, hence the failure to achieve results. Collation: the words 'ming ni' (light disappears) in the Song and Yuan editions read 'you te' (darkness and evil), and the character 'jing' is written as 'ming', all following the Ji Gu Ge edition.

節。頻逢社飲，失利後福。不如子息，舊居故處。申請必得，乃無大悔。艮為社，兌口為飲。古社日最重春秋兩社，皆祭後鄉飲，故曰頻逢社飲。巽為利，巽伏故失利。震為後、為福，故曰後福。震為子息、為申請，艮為居處。○社，依宋元本，汲古作招，非。必得，宋元本作必與，依汲古。

The Li hexagram changes to the Jie hexagram. Frequently attending the wine feasts on the day of the community festival, losing benefits now will bring future blessings; it is better to raise children and remain in the old house; repeated applications will surely be granted, thus avoiding great regret. Shang Binghe explains: In the Jie hexagram, the mutual hexagram Gen represents the community festival, and the lower trigram Dui represents the mouth and drinking, hence the reference to drinking. In ancient times, the spring and autumn community festivals were the most important, and after the worship ceremonies, the village wine drinking ceremony was held, hence the phrase 'frequently encountering the community festival wine feasts'. Xun represents benefit, and Xun's image is hidden, hence the loss of benefit. Zhen represents later generations and blessings, hence the phrase 'future blessings'. Zhen represents children and applications, while Gen represents dwelling. Collation: The character 'community festival' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'invitation', which is incorrect; the words 'surely obtain' in the Song and Yuan editions read 'surely receive', and here we follow the Ji Gu Ge edition.

中孚。南有嘉魚，駕黃取。魴鱮詡詡，利來無憂。震為南，巽為魚，震福故曰嘉魚。震為黃，黃馬也。正反巽故曰、曰魴鱮。巽為利。○，汲古、宋本皆作遊，茲依元本，嘉魚，《小雅》詩篇名。

The trigram Li changes to Zhongfu. In the south there are fat fish, and a yellow horse is used to catch them; the fish such as鲂 and鲢 gather in groups and leap joyfully, with benefits coming and no worries. Shang Binghe explains: Zhongfu's mutual trigram Zhen is located in the south, and the upper trigram Xun represents fish. Zhen signifies blessings, so it is said 'Fine Fish'. Zhen represents yellow, referring to the yellow horse. The upright Xun and the inverted Xun are opposite, hence the names of the fish,鲂 and鲢. Xun represents benefit. Collation: This character is recorded as 'you' in both the Ji Gu Ge edition and the Song edition, but here we follow the Yuan edition. 'South Has Fine Fish' is the title of a poem from the Book of Songs, Xiao Ya. Note: Originally, there were some characters in the text and commentary, but they have been lost in the source, so we have simply included the actual text without making up anything.

小過。黃裳建元，文德在身。祿佑洋溢，封為齊君。震為衣、為黃，《坤六五》："黃裳元吉"，故曰建元。艮為身，坤為文，卦上下皆坤爻，故曰文德在身。震為福佑、為君，巽為齊。○宋元本下多"賈市無門，股肱多根"二句，根當為恨，豈有上文如是之吉、下忽凶乎，其為衍文無疑，故從汲古不錄。

The Li hexagram changes to the Xiao Guo hexagram. Wearing yellow lower garments, initiating great achievements, virtue and literary merit are accumulated within oneself; blessings and honors abound, and one is enfeoffed as the ruler of the state of Qi. Shang Binghe explains: Zhen represents clothing and the color yellow; the line statement of the sixth line of the Kun hexagram says 'yellow lower garment brings great good fortune,' hence 'establishing the beginning.' Gen represents the body, Kun represents literary virtue; the upper and lower trigrams of Xiao Guo are both Kun lines, hence 'virtue and literary merit are within the body.' Zhen represents blessings and support, and also a ruler; Xun represents Qi. Collation: The Song and Yuan editions have an additional two lines below this passage: 'There is no gate in the market, and limbs have many roots,' where 'roots' should be 'regret'; the good fortune has reached such a level, how could it suddenly turn to misfortune below? It must be a later addition, so we follow the Ji Gu Ge edition and do not include it.

既濟。口不從心，欲東反西。與意乖戾，動舉失便。離東坎西。○舉，元本作步，依宋本、汲古。便，依汲古，宋元本皆作使。

The trigram Li (Fire) changes to the trigram Ji Ji (Completion). Words spoken do not match thoughts; intending to go east yet moving west; everything goes against the original intention; every action is not smooth. Shang Binghe explains: In the trigram Ji Ji, the lower trigram Li is located in the east, and the upper trigram Kan is located in the west. Notes: The character 'jiu' (step) in the original edition is taken from the Song edition and Jiguge edition; the character 'bian' is taken from Jiguge edition, while Song and Yuan editions have 'shi'.

未濟。虎狼之鄉，日爭凶訟。叨爾為長，不能定從。卦有三艮形，故曰虎狼之鄉。離正覆兌相背，故曰爭訟。不能定從，言不能定從約。虎狼之鄉，謂秦也。○從，汲古訛證，依宋元本。

The trigram Li changes to the trigram Wei Ji. One is in a place where tigers and wolves are rampant, with daily dangers of disputes; one holds the position of the leader of the alliance, yet cannot establish a united agreement. Shang Binghe explains: the trigram Wei Ji contains three shapes of Gen, hence it is called 'the land of tigers and wolves'. The original image and the reversed image of Li both consist of two Dui mouths facing opposite directions, hence it is called 'dispute'. The phrase 'cannot establish an agreement' refers to the inability to form a united alliance. 'The land of tigers and wolves' refers to the state of Qin. Note: The character 'from' in theJigu Pavilion edition is mistakenly written as 'proof', and here we follow the editions from the Song and Yuan dynasties.

咸。雌單獨居，歸其本巢。毛羽憔悴，志如死灰。巽為雌、為寡，故曰單獨。艮為巢，巽寡髮，故曰毛羽憔悴。伏坤為志、為死。

The hexagram Xian remains unchanged, with the upper and lower parts still in mutualsympathetic response, thus it is the original hexagram. A female bird is alone, resting in its original nest; its feathers are withered and憔悴, its spirit like burnt ash. Shang Binghe explains: The second to fourth lines of Xian interact to form Xun, which represents a female and solitude, hence the term 'alone'; the lower trigram is Gen, representing a nest. Xun symbolizes sparse hair, hence the withered feathers. The hidden hexagram Sun contains Kun, which represents the mind and death.

乾。小窗多明，道里利通。仁賢君子，國安不僵。○小，宋元本作十，依汲古。裡，汲古作理，依宋元本。○此用《咸》象。咸伏損，艮為小、為窗、為明，坤為道里。震為利通、為仁賢，艮為君子、為國、為安。

The hexagram Xian changes to Qian. A small window allows in much light, the path is smooth and unobstructed; there is a virtuous and wise gentleman in power, the state is stable and will not fall. Collation: The character 'small' in the Song and Yuan editions is 'ten', following the Jigugē edition; the character 'li' in the Jigugē edition is 'reason', following the Song and Yuan editions. Shang Binghe explains: This line uses the hexagram Xian. Xian contains the hidden hexagram Shen. Gen represents small, window, and brightness; Kun represents roads and distances. Zhen represents smooth passage and benevolence, Gen represents gentleman, state, and peace.

