Commentary on Jiao's Forest of Changes, Volume 10

蹇。逢時陽遂，富且貴尊。艮為時，陽居五故遂、故富且貴。艮為尊貴。

The hexagram is 《Jian》. The divination text consists of only two lines: It is just the right time, the yang line is smooth and unimpeded, thus both rich and noble. Shang Binghe explains: Gen represents time; the yang line is in the fifth position, which is the noble position, hence it is smooth and thus both rich and noble. Gen also represents nobility. This is the shortest of the sixty-four lines in the primary hexagram, with the annotation consisting of only these few words, and there is no collation note in the original text.

解。求我所欲，得其利福，終身不辱。盈盛之門，高屋先覆，群失邦國。此仍用《遯》象。艮為求，互巽為利，乾為福，故曰得其利福。艮為終、為身，艮貴故不辱。乾為盈盛、為門戶，巽為高，艮為屋，巽為隕落故曰高屋先覆。艮為邦國，乾為君，在外故曰君失邦國。○先，汲古作光，末句作君先其固，茲依宋元本。

The hexagram is 《Jie》. The commentary says: seeking what I desire, I gain benefit and happiness, and throughout my life I suffer no disgrace; however, a family in full prosperity, with a high house, will first collapse, and the ruler loses his state. Shang Binghe explains: this still uses the image of 《Dun》. The mountain (Gèn) represents seeking, the interacting trigrams produce Xùn (wind), which represents benefit, and Qian (heaven) represents happiness, so it says that benefit and happiness are obtained. The mountain represents the end and the body, and the mountain is associated with nobility, so there is no disgrace. Qian represents fullness and prosperity, and the gate, Xùn represents height, the mountain represents the house, and Xùn represents falling, so it says the high house collapses first. The mountain represents the state, and Qian represents the ruler, the ruler being in the outer trigram, so it says the ruler loses his state—the commentary says "group" but the annotations say "ruler." Notes: The character "first" in the text is "guāng" in the Ji Gu Ge edition, and the last sentence in the Ji Gu Ge edition reads "the ruler first holds firm," but here we follow the Song and Yuan editions.

損。安坐至暮，禍災不到。利詰奸妖，罪人不赦。艮為安坐，坤為暮，故曰安坐至暮。坤為禍災，震解故禍災不到。三至上兩震言相對故利詰。坤為奸妖、為罪過，震為人，坤殺故罪人弗赦。○末句汲古作皇宥不赦。奸妖，汲古作妬姝，均依宋元本。

The hexagram is "Loss." The line statement says: sitting quietly until nightfall, no misfortune or calamity will come; it is appropriate to investigate wicked and deceitful people, and those who have committed crimes should not be pardoned. Shang Binghe explains: "Geng" represents sitting quietly, and "Kun" represents dusk, so it means sitting quietly until evening. "Kun" represents misfortune and calamity, while "Zhen" represents dispersion, so misfortune does not come. The third line to the top line involves two "Zhen" lines facing each other, so it is appropriate to question. "Kun" represents wickedness and wrongdoing, and "Zhen" represents people. "Kun" governs severity and punishment, so criminals should not be pardoned. Note: The last sentence in the Jigusha edition reads "the emperor grants pardon and does not pardon," and "wicked and deceitful" in the Jigusha edition reads "jealous and beautiful women," both following the Song and Yuan editions.

益。膠車駕東，與雨相逢。五楘解墮，頓輈獨坐，憂為身禍。詳《大過》之《蠱》，此用伏象《恆》。恆蠱象多同，故詞同。○頓輈，汲古作頹杌，依宋元本。坐，宋本作宿，依汲古。

The hexagram is 《Yi》. The line statement says: A carriage bound with glue is heading east, but on the way it meets rain; the five straps on the yoke loosen and fall off, the yoke breaks, and one can only sit alone, with sorrow becoming one's own misfortune. Shang Binghe explains: For a detailed explanation, see the entry on 《Da Guo》 and 《Gu》; here the hidden image used is from 《Heng》. The images of 《Heng》 and 《Gu》 are mostly similar, so the line statement is also similar. "Wu Mu" refers to the five pieces of leather wrapped around the yoke, and "zhou" is the yoke. Notes: "Dun zhou" in the Jigusha edition reads "Tui Wu", here following the Song and Yuan editions; the character "zuo" in the Song edition reads "su", here following the Jigusha edition.

夬。擇日高飛，遠至東齊。見孔聖師，使我和諧。此用《遯》象。乾為日，艮為高，巽為齊，伏震為東、為孔，乾為聖。○遠，宋元本作遂，依汲古。末句汲古作徒我相諧，依宋元本。

The hexagram is 《Guai》. The line says: choosing a day to fly high and go far, reaching the eastern state of Qi; meeting the sage Confucius, which makes my spirit harmonious. Shang Binghe explains: this line uses the hexagram 《Dun》. Qian represents the sun, Gen represents high, Xun represents Qi, and hidden Zhen represents east and Confucius, while Qian represents the sage. Notes: the character 'far' in Song and Yuan editions is 'sui', here following the Jigugong edition; the last sentence in Jigugong edition is 'tú wǒ xiāng xié', following the Song and Yuan edition.

姤。陳媯敬仲，兆興齊姜。乃適營丘，八世大昌。通《復》。震為陳，乾為敬，坤拆為兆。巽為齊姜，故曰兆與齊姜。震為丘陵，巽數八，故曰八世大昌。震為昌也。事詳《屯》之《噬嗑》

The hexagram is 《Gou》. The commentary says: The nobleman Jingzhong of the state of Chen, of the Gui surname, experienced a favorable omen in the state of Qi ruled by the Jiang family; thus he moved to Yingqiu, and after eight generations became greatly prosperous. Shang Binghe explains: 《Gou》 and 《Fu》 are complementary. Zhen represents Chen, Qian represents Jing, and Kun signifies a split, thus representing the omen; Xun represents the Jiang family of Qi, so the omen is associated with the Jiang family of Qi. Zhen represents a hill, and the number of Guan is eight, so it refers to eight generations of great prosperity—Zhen also symbolizes prosperity. For a detailed explanation, see the entry on 《Zun》 and 《Shike》. Jingzhong is Chen Wan, who fled to the state of Qi due to difficulties, settled in Yingqiu, later changed his surname to Tian, and after eight generations, the government of Qi came under the Tian family.

萃。缺埒無墠，難從東西。毀破我盆，泛棄酒食。埒，短垣也。《爾雅》："山上有水埒"，卦下坤為水，艮為埒，而兌上缺，故曰缺埒。坤為墠，兌毀故無墠。兌為西，震為東、為從，震覆故難從。震為盆，震覆兌毀故破我盆。兌為酒食，在外，中爻艮手，故曰泛棄酒食。○首句汲古作缺將無憚，非，依宋元本。

The hexagram is 《Cui》. The line says: A short wall is broken, and there is no level ground even for worship; it is difficult to follow either east or west; I broke my basin and spilled the wine and food. Shang Binghe explains: "Lie" refers to a short wall. The 《Erya》 says "a mountain with water is called lie"; the lower trigram of the primary hexagram is Kun, representing water, and Gen represents lie, while Dui above has a缺口, so it is said to be missing the lie. Kun represents the level ground for worship; Dui indicates destruction, so it is said there is no level ground. Dui represents the west, Zhen represents the east and following, and Zhen being inverted indicates difficulty in following. Zhen represents the basin, and Zhen being inverted with Dui indicating destruction, so the basin is broken. Dui represents wine and food, located in the outer trigram, and the middle lines produce艮 as the hand, so the wine and food are spilled and discarded. Note: The first line in the Jigusha edition reads "quie wu dan," which is incorrect; this version follows the Song and Yuan editions.

升。中夜犬吠，盜在廬外。神光佐助，消散歸去。通《無妄》。坤為夜，艮為犬，震為吠，巽為盜，艮為廬，巽在艮上故曰盜在廬外。震為神光，兌為輔，故曰神光佐助。巽風為散，震為歸去。

The hexagram is "Ascending." The line commentary says: In the middle of the night, the dog barks, and thieves are outside the house; the divine light comes to assist, and the thieves disperse and leave. Shang Binghe explains: "Ascending" is in mutual communication with "No False Movement." The earth (Kun) represents night, the mountain (Gen) represents the dog, the thunder (Zhen) represents barking, the wind (Xun) represents thieves, and the mountain (Gen) represents the house; the wind (Xun) is above the mountain (Gen), so the thieves are outside the house. The thunder (Zhen) represents divine light, and the lake (Dui) represents assistance, so the divine light assists. The wind (Xun) represents wind and thus signifies dispersion, while the thunder (Zhen) signifies departure.

困。雷車不藏，隱隱西行。霖雨三旬，流為河江，使我憂凶。通《賁》。震為雷、為車，坎伏震出故不藏。坎隱兌西故曰隱隱西行。坎為雨，互大坎，下坎故曰霖雨。中爻震數三，故曰三旬，坎水故曰流為河江。坎為憂凶。○我，依汲古，宋元本作國。

The hexagram is 《困》. The line commentary says: Thunder chariots refuse to be hidden, rolling westward loudly; continuous rain falls for thirty days, accumulating into rivers and streams, causing me sorrow and misfortune. Shang Binghe explains: 《困》 and 《贲》 are complementary. Zhen represents thunder and chariots; Kan signifies concealment while Zhen signifies movement outward, hence they are not hidden. Kan signifies concealment, Dui is located in the west, so it says moving westward secretly. Kan represents rain; the mutual hexagram within contains great Kan, and the lower trigram is also Kan, so it says continuous rain. The middle lines produce Zhen, which is three, so it says thirty days; Kan belongs to water, so it says flowing into rivers and streams. Kan represents sorrow and misfortune. Note: The character 「我」 follows the Ji Gu Ge edition; Song and Yuan editions have 「国」.

