Commentary on Jiao's Forest of Changes, Volume 10

萃。東鄰愁苦，君亂天紀。日貪祿寵，必受其咎。通《大畜》。震為東鄰，坤為愁苦、為亂，乾為君、為天、為祿寵。義多未詳，或指紂。○日，宋元本作甘，依汲古。宋元本下有"意合志同，內外相從，見吾伯公"三句，與上文義相反，斷為衍文，否則只用此三句象甚合，語亦較有味，惟不能並用。

The hexagram is 《Cui》. The line commentary says: The eastern neighboring state is full of sorrow, the king has disturbed the heavenly order; day by day he seeks personal gain and favor, he will surely suffer calamity. Shang Binghe explains: 《Cui》 and 《Da Xu》 are complementary. Zhen represents the eastern neighbor, Kun represents sorrow and disorder, Qian represents the king, heaven, and official favor. The meaning of this line commentary is somewhat obscure, perhaps referring to King Zhou of Shang. Notes: The character 「日」 in Song and Yuan editions was written as 「甘」, here following the Jigugē edition. The Song and Yuan editions also have below this line the three sentences 「Yi he zhi zhi, nei wai xiang cong, jian wu bo gong」, which are opposite in fortune to the previous text, thus judged as added text; if not referring to the previous text, these three sentences fit well with the hexagram and have more meaning, but they cannot be used together with the previous part.

升。三狸捕鼠，遮遏前後。死於環城，不能脫走。詳《離》之《遯》。○環城，宋元本作壞城，汲古作外問，依《明夷》之《頤》校。

The hexagram is "Ascending." The line statement says: three wild cats hunting a mouse, blocking it front and back; the mouse dies beneath the city walls, unable to escape. Shang Binghe explains: the detailed interpretation of this line can be found in the line of "Fire" (Li) in "Retreating" (Dun). Note: "city walls" in the Song and Yuan editions reads "ruined city," and the Jiguge edition reads "external inquiry," but here it is corrected according to the line of "Darkness over the Sun" (Mingyi) in "Nourishing the Mouth" (Yi).

困。虎狼爭強，禮義不行。兼吞其國，齊魯無王。上兌為虎狼，正反兌故曰爭強。兌為吞、為魯，巽齊，震為王，震伏故曰齊魯無王，言秦併合六國，致列國無主也。

The hexagram is "Goon" (困). The line commentary says: tigers and wolves contend for dominance, propriety and righteousness are abandoned; they both swallow other states, and Qi and Lu lose their kings. Shang Binghe explains: the upper trigram is Dui, representing tigers and wolves, with one upright and one inverted Dui, hence the contention. Dui represents swallowing and also Lu, Xun represents Qi, and Zhen represents the king. Zhen is hidden and not apparent, hence Qi and Lu have no king—this refers to the Qin unifying the six states, causing the states to lose their rulers.

井。五嶽四瀆，合潤為德。行不失理，民賴恩福。伏艮為山嶽，巽卦數五，故曰五嶽。坎為江河，巽後天數四，故曰四瀆。坎為合、為潤、為眾，故曰民伏。震為恩福。○恩，宋元本作息，依汲古。

The hexagram is "Well." The commentary says: The five mountains and four rivers converge and moisten, thus achieving their virtue; actions do not violate the norm, and the people all rely on its grace and blessings. Shang Binghe explains: Concealed Gen represents mountains and hills, and the number of Xun is five, so it refers to the five mountains; Kan represents rivers and lakes, and Xun's number in the Later Heaven is four, so it refers to the four rivers. Kan represents convergence, moisture, and multitude, thus referring to the people; concealed Zhen represents grace and blessings—note that the characters "people" and "concealed" are written together, and the character "concealed" should be read as part of the next sentence. Notes: The character "grace" in the Song and Yuan editions was written as "rest," but here we follow the Jigugong edition.

革。六月種黍，歲晚無雨。秋不宿酒，神先其所。先困後通，與福相從。通《蒙》。坎為月，數六，震為黍，故曰六月種黍。坎為雨、為暮，坤為歲，坤虛故無雨。兌為秋，坎為酒。宿，肅也。《儀禮》"宿尸"注：宿與《曲禮》"主人肅客"之肅同。又《禮祭統》"先期旬有一日，宮宰宿夫人"注：宿讀為肅，戎也，茲云秋不宿酒，言無黍不能釀，至秋祭不能先期戒備酒醴也。震為神，坤失，故曰失所。坎為困，震為通、為後、為從。震為福，正反震，故曰相從。○從，宋元本作逢，依汲古。

The hexagram is 《Gé》 (Revolution). The commentary says: In June, millet is sown, but by the end of the year there is no rain; in autumn there is no wine prepared in advance; the deities thus lose their proper positions; first there is hardship, then smoothness, ultimately accompanying good fortune. Shang Binghe explains: 《Gé》 is in mutual opposition with 《Méng》 (Youth). Kan represents the moon, its number is six, and Zhen represents millet, so it is said that millet is sown in June. Kan represents rain and dusk, while Kun represents the year; Kun is empty, hence there is no rain. Dui represents autumn, and Kan represents wine. "Xù" is read as "Sù": The annotation of 《Rites of Zhou》 on "Xù shī" says that "Xù" is the same as "Sù" in 《Rules of Propriety》 "Zhǔ rén sù kè"; also, the annotation of 《Rites of the Grand Master》 on "Xiān qī shí yī rì, gōng zǎi xù fū rén" says that "Xù" is read as "Sù", meaning preparation in advance. Here, the lack of wine in autumn refers to the fact that without millet, wine cannot be made, and thus there is no wine ready in advance for the autumn sacrifice. Zhen represents deities, and Kun represents loss, so it is said that the deities lose their positions — Shang Binghe reads the character "xiān" in the commentary as "shī". Kan represents hardship, Zhen represents smoothness, later, and following; Zhen also represents good fortune. One Zhen is upright, the other inverted, so it is said that they follow each other. Notes: The character "cóng" in the original text was written as "féng" in the Song and Yuan editions, but here we follow the Jigugē edition.

鼎。騋牝龍身，日馭三千。南上蒼梧，與福為婚。道里夷易，身安無患。詳《觀》之《比》。

The hexagram is "The Cauldron." The line says: A mare seven feet high is born with the body of a dragon, able to travel three thousand li in a day; going to the southern wilds of Cangwu, uniting with fortune in marriage; the path is smooth and easy, the body is healthy and free from calamity. Shang Binghe explains: The detailed explanation for this line can be found in the "Observation" section under "Comparison." "Lai Pinni" comes from "The Poem · Yong Feng · Ding Zhi Fang Zhong" with the phrase "Lai Pinni Sanqian," where a horse over seven feet tall is called Lai, and Pinni refers to a mare.

震。出入休居，安止無憂。上室之歡，虎為季殘。震出，伏巽為入，艮止，故曰休居、曰安止。艮為室、為虎、為季。○無，宋元本作相，歡作權，均依汲古。虎，汲古作虐，依宋元本。第三四句費解，疑有訛字。

The hexagram is Zhen. The line says: going out and coming in can all rest in peace, resting safely without worry; in the joy of entering the hall and room, there is a tiger that harms the young child. Shang Binghe explains: Zhen represents going out, Xun hidden represents coming in, Gen represents stopping, so it is said to rest and be safe. Gen represents the room, the tiger, and the young. Notes: The character 'wu' in the original was 'xiang' in Song and Yuan editions, and 'huan' was 'quan', both following the Jigugē edition. The third and fourth lines are difficult to understand, suggesting possible errors in the text.

艮。南山昊天，刺政閔身。疾病無辜，背憎為仇。詳《謙》之《復》。○閔，宋元本作關，依汲古。憎，宋元本作增，非，依元本、汲古。

The hexagram is 《Gen》 (Mountain). The line says: "The southern mountain is high and steep, the vast heavens above; the poet uses these to criticize the government and lament his own plight; the innocent suffer illness, turn against each other, hate one another, and form enmity." "Southern mountain" and "vast heavens" are common opening phrases in the "Small Odes" of the "Book of Songs" used to express complaints and satire. Shang Binghe explains: the detailed explanation of this line can be found in the entry for 《Qian》 (Heaven) and 《Fu》 (Return). Notes: The character "闵" was written as "关" in Song and Yuan editions, but here it follows the Jigugē edition; the character "憎" was written as "增" in Song and Yuan editions, which is incorrect, so it follows the Yuan and Jigugē editions.

