Commentary on Jiao's Forest of Changes, Volume 10

晉。鄭國讒多，數被楚憂。征夫愁苦，民困無聊。坤為國、為平，故曰鄭國。鄭，町也，地多平町町然也。離上下兩兌口相背，故曰讒多。大壯震木為楚，坎為憂，震為征夫，坎為愁苦，坤為民，坎困故無聊。○征夫，宋元本作商人，依汲古。

The hexagram Tai Zhuang transforms into Jin. Lin's interpretation says: There are many slanderers in the state of Zheng, and the state has repeatedly suffered from the harassment of Chu. The soldiers who go to war are full of sorrow, the people are in hardship, and life has no support. This is an ominous sign of a country in chaos and the people in distress. Shang Binghe explains: Jin has the hexagram Kun below and Li above. Kun represents the state and peace, so it takes the image of Zheng. "Zheng" is "ting," meaning that area has flat land like a field. The upper trigram Li contains two Dui above and below, and Dui represents the mouth. Two mouths facing opposite directions indicate many slanderers. The original hexagram Tai Zhuang has Zhen, which belongs to wood and represents Chu. Kan represents worries, Zhen represents soldiers going to war, Kan represents sorrow, Kun represents the people, and Kan also signifies being trapped, so it says "no support," meaning no place to rely on. Note: The term "zhengfu" in the Song and Yuan editions is "shangren," but here we follow the Jiguguo edition.

明夷。弓矢斯張，把彈弦折。丸發不至，道遇患害。坎為弓、為矢，震為張，坎為彈、為弦、為折，故曰把彈弦折。坎為丸，坎陷故不至。震為道，坎為患害。○斯，宋元本作其，依汲古。

The hexagram Da Zhuang transforms into Ming Yi. Lin Ci says: The bow and arrow are both drawn, the hand holds a slingshot, but the string is broken; the stone is shot but does not reach the target, encountering danger on the way. This is an ominous sign of insufficient strength and encountering danger on the way. Shang Binghe explains: Kan represents the bow and the arrow, Zhen represents being drawn; Kan also represents the slingshot, the bowstring, and the breaking of it, so it is said 'breaking the bowstring'. Kan represents the stone, and Kan governs sinking, so it cannot reach the target. Zhen represents the path, and Kan represents danger, together forming 'meeting danger on the path'. Note: The character '斯' in the Song and Yuan editions is '其', but here we follow the Jigugē edition.

家人。舉觴飲酒，未得至口。側弁醉酗，拔劍斫怒，武侯作悔。通《解》。坎為酒、為飲，震為觴、為舉、為口，震伏故未得至口。艮為弁，艮覆故曰側弁。離為惡人，故醉酗。坎為七、為劍，震為拔、為怒、為斫，故曰拔劍斫怒。震為武，坎為悔，故曰武侯作悔。按：《小雅》："賓之初筵，賓既醉止，載號載呶"，又曰"側弁之俄，屢舞傞傞"，乃衛武公飲酒悔過之詩，故曰武公作悔。○弁，汲古作棄，依宋元本。斫，宋元本作相，依汲古。