井。老河空虛，舊井無魚。利得不饒，避患東鄰。禍來入門，使多悔存。坎為河、為舊，故曰老河。離為空虛，兌為井，故曰舊井。巽為魚，坎失故無魚。巽為利，坎瘠故不饒。坎為患，坎隱故避患。離為東鄰、為禍，伏艮為門，巽入，故曰禍來入門。坎為悔。○來入，宋元本作入我，依汲古。

The hexagram is "Well." The line commentary says: an old river dries up and becomes empty, and there are no fish in the old well; gains are not abundant, and one flees from disaster to the eastern neighbor; yet disaster follows and enters the door, leaving many regrets. Shang Binghe explains: Kan represents river and oldness, so it is an old river. Li represents emptiness, and Dui represents well, so it is an old well. Xun represents fish, and Kan signifies loss, so there are no fish. Xun represents gain, and Kan signifies barrenness, so gains are not abundant. Kan represents disaster, and Kan signifies concealment, so one avoids disaster. Li represents eastern neighbor and disaster, hidden Gen represents the door, and Xun signifies entering, so disaster enters the door. Kan represents regret. Note: The text "来入" in Song and Yuan editions reads "入我," but here we follow the Jigugeshi edition.

革。福德之士，歡悅日喜。夷吾相國，三歸為臣，貴流子孫。通《蒙》。震為福德、為士、為歡喜，坤為夷、為吾、為國，兌為輔相，震數三，震反為歸，坤為臣，故曰三歸為臣。艮為貴、為孫，震為子，坤為水故曰貴流子孫。○貴，宋元本作賞，依汲古。《論語》"管氏有三歸"注：取三姓女。朱子云臺名。

The hexagram is 《Gé》 (Revolution). The line text says: Those who possess virtue and fortune, the virtuous men, rejoice more and more each day; Guan Yiwu became a minister, enjoying the three returns, yet remained a subject, and his honor continued to benefit his descendants. Shang Binghe explains: 《Gé》 is in mutual communication with 《Méng》 (Youth). Zhen represents virtue and fortune, scholars, and joy; Kun represents Yi, Wu, and the country. Dui represents a minister; Zhen's number is three, and when Zhen is reversed, it becomes 'return', and Kun represents a subject, so 'three returns' refer to a subject. Gen represents honor and descendants, Zhen represents children, and Kun belongs to water, so the honor flows to the descendants. Notes: The character 'guì' (honor) in the Song and Yuan editions was written as 'shǎng' (reward), but here we follow the Jigugē edition. The 《Lún Yuán》 says 'Guan氏 had three returns'; old annotations interpreted this as marrying three women from different families. Zhu Xi, however, interpreted 'three returns' as the names of three pavilions.

鼎。清人高子，久屯外野。逍遙不歸，思我慈母。通《屯》。艮為清高，震為人、為子，故曰清人高子。艮止為久、為屯，坤為野，震為逍遙、為歸，坤迷故不歸。坎為思，坤為我，慈母也。

The hexagram is "The Cauldron." The line text says: Clear city people, the son of the high family, have been stationed for a long time in the outskirts of the city; wandering about everywhere but unable to return home, missing my kind mother. Shang Binghe explains: "The Cauldron" is related to "The Obstruction" through mutual opposition. "Kun" represents clarity and height, "Zhen" represents people and sons, so it is said "clear people, the son of the high family." "Kun" governs stillness, hence long stay and obstruction; "Kun" also represents the open field, while "Zhen" represents wandering and returning. "Kun" causes confusion, hence not returning. "Kan" represents thinking, "Kun" represents me and also the kind mother. "The Clear People" is the title of a poem from "The Book of Songs · Zheng Folk Songs," describing the prolonged stay of Gao Ke's army along the river without being able to return home, which matches the line text exactly.

震。驄黑，東歸高鄉。白虎推輪，蒼龍把衡。朱雀導引，靈鳥載遊。遠扣天門，入見真君，馬全人安。震馬故曰驄。坎黑，對象巽，巽髮，故曰黑。震為東、為歸，艮為高鄉、為虎，震白坎輪，艮手為推，故曰白虎推輪。震為龍，色青，故曰蒼龍。坎為衡，互大離為朱雀、為靈鳥，震往為導引、為遊。艮為天門，艮手為扣，震為帝，故為真君、為馬、為人，艮為安全。○全，元本作南，依宋本、汲古。靈鳥，宋元本作虛烏，遠作逐，作馬安人全，均依汲古。

The hexagram is Zhen (Thunder). The divination text says: A骢 horse with green and white mixed fur and black mane returns eastward to a high village; the White Tiger pushes the chariot wheel, the Azure Dragon holds the chariot yoke; the Vermilion Bird leads the way, and the spiritual bird carries people for a tour; far away, they knock on the heavenly gate and enter to pay homage to the true sovereign, with all the horses complete and people safe. The original text has a missing character under "骢" and "black," and the annotations also have some missing characters. Shang Binghe explains: Zhen represents a horse, hence "骢." Kan represents black, and its corresponding trigram is Xun, which represents hair, hence "black mane." Zhen represents east and returning, and Gen represents a high village and the tiger; Zhen represents white, Kan represents the wheel, and Gen represents the hand, hence "White Tiger pushing the wheel." Zhen represents the Dragon, with a green color, hence "Azure Dragon." Kan represents the yoke, and the intermediately derived Li trigram represents the Vermilion Bird and the spiritual bird. Zhen indicates going forward, hence leading and touring. Gen represents the heavenly gate, and Gen represents the hand, hence knocking. Zhen represents the sovereign, hence the true sovereign, the horse, and the person. Gen represents safety. Notes on the text: The character "全" in the original was "南," following the Song and Jiguguo editions; "spiritual bird" in Song and Yuan editions was "Xu Wu," "远" was "逐," and the last sentence in Song and Yuan editions was "horse safe, person complete," all following the Jiguguo edition.

艮。路多枳棘，前刺我足。不利旅客，為心作毒。艮為路，坎為棘，中爻震為足，坎棘故刺足。震為旅客，坎為毒、為心。

The hexagram is "Gen" (Mountain). The line statement says: There are everywhere thorny shrubs and brambles on the road; advancing forward causes me to be pierced by thorns and injure my foot; this is unfavorable for travelers away from home and becomes a poison in the heart. Shang Binghe explains: "Gen" represents the road, "Kan" represents thorns, and the middle lines produce "Zhen" which represents the foot; since "Kan" is also poison and the heart, it causes injury to the foot. "Zhen" represents travelers, and "Kan" represents poison and the heart.

漸。端坐生患，憂來入門，使我不安。艮為端坐，坎為患，故曰端坐生患。坎為憂，艮為門，巽入故曰憂來入門。艮為安，坎險故不安。

The hexagram is "Gradual." The line commentary says: Sitting upright and properly may still bring about calamity, worry comes knocking on the door, causing me great unrest. Shang Binghe explains: "Geng" represents sitting upright, "Kan" represents calamity, hence "sitting upright brings calamity." "Kan" represents worry, "Geng" represents a gate, and "Xun" signifies entry, hence "worry comes knocking on the door." "Geng" represents peace, while "Kan" signifies danger, hence not peaceful.

歸妹。小陬之市，利不足喜。二世積仁，蒙其祖先。匪躬之言，狂悖為患。通《漸》。巽為市，坎狹故曰小陬之市。陬，隅也。巽為利，坎憂故不喜。本卦兌卦數二，震仁坎積故曰二世積仁。艮為祖，坎為蒙，故曰蒙其祖先。坤為躬，本卦震為言、為狂，坎為悖、為患。

The hexagram is 《归妹》. The commentary says: A small market in a remote corner brings little profit, not worth rejoicing over; two generations accumulating virtue, the later generations benefit from the ancestors' blessings; speaking out without regard for one's own safety may lead to calamity if it becomes reckless. Shang Binghe explains: 《归妹》 is in mutual relationship with 《渐》. Xun represents the market, Kan indicates narrowness, hence the small market in a corner — '陬' means corner. Xun represents profit, Kan indicates worry, hence not rejoicing. The hexagram's Dui is number two; Zhen represents virtue, Kan indicates accumulation, hence two generations accumulating virtue. Gen represents ancestors, Kan represents receiving, hence benefiting from ancestors.坤 represents oneself, the hexagram's Zhen represents speech, and Zhen also represents recklessness; Kan represents disorder and calamity. '匪躬' comes from 《The Zhou Changes (I Ching)·蹇卦》's six two 'The king's minister is steadfast, not for his own sake,' meaning not considering oneself.

豐。登高望時，見樂無憂。求利南國，與寶相得。巽為高，震為時、為登，離為目、為望，故曰登高望時。坎為憂，震樂故無憂。巽為利，伏艮為求、為國，離南故曰南國。震為玉、為寶，坎為得也。

The hexagram is 丰 (Fullness). The line text says: When ascending a high place to observe the situation, all that is seen are joyful things, with no worries; going to the southern country to seek profit, one meets treasures just right. Shang Binghe explains: Xun represents height, Zhen represents time and ascending, Li represents the eye and observation, so it is said to ascend high and observe the time. Kan represents worry, while Zhen signifies joy and music, so there is no worry. Xun represents profit, with hidden Gen representing seeking and the state, and Li is located in the south, so it is said to go to the southern country. Zhen represents jade and treasure, and Kan signifies obtaining.