漸。蒼耳東從，道頓跂踦。日辰不良，病為祟禍。元本注：蒼耳，馬也。《遯》之《小過》曰騎騅與蒼蓋即蒼耳。坎為耳，伏震為東、為青，故曰蒼耳。艮為道，坎蹇故曰跂踦。離為日，艮為時，故曰日辰，坎破故不良。坎為病。○第二句元本作潼頓東徙，非，依宋本、汲古。

The hexagram is "Gradual." The line statement says: Riding a horse with burrs eastward to follow, but on the way the horse suddenly stopped, limping; the day and the hour are both inauspicious, and illness has become a source of misfortune. Shang Binghe explains: The note in the original edition says that "cang er" is the name of a horse; the entry on "Retreating" to "Excessive Crossing" mentions "riding a zhuī and a cang," where "cang" is probably "cang er." Kan represents the ear, and the hidden Zhen represents east and green, so it is called "cang er." Gen represents the road, and Kan indicates difficulty, so it is said to be "qiyi," meaning one leg is disabled and walking is unsteady. Li represents the day, Gen represents the time, so it refers to the day and hour; Kan indicates destruction, hence the inauspiciousness. Kan represents illness. Notes: The second sentence in the original edition reads "tong dun east movement," which is incorrect; it should follow the Song edition and the Jiguguo edition.

歸妹。兄征東燕，弟伐遼西。大克勝還，封居河間。震為東、為兄，兌為燕，故曰兄征東燕。兌為西，坎為弟，坎水，故曰弟伐遼西。坎為河。○居，宋元本作君，依汲古。

The hexagram is "Return of the Maiden." The divination text says: The elder brother campaigns eastward to Yan, the younger brother campaigns westward to Liaoxi; both achieve great victories and return, receiving a fiefdom in Hejian. Shang Binghe explains: Zhen represents the east and the elder brother, Dui represents Yan, so it is said that the elder brother campaigns eastward to Yan. Dui also represents the west, Kan represents the younger brother, and Kan also belongs to water, so it is said that the younger brother campaigns westward to Liaoxi. Kan represents the river. Note: The character "reside" in the Song and Yuan editions was written as "king," but here we follow the Jigugeshi edition.

豐。播輪折輻，馬不得行。豎牛之讒，賊其父兄。布衣不傷，終身無患。互大坎為輪輻，兌毀，故曰播輪折輻。震為馬，坎陷故馬不行。離為牛，伏艮為豎，正反兌口，故曰豎牛之讒。震為兄、為父，坎為賊。○輪，宋元本訛輸，衣作裘，患作殘，均依汲古。豎牛事在《左傳成十六年》，見前。

The hexagram is 丰 (Fullness). The commentary says: The chariot wheels are scattered, the spokes are broken, and the horses cannot move forward; the servant named Shu Niu spreads false accusations, harming his father and elder brother; the common people in plain clothes are not harmed, and they have no calamity throughout their lives. Shang Binghe explains: In the hexagram, the mutual hexagram produces the Great Kan, which represents the wheel spokes. The Dui trigram signifies destruction, so it is said that the chariot wheels and spokes are broken. The Zhen trigram represents horses, and the Kan trigram signifies danger and entrapment, so the horses cannot move. The Li trigram represents cattle, and the hidden Gen trigram represents the servant, meaning a僮仆 (attendant). The two Dui trigrams facing each other, one upright and one inverted, signify the false accusations of Shu Niu. The Zhen trigram represents elder brother and father, and the Kan trigram signifies harm. Notes: The character 「轮」 was mistakenly written as 「输」 in Song and Yuan editions, 「衣」 as 「裘」, and 「患」 as 「残」, all corrected according to the Ji Gu Ge edition. The note at the end mentions that the story of Shu Niu is recorded in the Zuo Zhuan, Cheng Gong 16th year. The previous text has already cited it. In the later section of this book, the commentary on the hexagram Da Zhuang's Bi is dated to Zhao Gong 5th year.

旅。駕之南海，晨夜不止。君子勞罷，僕伕憔苦。通《節》。震為南，兌為海，震車，故曰駕之南海。震為晨，坎為夜，艮為君子、為僕伕，坎為勞罷、為苦。○夫憔，宋元本作使燋，依汲古。

The hexagram is 旅 (Travel). The line statement says: Driving a carriage toward the southern sea, from morning until night without rest; the gentleman is exhausted, and the accompanying servants are also weary. Shang Binghe explains: 旅 (Travel) is related to 节 (Restraint) through mutual communication. Zhen represents the south, Dui represents the sea, and Zhen also represents a carriage, so it is said to drive toward the southern sea. Zhen represents morning, Kan represents night, Gen represents the gentleman and the servant, and Kan represents exhaustion and hardship. Notes: The text "夫憔" in the Song and Yuan editions reads "使燋," but here we follow the Jigugé edition.

巽。怨蝨燒被，忿怒生禍。褊心作難，意如為亂。巽為蟲，故曰蝨。震為被，離火，震伏不見，故曰燒被。兌為附決、為剛魯，故曰怨、曰忿怒。伏坎為心，坎陷，故曰褊心。意如，季平子名也。《左傳昭二十五年》："公伐季氏"，褊心，謂昭公也，後公卒，為季氏所逐，故曰意如作亂。○首句汲古作怨重被燒，難作事，均依宋元本。

The hexagram is Xun (Wind). The line says: Hating lice, one burns the quilt, and in a moment of anger, one invites misfortune; a narrow-minded heart leads to difficulties, and the mind of Yi Ru causes disorder. Shang Binghe explains: Xun represents insects, hence lice. Zhen represents the quilt, Li represents fire, and Zhen is hidden and not visible, hence burning the quilt. Dui signifies attachment and separation, and its nature is strong and rough, hence anger and resentment. Hidden Kan represents the heart, and Kan signifies danger and entrapment, hence a narrow-minded heart. "Yi Ru" is the name of Ji Pingzi. The "Zuo Zhuan" records in the twenty-fifth year of Duke Zhao's reign that "the Duke attacked the Ji family," here the narrow-minded heart refers to Duke Zhao of Lu. Later, Duke Zhao died in exile, having been driven out by the Ji family, hence Yi Ru caused disorder. Notes: The first sentence in the Jigusha edition reads "resentment and burning of the quilt," and the character "difficulty" is written as "affair," both following the Song and Yuan editions.

兌。張狂妄行，竊食盜糧。狗吠非主，囓傷我足。通《艮》。互震為張狂、為行，坎為盜竊，震為糧，故曰竊食盜糧。艮為狗，兌為吠，震為主，震覆故曰非主。兌為囓，震為足，兌毀故傷足。○盜糧，汲古作稻粱，茲依宋元本。

The hexagram is 《Dui》. The line statement says: reckless and extravagant behavior, stealing food and grain; the dog barks at someone who is not its master, yet ends up biting my foot. Shang Binghe explains: 《Dui》 and 《Gen》 are complementary. The mutual hexagram produces 《Zhen》, which represents recklessness and movement, and 《Kan》, which represents theft. 《Zhen》 also represents grain, so it is said to steal food and grain. 《Gen》 represents the dog, 《Dui》 represents barking, 《Zhen》 represents the master. When 《Zhen》 is inverted, it forms a reversed image, indicating that it is not the master. 《Dui》 represents biting, 《Zhen》 represents the foot, and 《Dui》 signifies destruction, so the foot is bitten. Note: The term 'steal grain' in the Jigusha edition is 'rice and grain', but here we follow the Song and Yuan editions.

渙。警蹕戒道，先驅除咎。王后親桑，以率群功，安我祖宗。首二句皆震象。艮為道、為王，巽為桑，艮為安、為祖。○咎，宋元本作害，依汲古。

The hexagram is "Huan." The line text says: Clearing the path, setting up a guard, prohibiting pedestrians, with vanguard leading the way to remove calamities and misfortunes; the queen mother personally gathers mulberry leaves, using this to lead the artisans, to pacify the spirits of our ancestors. Shang Binghe explains: The first two lines both take the image of Zhen. Gen represents roads and the king, Xun represents mulberry, Gen represents pacification and ancestors. "Jingbi" refers to the ceremonial procedure of clearing the path and prohibiting movement when the emperor travels, while "the queen mother personally gathering mulberry leaves" refers to the queen's ritual of rearing silkworms, which corresponds with the emperor personally tilling the land for the state. Notes: The character "jiu" in the Song and Yuan editions was written as "hai," but here we follow the Ji Gu Ge edition.