The hexagram Great Strength changes into the hexagram Family. Lin Ci says: raising a cup to drink, but the wine has not yet reached the mouth; the hat is tilted to one side, and after getting drunk, one becomes unruly, drawing a sword in anger and slashing wildly—afterwards, Wei Wugong deeply regretted this drinking episode. This is a sign of indulging in alcohol and losing virtue, followed by regret. Shang Binghe explains: the hexagram Family is in mutual opposition with the hexagram Release. The trigram Kan represents wine and drinking, while Zhen represents the cup, lifting, and the mouth; since Zhen is hidden, the wine does not reach the mouth. The trigram Gen represents the hat, which is a leather cap; Gen takes the image of covering, and when the hexagram is inverted, the hat tilts, hence 'tilted hat'. The trigram Li represents a wicked person, so after getting drunk, one becomes unruly. Kan represents the number seven and the sword, while Zhen represents drawing, anger, and cutting, hence 'drawing the sword in anger and slashing'. Zhen represents Wu, and Kan represents regret, hence 'Wu Hou (Wu the Duke) feels regret'. The reference is to the 'Book of Songs, Xiao Ya, Bin Ci Chu Yan': when guests first entered the banquet, they still observed propriety, but after getting drunk, they shouted and made a commotion, their hats tilted, and they danced continuously. This poem was written by Wei Wugong after he had lost control in drinking and then regretted it, hence Lin Ci says 'Wu Hou feels regret'. Notes: In the Ji Gu Ge edition, '弁' is written as '弃', but here we follow the Song and Yuan editions; in the Song and Yuan editions, '斫' is written as '相', but here we follow the Ji Gu Ge edition.

睽。蒼鷹群行，相得旅前。王孫申公，驚奪我雄。北天門開，神火飛災。如不敬信，事入塵埃。此用遇卦象。伏艮為鷹，震色青，故曰蒼。伏坤為群，震為行、為旅，旅者，侶也，言結為伴旅而前行也。震為王公，艮為孫、為明，故為申，故曰王孫申公。震為驚，艮手為奪，震為武、為雄，伏坤為北，艮為天門，震為開，故曰北天門開。震為神，艮為火、為災、為飛，故曰神火飛災。乾為信，坤為疑，艮為塵埃。○宋元本缺此林。

The hexagram Da Zhuang transforms into Kui. Lin's interpretation says: A group of苍鹰 fly together, joining together as companions to move forward; the Prince Shenggong was startled, taking away my雄鹰. The northern Heaven Gate is wide open, divine fire falls from the sky causing disaster; if one does not maintain reverence and sincerity, the matter will ultimately turn to dust. This is a case of first being taken away then disaster, indicating the need to be cautious and respectful. Shang Binghe explains: This uses the image of the encountered hexagram (the primary hexagram encountered in divination, which is Da Zhuang here). The hidden Gen represents the eagle, and the color of Zhen is green, hence '苍鹰'. The hidden Kun represents a group, and Zhen represents movement and travel; 'travel' means companions, indicating forming companions to move forward together. Zhen represents a prince or noble, Gen represents a younger son and brightness, 'brightness' gives rise to the character '申', hence 'Wang Sun Shen Gong'. Zhen represents alarm, Gen represents hands, which can take away; Zhen represents martial strength and a male eagle. The hidden Kun is in the north, Gen represents the Heaven Gate, and Zhen represents opening, hence 'the northern Heaven Gate opens'. Zhen represents a deity, Gen represents fire, disaster, and flying, hence 'divine fire falls causing disaster'. Qian represents sincerity, Kun represents doubt, and Gen represents dust. Note: The Song edition and Yuan edition do not include this Lin's interpretation.

蹇。穿屋相宜，利倍我北。循邪詭道，逃不可得。南北望邑，遂歸入室。艮屋，坎為穿，故曰穿屋。坎為北，巽利坤我，故曰利倍我北。坎為邪，艮為道，震往為逃，震覆故不得逃離。南坎北離，目為望，艮為邑，故曰南北望邑。坎為室，故曰入室。○屋，宋元本作空，依汲古。逃，汲古作迎，依宋元本。

The hexagram Da Zhuang transforms into Jian. Lin Ci says: Digging through the roof and walls is also appropriate; going north brings double profit; following a wrong path with cunning schemes, one wishes to escape but cannot; looking north and south at the city, in the end one returns to one's own house. This is an image of seeking profit and gaining it, yet sinister schemes cannot be escaped. Shang Binghe explains: Jian has the hexagram Gen below and Kan above. Gen represents a house, and Kan represents digging, so it is said 'digging through the house'. Kan is in the north, Xun represents profit, and Kun represents me, so it is said 'profit doubles in the north'. Kan represents wrongness, Gen represents a path, and Zhen represents going forward, hence escape; since Zhen also represents overturning, one cannot escape. The south represents Kan, the north represents Li, looking north and south, Gen represents the city, so it is said 'looking north and south at the city'. Kan represents a room, so it is said 'entering the room'. Notes: The term 'house' in the Song and Yuan editions reads 'empty', here following the Jigugē edition; the term 'escape' in the Jigugē edition reads 'meet', here following the Song and Yuan editions.