旅。跛足息肩，有所忌難。金城鐵郭，以銅為關。藩屏自衛，安土無患。通《節》。震為足，坎蹇故跛足。艮為肩，艮止，故息肩。坎為忌難，艮為金鐵、為銅、為城郭、為關、為藩屏，震為衛，故曰藩屏自衛。艮為安，坤為上，坎為患，震出故無患。○跛，宋元本作疏，土作上，依汲古。

The hexagram is 旅 (Travel). The commentary says: Limping with one foot, and removing the burden from one's shoulder, is due to being cautious and troubled; a city made of gold, a moat made of iron, and gates made of copper; having fences and barriers for self-defense, staying in one's homeland without calamity. Shang Binghe explains: 旅 (Travel) and 节 (Restraint) are complementary. Zhen represents the foot, Kan represents difficulty, hence limping. Gen represents the shoulder, Gen represents stillness, hence removing the burden and resting. Kan represents being cautious and troubled; Gen represents gold and iron, copper, cities and walls, gates and barriers, and fences; Zhen represents defense, hence self-defense with barriers. Gen represents stability, Kun represents above, Kan represents calamity, Zhen represents movement, hence no calamity—note says "Kun represents above," which corresponds with the Song and Yuan editions of the commentary that say "stability above." Notes: The character "跛" in the Song and Yuan editions is written as "疏," and "土" is written as "上," here following the Jigugeshi edition.

巽。江有沱泛，思附君子。仲氏爰歸，不我肯顧，侄娣悔恨。艮震中爻坎為江、為沱泛、為思，艮為君子，故曰思附君子。坎為仲，震反為歸，女嫁曰歸。爰歸者，言仲氏已嫁也。艮為顧，坎蔽故不顧。兌為侄娣，坎為悔恨。○《詩》："江有沱，江有泛，之子歸，不我顧"，林用其意，與毛合。○仲氏爰歸，宋元本作伯仲爰歸，汲古作伯仲處市，依局本《明夷》之《噬嗑》校。又江有汲古作江水，依宋元本。

The hexagram is 《Xun》 (Wind). The line text says: A great river has tributaries and branches, and it longs to follow the gentleman; Zhongshi has already married, but refuses to look back at me, and the niece and younger sister who came with her are full of regret. Shang Binghe explains: The middle trigrams between Gen and Zhen are Kan, which represents the river, its tributaries, and longing. Gen represents the gentleman, so it says that the longing is for the gentleman. Kan represents Zhong, and Zhen reversed is Gui, which means returning. A woman's marriage is called returning, so "Yuan Gui" means Zhongshi has already married. Gen represents looking back, and Kan represents obstruction, so she does not look back. Dui represents the niece and younger sister; in ancient times, when a prince married, his wife's niece and younger sister would accompany her as part of the dowry, and they were collectively called niece and younger sister. Kan represents regret. Also, note that the poem "Jiang You Si" from "Zhao Nan" in the "Shi Jing" has the lines "Jiang has沱" and "This person returns, does not look back at me," which the line text uses, matching the interpretation in the "Mao Shi." Notes: The text "Zhongshi Yuan Gui" in the Song and Yuan editions reads "Bo Zhong Yuan Gui," and the Ji Gu Ge edition reads "Bo Zhong Chu Shi." This version follows the local edition's correction from the "Ming Yi" section of "Shi He." Also, the Ji Gu Ge edition reads "Jiang Shui," while the Song and Yuan editions read "Jiang You," so we follow the Song and Yuan editions.

兌。芽櫱生達，陽倡於外。左手執鑰，公言錫爵。通《艮》。中爻震為芽櫱、為生，艮上下卦皆陽居上，故曰陽倡於外。震為左、為鑰，艮手為執，故曰左手執鑰。震為言、為爵、為諸侯，故曰公。二語皆詩辭。

The hexagram is 《Dui》. The line text says: The tender sprouts of grass and trees sprout and flourish, the yang energy is outside and leads; the left hand holds a yue tube and dances, the duke issues a command and presents a wine vessel. Shang Binghe explains: 《Dui》 and 《Gen》 are complementary. The middle lines produce 《Zhen》, which represents sprouts and growth; the upper and lower parts of 《Gen》 are both yang lines on top, so it says that yang energy leads externally. 《Zhen》 represents the left and the yue tube, 《Gen》 represents the hand and thus indicates holding, so it says the left hand holds the yue tube. 《Zhen》 represents speech, wine vessel, and the duke, so it says 'duke'. The last two lines are idioms from the 《Poetry》, found in 《Jianxi》 from the 《Bei Feng》.

渙。雲夢苑囿，萬物繁熾。犀象玳瑁，荊人以富。坎水為雲夢，艮為苑囿，震為萬物、為蕃熾。艮為犀象、為玳瑁，震為荊、為人、為富。

The hexagram is "Huan." The commentary says: In the area of Yunmeng marsh, the parks and enclosures are flourishing with abundant life; rhinoceros horns, elephant tusks, and tortoiseshell are all available, so the people of Chu became wealthy. Shang Binghe explains: Kan represents water, hence it is Yunmeng; Gen represents parks and enclosures; Zhen represents all things and flourishing growth. Gen represents rhinoceroses, elephants, and tortoiseshell; Zhen represents Jingchu, people, and wealth. Yunmeng is a large marsh of the state of Chu, and Jing is the same as Chu.

節。渠戎萬里，晝夜愁苦。甲戎服，雖荷不賊。鷹鸇之殃，害不能傷。坎為戎、為溝瀆，故曰渠戎，《後漢書》："義渠戎在涇北"。震為萬里，伏離為晝，坎為夜，坎憂故愁苦。艮為甲，坎隱故甲，坎西為戎，震為服，故曰甲戎服。艮為負荷，坎為賊，在外故不賊。艮為鷹鸇，坎為殃害，震解故不傷。○殃，宋元本作殘，依汲古。

The hexagram is "Jie" (Restraint). The commentary says: The Quru people are far away, thousands of miles, day and night filled with worry; they put away their armor and wear their military uniforms, although they carry heavy burdens, they do not suffer from bandits; even if there are calamities like the attacks of eagles and hawks, they will not be harmed. The phrase "Jia戎服" (Jia military uniform) is missing a character in the original text; according to the annotations, it should be something like "tao jia戎服" (store armor and wear military uniform). The annotation "Kan is hidden, hence Jia" also has a missing character. Shang Binghe explains: Kan represents military forces and ditches, so it is called Quru; the "Later Han Book" records that "Yi渠戎 was located to the north of the Jing River." Zhen represents ten thousand miles, hidden Li (Fire) represents day, Kan represents night, and Kan governs worry, hence the worry. Gen represents Jia (Heavenly Stem), and Kan represents concealment, hence "tao jia" (store armor); Kan in the west represents military forces, Zhen represents clothing, hence "Jia戎服" (Jia military uniform). Gen represents carrying a burden, Kan represents bandits, and Kan is in the outer trigram, hence not harmed by bandits. Gen represents eagles and hawks, Kan represents calamity, and Zhen represents dispersion, hence not harmed. Notes: The character "yāng" (calamity) in the Song and Yuan editions was written as "cán" (cut), but here we follow the Jigugē edition.

中孚。鎡基逢時，稷契皋陶。貞良得願，微子解囚。市恐無虎，謾言妄語。鎡基，鉏也。震為鎡基，艮為時，震為稷、為竹，故為契。艮為皋、為火，故為陶，故曰稷契皋陶。艮為貞良、為小，震為子，故曰微子。艮為拘，故為囚，震出故解囚。巽為市，艮為虎，風散故無虎。中爻正反兩震言相背，故曰謾言妄語。○恐，宋元作空，言作誑，均依汲古。汲古作《既濟》林，依宋元本。

The hexagram is Zhongfou. Lin's commentary says: having a hoe is not enough, one must also seize the right time, just as virtuous ministers like Houji, Qi, and Gaoyao must meet a wise ruler; the upright and virtuous will have their wishes fulfilled, as Weizi was released from imprisonment; the market originally has no tiger, those who say there is a tiger are lying. Shang Binghe explains: "Zi Ji" refers to the hoe. Zhen represents the hoe, Gen represents time; Zhen represents Ji and bamboo, hence also Qi. Gen represents Gao and fire, hence Tao, so it refers to Ji, Qi, and Gao Yao. Gen represents uprightness and smallness, Zhen represents a son, hence Weizi. Gen represents being confined, hence imprisonment, Zhen represents going out, hence release from imprisonment. Xun represents the market, Gen represents the tiger, wind represents dispersing, hence there is no tiger. The middle lines are a combination of a correct and an inverted Zhen, which are contradictory, hence false words. "The market has no tiger" uses the story of "Three people saying a tiger" from the "Zhan Guo Ce·Wei Ce"; "having a hoe and meeting the right time" is based on the saying in "Mengzi·Gongsun Chou Shang" that "even though one has a hoe, it is better to wait for the right time." Notes: The character "kong" in Song and Yuan editions was "kong," and "yan" was "kuang," both follow the Ji Gu Ge edition; the Ji Gu Ge edition placed this entry under the hexagram Ji Ji, but here it follows the Song and Yuan edition.

小過。騎騅與蒼，南賈太行。逢駁猛虎，為所吞殤，葬於渭陽。震為馬，東方色青，故騎騅與蒼。騅蒼，青色馬也。震為商賈、為南，艮山故曰太行。艮為駁、為猛虎，兌口為吞折、為殤，坎為葬、為渭，渭濁，坎黑，故象之。水北為陽，坎北故曰渭陽。凡《易林》用字取象之精皆如此。○駁，汲古作蛟，殤作飡，依宋元本。

The hexagram is "Small Crossing." The verse says: Riding on a dark horse and a green horse, going south across the Taihang Mountains to trade; on the way, encountering a hybrid beast and a tiger, being devoured and dying young, buried on the northern bank of the Wei River. Shang Binghe explains: Zhen represents a horse, and the color of the east is green, so riding a dark horse and a green horse—dark and green are both colors of horses. Zhen represents a merchant and the south, and Gen represents a mountain, so Taihang Mountains. Gen represents a hybrid beast and a tiger; Dui represents mouth, thus indicating being devoured and loss, and dying young. Kan represents burial and the Wei River—Wei River is turbid, Kan represents black, so this image is chosen. The northern side of water is called Yang, and Kan is located in the north, so it is called Wei Yang. All the images used in the "Yi Lin" are precise, and this is an example of that. A hybrid beast is a fierce animal recorded in ancient books, resembling a horse but able to eat tigers and leopards. Notes: The character "驳" in the Ji Gu Ge edition is "蛟," and "殇" is "飡," here following the Song and Yuan editions.

