Commentary on Jiao's Forest of Changes, Volume 10

鼎。息憂解笑，故貧今富。載樂履善，與福俱遇。息，宋元本作昔，依汲古。遇，汲古作憂，依宋元本。貧，宋元本作貪，樂作筞，依汲古。伏坎為憂，震為解、為笑，伏坤為貧，乾為富，故曰故貧今富。伏震為樂、為善、為履、為車，故曰載樂。震為福也。

The hexagram Xian changes to Ding. Worry ceases, sorrow turns into joy, from poverty to wealth; joy is carried on the vehicle, righteousness is walked upon, and fortune meets together. Collation: The character "息" in the Song and Yuan editions was "昔", following the Jigugē edition; the character "遇" in the Jigugē edition was "忧", following the Song and Yuan editions; the character "贫" in the Song and Yuan editions was "贪", and "乐" was "筞", all following the Jigugē edition. Shang Binghe explains: The hexagram Ding contains the hidden hexagram Zun. Within Zun, Kan represents worry, Zhen represents dispersion and laughter, and Kun represents poverty. Within Ding, Qian represents wealth, so it says that from poverty to wealth. Zhen is hidden, representing joy, righteousness, walking, and a vehicle, so it says "carrying joy." Zhen also represents fortune.

震。叔迎伯兄，遇巷在陽。君子季姬，並坐鼓簧。震為伯、為兄，互艮為叔，伏離為巷、為陽，言遇伯兄於巷之陽也。艮為君子、為季，震為姬，故曰季姬，為樂故曰鼓簧。○巷，宋元本作卷，益難解，姑依汲古。《詩秦風》："既見君子，並坐鼓簧"。

The hexagram Xian changes to Zhen. The younger brother goes to meet the elder brother, meeting him on the sunny side of the alley; the gentleman and the younger lady sit together playing the sheng. Shang Binghe explains: Zhen represents the elder brother and the elder brother, with lines two to four forming Gèn, representing the younger brother; the hidden Xun hexagram contains Li, which represents the alley and the sunny place, meaning meeting the elder brother on the sunny side of the alley. Gèn represents the gentleman and the younger lady, and Zhen represents the lady, hence 'the younger lady'; Zhen governs music, hence 'playing the sheng'. Collation: The character 'alley' in the Song and Yuan editions is written as 'juan', which is more difficult to explain, so we follow the edition from Jigugē. The Book of Songs, Qin Wind, 'Che Lin' contains the lines 'When we saw the gentleman, we sat together playing the sheng'.

艮。順風縱火，芝艾俱死。三害集房，十子中傷。詳《剝》之《坤》。○俱死，汲古作俱亡，依宋元本。

The hexagram Xian changes to Gen. Following the wind to set fire, the spiritual mushroom and wild worm are both burned to death; three kinds of calamity gather in one room, and ten sons are all injured. Shang Binghe says: This illustration has already been discussed in detail in the section on "Bo" changing to "Kun." Notes: The characters "ju si" (both die) in the Jigushan edition read "ju wang" (both perish), and here we follow the Song and Yuan editions.

漸。駕車入裡，求鮮魴鯉。非其肆居，自令失市。君子所在，安無危殆。坎為車，艮為里、為求，巽為入、為魚，故曰求鮮魴鯉。所求非地，故曰非其肆居。巽為室，艮為君子、為安。○其，汲古作吾，依宋元本。殆，宋元本作咎，依汲古。

The hexagram Xian changes to Jie. Driving a carriage into the alley, intending to buy fresh鲂 fish and鲤 fish; but that place was not a fish shop, thus missing the opportunity to go shopping. The place where the gentleman is, is safe and free from danger. Shang Binghe explains: The changing line forms Kan, representing a carriage, the lower trigram Gen represents the alley and seeking, the upper trigram Xun represents entering and fish. Therefore, it is said 'seeking fresh鲂 and鲤'. Seeking in the wrong place, thus 'not the proper shop'. Xun represents buildings, Gen represents the gentleman and safety. Collation: The character '其' in the Ji Gu Ge edition is '吾', here following the Song and Yuan editions; the character '殆' in the Song and Yuan editions is '咎', here following the Ji Gu Ge edition.

歸妹。拔劍傷手，見敵不起。良臣無佐，困辱為咎。伏艮為劍、為手，坎破故傷手。坎為隱伏故不起。艮為臣，坎為困辱。○咎，汲古作苦，依宋元本。

The hexagram Xian changes to Gui Mei. When drawing a sword, one ends up injuring one's own hand, and when encountering an enemy, one is unable to stand up; a virtuous minister has no support, and one suffers from humiliation and becomes a misfortune. Shang Binghe explains: The hexagram Gui Mei contains the hidden hexagram Jie, in which Gen represents a sword and a hand, and the mutual hexagram Kan indicates damage, hence the injury to the hand. Kan represents concealment, hence the inability to stand up. Gen represents a minister, and Kan represents humiliation and distress. Collation: The character 'jiu' (misfortune) in the汲古阁 edition is 'ku' (suffering), here following the Song and Yuan editions.

豐。亂君之門，佐鬬傷跟。榮私貪祿，身為悔殘。東下泰山，見我所歡。離為亂，震為君，伏艮為門，故曰亂君之門。伏震為跟，正反震相對故曰鬬，兌折故曰傷。艮為身、為山，震東故曰東下泰山。

The hexagram Xian changes to Feng. One is cast into the court of a confused and disorderly ruler, assisting in a fight and injuring the heel; greedy for private honor and fond of official position, one's own body becomes broken and regrettable; going eastward to Mount Tai, one finally meets the person one likes. Shang Binghe explains: The lower trigram of Feng is Li, indicating disorder, and the upper trigram is Zhen, indicating the ruler. The hidden hexagram Huan contains Gen, indicating the gate, hence 'the gate of the disorderly ruler'. The hidden Zhen indicates the heel; the upright Zhen and the inverted Zhen facing each other indicate contention; Dui governs breaking and injury, hence the injury. Gen indicates the body and mountain, and Zhen is located in the east, hence 'going eastward to Mount Tai'.

旅。慈母望子，遙思不已。久客外野，使我心苦。巽為母，巽順故曰慈母。離為望，巽為旅客，艮為外野，伏坎為心。

The hexagram Xian changes into the hexagram Lu. A kind mother longs for her son who has traveled far, constantly missing him from a distance; the son has been staying in a desolate foreign land for a long time, causing me great sorrow. Shang Binghe explains: In the hidden hexagram Jie, which is contained within Lu, Xun represents the mother, and Xun signifies flexibility and gentleness, hence it is said 'kind mother'. The upper trigram Li represents looking afar, Xun represents a traveler, and the lower trigram Gen represents the outskirts, while the hidden Kan represents the heart.

巽。魴生淮卻，一轉為百。周流四海，無有患惡。詳《蠱》林。淮卻，元本作江淮，依宋本、汲古。卻，隙同。

The hexagram Xian changes to Xun. A crucian carp is born in the branch stream of the Huai River, and in an instant multiplies into hundreds. It roams the four seas without encountering any calamity or misfortune. Shang Binghe says: This symbolic meaning has already been explained in detail in the Lin Ci of the hexagram Gu. Collation: The original edition reads "Huai Que" but here we follow the Song edition and the Ji Gu Ge edition, which read "Huang Jia." "Que" is homophonous with "Xi," meaning the narrow water channel or branch stream.

兌。甘露醴泉，太平機關。仁德感應，歲樂民巡。詳《屯》之《謙》。

The hexagram Xian changes to Dui. Sweet dew descends and sweet spring water gushes forth, which is the key to universal peace; benevolence and virtue attract the heavens and receive a response, resulting in abundant harvests and the sovereign touring among the people. Shang Binghe said: This symbolic representation has already been thoroughly explained in the section on the hexagram Zun under the hexagram Qian.

渙。采薇出車，魚麗思初。上下役急，君子免憂。采薇、出車、魚麗，皆《小雅》詩。《詩序》采薇，遣將率戍役也；出車，勞遠率也；魚麗，美萬物盛多面備禮也。又云文武以天保。以上治內，采薇以下治外，故林曰思初，言思文武周初之盛美也。震為薇，艮為採，震為出、為車，巽為魚，艮為君子，坎憂震解，故免憂。○採，元本作採，依宋本、汲古。役，宋元本作從，依汲古。

The hexagram Xian changes to Hun. The poems "Cai Wei," "Chu Che," and "Yu Li" evoke memories of the flourishing era of the early Zhou dynasty. Despite the intense labor and burdens faced by people above and below, the gentleman is able to avoid worries. Shang Binghe explains: "Cai Wei," "Chu Che," and "Yu Li" are all titles from the "Book of Songs, Xiao Ya." The "Poetry Preface" states that "Cai Wei" was composed to send generals on military service; "Chu Che" was written to comfort generals on distant campaigns; and "Yu Li" praises the abundance of all things and the completeness of rituals. It also says that "Tian Bao" discusses internal governance, while "Cai Wei" and following poems discuss external governance. Therefore, the phrase "si chu" (thinking of the beginning) refers to recalling the flourishing era of King Wen and King Wu at the beginning of the Zhou dynasty. Zhen represents the vegetable "wei," Gen represents gathering, Zhen represents going out and a chariot, Xun represents fish, and Gen represents the gentleman. Kan represents worry while Zhen represents dispersion, so he is able to avoid worries. Notes: The character "cai" in the original manuscript was written in a different form in the Yuan edition, following the Song and Jiguge editions. The character "ye" in the Song and Yuan editions was written as "cong," following the Jiguge edition.