解。壽如松喬，與日月俱。常安康樂，不罹禍憂。此用《大壯》象。伏艮為壽、為松喬，赤松子，王喬，皆古仙人名。艮日兌月，艮為常、為安，震為康樂，在外故不憂。

The hexagram Da Zhuang transforms into Jie. Lin's interpretation says: "Life span is like Chi Songzi and Wang Zi Qiao, enduring as the sun and moon; long-term security, peace, and happiness, without suffering misfortune or worry." This is a rare extremely auspicious statement in the entire text. Shang Binghe explains: this interpretation uses the image of the primary hexagram Da Zhuang. The hidden trigram Gen represents longevity, pine trees, and qiao - Chi Songzi and Wang Zi Qiao are names of ancient immortals. Gen represents the sun, Dui represents the moon; Gen represents constancy and peace, Zhen represents joy and happiness; Zhen is in the outer trigram, so misfortune and worry do not enter, hence it says "not suffering misfortune or worry."

損。出門望東，伯仲不來。疾病為患，使母憂嘆。艮門、震出、震東，艮為觀，故曰望東。震為伯，艮止故不來。坤為疾病、為患、為憂、為母，震為嘆也。

The hexagram Da Zhuang transforms into Sun. Lin Ci says: Going out the door to look east, the elder brother and second brother still do not return; someone in the family falls ill, causing the mother to worry and sigh. This is a凶 omen of family separation and illness accompanied by sorrow. Shang Binghe explains: Gen represents the door, Zhen signifies going out, and Zhen is also in the east; Gen represents looking, so it is said 'look east'. Zhen represents the elder brother, while Gen signifies stopping, hence 'not returning'. Kun represents disease, calamity, sorrow, and mother, and Zhen represents sighing.

益。太姒之孫，周文九子。咸遂受成，寵貴富有。坤為母后，故曰太姒。艮為孫，太姒者，文王之妃。詩"太姒嗣徽音"是也。《春秋傳》曰武王同母弟八人，是並武王為九子也。震為周，坤為文，震為子，數九，故曰九子。艮為成，坤為受，艮為寵貴，坤為富有，言太姒教誨諸子，成武王周公之德而富貴。○姒，汲古作姬，依宋元本。

The hexagram Da Zhuang transforms into Yi. Lin Ci says: The descendants born from Tai Si, that is, the nine sons of King Wen of Zhou, all achieved virtue, were honored and prosperous. This is a great auspicious sign indicating flourishing descendants. Shang Binghe explains: The hexagram Kun represents the queen mother, so the image of Tai Si is taken; the hexagram Gen represents the grandchildren. Tai Si was the principal wife of King Wen of Zhou. The "Great Odes" in the "Book of Songs" says, "Tai Si continues the noble virtue," praising her. The transmitted text of the "Spring and Autumn Annals" says that King Wu of Zhou had eight brothers of the same mother, making a total of nine sons when including King Wu himself. The hexagram Zhen represents Zhou, Kun represents Wen, Zhen represents the son, and the number of Zhen is nine, so it is said "nine sons." Gen represents completion, Kun represents receiving, Gen represents honor and status, and Kun represents wealth. The whole passage refers to Tai Si educating her sons, achieving the virtue of King Wu and the Duke of Zhou, thus enjoying wealth and honor. Note: In the Ji Gu Ge edition, "Si" is written as "Ji," but here we follow the Song and Yuan editions.