既濟。出門東行，日利辰良。步騎與駟，經歴宗邦。暮宿北燕，與樂相逢。此用《遯》象。伏震為出、為東行，坤為門，故曰出門東行。乾為日，巽為利，艮時，故曰日利辰良。伏震為騎、為駟、為宗，坤為邦，乾坤相間隔，故曰經歴宗邦。坤為暮、為宿、為北，兌為燕，震為樂。○辰，宋元本作時，依汲古。宗，汲古作京，依宋元本。

The hexagram is 《Ji Ji》. The divination text says: Going eastward, the day is auspicious and the hour is favorable; soldiers, horsemen, and chariots with four horses pass through the state where the ancestral temple is located; in the evening, they stop to rest in the northern Yan region, meeting with joy. Shang Binghe explains: This passage uses the hexagram 《Dun》. Hidden Zhen represents going out and eastward movement, and Kun represents a gate, so it says going eastward. Qian represents the sun, Xun represents benefit, and Gen represents time, so it says the day is auspicious and the hour is favorable. Hidden Zhen represents horsemen and four-horse chariots, and Kun represents the state; Qian and Kun are opposite each other, so it says passing through the state with ancestral temples. Kun represents dusk, stopping to rest, and the north;兑 represents Yan, and Zhen represents joy. Notes: The character 「辰」 in Song and Yuan editions was 「时」, here following the Jigugē edition; the character 「宗」 in Jigugē edition was 「京」, here following the Song and Yuan edition.

未濟。酒為歡伯，除憂來樂。福善入門，與君相索，使我有得。兼用半象。坎為酒，震為歡、為伯，坎為憂，震出故除憂，震福、艮善、巽入、艮門，故曰福善入門。震為君，艮為求索，離正反艮相對，故相索。坤我、坎得。

The hexagram is 《Wei Ji》. The commentary says: Wine is the elder who brings joy, capable of dispelling sorrow and bringing happiness; blessings and good deeds enter together, seeking the king, and thus I gain something. Shang Binghe explains: This line uses the concept of 'half hexagram'—the so-called half hexagram refers to taking only two adjacent lines and considering them as half of a hexagram. Kan represents wine, Zhen represents joy and elder; Kan represents sorrow, Zhen represents movement, so it can dispel sorrow. Zhen represents blessings, Gen represents good deeds, Xun represents entering, Gen represents a door, so it says blessings and good deeds enter. Zhen represents the king, Gen represents seeking; Li's upper and lower parts are two opposing Gen, so it says mutual seeking.坤 represents me, Kan represents gaining. 'Wine is the elder of joy' is a Han dynasty idiom, frequently found in 《Yi Lin》.

大壯。左有噬熊，右有囓虎。前觸鐵矛，後躓強弩，無可抵者。震為左，兌為右，伏艮為熊虎，兌口，故曰左有噬熊，右有囓虎。乾為前、為鐵，震為後，兌折故後躓。伏艮為刀兵，故曰矛、曰弩。抵，御也。艮為御，艮伏故無可御者。

The primary hexagram is "Great Strength," and the following hexagram is also "Great Strength," which is the first of the sixty-four hexagrams. Lin's commentary says: there is a bear biting on the left and a tiger gnawing on the right; moving forward one collides with an iron spear, and retreating one gets entangled in a strong bow, unable to defend. Shang Binghe explains: Zhen represents the left, Dui represents the right, and the hidden Gen represents the bear and tiger. Dui represents the mouth, so it is said that there is a bear biting on the left and a tiger gnawing on the right. Qian represents the front and iron, Zhen represents the back, and Dui governs breaking, so it is said that one falls and gets entangled when retreating. The hidden Gen represents weapons, so it is said to be a spear and a bow. "Dǐ" means to resist; Gen represents defense, and Gen is hidden, so there is no way to resist.

乾。金齒鐵牙，壽考宜家。年歲有儲，貪利者得，離其咎憂。《大壯》中爻兌，兌為齒牙，乾為金鐵，故曰金齒鐵牙。伏艮為壽考、為家，乾為年歲、為富，故有儲、故利得。乾為吉慶，故離咎憂。

The hexagram is 乾 (Heaven). The line says: teeth like gold, jaw like iron, long life and suitable for family; year after year there is stored wealth, those who seek profit can also obtain it, thus escaping calamity and worry. Shang Binghe explains: in the middle lines of Da Zhuang, the trigram Dui emerges, which represents teeth and jaws, and Qian represents metal and iron, so it is said teeth like gold and jaw like iron. Hidden Gen represents longevity and family, and Qian represents years and wealth, so there is stored wealth and profit can be obtained. Qian governs auspiciousness and joy, so calamity and worry are escaped.

坤。家給人足，頌聲並作。四夷賓服，干戈閣。《大壯》震為人，伏艮為家，坤富，故家給人足。震言為頌、為聲，坤陰為夷順、為服，震卦數四，為賓客，故曰四夷賓服。艮為干戈，艮伏，故曰干戈閣，坤為也。○，宋元本作囊，依汲古。

The hexagram is "Kun." The commentary says: every household is prosperous and everyone is warm and well-fed, with praises rising together; all the surrounding tribes come to pay homage, and weapons are put away and not used. Below the phrase "Gang Ge Ge" (weapons stored away) and under the annotation "Kun as Earth," as well as at the beginning of the note, the original text is missing one character. According to the meaning of the text, it should be a word related to storing weapons, such as "tao" or "nang." Shang Binghe explains: the hexagram "Da Zhuang" has Zhen (Thunder) representing people, hidden Gen (Mountain) representing home, and Kun (Earth) representing wealth, so people are well-fed and prosperous in their homes. Zhen represents speech, hence it is sound and praise; Kun belongs to Yin, representing夷 (barbarians), obedience, and submission; Zhen's number is four, and it also represents guests, so it is said that the four barbarians are submissive. Gen represents weapons, and since Gen is hidden, it is said that weapons are put away. Kun is the image of storage, hence it is appropriate. Note: the missing character in the original text is "nang" in the Song and Yuan editions, and here we follow the Ji Gu Ge edition.

屯。獮猴冠帶，盜載非位。眾犬嘈吠，狂走蹶足。震為獮猴，艮為冠，伏巽為帶。坎為盜，震車為載，艮為位，古君子方許乘車，今載以盜，故曰非位。艮為犬，坤眾震鳴，故曰眾犬嘈吠。震為足、為走，坎蹇故蹶足也。○嘈，汲古作持，依宋元本。蹶，宋元本作厥，依汲古。

The hexagram is Zhun (Gather). The line text says: A monkey wears a crown and ties a sash, thieves occupy an improper seat; all the dogs bark together, and it runs and stumbles. Shang Binghe explains: Zhen represents the monkey, Gen represents the crown, and the hidden Xun represents the sash. Kan represents thieves, Zhen represents the vehicle and thus the carrying, Gen represents position; in ancient times only the virtuous were allowed to ride, but now the vehicle carries thieves, hence it is not proper. Gen represents dogs, Kun represents multitude, Zhen represents sound, hence the multitude of dogs barking. Zhen represents feet and movement, Kan signifies difficulty, hence stumbling. Notes: The character 'cáo' in the Jigusha edition is 'chí', here following the Song and Yuan editions; the character 'jué' in the Song and Yuan editions is 'jué', here following the Jigusha edition.

蒙。心患其身，不念安存。忠臣孝子，為國除患。坎為心、為患、為念，坤為身、為安，言身之所以安存，由心時時慮患也。坤為臣，坎為忠，故曰忠臣。震為子，坤順，故曰孝子。坤為國，坎為患，震解故除患。

The hexagram is 《Meng》. The commentary says: worrying about one's own safety and danger in the heart, not daring to think only of peace and safety; loyal ministers and filial sons remove calamities for the country. Shang Binghe explains: Kan represents the heart, calamity, and thinking; Kun represents the body and safety. This means that the body can remain safe precisely because the heart is constantly anxious about calamity. Kun represents ministers, and Kan represents loyalty, so it refers to loyal ministers. Zhen represents sons, and Kun signifies gentleness and compliance, so it refers to filial sons. Kun represents the country, and Kan represents calamity; Zhen signifies dispersion, so it refers to removing calamity.

需。君不明德，臣亂為惑。丞相命馬，胡亥失所。乾為君、為德，坎隱故不明。乾伏坤，坤為臣、為亂、為惑，故曰臣亂為惑。兌為輔相，兌口為命，乾為馬，伏坤為胡，乾居亥，故曰胡亥。坎為失，謂趙高命鹿為馬而弒胡亥。胡亥，秦二世名。乾為君，居亥，胡亥，亦國君用字。取象神妙如此。○馬，汲古作駕，非，依宋元本。

The hexagram is "Need" (Xu). The commentary says: the ruler fails to manifest virtue, ministers rebel and cause confusion; the prime minister calls a deer a horse, and Hu Hai thus loses his position. Shang Binghe explains: Qian represents the ruler and virtue, while Kan signifies concealment, hence the lack of clarity. Qian contains concealed Kun, which represents ministers, disorder, and confusion, so it is said that ministers cause disorder and confusion. Dui represents the prime minister, and since Dui is associated with speech, it governs naming. Qian represents a horse; concealed Kun represents Hu. Qian is located at the亥 position, so it is said Hu Hai. Kan signifies loss—this refers to Zhao Gao's act of calling a deer a horse and then murdering Hu Hai. Hu Hai is the name of Qin Ershi. Qian represents the ruler and is located at the亥 position, so the term "Hu Hai" precisely matches the name of a ruler. The symbolic meaning is so profound. Note: The character "horse" in the汲古阁 edition is "chariot," which is incorrect; this version follows the Song and Yuan editions.