節。豕生魚魴，鼠舞庭堂。雄佞施毒，上下昏荒，君失其邦。詳《蒙》之《比》。此以坤為魚，坎入坤，故曰豕生魚魴。

The hexagram Xian changes to Jie. A pig gives birth to a kind of fish called Fángyú, and mice dance around in the hall; villains and sycophants spread poison, causing confusion and disorder throughout the country, and the king loses his state. Shang Binghe says: This symbolic meaning has already been explained in detail in the section on the hexagram Meng changing to Bi. Here, the Earth (Kun) is taken as the fish, and the Water (Kan) is trapped within the Earth, hence the saying 'a pig gives birth to fish'.

中孚。三頭六目，道畏難宿。寒苦之國，利不可得。丁云：《山海經》："一身三頭"，《淮南子地形訓》有三頭氏。艮為頭，數三，故曰三頭。

The hexagram Xian changes to Zhongfu. There are three heads and six eyes, causing fear on the road and making it difficult to stay overnight. When arriving at a cold and suffering country, no benefits can be obtained. Shang Binghe cites Ding's view: The "Classic of Mountains and Seas" records an account of a creature with one body and three heads, and the "Terrain Classic" in the "Huainanzi" mentions the country of the Three-Headed People. Gen represents the head, and Gen's number is three, hence it is said "three heads."

小過。燕雀銜茅，以生孚乳。昆弟六人，姣好孝悌。各同心願，和悅相樂。詳《小畜》之《兌》。兌為燕。○燕，宋元本作驚，依汲古。姣，依宋元本，汲古作歡。孝悌，宋元本作悌孝，依汲古。

The hexagram Xian changes to Xiao Guo. Swallows and sparrows carry grass to build nests, laying eggs which hatch into a brood of young birds; six brothers, all handsome and friendly, loving and respectful to their parents; each person's wish is the same, living in harmony and joy. Shang Binghe said: This symbolic meaning has already been explained in detail in the section on Xiao Xu under the trigram Dui. Dui represents swallows. Collation note: The character 'Yan' (swallow) was written as 'Jing' (startle) in the Song and Yuan editions, following the Jigugē edition; the character 'Jiao' (handsome) follows the Song and Yuan editions, while the Jigugē edition has 'Huan' (joy); the characters 'Xiati' (filial piety and fraternal duty) are written as 'Tixi' in the Song and Yuan editions, following the Jigugē edition.

既濟。文君之德，仁義致福。年無胎夭，國富民實。君子在室，曾累益息。此用《咸》象。伏坤為文，乾為君、為仁、為年，伏震為胎，震生故不夭。艮為國、為君子、為室，乾為富實，伏坤為層累。○之德，汲古作德義，仁義作仁聖，君子在室作臥者在室，均依宋元本，惟元本室作堂。息，宋元本作恩，茲依汲古。曾累益息者，言生息層累而益勝也，古曾層同。

The hexagram Xian changes to Ji Ji. Wen Jun's virtue, by means of benevolence and righteousness, brings good fortune; there is no miscarriage or early death year after year, the state is prosperous and the people are well-provided for; the gentleman resides in peace, his descendants multiply generation after generation, becoming ever more flourishing. Shang Binghe explains: this passage uses the hexagram Xian as the encountered hexagram. The hidden hexagram Kun represents Wen, the hidden hexagram Qian represents the king, benevolence, and years, and the hidden hexagram Zhen represents the fetus; since Zhen governs birth, there is no early death. The hidden hexagram Gen represents the state, the gentleman, and the house, while Qian represents prosperity and sufficiency. The hidden hexagram Kun represents successive accumulation. Collation: the words "de" and "de yi" in the Jigusha edition are "de yi", "ren yi" is "ren sheng", and "junzi zai shi" is "wu zhe zai shi", all following the Song and Yuan editions, except that the Yuan edition's "shi" is "tang"; the character "xi" in the Song and Yuan editions is "en", here following the Jigusha edition. The phrase "zeng lei yi xi" means that the increase and proliferation of descendants accumulate layer by layer, becoming ever more abundant; in ancient times, "zeng" and "ceng" were the same character.

未濟。愁梁未成，無以至陳。水深難涉，使我不前。此似用《咸》象。兌秋艮梁，兌毀故不成，互大坎故曰水深，艮止故不前。

The hexagram Xian changes to the hexagram Wei Ji. The bridge has not yet been built, so I cannot go to the state of Chen; the water is too deep to cross, so I cannot move forward. Shang Binghe explains: This seems to also use the hexagram Xian. The trigram Dui represents autumn (the text uses the autumn image of Dui to explain the word "chou" in the first line), and Gen represents a bridge. Dui also signifies destruction, so it is said that the bridge cannot be built. The hexagram forms a large Kan trigram, so it is said that the water is deep. Gen signifies stillness, so it is said that one cannot move forward.

恆。黃帝所生，伏羲之宇。兵刃不至，利以居止。震為帝、為玄黃，故曰黃帝。坤為牛，坤伏，故曰伏羲。羲，犧同，牛牲也。艮為兵刃，艮覆故曰至。巽為利。○宇，宋本訛宗，依元本、汲古。刃，宋元本作刀，依汲古。

The hexagram of Constancy remains the same when it transforms into itself, which is the primary hexagram. This is the place where the Yellow Emperor was born and the territory where Fuxi lived. Weapons cannot reach the body, making it suitable for settling and resting. Shang Binghe explains: The upper trigram of the hexagram of Constancy is Zhen, representing the Emperor and the color of yellow and black, so it is said 'Yellow Emperor'. The lower trigram is Kun, representing an ox, and the image of Kun is hidden, so it is said 'Fuxi' — 'xi' is the same character as 'xi', referring to an ox used as a sacrifice. The interacting trigram Gen represents weapons, and the image of Gen is inverted, so it is said weapons do not reach. The lower trigram Xun represents benefit. Collation: The character 'yu' was mistakenly written as 'zong' in the Song edition, here following the Yuan edition and the Jigugong edition; the character 'ren' was written as 'dao' in the Song and Yuan editions, here following the Jigugong edition.

乾。登墀踒足，南行折角。長夜之室，不逢忠直。此用《恆》象。震為足，兌折故踒足。震為南，艮為角，艮覆故折角，伏坤故曰夜、曰室。

The hexagram Heng changes to Qian. While climbing steps, the foot is twisted, and when going south, the horn is broken; living in a house where the night is long and unclear, one meets no upright and honest person. Shang Binghe explains: This uses the image of the hexagram Yu encountered with Heng. Heng has the upper trigram Zhen representing the foot, and Dui indicating a break, so it says the foot is twisted. Zhen represents south, the interacting trigram Gen represents the horn, and Gen's image is inverted, so it says the horn is broken; the hidden hexagram Yi within Heng has Kun representing night and a house.

坤。燕雀衰老，悲鳴入海。憂在不飾，差池其羽。頡頑[當作頏]上下，寡位獨處。此仍用《恆》象。兌為燕雀，坤為老、為海，四五二句《詩邶風燕燕》文，乃莊姜送戴媯大歸於陳之詩，故曰寡位獨處，義與毛合。

The hexagram Heng changes to Kun. Swallows and sparrows gradually grow old, crying sorrowfully as they fly toward the sea; worry arises from lack of care, with uneven wings; flying up and down unpredictably, alone and in isolation. Shang Binghe explains: this still uses the image of the hexagram Heng. In Heng, Dui represents swallows and sparrows, and Kun represents old age and the sea. The fourth and fifth lines are taken from "The Book of Songs · Bei Feng · Yan Yan," which is a poem by Wei Zhuangjiang sending Dai Gui back to the state of Chen. Therefore, it is said "solitary and alone," which aligns with the interpretation of Mao's version of the Book of Songs. (There is a square bracket note in the original text under "Jie Wan," indicating it should be "Hang," but it is retained as it appears originally.)

○鳴，宋元本作鴻，第三句作憂不在鄉，寡作在，均依汲古。

This is the collation note for the previous entry on "The Constant" under "Earth." The word "ming" in "bēi míng rù hǎi" is found as "hong" in both the Song and Yuan editions; the third line reads "yōu bù zài xiāng" in Song and Yuan editions, not "yōu zài bù shì"; the word "guǎ" in "guǎ wèi dú chǔ" is "zai" in Song and Yuan editions. Shang Binghe follows "Ji Gu" in all these instances, that is, the Ming dynasty Mao Jin's Ji Gu Ge edition, retaining the readings "bēi míng rù hǎi," "yōu zài bù shì," and "guǎ wèi dú chǔ." According to the general format of this book, each entry consists of three parts written in sequence: first, the name of the hexagram and the four-character lines of the "Lin Ci," which are the original text of Jiao Yanshou's "Yi Lin" from the Han dynasty; second, Shang Binghe's commentary, explaining sentence by sentence which hexagram image each line of the "Lin Ci" is derived from; finally, the note is introduced by the symbol "○," which records the textual differences between the Ji Gu Ge edition and the Song and Yuan editions.