夬。桃李華實，累累日息。長大成熟，甘美可食，為我利福。兌為反巽，巽木故曰桃李。兌為華，《大過九五》"枯楊生華"是也。乾為木果，故曰實，重乾故累累日息。乾為日、為長大、為美好，兌為食，乾為福，伏坤為成熟、為我、為利。○累累，宋元木作累累，依汲古。

The hexagram Great Strength changes into the hexagram决. The line statement says: peach trees and plum trees bloom and bear fruit, growing in clusters day by day; when they mature, they are sweet and delicious, bringing me benefit and good fortune. This is a favorable omen of gradual success. Shang Binghe explains: the hexagram决 has the trigram Heaven above and the trigram Lake below. Lake is the reverse of the trigram Wind, meaning the trigram Wind turned upside down; Wind belongs to wood, hence the image of peach and plum trees. Lake represents flowers, as seen in the line statement of the hexagram Great Excess at the fifth line, "Withered elm trees sprout flowers." Heaven represents the fruit on the tree, so it is said "fruit." The trigram Heaven is repeated in the hexagram, hence "growing in clusters day by day." Heaven represents the sun, growth, and beauty; Lake represents food, Heaven represents good fortune; the hidden trigram Earth in Heaven represents maturity, me, and benefit. Note: The character "lěi lěi" is written as "lěi lěi" in the Song and Yuan editions (the characters are slightly different in form, and it is now difficult to distinguish), here following the edition from Jigugong.

姤。昬禮不明，男女失常。行露反言，出爭我訟。通《復》。坤為昬、為禮，故曰昬禮不明。乾男坤女，姤坤消乾，復乾消坤，故男女失常。震為行，坤為水、為露，《詩》"厭浥行露"是也。震為言、為反，故曰反言，又言又乾為言，巽為覆兌，兌言與上乾言相背，故曰爭訟。《行露》詩 "何以速我訟"，用其事也。○昏，依元本，宋、汲古作婚。露反，依宋元本，汲古作路有，非。

The hexagram Great Strength changes into the hexagram Meeting. Lin's interpretation says: The wedding is conducted in a confused manner, and the way of male and female is out of order; like the poem "Traveling Dew," they turn against their previous words and end up in court disputes. This is an ominous sign of marital grievances and continuous litigation. Shang Binghe explains: The hexagram Meeting is opposite to the hexagram Returning. The hexagram坤 represents confusion (ancient people held weddings at dusk, so "hun" meaning dusk refers to marriage, hence "hunli" meaning wedding), and also represents rites, so it is said "the wedding is not clear." The hexagram乾 represents male, and the hexagram坤 represents female; the hexagram Meeting is when the yin of坤 gradually consumes the yang of乾 from below, while the hexagram Returning is when the yang of乾 gradually consumes the yin of坤 from below. The two hexagrams show opposite trends of yin and yang, hence "male and female lose their normal order." The hexagram震 represents movement, and the hexagram坤 represents water and dew. The poem "Traveling Dew" from the Book of Songs, "the dew is damp along the path," exactly matches this image. The hexagram震 represents speech and reversal, so it is said "reversal of words"; the hexagram乾 also represents speech, and the hexagram巽 is the reverse of the hexagram兑, so the speech of兑 is opposite to the speech of乾, leading to "dispute." The poem "Traveling Dew" includes the line "how can I quickly settle this lawsuit," and Lin's interpretation is based on this incident where a woman refused marriage and the male family initiated litigation. Note: The character "hun" follows the Yuan edition; the Song and Jigugong editions read "hun" as "hun." The phrase "lu fan" follows the Song and Yuan editions; the Jigugong edition reads "lu you," which is inappropriate.