訟。東行西窮，南北無功。張伯賣鹿，從者失羊。通《明夷》。震為東、為行，坎為西，坎陷故窮。離南坎北，坤喪故無功。震為伯、為鹿，震為商賈，故賣鹿。震為從、為羊，本《大壯上六》也，坤為失。○賣，汲古作賈，依宋元本。

The hexagram is "Strife" (Song). The line commentary says: going east, then going west leads to a dead end; going south or north results in labor without success; Zhang Bo sells deer, but those who follow him lose sheep. Shang Binghe explains: "Strife" (Song) is in communication with "Darkness over the Sun" (Mingyi). Zhen represents east and movement, Kan represents west, and Kan signifies a pitfall, hence leading to hardship and destitution. Li is in the south, Kan in the north, and Kun signifies loss, hence no success. Zhen represents a master, deer, and merchants, so it is said that deer are sold. Zhen represents attendants and sheep, based on the meaning of the sixth line at the top of "Great Strength" (Dazhuang); Kun signifies loss. Note: The character "sell" in theJigu Pavilion edition is "Jia", but here it follows the Song and Yuan editions.

師。鹿下西山，欲歸其群。逢羿鋒箭，死於矢端。震為鹿、為陵，坎西，故曰西山。坤為群，群者，五陰也。震為歸，坤為惡，故曰羿。坎為箭、為矢、為鋒，鋒，矢末也。坤為死，在坎上，故死於矢端。○歸，汲古作保，鋒箭作箭鋒，依宋元本。死，元本作無，依宋本、汲古。

The hexagram is "The Army" (《师》). The line commentary says: A deer comes down from the western mountain, wanting to return to its group; but it collides with Yi's sharp arrow and dies under the tip of the arrow. Shang Binghe explains: Zhen represents the deer and the hill, and Kan is located in the west, so it is said to be the western mountain. Kun represents the group—the so-called group refers to the five yin lines within the hexagram. Zhen represents returning. Kun signifies evil, so it is said to be Yi. Kan represents the arrow, the arrow shaft, and the tip—the tip is the arrow's sharp end. Kun signifies death, and it is located above Kan, so it is said to die at the tip of the arrow. Notes: The character 「归」 in the Ji Gu Ge edition is 「保」, and 「锋箭」 is written as 「箭锋」 here, following the Song and Yuan editions; the character 「死」 in the Yuan edition is 「无」, following the Song and Ji Gu Ge editions.

比。明夷兆初，三日為災。以讒復歸，名曰豎牛。剝亂叔孫，餒卒虛丘。坎黑坤晦，故曰明夷。坤為兆，《左傳昭五年》："初，穆子生穆，莊叔筮之，遇《明夷》之《謙》"，初爻動，故曰明夷兆初。坎為災，艮為日，數三，故曰三日為災。坎上下兩兌相背，故曰讒。大壯震為歸，故曰以讒復歸。艮為名、為豎、為牛，坤為亂，艮為剝、為叔孫，故曰剝亂叔孫。坤為餒、為卒、為虛，艮為丘，言魯叔孫穆子為豎牛所亂，三日不得食而飢死也。與《剝》之《比》參看。○日，汲古作旦，依宋元本。復，宋元本作後，依汲古。餒，元本作餧，依宋本、汲古。

The hexagram is 《Bi》. The commentary says: The omen of 《Mingyi》 is active in the first line; disaster will occur within three days. A person who returns through slander is named Shuniou. He deprived and disturbed the Shushun clan, causing Shushun to die of starvation in Xuqiu. Shang Binghe explains: Kan represents blackness, and Kun represents darkness, thus indicating 《Mingyi》. Kun represents the omen of divination; as recorded in 《Zuo Zhuan》, Year 5 of King Zhao, when Shushun Mu Zi was born, Zhang Su performed divination and encountered 《Mingyi》 and 《Qian》 — exactly the first line moving, hence the omen of 《Mingyi》 starting from the first line. Kan represents disaster, Gen represents the sun, and its number is three, hence three days of disaster. The upper and lower parts of Kan are two Dui facing each other, hence slander. 《Dazhuang》's Zhen represents returning, hence returning through slander. Gen represents name, vertical, and ox, Kun represents disorder, Gen represents stripping away, and Shushun, hence stripping away the disorder of Shushun. Kun represents hunger, end, and emptiness, Gen represents hill, hence Shushun Mu Zi of Lu was disturbed by Shuniou, starved for three days and died of hunger. It can be compared with the entry on 《Bo》 and 《Bi》. Notes: The character 'day' in the汲古阁 edition is 'dawn', here following the Song and Yuan editions; the character 'return' in the Song and Yuan editions is 'after', here following the汲古阁 edition; the character 'starvation' in the Yuan edition is 'starving', here following the Song andJigu Pavilion editions.

小畜。秦失嘉居，河伯為怪。還其銜璧，神怒不佑。織組無文，燒香不芬。通《豫》。兌西故曰秦。艮為居，震為嘉，坎失，故失嘉居。震為伯，坎為河、為怪，故曰河伯為怪。震為璧、為銜、為還、為神、為怒。按：《秦紀》使者從關東夜過華陰，有人持璧遮使者曰：為吾遺滈池君，今年祖龍死，因置其璧去，忽不見，始皇視之，乃二十八年過江所沈璧也，未幾，始皇果死，故曰還璧、曰不佑。坤為文、為帛，坎為伏，故組織無文。本卦巽為香、為芬，互離為燒，風散故不芬。

The hexagram is 《Xiao Xu》. The divination says: The state of Qin lost its beautiful dwelling; the River God rose up in strange phenomena; the jade bi that was cast into the river was returned, and the spirits became angry and ceased to protect. The silk ribbon woven had no pattern, and the incense burned did not emit a fragrance. Shang Binghe explains: 《Xiao Xu》 is in communication with 《Yu》. Dui is in the west, so it refers to Qin. Gen represents dwelling, Zhen represents good things, and Kan represents loss, so it refers to losing the good dwelling. Zhen represents the River God, Kan represents the river and strange phenomena, so it refers to the River God's strange behavior. Zhen represents the jade bi, the act of returning, the act of offering, the spirit, and anger. According to the 《Records of the Grand Historian: The Annals of Qin Shi Huang》, an envoy passed through Hua Yin in the east of the pass at night, and someone held a jade bi and blocked the envoy, saying, 'Please deliver this to the master of the Haochi pool,' and also said, 'This year the ancestor dragon will die.' After placing the jade bi, the person disappeared instantly. The emperor looked at the jade bi and recognized it as the one he had cast into the river twenty-eight years ago when he crossed the river. Soon after, the emperor died, so it refers to returning the jade bi and the lack of protection. Kun represents literary patterns and silk, and Kan represents concealment, so the woven silk ribbon had no pattern. The primary hexagram's Xun represents fragrance and fragrance, and the interacting hexagram's Li represents burning. The wind blows it away, so it does not emit a fragrance.

履。至德之君，禍不過鄰。使我世存，身無患災。乾為德、為君，離東為鄰，離亂兌毀，故曰禍不過鄰，言不及乾也。通《謙》。坤為我、為身、為世，坎為災患，震解故無災患。○至德，宋元本作德至，依汲古。

The hexagram is 《Lǚ》. The line statement says: A virtuous sovereign of supreme virtue, calamity does not even reach the neighboring regions; may my descendants endure for generations, and myself have no calamity. Shang Binghe explains: Qian represents virtue and the sovereign, Li in the east represents the neighbor, Li signifies disorder and Dui signifies destruction, hence the saying that calamity does not extend beyond the neighbor—meaning calamity does not reach Qian. 《Lǚ》 and 《Qian》 are complementary. Kun represents me, my body, and generations, Kan represents calamity, and Zhen signifies dispersion, hence there is no calamity. Note: The text "至德" in the Song and Yuan editions reads "德至," but this version follows the Jigugē edition.

泰。眾惡之堂，相聚為殃。幽毒良人，使道不通。坤為眾、為惡，伏艮為堂，故曰眾惡之堂。坤為聚、為殃、為幽毒，震為人，乾為善，故曰良人。乾在下故曰幽毒良人。乾為道，坤閉，故道不通。○幽，宋元本作出，依汲古。

The hexagram is 《Tai》 (Prosperity). The line commentary says: A hall where all evils gather, coming together brings calamity; the virtuous are imprisoned and harmed, causing roads to be blocked. Shang Binghe explains: The Earth (Kun) represents multitude and evil, with the hidden Mountain (Gen) representing the hall, hence "the hall of all evils." The Earth (Kun) represents gathering and calamity, as well as imprisonment and harm; Thunder (Zhen) represents people, and Heaven (Qian) represents virtue, hence "the virtuous." Heaven (Qian) is at the lower trigram, hence "the virtuous imprisoned and harmed." Heaven (Qian) represents the road, and Earth (Kun) signifies blockage, hence the roads are blocked. Notes: The character "幽" was written as "出" in Song and Yuan editions, but here it follows the Jigugē edition.

否。三痴六狂，欲之平鄉。迷惑失道，不知昏明。通《泰》。坤為痴，震數三，故曰三痴。震為狂，乾數六，故曰六狂。震為之，坤為平鄉、為迷惑，乾為道，迷惑故失道。坤為昏，震旦為明。

The hexagram is 《Pu》 (Obstruction). The line statement says: three fools, six madmen, wanting to go to Pingxiang; they are confused along the way and have lost their path, unable to distinguish between day and night. Shang Binghe explains: 《Pu》 and 《Tai》 are complementary.坤 represents fools, and the number of Zhen is three, so it is said three fools; Zhen represents madness, and the number of Qian is six, so it is said six madmen. Zhen represents going,坤 represents Pingxiang and confusion, and Qian represents the path; since they are confused, they lose the path.坤 represents darkness, and Zhen represents daylight, hence representing clarity.