屯。開閡除憂，伯自外來。忉忉無患，無心得歡。坤為門，震為開、為除，坎為憂，在外故開門除憂。震為伯，伯自外來，言由外來內也。坎為患、為心，震樂故無。○無，汲古作之，依宋元本。心，宋元本作之，依汲古。

The resulting hexagram is 《Zun》. The term "resulting hexagram" refers to the style of 《Yilin》: each primary hexagram is followed by sixty-four lines of interpretation, corresponding to the situation when it transforms into any of the other sixty-four hexagrams. In this case, it is 《Heng》 transforming into 《Zun》. The interpretation says: opening the door, removing worries, the eldest brother returns from outside; although the mind is anxious, there will be no misfortune in the end, and without great effort, joy can be attained. Shang Binghe explains: the second, third, and fourth lines of 《Zun》 form the hexagram 《Kun》 (this is called "mutual hexagram," meaning taking the middle three lines to form another hexagram). 《Kun》 has the image of a door — this is called "逸象," which refers to images not included in 《Shuoguazhang》 but found in ancient texts. Shang Binghe collected these to explain 《Yilin》. Zhen represents opening and removing, Kan represents worry, and since Kan is in the outer trigram, it is said that the door is opened and worries are removed. Zhen also represents the eldest brother, or "Bo," who comes from outside, which corresponds to the transition from the outer trigram to the inner trigram. Kan represents both worry and the mind, while Zhen represents joy, so all worries and anxieties are dispelled. Note: the character "wu" in "wu xin" is taken from the Song and Yuan editions, while the character "xin" is taken from the Jigugeshi edition.

蒙。郊耕釋耜，有所疑止，空虛無子。坤為郊，震為耕、為耜，坎為疑，坤為虛。釋耜，言輟耕也，故因疑而止。坤為虛，震為子，坤亡故無子。○郊，宋元本作効，耜作秬，均依汲古。釋，汲古作擇，依宋本。

The hexagram is "Meng." The line commentary says: working in the fields but putting down the plow and hoe in hand; hesitating with doubts and stopping halfway, the field is empty and barren, with no harvest. Shang Binghe explains: "Kun" represents the fields, "Zhen" represents farming and tools like the plow and hoe used for turning the soil, "Kan" signifies doubt, and "Kun" indicates emptiness. "Shi si" means abandoning the farming tools and stopping work, so it is because of doubt that the work is halted. Since "Kun" signifies emptiness and "Zhen" represents offspring, and "Kun" also indicates loss, it is said there will be no descendants. Notes: The character "jiao" in the Song and Yuan editions was written as "xiao," and "si" was written as "ju," both following the Jigushuge edition; the character "shi" in the Jigushuge edition was written as "ze," but here it follows the Song edition.

需。張牙切齒，齗怒相視。禍起蕭牆，牽引吾子。患不可解，憂驚吾母。互兌為牙齒，兌剛魯故曰齗怒。離為視，故曰齗怒相視。離為禍，伏艮為牆、為牽引，坎為患、為憂，伏坤為母。○齗怒相視，宋元本作斷怒相及，依汲古。齗齗，爭辯貌。

The hexagram is 《Need》. The commentary says: "Opening the teeth to bite, making a grinding sound, angry eyes glaring at each other; calamity arises within one's own inner wall, and also involves my son; the calamity cannot be resolved, anxiety and worry spread to my mother." Shang Binghe explains: The second, third, and fourth lines of the 《Need》 hexagram form the trigram Dui, which represents teeth; Dui is characterized by being strong and rough, hence the phrase "gnashing teeth in anger." Li represents sight, so it refers to glaring eyes. Here, Li, Gen, and Kun are all derived from the "hidden image" — the hexagram obtained by reversing all the yin and yang lines of the original hexagram. When all lines of 《Need》 are reversed, it becomes 《Jin》, whose lower trigram is Kun, upper trigram is Li, and the second, third, and fourth lines form Gen. Li represents calamity, hidden Gen represents a wall and connection, Kan represents worry and calamity, and hidden Kun represents the mother. The phrase "calamity arises within the inner wall" comes from Confucius' 《Analects·Ji Shi》, where "inner wall" refers to the screen inside the gate, symbolizing disorder originating from within. Notes: The original text in Song and Yuan editions reads "disputing anger spreading," but this version follows the Jigugē edition. "Yingying" refers to a state of continuous argument.

訟。履不容足，南山多棘。毋出房闥，乃無病疾。伏《明夷》。震為足、為履、為南，坎為棘、為室，故曰房闥，坎隱伏，故曰毋出。坎為病疾，震解故無。○闥，汲古作閨，依宋元本。

The hexagram is 《Zhong》 (Strife). The line statement says: The place to rest is so narrow that even one foot cannot fit; the southern mountain is covered with brambles; as long as one does not step out of the inner room door, illness will not occur. Shang Binghe explains: The hidden hexagram of 《Zhong》 is 《Mingyi》 (Darkness in the Sun), and when all six lines change yin and yang, this hexagram is obtained. The imagery in this line all comes from 《Mingyi》. Zhen represents foot, stepping, and the south; Kan represents brambles and buildings, so it is called "fang ta", where "ta" refers to the small door of the inner room; Kan also represents concealment, hence the advice not to go out. Kan represents illness, while Zhen signifies dispersion, so illness is resolved. Note: The character "ta" in the Jigusha edition is "gui", but here we follow the Song and Yuan editions.

師。牛騂無子，鳴於大野。申後陰微，還歸其母。騂，《玉篇》云:馬赤黃也。坤為牛、為黃，故曰騂牛。震為子，坤殺，故曰子。坤為野，震為鳴，故曰鳴於大野。坤為后、為母，震為歸，周幽王后，申國女，幽王寵褒姒，廢申後，故曰遠歸其母。○三四句宋元本作"申後陰微，罡歸其母"，茲依汲古。

The hexagram is "Military Campaign." The commentary says: A red-yellow colored heifer without calves is alone crying on a vast plain; the Shang queen's virtue has declined and her status is low, so she has to return to her mother's house. Shang Binghe explains: "Xing" refers to a red-yellow color, as explained in the "Yu Pian" as the color of a horse. The hexagram Kun represents cattle and yellow, so it is called Xing cattle; Zhen represents offspring, while Kun represents the destructive power, so there are no offspring—note here the character "wu" (no) is missing. Kun represents the plain, and Zhen represents crying, so it is said to cry on the vast plain. Kun represents the queen and the mother, while Zhen represents returning. The queen of King You of Zhou was from the Shen state. King You favored Bao Si and dismissed Shen queen, so the commentary says she returned to her mother's house. Notes: The third and fourth lines in the Song and Yuan editions read "Shen queen's virtue is weak, returning to her mother," but here we follow the Ji Gu Ge edition.

比。龍生於淵，因風昇天。章虎炳文，為禽敗軒。發輗溫谷，暮宿崑崙。終身無患，光精照耀，不被禍難。首二句兼用《恆》象。震為龍、為生，兌為淵，故曰龍生於淵。巽為風，乾為天，龍在天上，故曰因風昇天。比坤為文，艮為虎，震為車，震覆故曰敗軒。禽者，田獵也。輗，轅端持衡者。坤為車，一陽在坤上若轅端衡木，蓋艮象也。《水經注》渭水右有溫谷，然此溫谷即暘谷。《書》宅嵎夷曰暘谷。《淮南子》日出於暘谷，言發輗東海，夕至侖昆[當作崑崙]也。坤為暮，艮為崑崙，坤為身，艮為終、為光明，坎為患難。○升，宋元本作身，禽作凶，光作充，均依汲古。照，元本作照，依宋本及汲古。禍，汲古作患，與上患字復，依宋元本。

The hexagram is 《Bi》. The commentary says: A dragon rises from the deep, riding the wind straight up to the sky; a tiger's splendid skin shines brightly, but the hunting chariot overturns in the hunt; starting from the warm valley in the morning, by evening they have reached the Kunlun Mountains; there is no calamity throughout life, radiance shines, and no disaster occurs. Shang Binghe explains: The first two lines combine the imagery of the hexagram 《Heng》—Zhen represents the dragon and growth, Dui represents the deep, so the dragon is born from the deep; Xun represents the wind, Qian represents heaven, so the dragon has already risen to the sky, thus riding the wind to heaven. The lower trigram of 《Bi》 is Kun, representing splendor; Gen represents the tiger, Zhen represents the chariot, and Zhen inverted becomes the image of overturning, so the chariot overturns. "Qin" here refers to hunting. "Ni" is the part of the chariot辕 that holds the crossbar; Kun represents the chariot, a yang line on top of Kun resembles the crossbar at the front of the辕, which is also the image of Gen. The "Water Classic Commentary" says that to the right of the Wei River there is a warm valley, but the warm valley in Lin's text is actually Yang Valley: The "Book of Documents: Yao's Classic" mentions "residing in Yuyi, called Yang Valley," and the "Huainanzi" says the sun rises from Yang Valley, so "fā ni wēn gǔ" refers to starting the journey from the East Sea in the morning and arriving at Kunlun by evening—the original text was written as "lun kun," which is reversed. Kun represents sunset, Gen represents Kunlun, Kun represents the body, Gen represents the end and brightness, and Kan represents calamity. Notes: The character "sheng" in the Song and Yuan editions was written as "shen," "qin" as "xiu," and "guang" as "chong," all following the Ji Gu Ge edition; the character "zhao" in the Yuan edition was written in another form, following the Song and Ji Gu Ge editions; the character "huo" in the Ji Gu Ge edition was written as "huan," repeating the word "huan" in the previous text, so following the Song and Yuan editions.