節。門戶乏食，困死誰告。對門不通，安所歸急。積藏五穀，一華千葉，市賈有息。艮為門戶，坎為困，互震為虛，故乏食。艮敗言，故困死誰告。二至五正反艮相對，故曰對門，艮止坎陷，故曰不通。不通則緩急難恃，故曰安所歸急。震為歸也。坎為積藏，卦數五，震為谷，故曰積藏五穀。震為旉、為華葉、為商賈，震生故曰息。○死，宋元本作無，安作莫，千作百，無第七句，均非，均依汲古。

The hexagram is "Restraint." The line says: In a single family, the grain supply is cut off; in dire straits, who can one turn to for help? With a door between, there is no communication; in times of emergency, where can one seek refuge? Storing grain, a single flower produces thousands of leaves, and in trade, there is profit. Shang Binghe explains: The trigram Gen represents doors and gates, and Kan representspredicament (difficulty). The interacting trigrams produce Zhen, which indicates emptiness, hence the lack of grain. Gen represents speech, but it is broken, so even when one dies in hardship, there is no one to complain to. The lines from two to five form two opposing Gen trigrams, hence the meaning of "opposite doors." Gen represents stopping, and Kan represents being trapped, hence no communication. Since there is no communication, in times of urgency, there is no place to rely on, hence the meaning of "where can one seek refuge?" Zhen represents returning, hence the meaning of "returning." Kan represents storage, the number of the hexagram is five, and Zhen represents grain, hence storing five grains. Zhen represents the calyx, the petals, and merchants, and Zhen represents growth, hence there is profit. Notes: In the Song and Yuan editions, the character "死" is written as "无," "安" as "莫," and "千" as "百," and there is no seventh line, which is incorrect. All are followed according to the Jigugeshan edition.

中孚。破敝復完，危者得安。鄉善無患，商人有息，利來入門。兌為破敝、為毀折，故為危。艮成終故復完而得安也。震為商人，巽為利入，艮為門。○首句宋元本作被蔽復貌，依汲古。患，汲古作損，依宋元本。鄉同向。

The hexagram is Zhongfou. Lin's commentary says: broken and damaged things are restored to wholeness, danger is transformed into safety; if one's heart is sincere and virtuous, there will be no calamity; merchants will gain profit, and benefits will come to them naturally. Shang Binghe explains: Dui represents brokenness and destruction, thus indicating danger; Gen signifies completion and finality, hence the restoration to wholeness and attainment of safety. Zhen represents merchants, Xun signifies benefit and entry, and Gen signifies a door. Notes: The first sentence in the Song and Yuan editions reads 'bei bi fu mao', but this version follows the Jigugē edition. The character 'xiang' and 'xiang' are the same.

小過。迭迭累累，如岐之室。一息十子，古公治邑。艮為山、為室，震為生、為息、為子，兌數十，故曰一息十子。震為公，艮為邑。按：《詩大雅》云："古公亶父，陶復陶穴，未有家室"，言古公初至岐，未有家室，暫陶覆陶穴而居。迭迭累累，穴居之狀，故曰如岐之室。○首句宋元本作壘壘壘壘，又岐作其，均依汲古。息，汲古作身，依宋元本。

The hexagram is "Xiao Guo" (Minor Overstep). The commentary says: layer upon layer, one upon another, like the dwellings beneath Mount Qi; one birth producing ten children, Gongsun (Ancient Duke) established his capital here. Shang Binghe explains: Gen represents mountain and dwelling, Zhen represents birth, offspring, and children, Dui's number is ten, so it is said one birth produces ten children. Zhen represents the duke, Gen represents the capital. According to the "Shi Jing · Da Ya · Mian" it says, "Gongsun Danfu, Tao Fu Tao Xue, Wei You Jia Shi," which refers to when Gongsun first moved to Mount Qi, he had no houses and temporarily dug caves and dug pits to live. "Die die lei lei" precisely describes the layered appearance of cave dwellings, so it is said like the dwellings of Mount Qi. Notes: The first line in Song-Yuan editions reads "lei lei lei lei," and the character "Qi" is written as "qi," both following the Ji Gu Ge edition; the character "xi" in Ji Gu Ge edition is written as "shen," following the Song-Yuan edition.

既濟。三嫗治民，不勝其任。兩馬爭車，敗壞家室。

The hexagram is "The Completion." The commentary says: Three old women governing the people, unable to bear the burden; two horses fighting over a cart, ruining the household. This passage is only found in the Lin commentary, with Shang Binghe making no annotations or collation notes. In terms of meaning, "three old women governing the people" refers to the use of yin flexibility in a yang strong position, while "two horses fighting over a cart" indicates two masters competing, their strengths not aligned, both representing failure and disorder.

未濟。蔽鏡無光，不見文章。少女不市，棄於相望。離為鏡、為光，坎為蔽，故無光，故不見文章。離為文也。○第四句宋元本作棄其卻王，茲依汲古，未知孰是。

The hexagram is 《Wei Ji》. The line says: The mirror is covered, unable to reflect light, unable to see patterns or colors; the young woman does not go to the market, being left in a place where she can only look across. Shang Binghe explains: Li represents a mirror and light, Kan represents obstruction, so there is no light, hence no ability to see beauty—Li itself is the image of culture. Notes: The fourth line reads 'discarding the opposite king' in Song and Yuan editions, but here we follow the Jigugē edition. It is still uncertain which version is correct.

行唐尚秉和節之注

This is the heading with the author's name: The annotator of this book is Shang Binghe from Xingtang, whose courtesy name is Jiezi. Xingtang is in Zhili (now Hebei Province). Shang Binghe was a renowned expert in the study of the Yijing during the late Qing and early Republican periods, known for compiling "Yixiang" and specializing in interpreting the Yiling through imagery and numerical patterns. This book is his representative work.

受業蒲城仵道益、豐潤董維城堃校刊

This entry records the proofreaders: the disciple Wu Daoyi from Pucheng and Dong Weicheng (whose name is Kun) from Fengrun, who were responsible for proofreading and printing this volume. "Shouye" is the self-designation of a student who has studied under a master. The small character "Kun" following the name is Dong Weicheng's given name.

遯。三塗五嶽，陽城太室。神明所保，獨無兵革。艮為徑，納丙，數三，故曰三塗。艮為山，互巽，卦數五，故曰五嶽。三塗、五嶽、太室，皆山名。陽城，谷名，艮為谷也。乾為神明、為保佑，乾數無，故曰獨無兵革。艮為刀兵、為膚革。○保，汲古作住，依宋元本。

The primary hexagram is "Dun" (Avoidance), and the upper hexagram remains "Dun." According to the general practice of the "Yi Lin" (Commentary on the Changes), the first of the sixty-four lines associated with each primary hexagram is the hexagram itself. The commentary states: "Three Tous, Five Yues, Yangcheng, and Taishi, these famous mountains and valleys, are all protected by divine spirits, but this place alone is free from military calamities." Shang Binghe explains: "Gen (Hexagram 52) represents mountain paths; the stem assignment (Najia) is paired with Bing (Bing), whose number is three, hence 'Three Tous'; Gen represents mountains, and within the hexagram, the intercalated hexagram is Xun (Wind), whose number is five, hence 'Five Yues.' Three Tous, Five Yues, and Taishi are all names of mountains; Yangcheng is the name of a valley, and Gen represents valleys. Qian (Heaven) represents divine spirits and protection; the number of Qian is 'wu' (nothing), hence 'alone without military calamities.' Gen represents weapons and armor, as well as skin and leather." Notes: The character "bao" (protection) in the Jigusha edition is written as "zhu" (stay), but here we follow the Song and Yuan editions.

乾。軟弱無輔，不能自理。意在外野，心懷勞苦，雖憂不殆。此用遇卦《遯》象。遯伏臨，上坤為柔，故曰軟弱。坤為野、為心、為憂苦，震往故曰意在外野。坤為萬物，役故曰勞。○不殆，宋元本作無但，依汲古。

The hexagram is 乾 (Heaven). The line says: weak and without support, unable to manage affairs on one's own; the mind is preoccupied with the outside wilderness, the chest is filled with toil, although there is worry, it does not reach a dangerous state. Shang Binghe explains: this line uses the hexagram 遯 (Retreat). The hidden hexagram of 遯 is 临 (Approach). The upper trigram of 临 is坤 (Earth), which represents softness, hence the weakness.坤 represents the wilderness, the heart, and worry; 震 (Thunder) represents movement, hence the mind being directed outward.坤 represents all things and toil, hence the labor. Note: "not dangerous" is recorded as "without only" in Song and Yuan editions, but here it follows the Ji Gu Ge edition.

坤。周成之隆，刑措無凶。太宰贊佑，君子作仁。此仍用遇卦象。遯伏臨，震為周。坤為刑，震為主，故曰太宰。艮為君子，震為仁。○太宰，汲古作大眾，依宋元本。佑，元本作右，依宋本、汲古。太宰謂周公。

The hexagram is "Kun" (Earth). Lin Ci says: During the time of King Cheng of Zhou, the state was flourishing, punishments were suspended and there were no calamities; the Grand Minister assisted and supported from the side, and the gentleman promoted benevolent governance. Shang Binghe explains: This still uses the image of the hexagram encountered. "Dun" is hidden beneath "Lin," and Zhen represents Zhou. Kun represents punishments, Zhen represents the main subject, so it refers to the Grand Minister. Gen represents the gentleman, and Zhen represents benevolence. The phrase "punishments were set aside" uses the anecdote from the "Records of the Grand Historian" about the period of Cheng and Kang, when punishments were not used for more than forty years. Notes: In the Ji Gu Ge edition, "Grand Minister" is written as "Grand Public," and here we follow the Song and Yuan editions; in the Yuan edition, the character "佑" (support) is written as "右" (right), and we follow the Song and Ji Gu Ge editions. The Grand Minister refers to the Duke of Zhou.