坤。心惡來怪，沖沖何懼。顏淵子騫，尼父聖誨。淵，宋本作伯，誨作毋，依汲古。咸艮為顏，兌為淵，故曰顏淵。艮手為騫，故曰子騫。乾為父、為聖，艮山故曰尼父，兌言故曰聖誨。

The hexagram Xian changes to Kun. One may feel repelled by strange occurrences approaching, and be anxious and troubled, but in reality there is nothing to fear. There are virtuous disciples such as Yan Yuan and Min Ziqian, and the sage Confucius provides wise teachings. Notes on the text: In the Song edition, the character 'Yuan' is written as 'Bo', and 'Hui' as 'Mu'. Here we follow the Jigugē edition. Shang Binghe explains: The lower trigram of Xian is Gen, representing the face, hence 'Yan Yuan'; Gen also represents the hand, raising the hand signifies 'Qian', hence 'Zi Qian'. The trigram Qian represents father and sage, and Gen represents mountain, hence 'Ni Fu'—Confucius was born on Ni Qiu mountain, and later was respectfully called Ni Fu. The trigram Dui governs speech, hence 'sage's teachings'.

屯。鳥鳴呼子，哺以酒脯。高棲水處，來歸其母。艮為鳥，震為鳴、為子，故曰鳥鳴呼子。震為口，故曰哺。坎為酒、為脯。脯，肉也。艮高，故曰高樓，坤水坎水，故曰水處。坤為母，震為歸，言鳥聞呼，或高棲或水處皆至也。○棲，宋元本訛樓，依汲古。

The hexagram Xian changes to Zhun. Birds call out to their young, bringing food and drink to feed them; some perch high in trees, others rest by the water, and all return to their mothers. Shang Binghe explains: In Zhun, the third to fifth lines form the trigram Gen (Mountain), representing birds. The lower trigram Zhen (Thunder) signifies calling and children, hence "birds calling their young." Zhen represents the mouth, hence feeding. The upper trigram Kan (Water) signifies wine and dried meat; "dried meat" refers to meat preserved by drying. Gen represents high places, hence perching high. Kun (Earth) represents water, and Kan also represents water, hence "resting by the water." Kun represents the mother, and Zhen represents returning, meaning the birds hear the call, whether perched high or resting by the water, they all come back. Collation: The character "栖" was mistakenly written as "楼" in the Song and Yuan editions; here we follow the Ji Gu Ge edition.

蒙。國馬生角，陰孽萌作。變易常服，君失於宅。坤為國、為馬，艮為角，互震故曰生角。坤為陰、為服、為失，艮為宅，震為萌、為君。《漢書五行志》："文帝十二年，有馬生角於吳，劉向以為吳舉兵向上之萌"，又《史記》："燕太子丹為質於秦，求歸，秦王曰：待馬生角，既而馬果生角，乃放歸"，此皆反常之事，故曰變易常服。

The hexagram Xian changes to Meng. In the country, horses have grown horns, and sinister evils begin to sprout; one after another, abnormal events occur, and the king loses his dwelling. Shang Binghe explains: the third to fifth lines interact to form the trigram Kun, representing the state and horses; the upper trigram Gen represents horns. The second to fourth lines interact to form the trigram Zhen, indicating movement and action, hence "growing horns." Kun represents yin, clothing, and loss; Gen represents a dwelling; Zhen represents sprouting and the king. The "Book of Han · Five Elements Chapter" records that in the twelfth year of Emperor Wen of Han, a horse in Wu grew horns, and Liu Xiang considered this a sign that Wu would soon rebel. The "Records of the Grand Historian" also records that Yan Prince Dan was held hostage in Qin, requesting to return to his country. The king said, "Wait until the horse grows horns," and soon the horse indeed grew horns, and he was then released. These are all events that defy normality, hence "changing the usual attire."

需。入宇多悔，耕石不富。衡門屢空，使士失意。○宇，汲古作年，從宋元本。似多用伏象。

The hexagram Xian changes to Xu. Entering a house brings many regrets, cultivating on stone does not lead to wealth; living in a poor dwelling with a door made of a horizontal beam often results in hunger, making it impossible for scholars to be content. "Balanced door" refers to a simple dwelling with a door made of a horizontal beam, "often empty" comes from the Analects, describing Yan Hui who often suffered from poverty and lack of food. Collation: The character "year" is found in the Ji Gu Ge edition, but here we follow the Song and Yuan editions. Shang Binghe says: This passage seems to mainly rely on the hidden image.

訟。諸孺行賈，遠涉山阻。與旅為市，不危不殆，利得十倍。伏《震》為孺、為商賈，坤眾故曰諸孺。乾為陵，故曰山阻。伏巽為市、為利、為三倍。○諸孺，宋本作情懦，茲依汲古。

The hexagram Xian changes to Song. A group of young people travel on business, journeying far and enduring difficult mountain paths. They trade with fellow merchants who are not in danger and have no hardship, making ten times the profit. Shang Binghe explains: The hidden trigram Zhen represents the young and merchants, while Kun indicates many people, hence 'many youths'. The upper trigram Qian represents hills and mountains, hence 'mountain obstruction'. The hidden trigram Xun represents markets, wealth, and multiples. Note: The text 'zhur' in the Song edition is 'qingnuo', but here we follow the Jiguguo edition.

師。梁破橋壞，水深多畏。陳鄭之間，絕不得前。艮為橋樑，艮覆故曰破壞，坎為破也。坤水坎水故曰水深。坎為畏，震為陳，坎為平、為鄭，坎陷故不前。

The hexagram Xian changes to Shi. The bridge is broken and the water is deep, causing fear; being trapped between Chen and Zheng, there is no way forward. Shang Binghe explains: The third to fifth lines interact to form Gen, representing a bridge. Gen's image is inverted, hence destruction; Kan also signifies damage. Kun represents water, and Kan also represents water, hence the deep water. Kan signifies fear, and the second to fourth lines interact to form Zhen, representing Chen. Kan signifies flatness and Zheng, and Kan signifies sinking, hence the inability to advance.

比。雙鳧俱飛，欲歸稻池。經涉萑澤，為矢所射，傷我胸臆。此兼《咸》象。艮為鳧，兌數二，故曰雙鳧。兌為池，巽為稻、為萑，坎為矢，坤為胸。○射傷，汲古作傷損，依宋元本。

The hexagram Xian changes to Bi. A pair of wild geese fly together, intending to return to a pond with tall rice plants; on the way they pass through a marshy area with reeds, and are shot with arrows, wounding my chest. Shang Binghe explains: This takes the image of the hexagram Xian. The mountain trigram represents wild geese, the trigram Dui has the number two, so it is said 'double wild geese'. The trigram Dui represents a pond, the trigram Xun represents rice and reeds, the trigram Kan represents arrows, and the trigram Kun represents the chest. Note: The words 'shot and wounded' in the Jigushan edition are 'injured', here following the Song and Yuan editions.