小畜。既嫁宜吉，出入無咎。三聖並居，國安無災。通《豫》。震為嫁、為出，巽為入，坎為聖，震數三，故曰三聖。坤為國，震樂故無咎災。○咎，宋元本作憂，依汲古。

The hexagram is 《Xiao Xu》. The line interpretation says: A woman has already married, and her marriage is appropriate and auspicious; when going out or coming in, there will be no mistakes; three sages dwell together, the country is peaceful, and there is no calamity. Shang Binghe explains: 《Xiao Xu》 is "beside" (or "complementary") to 《Yu》, meaning that the two hexagrams have exactly opposite yin and yang in all six lines, and they are called "beside" to each other, so they can be used to interpret each other. Zhen represents a woman's marriage and travel, while Xun represents entering; Kan represents sages, and Zhen in the divination number corresponds to three, hence "three sages." Kun represents the state, and Zhen signifies joy, so mistakes and calamities are eliminated. Note: The character "jiu" (calamity) in the original text was written as "you" (worry) in Song and Yuan editions, but here it follows the Ji Gu Ge edition.

履。北陸陽伏，不知白黑。君子傷讒，正害善人。通《謙》。坎為北，陽陷陰中，故曰陽伏。《左傳》："日行北陸而藏冰"，言天寒也。坎為黑，巽為白，巽坎皆為伏，故不知。艮為君子，正反震故曰傷讒。○白黑，汲古作黑白，依宋本。

The hexagram is 《Lǚ》 (The Treading). The commentary says: The sun moves to the northern land, and the yang energy becomes concealed; the heavens and earth become dark, and it is impossible to distinguish black from white. The gentleman is slandered, and righteousness actually harms the good. Shang Binghe explains: 《Lǚ》 and 《Qian》 are complementary. Kan represents the north, and a single yang line is trapped between two yin lines, so it is said that yang is concealed. The 《Zuo Zhuan》 says, "The sun is in the northern land and ice is stored," referring to the time when it is cold. Kan represents black, Xun represents white, and both Xun and Kan have the image of concealment, hence the inability to distinguish black from white. Gen represents the gentleman; a standing Zhen and an inverted Zhen facing each other is called "opposite Zhen," which is the image of two mouths facing each other in conflict, hence the gentleman is slandered. Note: The text "white black" in the Ji Gu Ge edition is "black white," and this version follows the Song edition.

泰。一身兩頭，近適二家，亂不可治。坤為身，乾數一，故曰一身。乾為頭，坤數二，故曰兩頭。伏艮為家，坤為亂。○近，汲古作延，依宋元本。

The hexagram is 《Tai》 (Progress). The line saying: "A single body with two heads, serving two masters at once, causing confusion that cannot be controlled." Shang Binghe explains: "Kun represents the body, and Qian in the divination count is considered as one, hence 'a single body'; Qian represents the head, and Kun in the divination count is considered as two, hence 'two heads'; the hidden and concealed Gen represents the family—In 《Tai》, the third, fourth, and fifth lines form an interaction of Zhen, and Zhen inverted becomes Gen; Kun represents chaos." Notes: In the Ji Gu Ge edition, the character "near" is written as "extend," but here we follow the Song and Yuan editions.

否。牝馬牡駒，歲字不休。君子衣服，利得有餘。乾坤合體故曰牝牡，故歲字不休，字，息也。乾為歲，互艮為君子，巽為利，乾為衣。○牡駒，宋元作牝駒，依汲古。字，汲古作孳，依宋元本。

The hexagram is 《Pu》. The line statement says: A mare mates with a stallion foal, giving birth year after year without end; a gentleman has clothing and garments, and the benefits he gains are abundant. Shang Binghe explains: 《Pu》 has the trigram Qian above and Kun below, with Qian and Kun combined as one, hence the term "mother and male." Therefore, it gives birth continuously year after year—"zi" means birth and reproduction. Qian represents years; the interacting trigrams of lines two, three, and four form Gen, which represents a gentleman; Xun represents benefit; and Qian represents clothing. Notes: The term "mu ju" in the Song and Yuan editions is "pu ju," here following the Jigugē edition; the character "zi" in the Jigugē edition is "zi," here following the Song and Yuan edition.

同人。南行懷憂，破其金輿。安坐故廬，乃無災患。通《師》。震為南，坤為憂患、為車，乾為金，故曰金輿。坎為破、為室廬。○災，依宋元本，汲古作殃。

The hexagram is "Tong Ren" (Union with the People). The line commentary says: going south on a long journey filled with worry, and along the way damaging the golden chariot; it would be better to sit calmly in the old house, and thus there would be no calamity. Shang Binghe explains: "Tong Ren" is in mutual opposition with "Shi" (The Army). Zhen represents the south; Kun signifies worry and also a vehicle; Qian represents metal, so it is said to be a golden chariot. Kan represents damage and a house. Notes: The character "zai" (calamity) follows the Song and Yuan editions, while the Ji Gu Ge edition reads "yang" (misfortune).

大有。憂人之患，履傷浮願。為身禍殘，篤心自守，與喜相抱。通《比》。坤為憂患，震為履，震覆故曰履傷。坤為身、為禍，坎心，艮為抱。第二句或有訛字，或謂浮願猶不及料也。願，汲古作顏，依宋元本。

The hexagram is 《Da You》. The commentary says: worrying about others' misfortunes, encountering obstacles in actions and failing to achieve one's wishes; oneself also incurs misfortune; only by being sincere and steadfast, and holding fast to oneself, can one embrace auspiciousness. Shang Binghe explains: 《Da You》 is in mutual communication with 《Bi》. The trigram 《Kun》 represents worry and misfortune; 《Zhen》 represents taking steps, but when 《Zhen》 is inverted, it forms the image of overturning, hence the saying of injury from movement; 《Kun》 represents the body and misfortune; 《Kan》 represents the heart; 《Gen》 represents holding on to one's feelings. The second sentence may contain an error; some say "floating wishes" means that things do not turn out as expected. Notes: The character "愿" in the Ji Gu Ge edition is written as "颜", but here we follow the Song and Yuan editions.

謙。咸陽辰巳，長安戌亥。丘陵生心，非魚市。可以避水，終無凶咎。《謙》震、坎、艮三陽俱備，震乾初坎乾中，艮乾上三陽成乾，故曰咸陽。闢卦乾居辰巳，故曰咸陽辰巳。震為長，坤為安，故曰長安。闢卦坤居戌亥，故曰長安戌亥。坎先天位西，坤為都邑。咸陽，長安，西方都邑也。艮為丘陵，坤為魚、為水，言丘陵可避水不可得魚也。○水，宋元本訛不，依汲古。按：《韻補》云亥音喜，引《易林》將戍繫亥，陽藏不起為證，此處亦然，韻補說是也。

The hexagram is "Modesty." The commentary says: Xianyang is located at the position of Chen and Si, while Chang'an is at the position of Xu and Hai; on the hills, there was a thought, but that place is not a market for buying fish; high ground can avoid water disasters, and there is ultimately no danger or mistake. Between "non-fish" and "market," the original text uses a private variant character not recorded in standard texts, and here it is preserved as it is without conjectural alteration. Shang Binghe explains: In the hexagram of "Modesty," the three yang lines Zhen, Kan, and Gen are all present. Zhen is the first line of Qian, Kan is the middle line of Qian, and Gen is the top line of Qian. The three yang lines together form a complete Qian, so it is called "Xianyang," meaning the fullness of yang energy. In the "Bidi" hexagram, Qian is located at the position of Chen and Si, so Xianyang is at Chen and Si. The "Bidi" hexagram is the twelve message hexagrams, matching the twelve months and twelve earthly branches. Zhen represents length, and Kun represents peace, so it is called "Chang'an." In the "Bidi" hexagram, Kun is located at the position of Xu and Hai, so Chang'an is at Xu and Hai. Kan is located at the western position in the earlier heaven hexagram, and Kun represents a city; Xianyang and Chang'an are both western capitals. Gen represents hills, and Kun represents fish and water; this means that climbing the hills can avoid great floods, but fish cannot be bought. Notes: The character "water" was mistakenly written as "not" in the Song and Yuan editions, and here it follows the Ji Gu Ge edition. Also, according to the "Yun Bu," "Hai" is pronounced like "xi," and it cites "Jiang Shu Xi Hai, yang cang bu qi" from the "Yi Lin" as evidence. The rhyme here is also consistent with this, showing that the "Yun Bu" is correct.

豫。不知何孫，夜來扣門。我慎外寢，兵戎且來。艮為孫，坎為夜，坤為門，艮手故曰扣門。外寢，外室也。艮為外、為寢，為刀兵。○寢，汲古訛寇，依宋元本。

The hexagram is 《Yu》. The line says: "I do not know which family's children they are, coming to knock on the door at night; I carefully guard the outer room, and military strife is about to come." Shang Binghe explains: "Gèn represents children, Kǎn represents night, Kūn represents the door. Gèn also represents the hand, so it is said to knock on the door." "Outer room" refers to the outer chamber. Gèn represents the outside, the bedroom, and also weapons. Note: The character "寝" in the汲古阁 edition is mistakenly written as "寇," and this version follows the Song and Yuan editions.