屯。穴有孤烏，坎生蝦蟆。象去萬里，不可得捕。艮為穴、為黔啄、為烏，坎孤故曰穴有孤烏。上坎震為生，伏巽為蝦蟆，艮為象，又為鼻，象鼻最大故取之。坤為萬里，艮手為捕，坤亡故不可得捕。○孤，依宋元本，汲古作狐。去，宋元本作出，依汲古。

The hexagram is Zhun (Obstruction). The line statement says: There is a single crow in a cave, and a toad grows in a pit; the elephant has gone a distance of ten thousand miles, yet it cannot be caught. Shang Binghe explains: Gen represents a cave, a black beak, and a crow; Kan indicates solitude, so it is said that there is a single crow in the cave. The upper trigram Kan contains Zhen, which signifies birth, and the hidden Xun represents a toad. Gen represents an elephant, and also the nose; the elephant's nose is the largest, so Gen is used to represent the elephant. Kun represents ten thousand miles, Gen represents the hand and thus signifies catching, while Kun signifies loss, hence it cannot be caught. Notes: The character 'gu' (single) follows the Song and Yuan editions; the Ji Gu Ge edition reads 'hu' (fox). The character 'qu' (go) in the Song and Yuan editions reads 'chu' (go out), following the Ji Gu Ge edition.

蒙。俱為天門，雲過吾西。伯氏嫉妬，與我無恩。艮坤皆居戌亥，故曰俱為天門。坤為吾，坎為雲，位西，故曰云過吾西。震為伯，坎為嫉妬、為恩澤，坤為我，坤虛故無恩。○門，汲古作民，西作面，伯氏作治民，均依宋元。

The hexagram is 《Meng》. The line says: Both places are at the position of the heavenly gate, clouds pass over my west side; Bo Shi's heart is envious, and he has no kindness towards me. Shang Binghe explains: Gen and Kun are both located at the position of Xu and Hai, which are called the heavenly gate, so they are both heavenly gates. Kun represents me, Kan represents clouds, and Kan is located to the west, so clouds pass over my west. Zhen represents Bo, Kan represents jealousy and also kindness, Kun represents me, and Kun is empty, so there is no kindness. Notes: The character 「门」 in the Jigusha edition is 「民」, 「西」 is 「面」, and 「伯氏」 is 「治民」, all following the Song and Yuan editions.

需。三首六目，政多煩惑。皋陶瘖聾，亂不可從。乾首，離卦數三，故曰三首。離目，坎數六，故曰六目。通《晉》。坤為政、為多，離為煩，坎為惑，故政多煩惑。艮為皋，離火為陶，坎耳坤閉，故曰皋陶瘖聾。離為亂，震為從，震覆故不可從。○首，宋本作手，依元本。

The hexagram is 《Need》. The commentary says: three heads, six eyes, affairs are complicated and confusing; even Yao Tao became mute and deaf, chaos beyond reliance. Shang Binghe explains: Qian represents the head, and the number of Li hexagram is three, so it is called three heads; Li represents eyes, and the number of Kan hexagram is six, so it is called six eyes. 《Need》 and 《Jin》 are complementary. Kun represents government and multitude, Li represents complexity, Kan represents confusion, so it is said that government is full of complexity and confusion. Gen represents Yao, Li represents fire and thus represents Tao, Kan represents ears and Kun indicates blockage, so Yao Tao is mute and deaf. Li represents chaos, Zhen represents following, Zhen inverted indicates inability to rely on. Yao Tao was a virtuous official in the time of Yu Shun who handled criminal justice. Even he became mute and deaf, indicating extreme political chaos with no one to rely on. Note: The character 「首」 in the Song edition is 「手」, but this version follows the Yuan edition.

訟。德積不輕，辭王釣耕。三媒不已，大福來成。通《明夷》。坤為積、為重，故曰不輕。震為言、為王、為耕，故曰辭王釣耕。坎為合、為媒，震數三，故曰三媒。三媒，即三聘。乾為福、為大，故曰大福。用伊呂事。○辭王釣耕，汲古作辭出真心，依宋元本、局本。

The hexagram is "Strife." The commentary says: One has accumulated virtue deeply, yet refuses the royal command and instead fishes and plows the fields; three times messengers are sent to propose marriage, and great fortune is thus achieved. Shang Binghe explains: "Strife" and "Darkness over the Sun" are complementary. The earth (Kun) represents accumulation and weight, so it is said to be not light. The thunder (Zhen) represents speech, the king, and farming, so it is said to refuse the king's command and fish and farm. The water (Kan) represents union and matchmakers, and the number three of Zhen indicates three times, so three matchmakers—three times proposing. The heaven (Qian) represents fortune and greatness, so it is said to be great fortune. Here, the story of Yi Yin and Lü Shang is used: Yi Yin farmed in You Shen, and King Tang sent for him three times before he accepted the position; Lü Shang fished by the Wei River, and met King Wen before being appointed. Notes: The version "refuses the king's command and fishes and farms" in the Jigusha edition reads "refuses the heart of the king," but this version follows the Song and Yuan editions and the official edition.

師。堅固相親，日篤無患。六體不易，執以安全。雨師駕西，濡我轂輪。張伯李季，各坐關門。坎為堅固，坤順故相親，坤厚故曰篤。坎為患，震樂故無患。坤為身體，坎數六，故曰六體。坤為安全。坎為雨師，位西，故曰雨師駕西。又為輪轂、為濡，震為伯、為張、為李。遯艮為季、為坐，坤為門，坤閉故關門。○第二句汲古作日用自完。執以作孰為，坐作噬，均依宋元本。

The hexagram is The Army. The line says: firm and mutually attached, growing more solid day by day without calamity; the six limbs remain unchanged, holding on brings safety; the rain god drives westward, wetting my wheel hub; Zhang Bo and Li Ji each sit within the gate. Shang Binghe explains: Kan represents firmness, Kun signifies softness and thus mutual attachment, and Kun represents thickness, hence solidity. Kan signifies calamity, while Zhen signifies joy, hence no calamity. Kun represents the body, and Kan's number is six, hence the six limbs. Kun signifies safety. Kan represents the rain god, and Kan is located in the west, hence the rain god driving westward; Kan also represents the hub and wetness. Zhen signifies Bo, Zhang, and Li; The Retreat's Gen signifies Ji, sitting, and Kun signifies the gate, with Kun indicating closure, hence the closed gate. Notes: The second line in the Jigusha edition reads 'daily use brings completion', 'holding on' is 'who is it', and 'sitting' is 'biting', all following the Song and Yuan editions.

比。方內不行，輻摧輪傷。馬楚踶甚，受子閔時。坤為方、為內，坎陷艮止故不行。坎為輪輻，坎破故摧傷。震為馬，震倒足向上故踶。坤為受，艮為時，坎為閔。楚，不馴貌。受子應為壽子。《桓十六年》："衛朔構急子，使於齊，將以盜殺諸塗，壽子閔其兄，乃自載其旌以行。"○第三句汲古作馬禁堤與，受作愛，均依宋元本、局本。

The hexagram is 《Bi》. The line commentary says: Within the four directions, movement is difficult, the spokes are broken and the wheels are damaged; the horse is fierce, kicking violently; the person named Shouzi pities his elder brother, grieving for him at that time. Shang Binghe explains: The earth (Kun) represents the four directions and the inner, while the water (Kan) indicates a trap and the mountain (Gen) indicates stillness, so movement is not possible. The wheel spokes are represented by Kan, and Kan also indicates damage, so the spokes are broken and the wheels are damaged. The thunder (Zhen) represents the horse; when Zhen is inverted, the feet point upward, so there is an image of kicking. The earth (Kun) represents receiving, the mountain (Gen) represents time, and Kan represents compassion. "Chu" means untamed; "Shouzi" should be "Shouzi." The 《Zuo Zhuan》 records that in the sixteenth year of Duke Huan's reign, the prince of Wei, Gongshi, falsely accused the crown prince Ji Zi, sending him on a mission to Qi, intending to have bandits kill him on the way. Shouzi pitied his elder brother and took the banner of Ji Zi and went ahead to die. Notes: The third sentence in the Jigusha edition reads "Ma Jin Di Yu," and "Shou" is written as "Ai," both following the Song and Yuan editions and the official edition.