小畜。謾誕不成，倍梁滅文。許人賣牛，三夫爭之。失利後時，公孫懷憂。未詳。○倍、賣。汲古作佶、作買。依宋元本。夫，宋元本作失，依汲古。按：伏《豫》正反震故曰謾誕、曰爭、曰三夫。艮為牛、為時。

The hexagram Xian changes to Xiao Xu. Empty talk and exaggerated words cannot accomplish things; the beam of a beam breaks and the patterns fade; three men come to fight over a cow that was promised for sale; losing benefits and missing the opportunity, Gongsun is full of sorrow. Shang Binghe said: the meaning of this line is hard to explain. Notes: In the Jigong Pavilion edition, the characters "bei" and "mai" are written as "ji" and "mai", here we follow the Song and Yuan editions; the character "fu" in the Song and Yuan editions is written as "shi", here we follow the Jigong Pavilion edition. According to the notes: In the hidden hexagram of Xiao Xu, the upright Zhen and inverted Zhen are opposite, so it is said "empty talk", said "struggle", said "three men". Gen represents cattle and opportunity.

履。南國飢凶，民失糟糠。少子困捕，利無所得。乾為南，伏坤為國，離為飢，巽為糟糠，兌為食。○飢凶，宋元本作凶飢，依汲古。

The hexagram Xian changes to the hexagram Lu. The southern states suffer from famine, and the people cannot even obtain coarse food. The youngest son is in a difficult situation, seeking help everywhere but getting nothing in return. Shang Binghe explains: The upper trigram of Lu is Qian (Heaven), which resides in the south. The hidden hexagram Qian contains Kun (Earth) representing the states. Within the hexagram, the mutual trigram Li (Fire) signifies famine, Xun (Wind) represents coarse food, and the lower trigram Dui (Lake) indicates food and drink. Note: The words 'ji xiong' (famine and misfortune) in the Song and Yuan editions are written as 'xiong ji' (misfortune and famine), but here we follow the Ji Gu Ge edition.

泰。狗吠非主，狼虎日擾。驚我東西，不為家咎。震為鳴吠、為主，伏艮為狗、為虎狼，震為驚、為東，兌為西，艮為家。狗吠非主，言非其主人而必吠也。

The hexagram Xian changes to Tai. A dog barks at someone who is not its master, and tigers and wolves come to disturb every day; disturbances come from both east and west, yet ultimately no disaster occurs within the family. Shang Binghe explains: In the Tai hexagram, the mutual trigram Zhen represents the barking and the master. The hidden hexagram Po contains Gen representing the dog and the tigers and wolves. Zhen represents disturbance and the east, Dui represents the west, and Gen represents the family. The saying "a dog barks at someone who is not its master" means that if the person coming is not the master, the dog will certainly bark.

否。望龍無目，不見手足。入水求玉，失其所欲。乾為龍，艮為目，巽伏故無。震為足，震伏故不見。艮為手，巽伏故亦不見。乾為玉，坤為水，巽入艮求，故曰入水求玉。坤為失，故所欲不得也。

The hexagram Xian changes to the hexagram Po. One sees a dragon but cannot see its eyes, nor can one see its feet or hands; going down into the water to search for jade, one ends up losing the thing one wanted. Shang Binghe explains: The upper trigram of Po is Qian, representing a dragon. The second to fourth lines interact to form Gen, representing the eyes. The trigram Xun is hidden, so it is said that the eyes are not visible. Zhen represents the feet, and the Zhen trigram is hidden, so the feet are not visible; Gen represents the hands, and the Xun trigram is hidden, so the hands are not visible. Qian represents jade, and the lower trigram Kun represents water. Xun governs entering, and Gen governs seeking, so it is said 'entering the water to seek jade'. Kun governs loss, so the desired thing is not obtained.

同人。以鹿為馬，欺誤其主。聞言不信，三日為咎。黃龍三子，中樂不殆。伏《師》。震為鹿，坤為馬，故曰以鹿為馬。震為主，離上下兌口相背，故曰欺誤、曰聞言不信。與《明夷初九》之"有言"義同也。離數三，故曰三日。震為黃龍、為子，為樂，《史記秦本紀》："趙高獻鹿於二世，曰馬也"。

The hexagram Xian changes into Tongren. Pointing a deer as a horse, deceiving and misleading the sovereign; not believing what others say, leading to calamity within three days; a yellow dragon has three sons, residing in the center with harmony and no danger. Shang Binghe explains: Tongren is connected with the hexagram Shi, so it takes the image of Shi. The trigram Zhen (Thunder) in Shi represents the deer, and the upper trigram Kun (Earth) represents the horse, hence the saying "taking a deer for a horse." Zhen is the main trigram, and the lower trigram Li (Fire) and the two Dui (Lake) trigrams in Tongren face each other, hence the meaning of deception and misleading, and not believing what others say, which is similar to the line statement of Mingyi initial line nine, "there is a word." The number of Li is three, hence "three days." Zhen represents a yellow dragon, a son, and joy. The Records of the Grand Historian, Qin Benji records that Zhao Gao presented a deer to Qin Ershi, insisting it was a horse.

大有。養幼新婚，未能出門。登宋望齊，不見太師。此用《咸》象。少男少女故曰養幼，六爻皆交，故曰新婚。乾為門，巽伏，故曰未能出門。架木為屋曰宋，艮為宋、為望，巽為齊，乾為太師，巽伏故不見。

The hexagram Xian changes to the hexagram Dàyǒu. Raising young children and arranging a new marriage are both still unable to leave the house; ascending to a high place in the State of Song to look towards the State of Qi, one cannot see the Grand Tutor. Shang Binghe explains: this uses the hexagram Xian. Xian represents a young man paired with a young woman, hence "raising the young"; the six lines of Xian interact in pairs, hence "new marriage." Dàyǒu has the trigram Qian below, representing the door, and the trigram Xun is hidden, hence the inability to leave the house. Building a house with timber is called "Song," the trigram Gen represents Song and looking afar, Xun represents Qi, Qian represents the Grand Tutor, and Xun is hidden, hence the inability to see.

謙。王也季子，相與為友。明允篤誠，升擢薦舉。艮為王孫、為季子。艮為友，正反艮，故曰相與為友。艮為明、為升擢。○季，汲古作貴，依宋元本。

The hexagram Xian changes to Qian. The son of a noble family and the younger son become friends; because they are clear-sighted, honest, and sincere, they are promoted. Shang Binghe explains: the lower trigram Qian represents the noble son and the younger son; Qian also represents friends. The upright Qian and the inverted Qian are opposite, so it is said 'they become friends'. Qian represents clarity and promotion. Note: the character 'ji' in the Jigusha edition is 'gui', here following the Song and Yuan editions.