隨。昧旦不明，日暗無光。喪滅失常，使我心傷。震為旦，兌為昧，故曰昧旦不明。艮為日、為光，兌嚮晦故無光。○日暗，依汲古，宋元本作暗我，我為夜之形訛字，疑原作暗夜無光，暗夜與昧旦為對文，今姑從汲古。

The hexagram is "Following." The line statement says: When the sky is about to brighten but has not yet brightened, there is a state of confusion and darkness; the day is dark and lacks light; there is loss and destruction, and I feel sorrow in my heart. Shang Binghe explains: Zhen represents the bright sky, Dui represents confusion and darkness, so it is said to be "in the dim and dark morning, not yet clear." Gen represents the sun and light, while Dui signifies the sun setting in the evening, hence there is no light. Notes: "day dark" follows the Jigugē edition; the Song and Yuan editions read "dark me," where "me" is a misinterpretation of "night" due to similar characters. It is suspected that the original text may have read "dark night without light," with "dark night" forming a parallel with "dim morning." For now, we follow the Jigugē edition.

蠱。江陰水側，舟楫破乏。狐不得南，豹無以北。雖欲會盟，河水絕梁。坤為大川，故曰江水。震為舟，兌毀故破乏。艮為狐、為豹，震為南，震反為艮則北矣，艮止故不得南。北艮為梁，兌折故梁絕。○狐，宋元本作孤，依汲古。北，元本訛比，依宋本、汲古。絕梁，汲古作梁絕，依宋元本，梁與盟韻。

The hexagram is "Gǔ" (Guilt). The line statement says: On the south bank of a great river, by the side of the flowing water, the boats and oars are all broken and lacking; the fox cannot go south, the leopard has no way to go north; even if one wishes to meet and form an alliance, the river water blocks the way, and the bridge has been cut off. Shang Binghe explains: The earth (Kun) represents a great river, hence the reference to the river; the thunder (Zhen) represents the boat, and the lake (Dui) signifies destruction, hence the broken and lacking condition; the mountain (Gen) represents the fox and the leopard; the thunder (Zhen) represents the south, but when reversed, it becomes the mountain (Gen), which represents the north. The mountain (Gen) signifies stopping, hence the inability to go south. The northern mountain (Gen) represents the bridge, and the lake (Dui) signifies breaking, hence the bridge being cut off. Notes: The character "fox" in the Song and Yuan editions was written as "solitary," following the Jigugē edition; the character "north" in the Yuan edition was mistakenly written as "compare," following the Song and Jigugē editions; the phrase "cut off the bridge" in the Jigugē edition is written as "bridge cut off," here following the Song and Yuan editions, because "bridge" and "alliance" rhyme properly.

臨。神之在丑，破逆為咎。不利西南，商人休止。震為神，先天居丑方，又臨為丑月卦，故曰神之在丑。兌為破，易至于八月有凶，言至未遯，丑未沖，故曰破逆為咎、曰不利西南。西南，遯未也。震為商人，因逆破故休止。○第四句宋元本作人休止後，依汲古。

The hexagram is 《Lín》 (Approach). The hexagram statement says: The direction where the divine spirit resides is Chǒu (Ox), and when there is mutual conflict and destruction, calamity arises; going to the southwest is unfavorable, so merchants must stop. Shang Binghe explains: Zhen (Thunder) represents the divine spirit. In the Earlier Heaven arrangement, the hexagram is located in the direction of Chǒu. Moreover, 《Lín》 is the hexagram corresponding to the twelfth lunar month, which matches the month of Chǒu, hence it is said that the divine spirit resides in Chǒu. Dui (Lake) represents destruction; the hexagram statement of 《Lín》 says, "By August there will be misfortune," meaning that by the month of Wei (Goat), it transforms into 《Dùn》 (Retreat). Since Chǒu and Wei are directly opposite, it is said that conflict and destruction lead to misfortune, and the southwest is unfavorable—southwest corresponds to the position of Wei in 《Dùn》. Zhen represents merchants, and because of the conflict and destruction, they cannot proceed. Note: The fourth sentence in the Song and Yuan editions reads "people stop," but this version follows the Jigugē edition.

觀。然諾不行，欺天誤人。使我露宿，夜歸溫室。神怒不直，鬼擊其目。欲求福利，適反自賊。震為言，震覆，故曰然諾不行、曰欺天誤人。艮為天、為室，坤為宿、為夜，艮為火，故曰溫室。伏震為神、為怒，坤為鬼，艮為目，艮手故曰鬼擊其目。艮為求，巽為利、為賊。○天，汲古作訟，露作虛，均依宋元本。

The hexagram is "Observation." The commentary says: When one promises something but fails to fulfill it, deceiving heaven and misleading others; causing me to sleep outdoors and returning late at night to a warm house; the gods are angry, blaming him for being dishonest, and ghosts strike his eyes; originally intending to seek blessings and benefits, yet ultimately harming himself. Shang Binghe explains: Zhen represents speech, and when Zhen is inverted, it forms the image of covering, thus indicating promising without fulfilling and deceiving heaven and misleading people. Gen represents heaven and a house, Kun represents stopping and night, and Gen also represents fire, thus indicating a warm room. Hidden Zhen represents gods and anger; Kun represents ghosts; Gen represents eyes, and Gen also represents hands, thus indicating ghosts striking his eyes. Gen represents seeking, Xun represents benefits and harm. Notes: The character "heaven" in the Jigusha edition is "lawsuit," and the character "exposed" is "empty," both following the Song and Yuan editions.

噬嗑。攘臂極肘，怒不可止。狼戾愎佷，無與為市。艮為臂肘。極，放也。《儀禮大射》"贊設決朱極三"注：極，放也，極肘，即放肘也。震為怒，艮為狼，巽為市，巽伏，故曰無與為市。○極，汲古作拯，依宋元本。愎，宋本訛復，依元本、汲古。佷，汲古作狠，依宋元本。

The hexagram is "噬嗑." The commentary says: rolling up sleeves and swinging the elbows, anger cannot be restrained; fierce and stubborn, stubborn and unreasonable, no one is willing to trade with him. Shang Binghe explains: "Gèn" represents the arm and elbow. "Jí" means to release or let go—there is a sentence in "Yi Li · Da She" saying "Zàn Shè Jué Zhū Jí Sān," with a note explaining "Jí means to release," so "Jí Zhǒu" means to release the elbow. "Zhèn" represents anger, "Gèn" represents a wolf, "Xùn" represents a market, and "Xùn" is hidden and not apparent, hence saying that no one is willing to trade with him. Notes: The character "Jí" in the Ji Gu Ge edition is "Zhěng," following the Song and Yuan editions; the character "Bì" in the Song edition is mistakenly written as "Fù," following the Yuan and Ji Gu Ge editions; the character "Hěn" in the Ji Gu Ge edition is written as "Hěn," following the Song and Yuan editions.

賁。販馬買牛，會值空虛。利得尠少，流連為憂。離為牛，震為馬、為商旅，故曰販買。離為空虛，巽為利，巽伏，故利得鮮少。坎為憂，艮止故曰流連。○買，宋元本作賣，依汲古。

The hexagram is 《Bén》. The line says: buying horses and cattle, yet just when the market is empty; the profit gained is little, and one is stuck and unable to return, thus causing worry. Shang Binghe explains: Li represents cattle, Zhen represents horses and commerce, so it refers to buying and selling. Li signifies emptiness; Xun represents profit, but Xun is hidden, hence the small profit. Kan represents worry, Gen signifies stopping, hence being stuck and unable to move. Note: The character 'buy' in the Song and Yuan editions is 'sell', but here we follow the Jigugē edition.

剝。高樓陸處，以避風雨。深室邃宇，君安其所。牝雞之晨，為我利福，請求弗得。此用《恆》象。伏坤為重故為樓，巽為高故曰高樓。坤為陸，故曰陸處。巽為風，兌為水，故亦為雨。巽為伏，故曰以避風雨。艮為堂宇，下乘坤故曰深邃。震為君，艮為安，故曰君安其所。震為晨，巽為雞、為利，艮為請求，坤虛故弗得。○之晨，元本作之息，汲古作司晨，依宋本。福請求，宋元本作弗求得，茲依汲古。

The hexagram is 《Bao》. The line commentary says: A high building is constructed on a high and open land, used to avoid wind and rain; the hall is deep and secluded, and the master resides within it; the hen crows at dawn, saying it brings me benefit and fortune, but when I seek it, I can never obtain it. Shang Binghe explains: This line uses the hexagram 《Heng》. The hidden坤 (Earth) has the meaning of repetition, so it takes the image of a building; Xun (Wind) represents height, so it refers to a high building.坤 represents land, so it refers to being on land. Xun represents wind, and Dui (Lake) represents water, thus also representing rain; Xun has the meaning of concealment, so it refers to using it to avoid wind and rain. Gen (Mountain) represents the hall, with坤 below it, so it refers to depth. Zhen (Thunder) represents the ruler, Gen represents stability, so it refers to the master residing in his place. Zhen represents dawn, Xun represents the hen and benefit, Gen represents seeking, and坤 is empty, so seeking brings nothing. The phrase "the hen crows at dawn" comes from 《Shangshu·Muxi》 "the hen does not crow at dawn," the hen crowing at dawn is an abnormal and ominous omen. Notes: The original text says "之晨" in the Yuan edition, "司晨" in the Jigugeshi edition, and here we follow the Song edition; "福请求" in the Song and Yuan editions reads "弗求得," and here we follow the Jigugeshi edition.