小畜。畜牝無駒，養雞不雛。群羊三歲，不生兩頭。五陽畜一陰故曰畜牝。震為馬，震伏故無駒。兌為雞，兌折故不雛。兌羊，乾為歲，離卦數三，故曰三歲，二至上正覆雨兌，故曰群羊。乾為頭，兌卦數二，故曰兩頭。乾為生，巽隕落故不生。

The hexagram is "Xiao Xu" (Small Accumulation). The line says: keeping a mare but not seeing foals, keeping chickens but not hatching chicks; a flock of sheep raised for three years, yet no two heads have appeared. Shang Binghe explains: five yang lines are nurturing one yin line, hence "xu" (nurturing the female). Zhen represents horses, and Zhen is hidden, hence no foals. Dui represents chickens, and Dui signifies loss, hence no chicks. Dui represents sheep, Qian represents years, and Li's number is three, hence three years; the second line to the top line consists of one upright and one inverted Dui, hence a flock of sheep — the note "rain Dui" should be "two Dui" as a mistake. Qian represents heads, Dui's number is two, hence two heads. Qian signifies birth, Xun signifies falling, hence no birth.

履。老耄罷極，無取中直。懸輿致仕，得歸鄉國。通《謙》。坤老，坎為勞卦，故曰疲極。坎矯輮故無取中直。艮手為取，坤為輿在上，艮為手，故曰懸輿。艮為官、為清高，故曰致仁。坤為鄉國，震為歸。○國，宋元本作裡，依汲古。

The hexagram is 《Lǚ》. The commentary says: aged and weak, exhausted to the extreme, unable to obtain straight and upright timber; suspending the carriage and resigning from office, returning to one's native place. Shang Binghe explains: 《Lǚ》 and 《Qian》 are complementary. The trigram Kūn represents old age, and Kan represents toil, hence the exhaustion. Kan represents bending wood, so straight timber cannot be obtained. Gen represents hands and thus signifies taking; Kūn represents a carriage and is above, Gen represents hands, hence suspending the carriage. Gen represents official position and purity, hence resigning from office—note text reads 'zhì rén', which should be 'zhì shì'. Kūn represents the country and hometown, Zhèn represents returning. 'Suspending the carriage to resign' is a Han dynasty idiom, meaning to resign at the age of seventy, hanging up the carriage one rides. Notes: The character 'guó' in Song and Yuan editions was 'lǐ', but here we follow the Jigugē edition.

泰。縮緒亂絲，手與為災。越畝逐兔，斷其褌襦。巽為繩、為緒、為絲，巽倒故曰亂縮。伏艮為手，坤喪兌折故曰為災。坤為畝，震為兔、為越、為逐，坤震連體故曰越畝逐兔。兌為決斷，伏巽為褌，震為襦，皆裡衣也。○宋本災作哭，褌作禪，均依汲古。

The hexagram is "Tai" (Peace). The line says: drawing silk to untangle it only makes it more confused, and a pair of hands brings about misfortune; crossing a field to chase a hare, tearing one's trousers and short robe. Shang Binghe explains: Xun represents a rope and silk threads, and when Xun is inverted, it is said to mean tangled threads. Hidden Gen represents a hand, and Kun signifies loss, while Dui signifies breaking, hence causing misfortune. Kun represents fields, Zhen signifies a hare, crossing, and chasing, and since Kun and Zhen are connected above and below, it is said to mean crossing the field to chase a hare. Dui signifies decision, hidden Xun represents trousers, and Zhen represents a short robe, both being inner garments. Notes: The Song edition has "cry" instead of "misfortune" and "chán" instead of "trousers," both following the Jigugē edition.

否。海老水乾，魚鱉蕭索。藁落無潤，獨有沙石。坤為海水，乾為老，故曰海老水乾。巽為魚，艮為鱉，坤敝故蕭索。巽為藁，風散，故藁落，艮為沙石，故無潤。○蕭，宋元本作盡，依汲古。藁，汲古作高，潤作澗，均依宋元本。

The hexagram is 《Pu》. The line commentary says: the great sea has aged, the water source has dried up, fish and turtles have perished almost entirely; the grass and reeds have withered and fallen, with no moisture left, only sand and stones remain. Shang Binghe explains:坤 represents the sea water,乾 represents old age, so it is said that the sea has aged and the water has dried up. 巽 represents fish, 艮 represents turtles, and坤 indicates decay, so it is said that there is desolation. 巽 represents withered grass and reeds, which scatter when the wind blows, so it is said that the grass and reeds have fallen. 艮 represents sand and stones, so there is no moisture. Notes: The character 「萧」 in the Song and Yuan editions was written as 「尽」, following the Jigugē edition; the character 「藁」 in the Jigugē edition was written as 「高」, and 「润」 was written as 「涧」, all following the Song and Yuan editions.

同人。入市求鹿，不見頭足。終日至夜，竟無所得。中爻巽為市、為入，故曰入市。旁通《師》。《師》震為鹿，坎為大首，震為足，坎伏故不見頭足。離為日，坎為夜，故曰終日。坤喪坎失故無所得。○頭，汲古訛頓，依宋元本。

The hexagram is "Tong Ren" (Union with the People). The line statement says: Going into the market to look for a deer, neither the head nor the feet were seen; searching from day to night, nothing was found at all. Shang Binghe explains: The middle lines produce the trigram Xun (Wind), which represents the market and entering, so it is said to enter the market. "Tong Ren" and "Shi" (The Army) are complementary: In "Shi," Zhen (Thunder) represents the deer, Kan (Water) represents the big head, and Zhen also represents the feet; Kan signifies concealment, so the head and feet are not visible. Li (Fire) represents day, and Kan represents night, so it is said to search from day to night. Kun (Earth) signifies loss, and Kan signifies losing, so nothing was obtained. Note: The character "head" in the Ji Gu Ge edition is mistakenly written as "dun," but here it follows the Song and Yuan editions.

大有。築門壅戶，虎臥當道。驚我驊騮，不利出處。乾為門戶，乾實故曰築壅。乾為道，兌虎在前故曰當道。乾為馬，故曰驊騮。乾在下，兌毀折故不利出處。

The hexagram is "Great Possession." The line commentary says: The door is blocked, the entrance is obstructed, a fierce tiger lies in the path; my fine horse is startled, neither going out nor staying in is auspicious. Shang Binghe explains: Qian represents the door and gate, and Qian's nature is full and solid, hence the saying of building up and blocking. Qian represents the road, and Dui's tiger is in front, hence the saying of a tiger blocking the way. Qian represents the horse, hence the mention of the fine horse. Qian is at the lower trigram, and Dui governs destruction, hence both going out and staying in are not favorable. The fine horse refers to one of the eight famous horses of King Mu of Zhou, here generally referring to a good horse.

謙。陶朱白圭，善賈息資。公子王孫，富貴不貧。通《履》。乾為朱，離火為陶，故曰陶朱。乾為玉、為圭，巽白，故曰白圭。巽為商賈、為利，故能息資。本卦震為公子、為王，艮為孫、為貴，坤富故不貧。

The hexagram is 《Qian》. Lin's commentary says: Like Tao Zhu Gong and Bai Gui, who were skilled in business and made their wealth grow; like noble lords and princes, who were wealthy and not lacking. Shang Binghe explains: 《Qian》 and 《Lv》 are complementary. Qian represents red, and Li represents fire, hence Tao Zhu; Qian represents jade and gui, and Xun represents white, hence Bai Gui. Xun represents merchants and profit, so they could increase their wealth. The primary hexagram Zhen represents noble lords and kings, Gen represents grandson and nobility, and Kun represents wealth, so they were not poor. Tao Zhu Gong was Fan Li, and Bai Gui was a great merchant of the Warring States period. Both were renowned for their skill in managing production and expertise in commerce.

豫。王良善御，伯樂知馬。周旋步驟，行中規矩。止息有節，延命壽考。震為帝、為王，艮為賢良，故曰王良。震為樂、為伯，故曰伯樂。馬御亦震象也。震為周、為旋、為步驟、為行，坎為規，坤為矩。艮為止息、為節、為壽考。○節，汲古作前，依宋元本。

The hexagram is 《Yu》. The commentary says: Wang Liang is skilled in driving, Bo Le is skilled in appraising horses; turning around and circling, moving slowly and quickly, all actions conform to rules; stopping with moderation, thus prolonging life. Shang Binghe explains: Zhen represents the Emperor, the King, and the Virtuous; hence Wang Liang. Zhen also represents music and Bo, hence Bo Le; horses and driving are also images of Zhen. Zhen represents Zhou, turning, steps, and walking; Kan represents the rule, and Kun represents the measure. Gen represents stopping, moderation, and longevity. Wang Liang was a skilled driver in the Spring and Autumn period of the state of Jin, and Bo Le was a renowned horse appraiser in the time of Duke Mu of Qin. Notes: The character "jie" in the Jigushan edition is "qian," but this version follows the Song and Yuan editions.