豫。山水暴怒，壞梁折柱。稽難行旅，留連愁苦。艮為山，坤水坎水，上震，故曰山水暴怒。艮為樑柱，坎折，故曰壞梁折柱。坎陷艮止，故曰稽難、曰留連，震為行旅，坎為愁苦。

The hexagram Xian changes to Yu. A mountain flood bursts forth with fierce roaring, rushing violently and breaking bridges and snapping house pillars; it blocks travelers halfway, causing them to be stuck for a long time, full of sorrow and distress. Shang Binghe explains: In Yu, the second to fourth lines form an interacting Gen (mountain), the lower trigram is Kun (earth), representing water, and the interacting Kan (water) also represents water, while the upper trigram is Zhen (thunder), indicating movement. Therefore, it is said "mountain and water surge in anger." Gen represents bridges and pillars, and Kan signifies breaking, hence the destruction of bridges and pillars. Kan signifies sinking while Gen signifies stillness, thus it is said "being delayed" and "being detained." Zhen represents travelers, and Kan signifies sorrow.

隨。鸇鳩徙巢，西至平州。遭逢雷電，碎我葦蘆。室家飢寒，思吾故初。艮為鸇鳩、為巢，下震故曰徙巢。兌為西，震為雷、為葦蘆，艮為室家。○碎，宋元本作破，依汲古，兌毀折故碎。

The hexagram Xian changes to the hexagram Sui. The鹯 bird and the sparrow leave their old nest and fly westward to Pingzhou. On the way they meet thunder and lightning, which destroy all my reed fields. The whole family suffers from hunger and cold, missing the days of old. Shang Binghe explains: In the hexagram Sui, the third to fifth lines form the trigram Gen, which represents the鹯 bird and the nest. Gen is below Zhen, which indicates movement, so it is said 'to move the nest'. The upper trigram Dui is in the west, the lower trigram Zhen represents thunder and reeds, and Gen represents the family dwelling. Collation: The character 'shui' (to break) in the Song and Yuan editions is 'po' (to destroy), here we follow the Ji Gugē edition; Dui governs destruction, so it is said 'to break'.

蠱。登高傷軸，上阪棄粟。販鹽不利，賈牛折角。互震為軸、為登，兌為折，故傷軸。艮為阪，巽為粟，在下故曰棄粟。震為商販，兌為鹽滷。艮為牛、為角，兌為折。○買牛折角，元本買作賣，汲古作市賈折閱，非，茲依宋本。

The hexagram Xian changes to Gu. While ascending a high place, the axle of the cart was crushed, and when climbing a steep slope, the millet had to be thrown down; trading salt did not bring profit, and buying a cow resulted in getting one with a broken horn. Shang Binghe explains: The third to fifth lines interact to form Zhen, representing the cart axle and climbing, while the second to fourth lines interact to form Dui, indicating a break, hence the injury to the axle. The upper trigram Gen represents the steep slope, and the lower trigram Xun represents millet, which is in the lower position, hence the phrase 'discarding millet'. Zhen represents merchants, Dui represents salt. Gen represents cattle and horns, and Dui indicates breaking. Collation: The original edition reads 'sell' instead of 'buy', and the Jigugong edition reads 'selling goods at a loss', both are incorrect. Here we follow the Song edition.

臨。祝鮀王孫，能事鬼神。節用綏民，衛國以存。饗我旨酒，眉壽多年。《論語》："祝鮀治宗廟，故曰能事鬼神"，注：祝鮀，衛大夫子魚也。疏：《左傳》：子行敬子謂靈公曰："會同難，其使祝鮀從。"將盟，果長衛侯，故曰衛國以存。坤為鮀，震言故曰祝鮀。震為王、為神，坤為鬼、為民、為國。○鮀，元本作施，依宋本、汲古。第五句依宋元本，汲古無。

The hexagram Xian changes to Lin. Zhu Tu and Wang Sun Jia were good at serving ghosts and spirits; they practiced frugality in expenditure and comforted the people, thus enabling the state of Wei to remain intact; they invited me to drink fine wine and wished for long life. Shang Binghe explains: The Analects says that Zhu Tu was in charge of ancestral temple affairs, so he was good at serving ghosts and spirits; the commentary says Zhu Tu was the minister Zi Yu of the state of Wei. The commentary cites the Zuo Zhuan: Zi Xing Jing Zi replied to the Duke of Wei Linggong, saying, "The scene of a meeting of feudal lords is difficult to deal with, so let Zhu Tu go along." When they arrived at the meeting, they indeed secured the position of the Duke of Wei to be first, so it is said, "the state of Wei was preserved." The upper trigram is Kun, representing Zhu Tu; the interacting trigram Zhen indicates speech, so it is said, "Zhu Tu." Zhen represents the king and spirits, while Kun represents ghosts, people, and the state. Collation: The character "Tu" in the original edition was written as "Shi," here following the Song edition and Jigugong edition; the fifth sentence follows the Song and Yuan editions, while the Jigugong edition does not include this sentence.

觀。九里十山，道卻峻難。牛馬不前，復返來遠。坤數十，互艮故曰十山。朱震云，坤亦數九，故曰九里。艮為道，卻，退也。巽為進退，故曰道卻。坤為牛、為馬，艮止坤下，故不前。

The hexagram Xian changes to Guan. A journey of nine li, ten mountains, the path is obstructed and difficult to travel; oxen and horses are unwilling to move forward, and can only return from a distance. Shang Binghe explains: The number of Kun is ten, and the third to fifth lines of Guan form the trigram Gen (mountain), so it is said 'ten mountains'. Zhu Zhen says the number of Kun can also be taken as nine, so it is said 'nine li'. Gen represents the path; 'yet' means to retreat. The upper trigram Xun indicates indecisiveness in movement, so it is said 'the path retreats'. Kun represents oxen and horses, and the stillness of Gen added to Kun prevents forward movement.

噬嗑。枯樹不花，空淵無魚。舊鳥飛翔，利棄我去。震為樹，離火故枯。坎為淵，巽為魚，巽伏故無魚。艮為鳥、為飛。○舊，宋元本作蕉，茲依汲古。亦未安。疑為鷙字。

The hexagram Xian changes to Shihe. The withered tree does not bloom again, there are no fish in the empty pond; the old birds have flown away, and the benefits have left me. Shang Binghe explains: Shihe has the lower trigram Zhen (Thunder) as its base, representing the tree, and the upper trigram Li (Fire) as its top, hence the withered trunk. The lines three to five form the mutual trigram Kan (Water), representing a deep abyss, while Xun (Wind) represents fish, and Xun's image is hidden, hence there are no fish. The lines two to four form the mutual trigram Gen (Mountain), representing birds and flying. Collation: The character 'old' in the Song and Yuan editions was 'jiao', but here we follow the Jigugē edition; however, this also seems unsatisfactory, and there is suspicion that the original character was 'zhi'.