復。阿衡服箱，太乙載行。逃時厯舍，所之吉昌。《天官書》："北斗帝車運乎中央"，《晉書天文志》："北斗杓三星為玉衡"，衡，平也，轅端橫木也。坤為平、為方、為車箱，故曰阿衡服箱。《詩》："睆彼牽牛，不以服箱"，《毛傳》："服，牝服也；箱，大車之箱也"，疏：牝服長八尺謂較也，今俗為平較，兩較之內謂之箱。按：大車牛車兩轅，今車兩邊之牆古謂之較，兩較之中即為箱，以其中虛故名牝服，茲曰阿衡服箱。與太乙並稱，則阿衡指玉衡，服箱指牽牛，言太乙居中御斗牛以行也。震為君，故曰太乙。太乙，即北辰極尊，象君臣復出入無疾，故所之吉昌。○之，汲古作求，非，依宋元本。逃，疑為巡之訛。

The hexagram is 《Fu》. The commentary says: The celestial pole and the constellation Niutou (Taurus) draw the carriage, while Taiyi Star is in the center, riding in the carriage. It tours the heavens, traverses all the star chambers, and wherever it goes, there is prosperity and auspiciousness. Shang Binghe explains: The 《Records of the Grand Historian: Celestial Officials》 says, "The Big Dipper is the celestial chariot, moving in the center." The 《Book of Jin: Records of Astronomy》 says, "The three stars of the Big Dipper's handle are called YuHeng." "Heng" means level, referring to the horizontal bar at the front of the chariot's yoke. The hexagram Kun represents levelness, squareness, and the carriage body, so it is said that YuHeng draws the carriage. The 《Poetry: Xiao Ya: Da Dong》 says, "The bright Niutou, not used to draw the carriage." The 《Ma Transmission》 says, "Fu means female drawing, and xiang is the body of the big chariot." Kong Yingda's commentary says that the female drawing is eight feet long, called jiao, and is commonly called ping jiao. The space between the two jiao is called xiang. In large chariots and ox-drawn carts, there are two yokes. The walls on both sides of the chariot today are called jiao, and the space between them is called xiang, because it is hollow in the middle, so it is called female drawing. Here it says "YuHeng draws the carriage," and it is mentioned together with Taiyi, so YuHeng refers to the YuHeng star, and drawing the carriage refers to the Niutou star. This describes Taiyi in the center, driving the two constellations Dou and Niu. The trigram Zhen represents the ruler, so it is called Taiyi—Taiyi is the northern pole star, the supreme star, symbolizing the ruler and ministers going back and forth without illness, thus wherever it goes, there is auspiciousness and prosperity. Notes: The character "之" in the汲古阁 edition is "求," which is incorrect; here we follow the Song and Yuan editions. The character "逃" is likely a mistake for "巡."

無妄。飛來之福，入我嘉室，以安吾國。乾為福，震為飛，巽為入，艮為室、為國。○嘉，汲古作居，依宋本。

The hexagram is "Wu Wang," which is the name of the hexagram and should not be analyzed by splitting its components. Lin's interpretation says: blessings descend from heaven and enter my beautiful dwelling, bringing peace to my state. Shang Binghe explains: Qian represents blessings, Zhen represents flying, Xun represents entering, Gen represents a dwelling and also a state. Note: The character "Jia" in the Jiguo edition is "Ju," but here we follow the Song edition.

大畜。不孝之患，子孫為殘。老耄莫養，獨坐室垣。巽為孝，二至四巽覆，故曰不孝。伏坤為患，震為子，艮為孫，皆履乾上，而兌毀折故曰殘。乾為老，坤為養，坤伏故莫養。艮為垣、為坐、為獨。○子孫為殘，宋元本作子為母殘，茲依汲古。

The hexagram is "Great Accumulation." The line says: The calamity caused by filial impiety is that children harm each other; the elderly have no one to support them and must sit alone beneath the wall. Shang Binghe explains: Xun represents filial piety, but the Xun trigram appearing between the second and fourth lines is inverted, hence indicating filial impiety. Hidden Kun represents calamity; Zhen represents children, Gen represents grandchildren, both standing on Qian. Dui signifies destruction and breaking, hence indicating mutual harm. Qian represents the elderly, Kun represents support, but Kun is hidden and not visible, hence no one to support. Gen represents walls, sitting, and solitude. Note: The text "children are harmed" in Song and Yuan editions reads "children are harmed by mothers," but here we follow the Jigugē edition.

頤。南過棘門，鉤裂我冠。斷衣傷襦，使君恨憂。通《大過》。乾為南、為門，互大坎故曰棘門。艮為冠、為鉤，兌毀故冠裂。乾為衣襦，巽下斷，故斷衣傷襦。乾為君，坤為恨憂。○鉤，汲古作駒，依宋本。斷衣，宋元本作鬬之，茲依汲古。

The hexagram is 《Yi》. The line commentary says: Going south through a gate made of thorny bushes, the hook on the gate tore my hat; I also pulled my clothes and cut my short jacket, causing people to feel resentment and sorrow. Shang Binghe explains: 《Yi》 and 《Da Guo》 are complementary, and their imagery both come from 《Da Guo》. Qian represents south and a gate; 《Da Guo》 as a whole has four yang lines in the middle and two yin lines above and below, forming a shape like an enlarged Kan, which is called the "Great Kan" image. Kan represents thorns, so it is called the "thorn gate." Gen represents a hat and a hook, and Dui governs destruction, so the hat was torn. Qian represents clothes and a short jacket, and Xun is at the lower part and governs cutting, so the clothes were torn and the jacket was injured. Qian represents the ruler, and Kun represents resentment and sorrow. Notes: The character "hook" in the Jigusha edition is "ju," following the Song edition; "cutting clothes" in the Song and Yuan editions is "dou zhi," here following the Jigusha edition.

大過。重弋射隼，不知所定。質疑蓍龜，孰可避之。明神答報，告以肌如，宜利止居。以繩繫矢而射曰弋，正反巽故曰重弋。伏艮為隼，震為射，正反震故不能定射的在何所也。震為蓍，艮為龜，坤為疑，震言故曰質疑。震為往，正反震故曰孰可避之。震為神，艮為明，上艮為反震故曰答報。艮為止，巽為肌。肌，蟲名，《爾雅釋蟲》："密肌，繼英，皆蟲名"，注云未詳，茲曰止居或密肌為蟄伏之蟲，正巽象也。○弋，宋元本作或，汲古作卒，之訛六，均依《困》之《蹇》校。肌如，汲古作犧牲，依宋元本。宋元本無末句，依汲古。

The hexagram is "Great Excess." The line commentary says: shooting falcons repeatedly with a stringed arrow, yet not knowing where the arrow should fall; using yarrow stalks and tortoise shells to question doubts, asking how one can escape; the spirits answered with "muscle-like," suggesting it is suitable to stop and dwell. Shang Binghe explains: using a string to shoot an arrow is called "yi"; one yang and one inverted zhen overlapping, so it is called "double yi." Hidden gen represents the falcon, zhen represents shooting; one yang and one inverted zhen facing each other, so the target for shooting cannot be determined. Zhen represents yarrow stalks, gen represents the tortoise, kun represents doubt, and zhen represents speech, so it is about questioning. Zhen represents movement, with two zhen facing each other, so it is about where one can escape. Zhen represents the spirit, gen represents clarity, and the upper gen is the reverse image of zhen, so it is about the answer. Gen represents stopping, and xun represents muscle. "Muscle" is the name of an insect; the "Er Ya · Shi Chong" mentions "mi ji, ji ying, which are names of insects," and the commentary says its meaning is unknown; here, since it says it is suitable to stop and dwell, then "mi ji" may be an insect that hides, which matches the image of xun. Notes: The character "yi" in the Song and Yuan editions was written as "huo," and the Ji Gu Ge edition as "zu," both corrected according to the line "cong kun to jian." The phrase "ji ru" in the Ji Gu Ge edition was written as "xi xiang," following the Song and Yuan editions; the last sentence is missing in the Song and Yuan editions, and here follows the Ji Gu Ge edition.