隨。堯問尹壽，聖德增益。使民不懼，安無怵惕。震為帝，故曰堯。艮為壽，《新序》："堯學乎尹壽"。震為言故曰問。坎為聖，震為生，故曰聖德增益。坎為民、為怵惕，震樂艮安故不懼。○尹壽，宋元本作伊舜，汲古作大舜，依《歸妹》之《小畜》校。翟云《小畜》作尹爵，爵即壽之訛字。

The hexagram is "Following." The line commentary says: Yao consulted Yinshou, and thus his virtue increased daily; the people were no longer afraid, and they were at ease without any sense of caution. Shang Binghe explains: Zhen represents the emperor, so it refers to Yao. Gen represents longevity, and the "Xin Xu" records that "Yao learned from Yinshou." Zhen governs speech, so it refers to asking a question. Kan represents the sage, and Zhen governs growth, so it refers to the increase of virtue. Kan represents the people and caution, while Zhen governs joy and Gen governs stability, so there is no fear. Notes: "Yinshou" is written as "Yi Shun" in Song and Yuan editions, and as "Da Shun" in the Jigugē edition; this version follows the correction from the "Return to the Minor Hexagram" and the "Small Accumulation" hexagram. Zhai氏 says that in the "Small Accumulation" hexagram it is written as "Yin Jue," and "Jue" is a variant form of "Shou."

蠱。昭公失常，季氏悖狂。遜齊處鄆，喪其寵身。互大離為昭，艮為常，在外故失常，坎為失也，事見前。艮為季，震為狂，巽齊坎陷故曰遜齊、曰處鄆。艮為邑，故曰鄆。艮為身，兌折故喪。○遜，汲古作遊，依宋元本。

The hexagram is "Gǔ" (Guilt). Lin's commentary says: Duke Zhao of Lu lost his proper position, and the Ji family acted rebelliously and recklessly; Duke Zhao fled to the state of Qi and stayed in Yuncheng, losing the honor and respect he once enjoyed. Shang Binghe explains: The large Li trigram in the mutual trigram represents Duke Zhao, and Gen represents constancy. Since it is in the outer trigram, it is said to have lost constancy. Kan represents loss, which is exactly the image of losing—this matter has already been discussed before. Gen represents the Ji family, Zhen represents recklessness, Xun represents Qi, and Kan represents being trapped, so it is said that he fled to Qi and stayed in Yuncheng. Gen represents a city, so it is Yuncheng. Gen represents the body, and Dui represents loss, so it is said that he lost his honor. Notes: The character "xun" in the Ji Guo edition is "you," but here we follow the Song and Yuan editions.

臨。昬莫不行，候旦待明。復住止後，未得相從。坤為昏暮，震為行，坤閉故不行。伏艮止故曰候、曰待。震為旦、為明、為復、為後，艮止故不從。《左傳》云不行之謂臨，林義與左氏同。○復，宋元作從，依汲古。

The hexagram is 《Lín》 (Governing). The commentary says: The sky has already turned dark, making it impossible to proceed, so one can only wait until dawn; then stopping again, one lags behind and cannot keep up with the group. Shang Binghe explains: The hexagram Kūn represents dusk, as "mò" is the original character for "dusk"; Zhen represents movement, while Kūn indicates blockage, hence movement is not possible. The hidden Gen indicates stopping, hence it is said to wait and to stay. Zhen represents dawn, brightness, returning, and following, while Gen indicates stopping, so one cannot follow. The Zuo Zhuan says, "Not moving is called Lín," and the commentary takes the meaning from the Zuo Zhuan. Note: In the Song and Yuan editions, the character "fù" was written as "cóng," but here we follow the Jigugē edition.

觀。安上宜官，一日九遷。升擢超等，牧養常山。艮為官、為安，在上卦，故曰安上宜官。艮為日，伏乾，乾卦數一，又數九，艮官在上，故曰一日九遷。艮手為擢，巽為高，故曰超等。坤為牧養，艮山故曰常山。○上，汲古作止，依宋元本。

The hexagram is "Observing." The commentary says: To reside in a high position, it is suitable to hold an official post; within a single day, one may rise nine levels. Being promoted beyond one's rank, one becomes the governor of Changshan. Shang Binghe explains: Gen represents officials and stability; residing in the upper trigram, it is said to be stable and suitable for officialdom. Gen represents the sun, and within it is concealed Qian, whose number is one and also nine. Since the official position is at the top, it is said that one may rise nine levels in a single day. Gen represents the hand and thus signifies promotion, while Xun represents height, hence the term "superior promotion." Kun represents livestock, and Gen represents mountain, hence "Changshan." Notes: The character "上" in the汲古阁 edition is "止," but here we follow the Song and Yuan editions.

噬嗑。去惡就凶，東西多訟，行者無功。離為惡人，坎為凶，震往故去惡就凶。離東坎西，初至四兩震言相對故多訟。震為行，坎失故無功。

The hexagram is 噬嗑. The line says: avoiding evil leads to encountering misfortune, disputes arise everywhere, east and west, and those who go out achieve nothing. Shang Binghe explains: Li represents evil people, Kan represents misfortune, and Zhen indicates movement. Therefore, going towards evil leads to misfortune. Li is in the east, Kan is in the west; the first line to the fourth line are two Zhen, which are opposite to each other, hence many disputes. Zhen represents movement, Kan signifies loss, so there is no success.

賁。老馬垂耳，不見百里。君子弗恃，商人莫取，無與為市。震為馬，坎疾故老。坎為耳，在下故曰垂耳。震為百，艮為里，坎隱故不見。艮為君子，震為商人，艮手為取，坎失故莫取。巽為市，巽伏故無與為市，言馬老不能遠行皆不顧也。

The hexagram is 《Bian》. The line text says: an old horse hangs its ears low and cannot see a hundred miles ahead; a gentleman does not rely on it, a merchant does not buy it, and no one is willing to trade with it. Shang Binghe explains: Zhen represents a horse, Kan indicates illness, hence the term 'old'. Kan represents ears, located in the lower position, hence the hanging ears. Zhen represents 'hundred', Gen represents 'li', and Kan signifies concealment, hence the inability to see. Gen represents a gentleman, Zhen represents a merchant, Gen represents hands and thus taking, while Kan signifies loss, hence not taking. Xun represents the market, and Xun is concealed, hence no one is willing to trade with it — this indicates that an old horse cannot travel far, and everyone ignores it.

剝。蝸螺生子，深目黑丑。似類其母，雖或相就，眾人莫取。艮為蝸螺、為觀、為目，形長故曰深目。坤為黑、為丑、為母、為近，故曰似類其母。坤為眾，艮手為取，以其丑故莫取。○蝸，汲古作蟙，目作自，依宋元本。

The hexagram is "Splitting Apart" (Pei). The line statement says: A snail and a clam give birth to offspring, which have deep-set eyes and a dark, ugly appearance, resembling their mother; even though someone might approach them, no one else would take them. Shang Binghe explains: Gen represents snails and clams, sight, and eyes; their shape is long and slender, so it is said to have deep eyes. Kun represents black, ugliness, mother, and proximity, so it is said to resemble its mother. Kun represents the people, and Gen represents hands, thus indicating taking. Because they are ugly, no one takes them. Notes: The character "蜗" in the Jigusha edition is "蟙," and "目" is "自," but here we follow the Song and Yuan editions.

復。百足俱行，相輔為強。三聖翼事，王室寵光。百足，蟲名。震為足、為百、為行、為強，坤為輔，重坤，故曰相輔。坤伏乾，乾為聖，震數三，故曰三聖。坤為事，震為翼、為王、為寵光。○王室，元本作不見，依宋本、汲古。

The hexagram is 《Fù》 (Recovery). The line statement says: A centipede with many legs moves together, supporting each other and thus becoming strong; three sages assist the state, and the royal house thus gains honor and favor. Shang Binghe explains: "Centipede" is the name of an insect, referring to creatures like millipedes with many legs. Zhen represents legs, the number one hundred, movement, and strength; Kun represents assistance, and since two Kuns are stacked, it indicates mutual assistance. Kun contains Qian hidden within it, and Qian represents sages. Zhen's number is three, so it refers to three sages. Kun represents affairs, Zhen represents wings and support, the king, and honor. Note: The original edition reads "not seen," but this version follows the Song edition and the Jigugong edition.