賁。雄狐綏綏，登上崔嵬。昭告顯功，大福允興。艮為狐，陽卦，故曰雄狐。震為登，艮山，故曰崔嵬。震言故曰告。○綏綏，宋元本作唯唯，汲古作綏遺，依局本。上，汲古作山，依宋元本。崔，宋元本作山，依汲古。《詩齊風》："南山崔崔，雄狐綏綏"，序謂刺襄公禽獸之行，林義似異。

The hexagram Xian changes to Bi. A male fox moves slowly alone, ascending the lofty mountain peak; he reports his outstanding achievements, and great blessings thus arise. Shang Binghe explains: Bi has the upper trigram Gen (Mountain) representing the fox, and Gen is a yang trigram, so it is called "a strong fox." The trigrams from three to five lines form Zhen (Thunder), representing ascending, and Gen represents mountain, so it is called "lofty and steep." Zhen governs speech, so it is called "reporting." Collation: The characters "Sui Sui" in the Song and Yuan editions are "Wei Wei," and in the Jigugeshi edition they are "Sui Yi," here following the book bureau edition; the character "Shang" in the Jigugeshi edition is "Shan," here following the Song and Yuan editions; the character "Cui" in the Song and Yuan editions is "Shan," here following the Jigugeshi edition. The Book of Songs, Qi Wind, Nan Shan, has the line "Nan Shan Cui Cui, Xiong Hu Sui Sui," and the Book of Songs' preface says this is a satire on the beastly behavior of King Xiang of Qi. The meaning in the Yi Lin here seems to differ from that in the Book of Songs.

剝。啞啞笑喜，相與飲酒。長樂行觴，千秋起舞，拜受大福。此用《咸》卦伏象。○笑喜相與，汲古作笑言與歡，依宋元本。

The hexagram Xian changes to the hexagram Bo. They laugh and rejoice together, all drinking wine; in the long joy they pass cups and encourage each other to drink, singing and dancing gracefully for thousands of years, bowing and thanking for great blessings. Shang Binghe said: This line uses the hidden image of the hexagram Xian. Annotation: The text "laughing and joyful together" in the Jigusha edition reads "laughing and joyful," here following the Song and Yuan editions.

復。大椎破轂，長舌亂國。床第之言，三世不安。兌為舌，震形較兌多一陰，故曰長舌。坤為國、為亂，伏巽為床，震為言，數三，坤為世，故曰三世。椎轂疑皆為震象。○椎，汲古訛推，宋元本。

The hexagram Xian changes to Fu. A big wooden mallet breaks the wheel hub, and a person with a long tongue disrupts the country; private talk in the bedroom causes turmoil for three generations. Shang Binghe explains: Dui represents the tongue, and the shape of Zhen has one more yin line than Dui, hence 'long tongue'. The upper trigram Kun represents the state and turmoil, and the hidden Guo hexagram contains Xun which represents the bed, while the lower trigram Zhen represents speech. Zhen's number is three, and Kun represents generations, hence 'three generations'. The wooden mallet and the wheel hub probably both refer to the image of Zhen. Collation: The character 'chui' in the Ji Gu Ge edition is mistakenly written as 'tui', here we follow the Song and Yuan editions.

無妄。男女合室，二姓同食。婚姻孔云，宜我孝孫。艮為室，震男巽女俱在艮體中，故曰合室。震為口，為食，正反震相對，故曰同食。艮為孫，巽順，故曰孝孫。○二，汲古作三，從宋元本。

The hexagram Xian changes into Wuwang. A man and woman live together in the same room, and two families eat together; the matter of marriage is praised by all, which is especially suitable for my filial grandchildren. Shang Binghe explains: In Wuwang, the second and fourth lines form the trigram Gen (Mountain), representing the room, while the third to fifth lines form the trigram Xun (Wind), representing the woman. Both are within the structure of Gen, so it is said "living together in the same room." The trigram Zhen (Thunder) represents mouth and food, and the upright Zhen facing the inverted Zhen indicates "eating together." Gen represents grandchildren, and Xun signifies gentleness, so it is said "filial grandchildren." Note: The character "second" in theJigu Pavilion edition is "third," but here we follow the Song and Yuan editions.

大畜。千仞之牆，禍不入門。金籠鐵疏，利以闢兵。欲南上阪，軸方不轉，遠車復反。艮為牆，在上故曰千仞。乾為門，坤為禍，坤伏故禍不入門。乾為金，艮亦為金，故曰金籠鐵疏。疏梳同。艮為刀兵，艮止故闢兵。震為南，艮為阪，伏坤為軸、為方，艮止故不轉。震為車、為反也。○禍不，汲古作不得，闢作避，南上作上南，均依宋元本。軸方，宋元本作轉萬，今依汲古。

The hexagram Xian changes to Da Xu. A wall thousands of feet high protects, preventing misfortune from entering the door; a golden cage with iron bars surrounds, which is favorable for avoiding military disaster; wanting to go uphill to the south, the cart axle is square and cannot turn, so the traveling cart has to turn back. Shang Binghe explains: The upper trigram of Da Xu is Gen, representing a wall, and the wall is at the upper position, so it is said "thousands of feet high." The lower trigram is Qian, representing the door, and Kun represents misfortune, with Kun's hidden nature, so misfortune does not enter the door. Qian represents metal, and Gen also represents metal, so it is said "golden cage with iron bars"; "shu" and "shu" are the same, referring to the grid. Gen represents weapons and military, and Gen governs stillness, so it can avoid military disaster. The trigrams from the third to fifth lines form Zhen, representing the south, and Gen represents a steep slope. The hidden hexagram Cui contains Kun as the axle and as square, and Gen governs stillness, so the cart axle cannot turn. Zhen represents a cart and returning. Collation: The words "hui bu" in the Jigusha edition are "bu de," and "bi" is "bi," and "nan shang" is "shang nan," all following the Song and Yuan editions; the words "zhou fang" in the Song and Yuan editions are "zhuan wan," and now follow the Jigusha edition.

頤。華言風語，自相詿誤。終無凶事，安寧如故。震為旉，故曰華言，伏巽，故曰風語，正反震故詿誤。坤為凶、為事，艮為終，故終無凶事，艮止故安寧如故。

The hexagram Xian changes to Yi. Empty words and empty talk lead to mutual deception and mistakes, but in the end there is no danger and things remain peaceful as before. Shang Binghe explains: The shaking (Zhen) is the main element, and the opening (Kai) is spread out, so it is called "empty words." The hidden Da Guo hexagram contains Xun (Wind), so it is called "wind talk." The upright Zhen and the inverted Zhen face each other, so they cause mutual confusion. In the middle, Kun represents danger and affairs, and the upper trigram Gen represents completion, so there is ultimately no danger. Gen represents stillness, so things remain peaceful as before.

大過。泛泛柏舟，流行不休。耿耿寤寐，心懷大憂。仁不遇時，退隱窮居。詳《屯》之《乾》。心，依校各本皆作公。

The hexagram Xian changes to Da Guo. A small boat made of cypress wood floats on the water, drifting continuously with the current; eyes are open but sleep does not come, with deep sorrow in the heart; the virtuous person meets with an inauspicious time and can only retreat into seclusion. "Floating on a cypress boat" and "restless and unable to sleep" are both from the Book of Songs, Bei Feng, Bai Zhou. Shang Binghe says: this line's symbolic meaning has already been discussed in detail in the section on the hexagram Zun under the trigram Qian. According to the collation, all versions of the text read "gong" instead of "xin."

坎。大尾小頭，重不可搖。上弱下強，陰制其雄。艮為尾，坎為頭，陽陷陰中故曰陰制其雄。

The Xian hexagram changes to the Kan hexagram. The tail is large and the head is small, heavy and unable to move. The upper part is weak while the lower part is strong, with the yin softness controlling the yang strength. Shang Binghe explains: The middle and interacting hexagram of Kan is Gen, representing the tail, and Kan itself represents the head. A yang line is trapped between two yin lines, hence it is said 'yin controls the strong.'