坎。麟麑鳳雛，安樂無憂。捕魚河海，利踰徙居。伏離為文，故曰麟鳳。艮亦為獸、為鳥，艮少故曰麑曰雛。麑，鹿子也。坎為憂，震樂，故無憂。伏巽為魚、為利，艮為捕，坎為河海，故曰捕魚河海。艮為居，震行故曰徙居。○雛，宋元本作稚，徙作從，均依汲古。

The hexagram is Kan (Water). The line says: The young of the qilin and the young of the phoenix are peaceful and free from worry; going to rivers and seas to fish brings great profit, sufficient for moving to a new dwelling. Shang Binghe explains: The hidden Li (Fire) represents beauty and elegance, hence the qilin and phoenix; the hidden Gen (Earth) also represents animals and birds, and Gen signifies youth, hence the young qilin and the young phoenix—the young qilin is actually a young deer. Kan represents worry, while Zhen (Thunder) represents joy and happiness, hence no worry. The hidden Xun (Wind) represents fish and profit, and Gen represents hands, hence the act of catching fish in rivers and seas. Gen represents dwelling, while Zhen represents movement, hence moving to a new dwelling. Notes: In the Song and Yuan editions, the character 'chú' (young) was written as 'zhì', and 'xǐ' (move) as 'cóng', both following the Jigushan edition.

離。新田宜粟，上農得榖。君子懷德，以千百祿。離為新，伏艮為田，二歲為新田，巽為粟、為榖，中爻正反巽故曰宜粟、曰得榖。伏艮為君子、為求，故曰千。震為百、為祿。○二三句宋元本作"君子惟德，千百以福"，茲依汲古。

The hexagram is Li (Fire). The line says: newly cultivated fields are suitable for planting millet; skilled farmers harvest good grain; the gentleman holds to virtue, thus enjoying a thousandfold reward. Shang Binghe explains: Li represents newness, with hidden Gen (Mountain) representing field, and fields cultivated in the second year called new fields; Xun represents millet and grain, with the middle few lines having two Xun, one upright and one inverted, thus saying suitable for millet and obtaining grain. Hidden Gen represents the gentleman and seeking, thus indicating a thousand. Zhen represents a hundred and reward. Notes: The second and third sentences in Song and Yuan editions read 'the gentleman only holds virtue, a thousandfold blessing,' but here we follow the Jigugeshan edition.

咸。簪短帶長，幽思苦窮。瘠蠡小瘦，以病之癃。詳《復》之《節》。第四句宋元本癃作隆，依汲古。蠡，元本作蟸，非，癃，創也。艮象，言小瘦之故因病癃也。

The hexagram is 《Xian》. The commentary says: The hairpin is short and the sash is long, deeply filled with sorrow and hardship; the appearance is withered and emaciated, like being eaten by insects, because there is a disease called "long." Shang Binghe explains: This explanation is detailed in the entry for 《Fu》 and 《Jie》. Notes: The fourth character "long" was written as "long" in Song and Yuan editions, but here it follows the Ji Gu Ge edition; the character "li" was written as "zha" in Yuan edition, which is incorrect. "Long" refers to a skin disease. These sentences refer to the image of Gen, indicating that the reason for being weak and thin is due to suffering from "long." This note does not start with "○," differing slightly from the general format of the book.

遯。爭訟之門，不可與鄰。出入有為，憂生我心。乾為言，艮亦為言，兌為口，二至四兌反，與乾言相背，故曰爭訟，義本《夬九四》也。艮為門，伏震為出，巽為入，伏坤為憂、為心。○心，汲古作患，依宋元本。

The hexagram is "Dun" (Retreat). The line statement says: This is the gate of a quarrelsome family; one should not live next to them. When entering and exiting, each has their own intentions, and sorrow arises from within me. Shang Binghe explains: Qian (Heaven) represents speech, and Gen (Mountain) also represents speech. Dui (Lake) represents the mouth. The lines two to four form an inverted Dui, which is opposite to Qian's speech, hence the meaning of contention. Gen represents the gate, hidden Zhen (Thunder) represents going out, Xun (Wind) represents entering, hidden Kun (Earth) represents worry and the heart. Note: The character "heart" in the汲古阁 edition is "huan" (worry), but here we follow the Song and Yuan editions.

大壯。朽根枯株，不生肌膚。病在心腹，日以焦枯。伏巽為木、為隕落，故曰朽根枯株。艮為肌膚，上卦艮覆，故肌膚不生。伏坤為心腹、為病，巽隕故枯。按：壯者，傷也，故林詞如此而象則用伏。○腹，汲古作腸，焦作燋，均依宋元本。焦枯，宋元本作焦勞，依汲古協。

The hexagram is Great Strength. Lin's interpretation says: the roots are already rotten, the trunk is already withered, and new skin and flesh cannot grow; the illness is in the heart and abdomen, and it is getting more and more scorched and withered day by day. Shang Binghe explains: the hidden Xun trigram represents wood and falling, so it is said that the rotten roots and withered branches. The艮 trigram represents the skin and flesh, but the upper part of the trigram is inverted, so the skin and flesh do not grow. The hidden Kun trigram represents the heart and abdomen and illness, and Xun represents falling, so it is withered. According to the character "壮" which originally means injury, Lin's interpretation takes such a sinister image, and all the hexagrams used are based on hidden images. Note: In the Ji Gu Ge edition, the character "腹" is written as "肠", and "焦" is written as "燋", both follow the Song and Yuan editions; "焦枯" in the Song and Yuan editions is written as "焦劳", following the Ji Gu Ge edition for better rhyme.

晉。雨師娶婦，黃岩季子。成禮既婚，相呼南去。潤澤田裡，年歲大喜。此用恆伏象。兌為雨，坤為師，巽為婦，卦六爻皆有應予，易所謂婚媾也，故曰雨師娶婦。震為黃，艮為巖、為季子，故曰黃岩季子。坤為禮，艮為成，震巽為夫婦，故曰成禮既婚。震為呼、為南，兌為潤澤，坤為田裡、為年歲。震為喜，言田裡得雨澤，年歲豐熟而大喜也。元本舊注：《博物志》太公為灌壇令，武王夢婦人當道夜哭，問之曰：我是東海神女，嫁於西海神童，我行必有風雨云云。按：此注於林詞不甚合，恐別有故實，為今所不能考。○南去、潤澤田裡，依《井》之《坤》宋元本校，各本去作上，潤作膏，田裡作下圭。子，汲古作女，依宋元本。

This hexagram is the "Progress" hexagram. The commentary says: The rain god married a wife, who was the daughter of a family in Huangyan; the wedding ceremony was completed, and they called to each other heading south; the rain moistened the fields and villages, and the harvest of the year was very good. Shang Binghe explains: This line uses the hidden image of the "Permanence" hexagram. Dui represents rain, Kun represents the teacher, and Xun represents the wife; in this hexagram, all six lines correspond in pairs, which is what the "Zhou Changes" calls "marriage and union," hence the rain god marrying a wife. Zhen represents yellow, Gen represents mountain and rock, and also represents young children, so it is called the young son of Huangyan. Kun represents ceremony, Gen represents completion, and Zhen and Xun together represent a husband and wife, so it is said that the ceremony was completed and the marriage was made. Zhen represents calling out and south, Dui represents moistening, Kun represents fields and years, and Zhen represents joy—meaning that the fields were moistened by the rain, the harvest was abundant, and thus there was great joy. The old annotations in the original edition cite the "Bamboo Annals" saying: When Jiang Taigong was the governor of Guantun, King Wu of Zhou dreamed of a woman crying at the road at night. He asked her, and she said, "I am the goddess of the Eastern Sea, married to the son of the Western Sea. Whenever I move, there will certainly be wind and rain." According to this old annotation, it is not very consistent with Lin's commentary, so it is likely another story, and now it is impossible to verify. Notes: The phrases "heading south" and "moistening the fields" are corrected according to the Song and Yuan editions of the "Well" hexagram's "Kun" line. In all editions, "go" is written as "up," "moistening" as "grease," and "fields" as "lower jade." The character "son" in the Jigong edition is written as "daughter," and it is corrected according to the Song and Yuan editions.

明夷。冬采薇蘭，地凍堅難。利走室北，暮無所得。坎為冬，震為薇蘭。坤為地，坎為凍、為險難，為室、為北，震行故曰利走室北。坤為暮，坤虛故無得。○薇，宋元本作微，依汲古。室，宋本、汲古作失，依元本。

The hexagram is Mingyi (Bright Abode). The commentary says: In the depths of winter, gathering wild vegetables and orchids, the ground is frozen hard and difficult to dig; it is only suitable to walk towards the north of the house, but even when it gets dark, nothing is obtained. Shang Binghe explains: Kan represents winter, Zhen represents wild vegetables and orchids; Kun represents the earth, Kan represents ice and cold, as well as difficulties, also representing the house and the north. Zhen indicates movement, so it is said to be suitable to walk towards the north of the house. Kun represents dusk, and the emptiness within Kun leads to nothing being obtained. Notes: The character 'wei' in the Song and Yuan editions is 'wei', following the Jigugē edition; the character 'shi' in the Song edition and Jigugē edition is 'shi', following the Yuan edition.

家人。昧之東域，誤過虎邑。失我熊胔，飢無所食。此用《恆》象。震為東，兌為昧，伏艮為虎、為邑、為熊，伏坤為失、為虛，故為飢。○熊胔，依宋元本，汲古作熟羆，非。熊胔，熊肉也。

The hexagram is 《Family》. The line says: moving eastward in darkness, mistakenly passing through a city with tigers; losing my bear meat and starving with nothing to eat. Shang Binghe explains: this line uses the hexagram 《恒》. Zhen represents east, Dui represents darkness, hidden Gen represents tiger, city, and bear, hidden Kun represents loss and emptiness, hence starvation. Note: "bear meat" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "roasted bear," which is incorrect. Bear meat refers to bear flesh.