無妄。容民畜眾，履德有信。大人受福，童蒙憂惑，利無所得。乾伏坤，坤為民、為眾，艮止，故容民畜眾。震為履，乾為德、為信、為大人、為福。艮為童蒙，伏坤為憂惑，巽為利風散，故無得。

The hexagram is "Wu Wang" (Without Deceit). The commentary says: to accommodate the people, to raise and nurture the masses, to practice virtue and uphold sincerity; the great person receives blessings, while the ignorant child is confused and distressed, and benefits are nowhere to be found. Shang Binghe explains: Qian contains Kun, and Kun represents the people and the multitude; Gen signifies stopping and storing, so it is said to accommodate the people and nurture the masses. Zhen signifies carrying out actions, Qian represents virtue, sincerity, the great person, and blessings. Gen represents the ignorant child, with hidden Kun indicating confusion and distress, and Xun signifies benefit, with wind indicating dispersion, hence nothing is obtained. "Accommodating the people and nurturing the masses" is originally a phrase from the symbolic commentary of the "Zhou Changes" (I Ching) on the "Shi" hexagram.

大畜。左跌右僵，前躓觸桑。其指據石，傷其弟兄。老蠶不作，家無織帛。貴貨賤身，留連久客。中爻震為左，兌為右，兌毀折，故左跌右僵。乾為前，兌折故前躓。震為桑，在前故觸桑。艮為指、為石，震為兄，艮為弟，兌折故傷其弟兄。卦通《萃》。萃中爻巽為蠶，坤為老，兌毀故不作蠒。艮為家，坤為帛，巽為織，巽隕坎失故無織。艮為貴，坤為財貨、為身、為賤，故曰貴貨賤身。艮為留連，震為客。○末句宋元本作久流連客，依汲古。

The hexagram is 《Da Xu》. The line interpretation says: falling to the left, falling stiff to the right, bumping forward and colliding with a mulberry tree; fingers digging into a stone, injuring one's own brother; old silkworms no longer spinning silk, there is no finished silk cloth at home; valuing wealth over the body, staying abroad for a long time as a guest. Shang Binghe explains: the middle lines produce Zhen, which represents the left, and Dui, which represents the right. Dui signifies destruction, so falling to the left and stiffening to the right. Qian represents the front, and Dui signifies breaking, so bumping forward and colliding. Zhen represents mulberry, located in front, so colliding with a mulberry tree. Gen represents fingers and stone, Zhen represents a brother, Gen represents a younger brother, and Dui signifies destruction, so injuring one's brothers. The primary hexagram communicates with 《Cui》 through mutual opposition: 《Cui》's middle lines produce Xun, which represents silkworms, and Kun, which represents old age, and Dui signifies destruction, so the silkworms do not spin silk. Gen represents home, Kun represents silk cloth, Xun represents weaving, Xun signifies falling, and Kan signifies loss, so there is no finished silk cloth. Gen represents value, Kun represents wealth and body, and Dui signifies lowliness, so valuing wealth over the body. Gen represents staying, and Zhen represents a guest. Note: the last sentence in the Song and Yuan editions reads 'long staying as a guest,' but this version follows the Jigugong edition.

頤。昏人旦明，賣食老昌。國祚東表，號稱太公。坤為昏，震為人、為旦，艮為明，故曰昏人旦明，言人由貧賤而富貴，如人處昏夜而忽遇旦明也。震為食、為商旅，故曰賣食。坤老震昌，故曰老昌，言姜尚始賣飯朝歌，老而受封也。坤為國，震為東，震言為號、為稱，坤伏乾，乾為父、為太公，譙周雲呂望嘗屠牛於朝歌，賣飯於孟津。○旦，宋元本作宜，依汲古。

The hexagram is 《颐》. The commentary says: A person in darkness suddenly meets daylight; a person who sells food for a living attains prosperity in old age; the state's fortune extends beyond the East Sea, and the title is called Tai Gong. Shang Binghe explains: Kūn represents darkness, Zhèn represents people and daylight, Gen represents brightness, so "a person in darkness meets daylight" — this refers to a person moving from poverty to wealth, like being in darkness and suddenly encountering light. Zhèn represents food and commerce, so "selling food." Kūn represents old age, Zhèn represents prosperity, so "old prosperity" — this refers to Jiang Shang who first sold food in Chao'ge and only received a title in old age. Kūn represents the state, Zhèn represents the East, Zhèn represents speech and thus a title or name; Kūn contains Qian, Qian represents father and Tai Gong. Qiao Zhou says Lü Wang once slaughtered oxen in Chao'ge and sold food in Mengjin. Notes: The character "旦" in Song and Yuan editions was written as "宜," but here we follow the Jigugē edition.

大過。敝笱在梁，魴逸不禁。漁父勞苦，焦喉乾口，虛空無有。通《頤》。坤為敝，震為笱，艮為梁，故曰敝笱在梁。坤為魚，震為逸，故曰魴逸不禁。坤聚為漁，伏乾為父，坤役故勞苦。震為喉、為口，艮火，故焦喉乾口。坤虛故無有。○焦喉，宋元本作藏空，無第五句，均依汲古。敝笱，《齊詩》篇名，齊人以莊公不能防閒文姜而作，故曰魴逸不禁。

The hexagram is Great Excess. The line statement says: A broken fish basket is placed on the fish weir, and the鲂 fish have escaped and cannot be stopped; the old fisherman is exhausted, his throat is dry and his mouth is parched, in the end he has nothing. Shang Binghe explains: Great Excess is opposite to Cultivation. The earth element represents a broken basket, the thunder element represents the fish basket, and the mountain element represents the fish weir, so it is said that the broken basket is on the weir. The earth element represents fish, and the thunder element represents escape, so it is said that the鲂 fish escape without restraint. The earth element governs gathering, thus representing fishing; the hidden heaven element represents the father, and the earth element governs labor, so it is said that he is exhausted. The thunder element represents the throat and the mouth, and the mountain element represents fire, so it is said that the throat is dry and the mouth is parched. The earth element is empty, so there is nothing. Notes: "Throat dry" is written as "hidden emptiness" in Song and Yuan editions, and there is no fifth line, both following the Jigugē edition. "Broken Basket" is the title of a poem from the Book of Songs, Qi Wind, composed by the people of Qi to mock Duke Zhuang of Lu for not restraining Wen Jiang, so it is said that the鲂 fish escape without restraint.

坎。盛中後跌，衰老復掇。盈滿減毀，疾羸肥腯。鄭昭失國，重耳興立。坎中滿故曰盛，中坎陷故跌，震為後，故後跌。坎疾病故衰老。艮手為掇，坎破故盈毀，坎疾故肥腯者羸，坎平故曰鄭。《釋名》云："鄭，町也，地多平町町然也"。艮為昭、為國，坎失故曰鄭昭失國，習坎故曰重耳。鄭昭被弒，在桓十七年，晉文入國在僖二十四年，事不相涉，此但取卦象耳。○老，汲古作者，減作或，羸作嬴，均依宋元本。興，宋元本作與，依汲古。

The hexagram is Kan. The commentary says: at the height of prosperity it then declines, after aging it is again restored; the fullness is reduced and destroyed, the strong becomes ill and weak; Zheng Zhao lost his country, but Cheng Er rose and became king. Shang Binghe explains: Kan in the middle is full, so it is said to be prosperous; the middle Kan indicates a fall, so it is said to decline; Zhen represents the later part, so it is said to decline afterwards. Kan represents disease, so it is said to be old. Gen represents the hand, thus indicating restoration; Kan represents destruction, so it is said that fullness is destroyed; Kan represents illness, so it is said that the strong becomes weak. Kan represents levelness, so the character "Zheng" is taken—according to "Shi Ming" it says "Zheng is the same as 'ting', which is a flat place like 'ting'." Gen represents Zhao and the country, and Kan indicates loss, so it is said that Zheng Zhao lost his country; both upper and lower parts are Kan (that is, repeated Kan), so it is said Cheng Er. Zheng Zhao was killed in the seventeenth year of Lu Huan Gong, and Cheng Er returned to his country in the twenty-fourth year of Xi Gong, the two events are unrelated, but here it is only taking the hexagram image. Notes: the character "old" in the Ji Gu Ge edition is "he", "reduction" is "or", and "weak" is "ying", all following the Song and Yuan editions; the character "rise" in the Song and Yuan editions is "yu", following the Ji Gu Ge edition.

離。折亡破甕，使我貧困。與母生分，別離異門。伏震為甕，中爻兌毀故曰折、曰破。離虛故貧。坎陷故困。坤為母，坤二五之乾成離，乾二五之坤成坎，坎中爻震，震生，故曰與母生分，言坎居坤中，使坤分析，所謂坎折坤也。坎中爻艮，艮為門，正覆兩艮相反故異門，亡疑為缶之訛字。

The hexagram is 《Li》 (Fire). The line says: "Broken, shattered the jar, causing me to fall into poverty; alive and separated from my mother, each entering different doors." Shang Binghe explains: The trigram Zhen (Thunder) is hidden within, representing the jar. The middle lines interact to produce Dui (Lake), which signifies destruction, hence "broken" and "shattered." Li (Fire) is hollow in the middle, hence poverty; Kan (Water) signifies being trapped, hence hardship. Kun (Earth) represents the mother; when the second and fifth lines of Kun are replaced by Qian (Heaven), it becomes Li, and when the second and fifth lines of Qian are replaced by Kun, it becomes Kan. In Kan, the middle lines interact to produce Zhen, which signifies life, hence the separation from the mother. This means Kan is within Kun, causing Kun to split, which is called "Kan breaking Kun." In Kan, the middle lines also interact to produce Gen (Mountain), which represents a door. One upright and one inverted Gen facing each other, hence "different doors." The character "亡" is likely a mistake for "缶."