同人。老弱無子，不能自理。郭氏雖憂，終不離咎。管子治國，侯伯來服。乘輿八百，尊祀祖德。通《師》。乾老坤弱，震子坤喪，故無子。坤為自、為理，柔弱故不能自理。坤為郭，坎為憂咎，郭為齊滅，故曰終不離咎。震為竹、為管子，坤為國，震為侯伯，坤順為服，坤為乘輿，卦數八，故曰乘輿八百。乾為祖、為德、為尊，坎為祀也。○此林前四句與後四句吉凶不同意，亦不屬，顯為兩林，非盡焦氏。

The hexagram is "The Fellowship of the Kindred." The interpretation says: old and weak with no son, unable to manage affairs by oneself; although the Guo clan is anxious, they will ultimately not escape calamity; Guan Zhong governed the state, and the feudal lords and regional chieftains all submitted to him; the number of chariots reached eight hundred, and the ancestral virtues were honored through sacrificial rites. Shang Binghe explains: "The Fellowship of the Kindred" is in mutual correspondence with "The Army." Heaven represents old age, Earth represents weakness; Thunder represents a son, but Earth represents loss, hence no son. Earth represents self and management, with a nature of softness and weakness, so unable to manage affairs by oneself. Earth represents Guo, Water represents worry and misfortune; the Guo state was later destroyed by the State of Qi, hence ultimately not escaping misfortune. Thunder represents bamboo, hence Guan Zhong, Earth represents the state, Thunder represents feudal lords and chieftains, Earth represents obedience and submission. Earth represents chariots, and the number of the hexagram is eight, hence eight hundred chariots. Heaven represents ancestors, virtue, and respect, Water represents sacrifice. Note: The first four lines of this interpretation and the last four lines differ in fortune and meaning, clearly indicating that two separate interpretations have been mistakenly combined, and not entirely from Jiao's original text.

大有。褒後生蛇，經老日微。退跌衰耄，酒滅黃離。通《比》。坤為後，昔周人發龍化為玄黿，後宮童女遭之而孕，生褒姒。玄黿，蜥蜴也，亦非蛇，且卦無蛇象，而各本皆作蛇，元如何也。坤帛為經，坎為跌，乾為衰老，坎為酒，離為黃，於卦句雖偶合而語皆難解，疑訛字仍多。

The hexagram is 《Da You》. The line says: A snake is born from the concubine, enduring over a long time but gradually declining; falling back, falling down, withered and aged, the wine extinguishes the brightness of the yellow fire. Shang Binghe explains: 《Da You》 is in mutual communication with 《Bi》. The earth (Kun) represents the concubine. In the past, the Zhou people opened the hidden dragon saliva, which transformed into a black turtle, and a young palace maiden encountered it and became pregnant, giving birth to Baosi. The black turtle is actually a lizard, not a snake; moreover, the hexagram does not contain the image of a snake, yet all versions use the word 'snake', which is really difficult to explain. The earth (Kun) represents silk and thus the classic, the collapse (Kan) represents falling, the heaven (Qian) represents old age, the water (Kan) represents wine, and the fire (Li) represents yellow. These sentences, although occasionally matching the hexagram image, are difficult to understand in meaning, and there is suspicion that many characters are errors.

謙。驄黑，東歸高鄉。白虎推輪，蒼龍把衡。遂至夷傷，不離咎殃。解詳《遯》之《震》。○，汲古作鬣，高作南，均依宋元本。遂，元本作逐，非，依宋本、汲古。

This hexagram is "Modesty." The line commentary says: A骢 horse with green and white mixed hair and black mane, returning east to a high town; the White Tiger pushes the chariot wheels, the Blue Dragon holds the chariot balance; finally suffering injury, unable to escape calamity or misfortune. The first half of this line is the same as the line commentary of "Retreating" hexagram's "Zhen" line. The original text has a missing character under "骢" and "黑." Shang Binghe explains: See the commentary on "Retreating" hexagram's "Zhen" line for details. Notes on textual criticism: The missing character in the Jigushan edition is "鬣," and "高" is "南" in the Jigushan edition, both following the Song and Yuan editions. The character "遂" in the Yuan edition is "逐," which is incorrect, and should follow the Song edition and Jigushan edition.

豫。信譎龍且，塞水上流。半渡決囊，楚師覆亡。坎為信，正反兩震言相背，故曰譎。震為龍，故曰信譎龍且。艮為防、為塞，卦本坤體，亦為水，陽在坤上，故曰塞水上流。坤為囊，艮手為決，震為渡，陽居中，故曰半渡。震木為楚，坤為師，坤喪故覆亡。《史記》："韓信與項羽將龍且，戰於濰水，令萬餘人囊沙壅水上流，引軍半渡，佯不勝，走還，龍且追信。信令人決壅水大至，且軍大半不得渡，信急擊殺龍且"。○淓，宋元本作涉，亡作凶，均依汲古。

The hexagram is 《Yu》. The line says: Han Xin used deception to deal with Long Ju. He blocked the river upstream; when the enemy army had crossed halfway, he broke open the sand bags to release the water, and the Chu army was thus destroyed. Shang Binghe explains: Kan represents trust, and the one upright and one inverted Zhen indicate mutual opposition, so it is called deception; Zhen represents dragon, so it is called trust and deception towards Long Ju. Gen represents embankment and blocking; the original hexagram is of the earth, and earth also represents water, with a yang line on top of the earth, so it is said to block the water at the upper source. The earth represents a bag, Gen represents hand and thus indicates breaking open, Zhen represents crossing; a yang line in the middle indicates half crossing. Zhen represents wood and thus represents Chu, the earth represents army, and the earth governs loss, so it is said to be destroyed. The "Records of the Grand Historian" states: Han Xin and Xiang Yu's general Long Ju fought at the Wei River. Han Xin ordered more than ten thousand men to block the river upstream with sandbags, and led his army to cross halfway, pretending to be defeated and retreating, so Long Ju pursued Han Xin. Han Xin then ordered the sandbags to be broken open, and the flood rushed down, and most of Long Ju's troops could not cross the river, and Han Xin quickly attacked and killed Long Ju. Notes: The character "淓" in the Song and Yuan editions was written as "涉" and "亡" as "凶", both follow the Ji Gu Ge edition — "淓" is likely a mistake for "渡".

隨。有莘季女，為王妃后。貴夫壽子，母字四海。莘，草也。震象，兌為季女，大禹母有莘氏也。震為王，兌為妃，故曰為王妃后。震夫艮貴，故曰貴夫，艮壽震子，故曰壽子。兌澤故曰海。震卦數四，故曰四海，巽為母。○字，汲古作尊，依宋元本。

The hexagram is "Following." The line commentary says: There was a young daughter of the Shen family who became the queen consort of the king; her husband was esteemed, her son lived long, and her maternal virtue extended to all under heaven. Shang Binghe explains: "Shen" is the name of a plant, and it is taken as the image of Zhen; Dui represents a young girl, and the mother of Yu the Great was a woman from the Shen family. Zhen represents the king, and Dui represents the queen consort, so it is said to be the queen consort of the king. Zhen represents the husband, and Gen represents honor, so it is said to be a noble husband; Gen represents longevity, and Zhen represents the son, so it is said to have a long-lived son. Dui represents a marsh, so it is said to be the sea; Zhen's number is four, so it is said to be the four seas. Xun represents the mother. "Zi" here means to nurture. Notes: The character "zi" in the汲古阁 edition is "zun," but this version follows the Song and Yuan editions.

蠱。德被八表，蠻夷率服。蝥賊不作，道無苛慝。震為德，艮為表，數八，故曰德被八表。互大坎為蠻夷，巽順，故曰率服。巽為蝥賊、為苛慝，艮為道，艮在上，故無苛慝。

The hexagram is "Gǔ" (Guilt). The line statement says: Virtue extends to all eight directions, and the barbarians all follow and submit; pests like the caterpillar do not arise, and there is no harsh government or evil deeds on the roads. Shang Binghe explains: Zhen represents virtue, Gen represents expression, and its number is eight, so it is said that virtue extends to all eight directions. The mutual hexagram produces a large Kan, which represents the barbarians; Xun represents flexibility and obedience, so it is said that they all follow and submit. Xun represents pests and harshness, while Gen represents the way; Gen is above, so there is no harshness. "Mao zhe" originally refers to pests that eat crops, but is used metaphorically to refer to those who harm the people.

臨。載日精光，驂駕六龍。祿命徹天，封為燕王。伏乾為日、為精光，坤為載，乾為龍，數六，乾行故曰驂駕六龍。乾為天、為祿，伏巽為命，故曰祿命徹天。震為王，兌為燕，故曰燕王。巽為誥命，故曰封。

The hexagram Da Zhuang transforms into Lin. This type of hexagram derived from the primary hexagram is referred to in the text as "the following hexagram." The commentary states: "A chariot carries the essence and brilliance of the sun, with six dragons drawing the chariot; the destiny of fortune and merit reaches the heavens, and he is enfeoffed as the Duke of Yan." This represents an extremely illustrious and auspicious omen. Shang Binghe explains: Lin has the hexagram Dui below and Kun above. The "hidden image" of Kun (the hexagram obtained by inverting all yin and yang lines of a hexagram; when Kun is inverted, it becomes Qian) is Qian. Qian represents the sun and its brilliant light; Kun has the meaning of bearing or carrying, hence "carrying the sun's essence and brilliance." Qian represents dragons, and the number of its completion is six. Qian also signifies vigorous and strong movement, hence "six dragons drawing the chariot." Qian represents heaven and fortune, while the hidden trigram within Kun is Xun, which represents destiny. Together, this signifies "fortune and destiny reaching the heavens." The mutual trigram formed by the second, third, and fourth lines of Lin is Zhen, which represents a king; Dui takes the image of a swallow (Yan), hence "Duke of Yan." Xun is also the imperial decree, hence the word "enfeoffed."