睽。日暮閉目，隨陽休息。箕子以之，乃受其福。舉首多言，必為悔殘。離為日、為目，坎為閉、為暮，故曰日暮閉目。離為陽，兌嚮晦宴息，故曰休息。兌為口舌，故曰箕。坎為首，坎上下兌口故曰多言。○首，依宋元本，汲古作事。箕星司口舌。

The hexagram is 《Kui》. The line says: At sunset, close your eyes and rest along with the sun; Ji Zi did just that, thus receiving blessings; if one raises his head and speaks much, he will surely bring regret and harm. Shang Binghe explains: Li represents the sun and the eye, Kan represents closure and sunset, so it is said that at sunset one closes his eyes. Li is the sun, Dui signifies evening rest, so it refers to resting. Dui represents mouth and speech, hence the character 'Ji'—the mansion of Ji Star is in star divination associated with mouth and speech. Note: The character 'shou' (head) follows the Song and Yuan editions; the Ji Gu Ge edition reads 'shi' (matter).

蹇。蓼蕭瀼瀼，君子龍光。鳴鸞雍雍，福祿來同。蓼蕭，《小雅》篇名，天子燕諸侯之詩。龍，寵也。為龍、為光，和鸞雝雝，萬福攸同，皆詩語。遇卦恆下巽為蓼蕭，震為龍、為鳴，鸞為雍雍，乾為福祿。○雍雍，汲古作噰噰，依宋元本，字與毛詩異。

The hexagram is 《Jian》. The line commentary says: On the reeds and rush, the dew is thick and heavy; the gentleman shines with honor and glory; the sound of the bells harmonizes, and blessings and official rank arrive together. Shang Binghe explains: 《Liao Xiao》 is the title of a poem from 《Poetry: Xiao Ya》, which is a poem about the Son of Heaven entertaining the feudal lords. "Dragon" here is read as "favor." "As dragon, as light" and "the bells harmonize" and "ten thousand blessings arrive together" are all original lines from the 《Poetry》. When encountering the hexagram 《Heng》, the lower trigram 《Xun》 represents 《Liao Xiao》, 《Zhen》 represents dragon and sound, the harmonizing of the bells corresponds to the harmonious sound "yong yong," and 《Qian》 represents blessings and official rank. Notes: The text "yong yong" in the Jigusha edition is written as "tong tong," following the Song and Yuan editions, and the character used differs from that in the 《Ma Shi》.

解。鳥飛無翼，兔走折足。雖不會同，未得醫工。震為鳥、為兔、為翼、為足，坎折巽寡髮，故無翼，坎蹇故折足。坎為醫，巽為工，巽伏坎隱故不得，言不得醫折足之患也。○會同，汲古作同會，醫工作利達，均依宋元本。

The hexagram is 《Jie》. The line commentary says: The bird wants to fly but has no wings; the rabbit wants to run but has broken legs; although they have not yet met, they cannot even call a physician. Shang Binghe explains: Zhen represents birds, rabbits, wings, and feet; Kan indicates brokenness, and Xun indicates sparse hair, hence no wings. Kan represents difficulties, so the legs are broken. Kan represents physicians, and Xun represents craftsmen. Xun is hidden and Kan is concealed, so they cannot be obtained. This means the injury of broken legs cannot be treated. Notes: The text "会同" in the Jigong Pavilion edition reads "同会," and "医工" reads "利达," both following the Song and Yuan editions.

損。五勝相賊，火得水息。精光消滅，絕不能續。卦兌金，克震木，震木克坤土，而兌又為水，艮又為火，故火得水而息滅也。元本注五勝者，言五行相勝之義。伏巽為賊，卦數五，故曰五勝相賊。艮為光，坤消兌絕。○能，宋元作長，依汲古。

The hexagram is "Loss." The line commentary says: The Five Phases overcome each other, causing mutual harm; fire meets water and is extinguished; the brilliance dissipates completely, cutting off without continuation. Shang Binghe explains: The primary hexagram's Dui belongs to metal, which overcomes Zhen wood, and Zhen wood overcomes Kun earth. At the same time, Dui also represents water, and Gen also represents fire, so fire meets water and is extinguished. The original edition's note says: "Five overcomings" refers to the principle of mutual overcoming among the Five Phases. Fu Xun represents harm, and the hexagram number is five, so it is called five overcomings causing mutual harm. Gen represents light, Kun signifies decline, and Dui signifies cutoff. Notes: The character "能" in Song and Yuan editions was written as "长," but here we follow the Jigugē edition.

益。東資齊魯，得騂大馬。便辟能言，巧賈善市。八鄰並戶，請火不與。人道閉塞，鬼守其宇。震為東，巽為齊，伏兌為魯。震為馬，伏乾為赤，故曰騂。騂，赤色也。正反震，故曰便辟能言。巽為賈市，坤為戶，卦數八，艮亦為戶，數亦八，故曰八鄰並戶。並屏同，並戶即閉戶也。艮為火，下乘坤水，故不得火。坤為道路、為閉塞，孟子：請火於鄰無弗與者。今八鄰閉戶不與。故曰人道閉塞。坤為鬼，艮為守、為宇，故曰鬼守其宇。巧賈善市，汲古作市人善賈，八鄰作鄰人，守作祟，均依宋元本。

The hexagram is "Benefit." The line commentary says: going east to Qi and Lu to trade and make money, obtaining a red horse; being able to meet people and speak well, indicating a shrewd merchant who is good at business; however, all neighbors around eight directions are closed off, not even giving a little fire; the paths of the world are blocked, leaving only ghosts guarding his house. Shang Binghe explains: Zhen represents the east, Xun represents Qi, and the hidden Dui represents Lu. Zhen represents a horse, and the hidden Qian represents red, so it is called Xing (red). One upright and one inverted Zhen indicate eloquence and persuasion. Xun represents merchants and markets. Kun represents doors, and the number of the hexagram is eight; Gen also represents doors, and its number is also eight, so it is said that there are eight neighbors all closed off. "Bing" and "Ping" are homophones, and "ping hu" means closing the doors. Gen represents fire, and below it is Kun water, so fire cannot be obtained. Kun represents roads and blockage. The "Mencius" says that asking neighbors for fire is never refused, but now all eight directions of neighbors close their doors and do not give fire, so the human path is blocked. Kun represents ghosts, and Gen represents guarding and houses, so ghosts guard his house. Notes: "Qiao jia shan shi" in the Jigusha edition reads "shi ren shan jia," "ba lin" reads "lin ren," and "shou" reads "sui," all following the Song and Yuan editions.

夬。爭雞失羊，亡其金囊。利不得長，陳蔡之患，賴楚以安。遇卦互兌為羊，巽為雞，而兌巽相反覆，故得雞則失羊，得羊必失雞，不可得兼也。坤為囊，坤伏故亡。乾金巽利，震為陳、為蔡、為楚，伏坤為患。《史記孔子世家》：陳蔡聞楚聘孔子，懼，發徒役圍孔子，不得行，絕糧，於是使子貢至楚，楚昭王興師迎孔子，然後得免。

The hexagram is 《Guai》. The line commentary says: fighting over a chicken resulted in losing a sheep, and even the bag containing gold was lost; profit cannot last long; like Confucius being trapped in Chen and Cai, the disaster was finally resolved through the help of Chu. Shang Binghe explains: the hexagram and its interacting trigrams produce the trigram Dui (Lake) representing the sheep, and Xun (Wind) representing the chicken. Dui and Xun are a trigram and its inverted form, so obtaining the chicken means losing the sheep, and obtaining the sheep means losing the chicken; both cannot be obtained at the same time. The trigram Kun (Earth) represents the bag, and Kun is hidden, hence the loss. The trigram Qian (Heaven) represents gold, and Xun represents profit. The trigram Zhen (Thunder) represents Chen, Cai, and Chu. Hidden Kun represents disaster. The "Records of the Grand Historian: The Family of Confucius" states: when Chen and Cai heard that Chu intended to hire Confucius, they became fearful and sent laborers to surround Confucius, preventing him from proceeding, leading to a shortage of food. Confucius then sent Zigan to Chu for help. King Zhao of Chu sent troops to welcome Confucius, thus he was rescued from danger.

姤。九登十陟，馬跌不前。管子佐之，乃能上山。通《復》。震數九，坤數十，震為登、為陟、為馬，坤失，故曰馬跌不前。震為竹，故曰管子。乾為山，言管子佐齊桓乃能霸天下也。○首句元本作十登九涉，依宋本、汲古。

The hexagram is 《Gou》. The line commentary says: having climbed nine layers and then ten layers, the horse loses its footing and cannot proceed further; with Guan Zhong assisting from the side, one is able to reach the mountain peak. Shang Binghe explains: 《Gou》 and 《Fu》 are complementary. The number of Zhen is nine, and the number of Kun is ten; Zhen represents ascending, climbing, and a horse, while Kun signifies loss, hence the horse stumbles and cannot move forward. Zhen is also associated with bamboo, hence Guan Zhong. Qian represents a mountain—this refers to Guan Zhong assisting Duke Huan of Qi, thus achieving dominance over the world. Note: The original version of the first line in the first edition reads 'ten climbs and nine crossings,' but this version follows the Song edition and the Ji Gu Ge edition.