離。一身三口，語無所主。東西南北，迷惑失道。兌為口，離數三，故曰三口。伏坎，數一，伏艮為身，故曰一身。正反兌故曰語無所主。兌為西，伏震為更，離為南，伏坎為北，伏艮為道，正反艮故迷惑失道。

The hexagram Xian changes to Li. A single body has three mouths, speaking without purpose; wandering in all directions, confused and unable to find the way. Shang Binghe explains: Li contains Dui, which represents the mouth, and the number of Li is three, hence 'three mouths'; the hidden Kan has the number one, and the hidden Gen represents the body, hence 'a single body'. The upright Dui and the inverted Dui face each other, hence speaking without purpose. Dui is located in the west, with Zhen hidden representing change, Li is located in the south, with Kan hidden in the north, and Gen hidden representing the path. The upright Gen and the inverted Gen face each other, hence confusion and losing the way.

恆。南行求福，與喜相得。封受上賞，鼎足輔國。震為南、為行、為喜、為鼎、為足，乾為福，伏坤為國。

The hexagram Xian changes to Heng. Going south to seek blessings, one meets with joy and celebration; receiving a noble grant and becoming a minister who supports the state. Shang Binghe explains: The upper trigram of Heng is Zhen, representing south, movement, joy, a tripod, and feet; the trigram Qian in the hexagram signifies blessings, and the hidden Yi hexagram contains Kun, representing the state and country.

遯。過時不歸，雌雄苦悲。徘徊外國，與母分離。艮為時，震為歸，二至四震伏故曰不歸。互巽為雌，震為雄，震伏不見，故曰苦悲。艮為國，艮止故徘徊。坤為母，坤伏不見，故曰與母分離。○第二句宋本作苦悲雄惟，元本作苦悲雄雌，茲依汲古。

The hexagram Xian changes to Dun. After the agreed time, someone does not return; the male and female birds mourn bitterly together. They wander uncertainly in a foreign country, separated from their mother. Shang Binghe explains: The lower trigram of Dun is Gen, representing time, and Zhen representing return; the hidden image of Zhen between the second and fourth lines indicates that one does not return. The mutual trigram between the second and fourth lines is Xun, representing the female, and Zhen representing the male; the hidden image of Zhen is not visible, hence the bitter mourning. Gen represents a state or country, and Gen signifies stillness, hence the wandering. Kun represents the mother, and the hidden image of Kun is not visible, hence the separation from the mother. Collation: The second line in the Song edition reads 'kubei xiong wei', and in the Yuan edition 'kubei xiong ci'; here we follow the Jigugong edition.

大壯。堯舜在國，陰陽和得。涿聚衣裳，晉人無殃。震為帝，故曰堯舜。《左傳哀二十三年》："晉伐齊，智瑤禽顏涿聚。"故曰晉人無殃，然語意與上二句不屬。衣裳，宋元本作衣常，仍難解。

The hexagram Xian changes to Da Zhuang. It is like a sage ruler such as Yao or Shun on the throne, with yin and yang in proper harmony; the clothes of Yan Zhuoju remain, yet the people of Jin are not harmed. Shang Binghe explains: Zhen represents the emperor, hence referring to Yao and Shun. The Zuo Zhuan · Ai Gong Twenty-third Year records that Jin attacked Qi, and Zhizao captured Yan Zhuoju. Therefore, it is said 'the people of Jin are not harmed,' but the meaning of this sentence does not connect smoothly with the previous two. Collation: The characters 'clothes' in the Song and Yuan editions were originally 'clothes' and still remain difficult to explain.

晉。周成之降，越裳夷通。疾病多祟，鬼哭其公。狼子野心，宿客不同。此用《咸》象。伏震為周，艮為咸，故曰周成。坤為裳，震為南，故曰越裳。坤為夷、為疾病、為鬼，艮為哭，震為公，震覆坤死，故曰鬼哭其公。艮為狼，坤為野、為心。巽為旅客，坤為夜，故曰宿客。○首句宋本作周成之降，汲古成作公，茲依《遯》之《坤》，然義皆與下四句不協，闕疑待考。又狼子，宋本作鳥子，尤非。

The hexagram Xian changes to Jin. King Cheng of Zhou received the mandate and descended, even the distant Yueshang clan came to be friendly; most diseases are caused by ghosts, and the ghosts were crying for that gentleman; wolf cubs are born with ambition, and the guests staying overnight each had different intentions. Shang Binghe explains: this uses the image of the hexagram Xian. The hidden trigram Zhen represents Zhou, and Gen represents Xian, so it is said "Zhou Cheng." The trigram Kun represents clothing, and Zhen represents the south, so it is said "Yueshang." The trigram Kun represents夷狄, disease, and ghosts, Gen represents crying, and Zhen represents the gentleman; Zhen is inverted and Kun represents death, so it is said "ghosts cry for the gentleman." The trigram Gen represents wolf, Kun represents wilderness and heart. The trigram Xun represents travelers, and Kun represents night, so it is said "overnight guests." Collation: the first sentence in the Song edition reads "Zhou Cheng's descent," while the Jigugewang edition has "gong" instead of "cheng," here it is taken from the case of "Dun" changing to "Kun," making it "cheng"; however, this sentence does not match well with the following four sentences, so it remains doubtful. Also, the Song edition reads "niaozi" instead of "langzi," which is even more incorrect.

明夷。申酉脫服，牛馬休息。君子以安，勞者得歡。坤居申方，坎先天居酉方，坤為牛，震為馬，坎隱故曰脫服。服，轅外馬脫服即休息也。坎為勞，震為歡，言申酉日暮牛馬與人皆安息也。

The Xian卦 changes to Mingyi卦. At the time of Shen and You, the harness is removed from the oxen and horses, which rest; thus the gentleman finds peace and the weary find joy. Shang Binghe explains: The Earth element is located at the Shen direction, and the Water element is in theEarlier Heaven position at You direction; the upper trigram is坤 representing oxen, the interacting trigram is Zhen representing horses, and the Water element is hidden, so it is said 'remove the harness.' 'Harness' refers to the horse on the outer side of the carriage, and removing the harness means rest. The Water element represents labor, and Zhen represents joy, meaning that at the time of Shen and You, as the sky grows dark, the oxen, horses, and people all rest.

家人。凱風無母，何恃何怙。幼孤弱子，為人所苦。巽為風、為母，巽隕落，故無母。坎為孤、為苦。凱風，《邶風》篇名，毛謂母不安其室，茲謂無母，義與毛異。○第二句宋元本作何怙何恃，依汲古。

The hexagram Xian changes to the hexagram Jiaoren. A warm southern wind is blowing, yet the child has no mother; who can he rely on, who can he depend on? A young boy who has lost his father is being bullied and tormented. Shang Binghe explains: the upper trigram of Jiaoren is Xun, representing wind and motherhood; Xun signifies falling, hence there is no mother. The interacting trigram Kan represents loneliness and bitterness. "Kai Feng" is the title of a poem from the Book of Songs, Bei Feng, and the Mao commentary says it refers to a mother who is restless at home. Here, however, it is said there is no mother, and the meaning differs from the Mao commentary. Collation: The second line in the Song and Yuan editions reads "He hu he shi," but here we follow the Jigugē edition.