萃。室穿敝漏，破桴殘缺。陰弗能完，瓦碎不全。艮為室，兌毀故穿，巽為敝漏，故曰室穿敝漏。伏震為桴，兌毀折故曰破桴、曰殘缺。坤為陰，兌折故弗完，故瓦碎不全。艮為瓦也。

The hexagram Da Zhuang transforms into Cui. Lin Ci says: The house has holes, is dilapidated and leaks; the rafters are broken and incomplete; even the eaves for shade are not fully protected, and the tiles are broken and not in pieces. This is an ominous sign of a ruined house. Shang Binghe explains: Gen represents the house, and Dui signifies destruction and breaking, hence the holes; Xun indicates decay and leakage, forming the phrase "the house has holes and leaks." The hidden Zhen represents the rafters, which are the short beams placed on the beams; since Dui is broken, it is said "broken rafters" and "incomplete." Kun represents yin, and since Dui is broken, it cannot be intact, hence the tiles are broken and not complete. Gen also represents tiles.

升。數窮廓落，困於厯室。往登玉堂，與堯侑食。中爻兌數十，坤納癸，亦數十，故曰數窮，坤虛故廓落。伏艮為室、為時，故曰厯室，震為往、為登、為王，伏艮為堂，故往登玉堂。震為帝，故曰堯。兌為食，震為侑，故曰與堯侑食。○堯，汲古作老，依宋元本。

The hexagram Da Zhuang transforms into Sheng. Lin Ci says: When the numerical sequence reaches its end, looking around one finds emptiness and desolation, trapped within the room of calculating the calendar and astronomical calculations; later, one ascends to the Jade Hall, accompanying Emperor Yao in dining. This is a favorable omen of first being confined and then achieving success, and moving from lowly status to high rank. Shang Binghe explains: The middle line and the interacting trigrams form Dui, which corresponds to the number ten; the earth trigram Kūn contains the heavenly stem Gui, which is also the tenth stem. Reaching the number ten signifies the end, hence 'number exhausted'. The Kūn trigram is empty and hollow, hence 'empty and desolate'. The hidden trigram Gen represents a building and a time period, combining to form the room of calculating the calendar and astronomical calculations, hence 'calendar room'. The trigram Zhen signifies movement, ascending, and kingship; the hidden Gen trigram represents a hall, hence 'ascending to the Jade Hall'. Zhen represents the emperor, hence using Yao as the symbol. Dui represents food, and Zhen signifies accompanying in eating, hence 'dining with Yao'. Note: The text in the Ji Gu Ge edition reads 'Lao', but this version follows the Song and Yuan editions.

困。道溼為坑，輪陷躓僵。南國作諱，使我多畏。伏震為道，下坎，故道溼，故為坑。坎為輪、為陷、為躓、為僵，離為南，伏艮為國，坎為諱，諱，避也，言南國禁忌多也。坎為畏，困正互兩坎，故多畏。○輪，依汲古，宋元本作輸。

The hexagram Da Zhuang transforms into Kun. Lin Ci says: The road is muddy and forms pits, the cart wheel gets stuck, and people fall and lie motionless. The southern country has many taboos, making me anxious everywhere. This is a凶 omen of difficult steps. Shang Binghe explains: The hidden trigram Zhen represents the road, and the lower trigram Kan is water, so the road is damp and forms water pits. Kan represents the cart wheel, sinking, stumbling, and lying still. Li is in the south, the hidden Gen represents the country, and Kan represents taboo; 'taboo' means to avoid and be cautious, meaning the southern country has many prohibitions. Kan also represents fear. The main and interacting trigrams of Kun all contain Kan, so it is said 'many fears'. Note: 'wheel' follows the Ji Gu Ge edition; the Song and Yuan editions read 'loss'.