觀。纓急縮頸，行不得前。五石示象，襄霸不成。巽為繩、為纓，巽躁故急，巽退故縮。艮為頸，言纓急項不得伸也。震為行，震覆故行不前，乾為前也。艮為石，巽卦數五，故曰五石。艮為象，故曰五石示象。伏乾為君，故曰襄。震為霸，震覆故曰襄霸不成。《左傳僖十四年》："隕石於宋五。"後宋襄圖霸不成而死，以隕石為不祥。石，星石也。○不，元本作弗，非，依宋本、汲古。

The hexagram Da Zhuang transforms into Guan. Lin Ci says: The cap's ribbon is tied too tightly, the neck is drawn in and cannot stretch forward, wanting to move forward but unable to take a step; five meteorites fall from the sky, indicating a sign, and Song Xianggong's bid for hegemony ultimately failed. This is ainauspicious sign of obstruction in action and failure of plans. Shang Binghe explains: Guan has the earth below and wind above. Wind represents a rope, which is extended to the cap's ribbon; wind is impetuous, hence 'urgent'; wind also has the meaning of shrinking back, hence 'shrinking'. The interacting trigrams include Gen, representing the neck, combining to form the image of the cap's ribbon being too tight and the neck unable to stretch. Zhen represents movement, but here Zhen is taken as the reversed image (the hexagram turned upside down). When Zhen is reversed, movement is blocked, and Qian, which represents forward movement, is at the top, hence 'unable to move forward'. Gen represents stone, and the number of the trigram Xun is five, hence 'five stones'; Gen also has the meaning of displaying signs, hence 'five stones showing signs'. The hidden trigram Qian, which represents the ruler, refers to Song Xianggong; Zhen, representing a hegemon, when reversed, naturally fails, hence 'Song's hegemony fails'. This reference comes from the Zuo Zhuan, Xi Gong 14th year, which records that five meteorites fell in the territory of Song; later, Song Xianggong's attempt to achieve hegemony failed and he died, and at that time people regarded the falling meteorites as an ill omen. Here, 'stone' refers to falling star stones. Note: The original edition had '弗' instead of '不', which is inappropriate; this version follows the Song edition and the Jiguge edition with '不'.

噬嗑。蛇失其公，戴麻當喪。哀悲哭泣，送死離鄉。通《井》。巽為蛇，震為公，坎失，故曰蛇失其公。巽為麻，艮為戴，兌折為喪，故曰戴麻當喪。卦正反兌口，故曰哀悲哭泣。坎為死，艮為鄉。○蛇失其公，汲古作蛇鄉其穴，非，依宋元本。

The hexagram Da Zhuang transforms into Shi He. Lin's interpretation says: A female snake has lost its male companion, wearing a piece of coarse cloth on its head, holding a mourning ceremony, with great sorrow and weeping, and the people carrying the coffin are leaving their hometown. This is a great ominous sign of loss and dispersion. Shang Binghe explains: Shi He and Jing are "complementary" (the six lines of the two hexagrams are completely opposite in yin and yang, so they can be used to interpret each other). Therefore, the trigram Xun from Jing is taken as the snake; the lower trigram Zhen in Shi He represents the male, indicating the male partner. The complementary trigram Kan signifies loss, so it is said "the snake has lost its male companion." Xun also represents coarse cloth, Gen represents wearing something on the head, indicating the head wearing something. Dui signifies destruction, representing mourning, so it is said "wearing coarse cloth for mourning." The entire hexagram, when viewed upright or inverted, contains Dui, which represents the mouth, and the mouth of many people together, so it is said "sorrowful weeping." Kan represents death, Gen represents the hometown, combining to form "funeral leaving the hometown." Note: The phrase "the snake has lost its male companion" in the Ji Gu Ge edition is "the snake has left its hole," which is inappropriate. This version follows the Song and Yuan editions.

賁。回隤不安，兵革為患。掠我妻子，客屢飢寒。中爻震為馬，回隤病也。《詩》："我馬虺隤"是也。艮為兵革，坎為患，艮手為掠，離妻震子，故曰掠我妻子。震客離飢，坎寒虺隤，《說文》又作隤，蓋傳寫異文不得，以與詩異，即定回為訛字。○回隤，汲古作四隤，依宋元本。屢，宋元本作屬，依汲古。

The hexagram Da Zhuang transforms into Ben. Lin's interpretation says: horses are sick with weak legs and cannot move, people are anxious and unsettled; weapons and armor bring disaster, wives and children are captured by others, and those who travel in foreign lands suffer hunger and cold repeatedly. This is a凶 portent of military chaos destroying the family. Shang Binghe explains: Ben has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The 'mutual trigrams' (the trigrams formed by the second to fourth lines and the third to fifth lines respectively within a hexagram, also called middle trigrams) of the third, fourth, and fifth lines are Zhen (Thunder), which represents horses. 'Hui tu' describes the condition of a horse with weak legs, as mentioned in the Book of Songs, Zhou Nan, Juan Er: 'My horse is hui tu,' which means exactly this. The upper trigram Gen represents military weapons, and Kan represents disaster. Gen also represents hands, which can seize and plunder; the lower trigram Li represents wives, and the mutual trigram Zhen represents children, hence the statement 'plundering my wife and children.' Zhen represents travelers, Li indicates emptiness and hunger, and Kan indicates cold. The characters 'hui tu' are also written as 'tu' in the Shuo Wen Jie Zi, which is a variant form preserved in transmitted copies. One should not conclude that 'hui' is a wrong character simply because it differs from the wording in the Book of Songs. Notes on the text: 'hui tu' in the Ji Gu Ge edition reads 'si tu,' but here we follow the Song and Yuan editions. 'Lv' in the Song and Yuan editions reads 'shu,' but here we follow the Ji Gu Ge edition.

剝。乘風駕雨，與飛鳥俱。一舉千里，見吾愛母。坤為風，伏兌為雨，艮為鳥、為飛，乾卦數一，艮為舉，坤為里，故曰一舉千里。坤為吾、為母，伏兌為見。○駕雨，宋本作雨橋，元本、汲古作禹，依《明夷》之《鼎》校。

The hexagram Da Zhuang transforms into Bo. Lin Ci says: riding on the long wind, driving through sudden rain, traveling with flying birds, flying a thousand miles in one leap, seeing my beloved mother. This is a favorable omen of a smooth journey and the reunion of family. Shang Binghe explains: Bo has the lower trigram K'un (Earth) and upper trigram Gen (Mountain). K'un represents wind; Gen's hidden image is Dui (Lake), which represents water, hence rain. Gen represents birds and flying. The number of Qian (Heaven) is one, Gen signifies action, and K'un represents distance, so it is said 'a leap of a thousand miles'. K'un represents me and my mother, and the hidden Dui represents seeing, so it is said 'seeing my beloved mother'. Notes: The text 'riding rain' in the Song edition reads 'rain bridge', and in the Yuan edition and Jigugong edition it reads 'Yu', here it is corrected according to the text in Mingyi's Ding hexagram to 'riding the wind and driving the rain'.

復。雷霆所擊，誅者五逆。劘滅無跡，有懼方息。震為雷霆，艮手為擊，坤殺故曰誅。乾順行，坤逆行，五陰故曰五逆。坤死故劘滅。坤虛故無跡。乾為惕、為懼。息者，生也，言乾陽從此漸息也。

The hexagram Da Zhuang transforms into Fu. Lin Ci says: Thunder and lightning strike at the top, five rebellious persons are executed, their traces completely erased; the previous fear is now calmed, one yang returns, vitality regenerates. This is an image of first hardship then good fortune. Shang Binghe explains: Fu has Zhen below and Kun above. Zhen represents thunder, Gen represents hands, hands can strike; Kun governs severity, thus it is said 'execute'. Qian moves in the right direction while Kun moves in the opposite direction. The Fu hexagram's initial line and the five upper lines are all yin lines, thus it is said 'five rebellious'. Kun governs death, thus it is said 'erased'; Kun is empty, thus it is said 'no trace'. Qian represents alarm and fear. The last sentence's 'rest' does not mean cessation, but growth — the Fu hexagram's initial line has one yang returning, meaning Qian yang begins to grow gradually from here.

無妄。張氏揖酒，請謁左右。平叔枯槁，獨不蒙所。震為張，艮手為揖，伏兌為酒，故曰張氏揖酒。艮為求、為請謁，震左兌右，故請謁左右。伏坤為平，艮為叔，離為枯槁，離虛，故獨不蒙所。關西方言致力於一事為所。《書無逸》："君子所其無逸"、《召誥》"王敬作所"是也，言獨不致意於平叔也。按：《史記陳丞相世家》："富人張負獨偉視平，歸謂其子仲曰：人固有美好如陳平而長貧賤者乎。乃以其孫女嫁之，並假以幣為內婦酒食之資"，林用其事三四句，言平叔不能久枯槁也。○平叔，依宋元本，汲古作王時。

The hexagram Da Zhuang transforms into Wu Wang. Lin Ci said: A Zhang family held a banquet and invited guests, bowing to invite each person sitting on either side one by one; only Chen Ping, who looked emaciated, did not receive attention. Shang Binghe explained: Wu Wang has Zhen below and Qian above. Zhen represents the surname Zhang, the trigram Gen represents hands, and hands can be used for bowing. Qian contains the trigram Dui, which represents wine, so it is said "the Zhang family bows and offers wine." Gen represents seeking and visiting, and Zhen is on the left while Dui is on the right, so it is said "visiting on both sides." Qian contains the trigram Kun, which represents the character "Ping," used as the name "Ping." Gen represents an uncle, and the trigram Li contained within it represents withered appearance; Li is empty and hollow, so it is said "alone not receiving attention." "So" is a dialect term in the Gu Xi region, meaning to focus one's effort on something. The Book of Shang said "the gentleman should not be idle," and the Zhao Gao said "the king should be respectful in his efforts," both use this meaning. This sentence refers to the fact that Chen Ping was not given attention. The allusion is from the Records of the Grand Historian, the Biography of Chen Ping: A wealthy man named Zhang Fu alone valued Chen Ping. He told his son Zhang Zhong, "How could there be a man so handsome yet so long in poverty?" So he married off his granddaughter to him and lent him money for the wedding and the banquet. Lin Ci's last two lines refer to this incident, meaning Chen Ping would not remain in hardship for long. Notes: "Ping Shu" follows the Song and Yuan editions, while the Jiguge edition reads "Wang Shi."