睽。出門上堂，從容牖房，不失其常。天牢地戶，勞者憂苦。伏《艮》為門室牖房。坎為牢，艮為天，故曰天牢。坎為北、為勞憂，《晉書天文志》："天牢六星在北斗下，貴人之牢也"，《河圖括地象》："西北為天門，東南為地戶"，兌居東南，伏艮為戶也。

The hexagram Xian changes to Hui. Going out and entering the hall, one remains at ease in a room with windows, maintaining proper conduct in daily life; above corresponds to the Heavenly Prison star, below corresponds to the Earthly Gate position, and the weary person is full of sorrow. Shang Binghe explains: The hidden hexagram Jian within Hui has Gen representing door, room, and windowed house. Kan represents prison, and Gen represents heaven, hence it is called "Heavenly Prison." Kan is located in the north and also represents labor and worry. The "Book of Jin · Records of Astronomy" states, "The Heavenly Prison consists of six stars below the Big Dipper, which is the prison for noblemen." The "Yellow River Chart Outline of the Earth's Form" says, "The northwest is the Heaven Gate, and the southeast is the Earth Gate." The lower trigram Dui in Hui is located in the southeast, and the hidden Gen represents the gate.

蹇。天厭周德，命與南國。以禮靜民，兵革休息。艮為天，震為周、為德，故曰天厭周德。艮為國，離南，故曰南國。離為兵革，艮止故休息。厭，足也，滿也，言周德盛天，與以南國也。

The hexagram Xian changes to Jian. Heaven is pleased with the virtue of the Zhou dynasty and grants it the southern territory; using rites to pacify the people, weapons and armor are put away. Shang Binghe explains: The lower trigram of Jian is Gen (Mountain), representing heaven, and the interacting trigram Zhen (Thunder) represents Zhou and virtue, so it is said "Heaven is satisfied with the virtue of Zhou." Gen represents a state, and the lines three to five interact with Li (Fire) which is located in the south, so it is said "southern country." Li represents military force, and Gen signifies stillness, so it is said that the weapons are put away. "Yan" means satisfaction and fullness, indicating that the virtue of Zhou is great and conforms to the will of heaven, so heaven grants the southern territory to Zhou.

解。堂桑折衝，佐鬬者傷。暴臣失國，良臣被殃。未詳。堂桑，宋元本作常葉，姑依汲古，皆未安。沖，汲古作衡，姑依宋元本。失，汲古作反，亦姑依宋元本。

The hexagram Xian changes to the hexagram Jie. The mulberry tree in front of the hall broke the crossbar of the carriage, and those who helped others fight got injured themselves; the cruel minister lost his territory, and the virtuous minister also suffered along with him. Shang Binghe said: The meaning of this line is unclear. Collation: The characters 'tang sang' in the Song and Yuan editions are 'chang ye', so we follow the Jigugē edition, but both interpretations are unsatisfactory; the character 'chong' in the Jigugē edition is 'heng', so we follow the Song and Yuan editions; the character 'shi' in the Jigugē edition is 'fan', so we also follow the Song and Yuan editions.

損。合歡之國，嘉喜我福。東嶽西山，朝齊成恩。震為歡，坤為國，正反震相對，故曰合歡之國。震為喜、為福，艮為山嶽，震東兌西，故曰東嶽西山。震為朝、為齊，齊，同隮，《詩墉風》："朝隮於西，崇朝其雨"，《傳》："隮，升也"，按：《樂記》"地氣上齊"注：齊，躋也。而躋與隮皆訓升，是齊詩本作齊字，與毛異，而義同也，言云升雨降故曰成思。

The hexagram Xian changes to the hexagram Shen. A country filled with joy, a beautiful celebration brings me blessings; between the eastern mountain and western mountain, morning clouds rise, forming an act of grace. Shang Binghe explains: the lines two to four are interrelated as Zhen (Thunder), indicating joy, and the lines three to five are interrelated as Kun (Earth), indicating the country. The upright Zhen and inverted Zhen face each other, thus it is called "the country of joy." Zhen represents joy and blessing. The upper trigram Gen (Mountain) represents the mountain range. Zhen is located in the east, and Dui is located in the west, thus it is called "eastern mountain and western mountain." Zhen represents morning and uniformity; "uniformity" is the same as "xi" (rising). The Book of Songs, Yong Feng says, "morning clouds rise in the west, and heavy rain falls in the morning." The Mao commentary says, "xi means rising." According to the annotation under the sentence "the earth's energy rises" in the Book of Rites, Le Ji, "xi" is read as "ji." Both "ji" and "xi" mean rising, showing that the Qi poetry originally used the character "xi," differing from the Mao poetry but with the same meaning. This refers to rising clouds and falling rain, thus it is called "forming grace."

益。耕石不生，棄禮無名。縫衣失針，襦袴不成。震為耕，艮為石，坤死，故曰不生。坤為禮、為失，震為衣、為襦袴，巽敝，故不成針，為坎象，四五半坎，故失針。

The hexagram Xian changes to Yi. Cultivating on stone does not produce crops, abandoning rituals and propriety leads to no good reputation; sewing clothes loses the needle, and neither short nor long garments can be made. Shang Binghe explains: The lower trigram Zhen represents farming, and the third to fifth lines interact to form Gen, symbolizing stone, hence the failure to grow. The second to fourth lines interact to form Kun, representing death, thus the crops do not sprout. Kun represents rituals and loss, Zhen represents clothing and short or long garments. The upper trigram Xun shows signs of damage, hence the failure to make the clothes. The needle is associated with Kan. The fourth and fifth lines form a 'half-trigram'—using two lines to represent half of a trigram, a method commonly used in the Yi Lin according to Shang Binghe. The fourth and fifth lines together form only half of Kan, making the Kan trigram incomplete, hence the loss of the needle.