咸。野有積庾，嗇人駕取。不逢狼虎，暮歸其宇。通《損》。坤為野、為積，艮為庾，震為嗇人、為駕，艮手為取，艮為虎狼，艮在外故不逢。坤為暮，艮為守，伏震為歸。○虎與宇韻，宋元本作虎狼，非，依汲古。

The hexagram is 《Xian》. The line commentary says: In the fields, there are heaps of grain exposed to the sky; a farmer drives a cart to collect them. On the way, there are no encounters with tigers or wolves, and he safely returns to his house at night. Shang Binghe explains: 《Xian》 and 《Sun》 are complementary.坤 represents the field and accumulation, 艮 represents the exposed grain heap, 震 represents the farmer and driving a cart, 艮 represents the hand and thus indicates taking. 艮 represents tigers and wolves, and since 艮 is the outer trigram, there is no encounter. 坤 represents dusk, 艮 represents guarding, and 震 hidden within represents returning. Notes: "Tiger" and "house" rhyme exactly. The Song and Yuan editions read "tigers and wolves," which is incorrect. This passage follows the Jigugē edition reading "wolves and tigers."

恆。襁褓孩呱，冠帶成家。出門如賓，父母何憂。巽為襁褓，兌為孩、為呱，乾為冠，巽為帶，伏艮為家，成家，言由孩提而成立也。乾為門，震出，震為賓客，故曰出門如賓。乾為父，伏坤為母，坎為憂，乾福震樂故不憂。○呱，汲古作孤，依宋元本。

The hexagram is "Constant." The commentary says: A baby crying in its swaddling clothes, growing up to wear a cap and sash, establishing a family and career; when going out to meet people, treating them as honored guests, what could the parents possibly worry about? Shang Binghe explains: Xun represents swaddling clothes, Dui represents a child and the sound of crying, Qian represents the cap, Xun represents the sash, and hidden Gen represents the family; the phrase "establishing a family" refers to growing from childhood to adulthood and becoming self-reliant. Qian represents the door, Zhen indicates going out, and Zhen also represents guests, so it says "going out like a guest." Qian represents the father, hidden Kun represents the mother, Kan represents worry, Qian represents good fortune, and Zhen represents joy, so there is no worry. The phrase "going out like a guest" is taken from the "Analects of Confucius, Yan Yuan" which says "when going out, behave as if meeting a great guest." Note: The character "呱" in the Jigusha edition is written as "孤," but here we follow the Song and Yuan editions.

大壯。陳力就列，官職並廢。手不勝盆，失其寵門。通《觀》。震為陳力、為就列，孟子：陳力就列不能者止。艮為官職，艮伏故並廢。艮為手，震為盆，坤弱故不勝盆。乾為寵、為門，坤喪故失。○並，汲古作無，依宋元本。

The hexagram is 《Da Zhuang》. The commentary says: exerting one's abilities to take up a position, but the position is also abandoned; one's hands are unable to carry even a basin, losing the former honor and prestige of the family. Shang Binghe explains: 《Da Zhuang》 is complementary to 《Guan》. Zhen represents exerting one's abilities and taking up a position; the cited phrase "exert one's strength and take up one's place, if unable, then stop" actually comes from 《Lun Yu · Ji Shi》, and the attribution to 《Meng Zi》 is a mistake. Gen represents an official position, and Gen being hidden means the position is abandoned. Gen represents hands, Zhen represents the basin, and Kun is soft and weak, so the basin cannot be carried. Qian represents honor and family, while Kun signifies loss, hence the loss of honor and family. Notes: The character "并" in the汲古阁 edition is "无", but here we follow the Song and Yuan editions.

晉。積雪大寒，萬物不生。陰制庶士，時木冬貧。坎為雪、為積、為寒，坤為萬物，坤殺故不生。坤為陰、為庶，艮為時，坎為冬，坤為貧。庶士二字必有訛。○冬，依宋元本，汲古作寒。

The hexagram is "Jin" (Progress). The commentary says: Accumulated snow is thick, and the weather is extremely cold, so nothing can grow. The Yin energy suppresses the people, and grass and trees wither in winter. Shang Binghe explains: Kan represents snow, accumulation, and cold; Kun represents all things, and Kun governs the withering, hence nothing grows. Kun represents Yin and the common people, Gen represents time, Kan represents winter, and Kun represents poverty. The term "common people" must certainly be a mistake. Notes: The character "winter" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "cold."

明夷。龍鬬時門，失理傷賢。內畔生賊，自為心疾。震為龍、為門、為時，坤為門，故曰龍鬬時門。坤為理，震為賢，坎為失、為傷，故曰失理傷賢。坤為內，離為畔亂，震為生，坎為賊、為心、為疾。○時，汲古作海，依宋元本。《左傳昭十九年》："龍鬬鄭時門外"。

The hexagram is "Mingyi" (Bright Abatement). The commentary says: Two dragons contend outside the gate of time, losing propriety and injuring the virtuous; internal rebellion gives rise to bandits, causing self-inflicted mental illness. Shang Binghe explains: Zhen represents dragon, gate, and time; Kun also represents gate, so it is said that dragons contend at the gate of time. Kun represents propriety, Zhen represents the virtuous, and Kan represents loss and injury, so it is said that losing propriety injures the virtuous. Kun represents the inner, Li represents rebellion, Zhen represents generation, Kan represents bandits, heart, and illness. Notes: The character "time" in the Ji Gu Ge edition is "sea," but here we follow the Song and Yuan editions. The "Zuo Zhuan" records in the 19th year of Duke Zhao's reign that "dragons contended outside the gate of time in Zheng," and the gate of time was the name of a gate in the state of Zheng.

家人。犬畏猛虎，依人為輔。三夫執戟，伏不敢起，身安無咎。此用遇卦《遯》象。艮為犬，乾為虎，伏震為人，兌為輔，震為夫，數三，故曰三夫。艮為執、為戟，震為起，巽伏故不敢起。艮為身、為安，安故無咎。○犬，宋本作狗，汲古作不，依元本。猛，元本作狼，依宋本、汲古。戟，汲古作獸，依宋元本。起，宋元本作趨，依汲古。

The hexagram is 《Family》. The line says: Dogs fear tigers, so they have to rely on people as helpers; three warriors with spears guard, so the tiger lies down and does not rise; the person is secure and has no mistakes. Shang Binghe explains: This line uses the hexagram 《Retreating》.艮 represents the dog,乾 represents the tiger, hidden 震 represents people, 兑 represents assistance; 震 represents the husband, its number is three, so it is said three men.艮 represents holding on, representing the spear, 震 represents rising, 巽 represents concealment, so it does not rise.艮 represents body and security, security thus has no mistakes. Notes: The character 「犬」 in the Song edition is 「狗」, in the Ji Gu Ge edition is 「不」, here follows the Yuan edition; the character 「猛」 in the Yuan edition is 「狼」, follows the Song and Ji Gu Ge editions; the character 「戟」 in the Ji Gu Ge edition is 「兽」, follows the Song and Yuan editions; the character 「起」 in the Song and Yuan editions is 「趋」, follows the Ji Gu Ge edition.

睽。南山高岡，回隤難登。道路遼遠，行者無功。憂不成凶，惡亦消去。此仍用《遯》象。艮山納丙，故曰南山、曰高岡。巽進退不果，故曰回隤難登。艮為道路，乾為遼遠、為行，巽隕故無功。坤為憂、為惡，坤伏故不凶、故消去。○崗，宋元本作罡，路作卑，均依汲古。

The hexagram is 《Kui》. The line commentary says: The high mountain range of the southern mountain, the path winds around and is steep, difficult to climb; the road is far away, and those who travel it labor in vain; although there is worry, it does not lead to misfortune, and evil things naturally dissipate. Shang Binghe explains: This line still uses the imagery of 《Dun》. Gen represents a mountain, and with the assignment of the stem Bing, which is in the southern direction, so it is said 'southern mountain' and 'high hill'. Xun represents indecisiveness in movement, hence the winding and declining path, difficult to ascend. Gen represents the road, Qian represents distance and movement, Xun represents falling, hence no success. Kun represents worry and evil, and since Kun is hidden, there is no misfortune, and evil naturally dissipates. Notes: The character 'gang' in Song and Yuan editions was 'gang', and 'lu' was 'bei', both following the Ji Gu Ge edition.