大畜。坐爭立訟，紛紛匈匈。卒成禍亂，災及家公。艮為坐，震為立，三至上正反兩震言相對，故有爭訟之象而紛紛匈匈也。離為禍亂、為災，艮為家，乾父為公。

The hexagram Da Zhuang transforms into Da Xu. Lin's interpretation says: whether sitting or standing, there is contention and litigation, causing a great commotion; eventually leading to calamity, which spreads to the head of the family. This is an ominous sign of family strife bringing disaster. Shang Binghe explains: Da Xu has the lower trigram Qian and the upper trigram Gen. Gen signifies stillness, representing sitting; the interacting trigram Zhen signifies movement, representing standing. From the third line to the top line, viewed normally or reversed, there are two Zhen trigrams facing each other. Zhen signifies speech, and two Zhen facing each other form the image of contention and litigation, hence the continuous noise and clamor. Li signifies calamity and disaster, Gen signifies the family, the lower trigram Qian signifies the father, who here is referred to as the family head.

頤。霜降閉戶，蟄蟲隱處。不見日月，與死為伍。坤為門戶、為閉、為霜，故曰霜降閉戶。通《大過》。巽伏為蟄、為隱處、為蟲，艮為日，兌為月，巽伏故不見，坤為死也。

The hexagram Da Zhuang transforms into Yi. Lin's interpretation says: At the time of frost descent, doors and windows are closed, and the hidden insects retreat and hide, unable to see the light of the sun and moon, almost accompanying death. This is a凶 portent of blockage and darkness. Shang Binghe explains: Yi has Zhen above and Gen below, with the fourth line being yin, forming the body of Kun. Kun represents doors and windows, closure, and frost, hence the saying "frost descent and closing doors." Yi is in mutual opposition with Da Guo. Da Guo has Xun hidden and not emerging, and Xun represents insects and places of concealment, hence the saying "insects hide away." Gen represents the sun, Dui the moon; since Xun is hidden, the sun and moon are not visible. Kun also signifies death, hence the saying "accompanying death."

大過。鼠聚生怪，為我患悔。道絕不通，商旅失意。通《頤》。艮為鼠，震為生，坤為聚、為鬼怪、為患悔，坤為我，艮震皆為道路，坤閉故不通。震為商旅，坤喪故失意。《漢書五行志》："昭帝元鳳元年，燕有黃鼠銜其尾舞王宮端門中。未幾。燕王誅死"。

The hexagram Great Strength changes into the hexagram Great Excess. Lin Ci says: mice gathering together cause strange occurrences, bringing me calamity and regret; roads are cut off and unpassable, merchants travel with misfortune. This is a凶 portent of strange phenomena appearing first and travelers encountering obstacles. Shang Binghe explains: The hexagram Great Excess is yin and yang opposite to the hexagram Cultivation, so we take the imagery of Cultivation to interpret it. The trigram艮 represents mice, the trigram震 represents life; within the hexagram Cultivation, the trigram坤 appears, which represents gathering, ghosts and spirits, calamity and regret, and also represents me. Both艮 and震 represent roads, and坤 indicates blockage, hence the roads are unpassable. The trigram震 represents merchants, and坤 indicates loss, hence the meaning of 'misfortune'. An example is found in the 'Book of Han · Five Phases Chapter': In the first year of Yuanfeng of Emperor Zhao of Han, yellow mice in Yan region were seen carrying their tails and dancing in the palace gate; soon after, Prince Liu Dan of Yan was executed for treason. This is exactly the fulfillment of 'mice gathering and causing strange occurrences'.

坎。寒暑不當，軌度失常。一前一後，年歲鮮有。坎為寒，伏離為暑，震為道，故曰軌度。艮為常，坎失故曰失常。艮為前，震為後、為年歲，離虛坎病，故年歲鮮有。

The hexagram Da Zhuang transforms into Kan. Lin Ci says: Cold and heat are reversed, not in harmony with the seasons; the celestial movement has lost its regular course. The solar terms sometimes come early and sometimes late, resulting in a poor harvest. This is ainauspicious sign indicating a year of famine and people's suffering. Shang Binghe explains: Kan is a 'pure hexagram' (a hexagram formed by the repetition of the same trigram, each of the eight trigrams having one such form). Kan represents cold, and the trigram hidden within Kan, Li, represents heat. Zhen represents roads, which is extended to mean the course of movement. Gen represents constancy, and Kan signifies loss, hence 'loss of regularity'. Gen represents front, Zhen represents back, and Zhen also represents years. Li is empty in the center, and Kan signifies illness and decline, hence the poor harvest.

離。築室水上，危於一齒。丑寅不徙，辰巳有咎。通《坎》。中爻艮為室、為築，下坎，故曰築室水上。坎為危險。後天坎數一，故曰危於一齒。齒字恐訛，未詳其義。先天震居丑寅，後天艮居丑寅，故曰不徙。坎中爻也，先天兌居辰巳，後天巽居辰巳。離中爻也，澤風成大過，大過死故曰有咎。

The hexagram Da Zhuang transforms into Li. Lin Ci says: Building a house on water, danger is only a tooth away; in the direction of Chou and Yin, there is no movement of troops, but by the time we reach Chen and Si, calamity will arise. This is a凶 omen of unstable foundation. Shang Binghe explains: Li and Kan are complementary. The middle line of the hexagram is Gen, which represents houses and construction. Below it is Kan water, so it is said 'building a house on water'. Kan represents danger; in the Later Heaven position, the number of Kan is one, so it is said 'dangerous as a tooth' — the character 'teeth' may be a transmission error, and its exact meaning is no longer known. In the Earlier Heaven position, Zhen is in Chou and Yin; in the Later Heaven position, Gen is in Chou and Yin. Both systems place this position here, so it is said 'not moving', referring to the middle line of Kan. In the Earlier Heaven position, Dui is in Chen and Si; in the Later Heaven position, Xun is in Chen and Si. This refers to the middle line of Li. Dui marsh and Xun wind combine to form Da Guo, which is a dead hexagram, so it is said 'there will be calamity'.

咸。畜雞養狗，長息有儲。耕田得黍，主母喜舞。巽為雞，艮為狗，旁通《損》。震為長、為息，艮止故有儲。坤為田，震為耕、為黍，故耕田得黍。震為主、為喜、為舞，坤為母，故曰主母喜舞。○主，宋元本作王，依汲古。

The hexagram Da Zhuang transforms into Xian. Lin Ci says: Keeping chickens and dogs, livestock multiply day by day, and the household accumulates wealth; plowing the fields and harvesting millet brings joy to the mistress, who dances with delight. This is a favorable omen indicating the prosperity of the family. Shang Binghe explains: Xun represents chickens, and Gen represents dogs. Xian and Shen are mutually related, so we borrow the meaning of Shen's Zhen, which signifies growth and increase; Gen represents stillness, which can preserve, hence "growth and increase with storage." Kun represents fields, Zhen represents farming and millet, so "plowing the fields and harvesting millet." Zhen represents the master, joy, and dancing, while Kun represents the mother, hence "the mistress dances with joy." Note: The character "主" in the Song and Yuan editions reads "王," but here we follow the Jigugē edition.

恆。東壁餘光，數暗不明。主母嫉妬，亂我業事。震為東，伏艮為壁、為明，故曰餘光。兌昧故暗而不明。震為主，伏坤為母、為嫉妬，坤為事業、為我、為亂。○業事，汲古作事業，依宋元本，事詳《謙》之《屯》。

The hexagram Da Zhuang transforms into Heng. Lin Ci says: A faint light shines through the eastern wall, but it is dim and unclear; the mistress of the house harbors jealousy, causing my affairs to become chaotic. This is an ominous sign of internal discord and loss in business. Shang Binghe explains: Heng has Xun below and Zhen above. Zhen represents the east, and the concealed Geng under Zhen signifies walls and brightness, hence "a faint light from the eastern wall." Xun conceals Dui, which is dark and unclear, thus "dim and unclear." Zhen represents the master, and the concealed Kun under Zhen signifies the mother and jealousy. Kun also represents affairs, myself, and chaos, forming "the mistress of the house harbors jealousy, causing chaos in my affairs." Note: The term "业事" in the Jigujia edition is "事业," here following the Song and Yuan editions. The context of this Lin Ci is detailed in the entry for Qian transforming into屯.

遯。剛柔相傷，火爛銷金。雕鷹制兔，伐楚有功。通《臨》。遯陰消陽，臨陽消陰，故曰剛柔相傷。乾金，艮為火，陰在下消陽，故曰火爛銷金。艮為黔喙、為雕鷹，震為兔、為楚、為伐，震樂，故伐楚有功。

The hexagram Da Zhuang transforms into Dun. Lin Ci says: The strong and the weak injure each other; fierce fire melts metal; the hawk captures the rabbit, and the army attacks Chu and achieves victory. The first two lines are ominous, while the last two are auspicious, indicating a situation where initial setbacks lead to eventual success. Shang Binghe explains: Dun and Lin are complementary. Dun represents the advancing yin energy eroding yang, while Lin represents the advancing yang energy eroding yin. The two hexagrams are opposites, thus saying "the strong and the weak injure each other." Qian belongs to metal, Gen represents fire, and the yin line below erodes the yang line, hence "fire melts metal." Gen represents "birds with black beaks" (sharp-beaked fierce birds), hence the image of the hawk; Lin's Zhen represents the rabbit, Chu, and military campaigns, and Zhen signifies joy, hence "achieving victory in attacking Chu."