夬。聾瞢闇盲，跛倚不行。坐尸爭骸，身被火災，困其多憂。《履六三》云："眇能視，跛能履"，謂兌為半離半震也，故茲亦曰盲、曰跛。推之夬亦半坎也，故曰聾。伏艮為坐，坤為尸，兌為骸，坤為身，艮為火，故曰身被火災。艮為困，坤為憂，故曰困其多憂。爭，《廣韻》云諫諍也，止也。坐尸爭骸，言不能行之人有類於坐尸止骸而不能動，故遇火而困，伏坤為災憂。○盲，宋元本作瞢，依汲古。第三句宋本、汲古作坐戶孚骸，依元本。火，汲古作大，依宋元本。困，宋元本作因，依汲古。

The hexagram Xian changes to Guai. The person suffers from deafness and blurred vision, losing sight completely, with a limp and unable to move without support; they are like a seated corpse with stiff limbs, and their body is also caught in a fire, resulting in great difficulty and deep worry. Shang Binghe explains: The line statement of Line Six in the hexagram Li says, "A person with one eye can勉强 see, and a lame person can勉强 walk," which refers precisely to the trigram Dui combining half of Li and half of Zhen, hence the description of blindness and lameness here. Following this logic, Guai also contains half of Kan, hence the deafness. The hidden hexagram Bao has Gen representing sitting, Kun representing a corpse, Dui representing bones, Kun representing the body, and Gen representing fire, hence the description of the body suffering fire. Gen represents being trapped, and Kun represents worry, hence the phrase "trapped in many worries." The character "争" is explained in the Guangyun as meaning to advise or to stop. "Sitting corpse struggling with bones" refers to a person who cannot move being like a seated corpse and stiff bones, unable to move, thus encountering fire and being trapped; the hidden hexagram Kun represents disaster and worry. Notes: The character "blind" in the Song and Yuan editions was written as "meng," following the Jigugē edition; the third sentence in the Song edition and Jigugē edition reads "sitting door faith bones," following the Yuan edition; the character "fire" in the Jigugē edition was written as "da," following the Song and Yuan editions; the character "trapped" in the Song and Yuan editions was written as "yin," following the Jigugē edition.

姤。生長太平，仁政流行。四方歸德，社稷康榮。生長，宋元本作長生，此用《復》象。震為生，震樂故曰太平。坤為政，震為仁，故曰仁政流行。坤為四方、為社稷，震為德、為康榮。

The hexagram Xian changes to Guo. Growth and nourishment lead to abundant proliferation and universal peace, with benevolent governance spreading throughout the world. All people from the four directions submit to his moral influence, and the state and ancestral temples enjoy security and prosperity. Collation note: The characters 'growth' in the original text were written as 'longsheng' in the Song and Yuan editions. Shang Binghe explains: This passage uses the image of the hexagram Fu. Guo and Fu are complementary. Zhen represents growth and vitality, and Zhen also signifies joy, hence the state of peace. Kun represents government orders, and Zhen represents benevolence, hence 'benevolent governance spreads throughout'. Kun represents the four directions and the state and ancestral temples, while Zhen represents virtue and prosperity.

萃。桀蹠並處，民人愁苦。擁兵荷糧，戰於齊魯。合巹同牢，姬姜並居。坤惡故曰桀，巽為盜，故曰蹠。坤巽連體，故曰並處。坤為人民、為愁苦。艮為兵、為荷，巽為糧、為齊，兌為魯。五六句與上意不屬，定為衍文。○同牢，汲古作得牢，非，依宋元本。《昬禮》："同牢而食"。民人，宋元本作民之，從汲古。

The hexagram Xian changes to Cui. The tyrants like Xia Jie and Dao Zhi gather together, causing the people great distress; they carry weapons and provisions and fight in the area of Qi and Lu. They perform the ceremony of sharing a sacrificial animal, with the姬 and Jiang families living together. Shang Binghe explains: Kun represents evil, hence Jie; Xun represents bandits, hence Zhi; since Kun and Xun are connected in the hexagram structure, it is said they are "in the same place." Kun represents the people and sorrow. Gen represents weapons and burdens, Xun represents grain and Qi, and Dui represents Lu. The fifth and sixth sentences do not connect well with the previous text, so they are considered added words. Collation: The characters "same牢" in the Ji Gu Ge edition are "get牢," which is incorrect; following the Song and Yuan editions. The Book of Rites, the ceremony of marriage, mentions "sharing a sacrificial animal and eating together," referring to the newlyweds sharing a single animal. The characters "people" in the Song and Yuan editions are "people's," following the Ji Gu Ge edition.

升。南與凶居，破車失襦。西行無袴，亡其寶賂。震為南，坤為凶、為車，兌毀故破車。震為襦，坤亡故失襦。兌為西，巽為袴，震為玉，坤亡故曰無袴、曰亡其實[當作寶]賂。

The hexagram Xian changes to Sheng. Going south leads to living with wicked people, the carriage is damaged, and the short garment is lost. Going west results in having no pants, and all the treasures are lost. Shang Binghe explains: The third to fifth lines of Sheng form a mutual trigram Zhen, which represents the south. The upper trigram Kun represents wickedness and carriages. The mutual trigram Dui indicates destruction, so the carriage is broken. Zhen represents the short garment, and Kun signifies loss, so the short garment is lost. Dui is located in the west, the lower trigram Xun represents pants, Zhen represents jade, and Kun signifies loss, so there are no pants and the treasures are lost (the original text has a square bracket note below the character 'shi' indicating it should be 'bao', but it is retained as in the original).

困。空槽注器，豚彘不至。張弓祝雞，雄父飛去。伏震為槽、為器。注，擊也。伏艮為擊，巽為豕，故曰豚彘，坎陷故不至。凡飼豕擊槽即至，今槽空無食，故雖擊不至。巽為雞，坎為弓，兌口故曰祝雞。祝，呼也。張弓呼故懼而飛去也。○父，《師》之《旅》、汲古作鳩，《說文》："父，家長率教者"，然則雄父是雞之首領。父同甫。

The hexagram Xian changes to Kun. Even if the empty feeding trough is struck repeatedly, the pigs will not come; while drawing the bow and calling the chicken, the rooster is startled and flies away. Shang Binghe explains: the hidden hexagram Ben has Zhen as the feeding trough and as utensils; "note" means striking, and the hidden Gen indicates striking. Xun is the pig, so it is said "tun zhi"; Kan represents a pit, so it is said they do not come. Whenever feeding pigs, striking the trough once makes them come, but now the trough is empty with no food, so even when struck, they do not come. Xun is the chicken, Kan is the bow, and Dui is the mouth, so it is said "calling the chicken"; "calling" means to summon. Drawing the bow and calling, the chicken naturally gets frightened and flies away. Collation: the character "fu" in the entry on "Shi" changing to "Lv" and in the Jiguge edition is written as "jiu". The Shuowen Jiezi says "fu is the person who leads and teaches in the family," so "xiong fu" refers to the leader of the chicken flock; "fu" is also the same as "fu."

井。望尚阿衡，太宰周公。屏藩湯武，立為王侯。詳《同人》之《師》。

The hexagram Xian changes to Jing. Looking up to ministers like Lü Shang and Yi Yin, and heavyweights like Zhou Gong the Grand Tutor; they served as shields for King Tang of Shang and King Wu of Zhou, and themselves became dukes and marquises. "A Heng" was the official title of Yi Yin in the Shang dynasty. Shang Binghe said: This analogy has already been discussed in detail in the section on the hexagram Tongren and its transformation into Shī.

革。朝鮮之地，箕子所保。宜家宜人，業處子孫。詳《大畜》林。

The hexagram Xian changes to Ge. The area of Chosun was the place where Ji Zi was enfeoffed to preserve the tradition; it is suitable for settling down and raising people, allowing descendants to live and prosper generation after generation. After King Wu of Zhou destroyed the Shang dynasty, he enfeoffed Ji Zi in Chosun, as recorded in the "Records of the Grand Historian: The Family of Song Weizi." Shang Binghe said: This symbolic meaning has already been discussed in detail in the Lin Ci of the Da Xu hexagram.