井。鰥寡孤獨，福祿苦薄。入室無妻，武子悲哀。通《噬嗑》。艮為鰥，巽為寡，坎為孤獨，震為福祿，坎為薄，故曰福祿苦薄。坎為室，巽入，離為坎妻，坎失，故入室無妻。震為武人，井正覆皆兌口，故曰悲哀。《左傳襄二十五年》："崔杼取棠姜，筮得入其宮不見其妻凶"，困三繇詞，林用其事。○武，汲古訛我，依宋元本。

The hexagram Da Zhuang transforms into Jing. Lin's statement says: widowers, widows, orphans, and the elderly alone, with meager blessings and misfortune; entering the house but not seeing a wife, the warrior feels sorrow. This is a great凶 omen of losing a spouse and being alone. Shang Binghe explains: Jing and Shi He are complementary. Gen represents a widower, Xun represents a widow, and Kan represents loneliness; Zhen represents blessings and禄, and Kan signifies meagerness, hence the saying "blessings and禄 are meager." Kan represents the house, and Xun represents entering; Li originally pairs with Kan in water and fire, being Kan's spouse, but since Kan is lost, it is said "entering the house but not seeing a wife." Zhen represents a warrior; the hexagram Jing, when viewed upright or inverted, forms the trigram Dui, hence the saying "sorrow." The reference is from the Zuo Zhuan, Xianggong 25th year: Qi's Cui Zhu wanted to marry Tang Jiang, and the divination resulted in "entering the palace, not seeing his wife, ominous." This is the line statement of Kun's nine in the third. The note says: "Wu" in the Ji Gu Ge edition is mistakenly written as "Wo," and this version follows the Song and Yuan editions.

革。舉袂覆目，不見日月。衣衾杖機，就其夜室。通《蒙》。震為袂、為舉，艮為目，《士喪禮》"幎目用緇，尺二寸"注：覆目者也，坎隱故覆目，故不見日月。艮日坎月也。坤為衣衾，震木為杖，艮為幾，故曰衣衾几杖。坎為夜室，古以坎有棺橔象，就夜室者言死也。首句似用吳王夫差幎目而死事。○袂，宋元本作被，依汲古。

The hexagram Great Strength transforms into the hexagram Revolution. Lin Ci says: "Lift the sleeve to cover the eyes, and no longer see the sun and moon; prepare the shroud, the pillow, and the staff and table, and enter that room of long night." This is an omen of death, a great misfortune. Shang Binghe explains: The hexagram Revolution is opposite to the hexagram Enlightenment. Zhen represents the sleeve and lifting, Gen represents the eyes. The "Rites of the Rituals for the Burial of a Gentleman" says, "The covering for the eyes is made of black silk, two inches long," and Zheng Xuan's commentary explains that this is the black cloth used to cover the dead person's face. Kan represents concealment, so covering the eyes leads to not seeing the sun and moon—Gen represents the sun, Kan represents the moon.坤 represents clothing and coverings, Zhen belongs to wood, representing the staff; Gen represents the table, so the commentary mentions "clothing, shroud, table, and staff," which differs slightly in word order from Lin Ci's "staff and table." Kan represents the room of long night; ancient people regarded Kan as symbolizing the coffin and coffin lid. So "entering the night room" means death. The first sentence seems to refer to the story of King Fuchai of Wu, who covered his face with a cloth before dying. Notes: The character "mèi" (sleeve) is written as "bèi" (covering) in the Song and Yuan editions, but here we follow the Jigugē edition.

鼎。長尾踒跎，畫地為河。深不可涉，絕無以北，憫然憤息。通《屯》。艮為尾，巽為長，下互坤形長，故曰長尾，踒跎當為委佗。《詩》"委委佗佗"是也，所以形容長尾。坤為地、為河，艮手為畫，上坎水下坤水，故深不可涉。坎為北，兌折，故絕無以北。坎為憫、為憤、為太息。

The hexagram Da Zhuang transforms into Ding. Lin Ci says: A long tail meandering and dragging along, drawing a line on the ground forms a river; the water is too deep to cross, the path to the north is completely cut off, one can only sigh in frustration. This is an ominous sign of blocked forward progress. Shang Binghe explains: Ding and Tun are complementary. Gen represents the tail, Xun represents length; the lower trigrams form Kun, which is long in form, hence 'long tail.' 'Wuo tuo' should be 'wei tuo,' as in 'wei wei tuo tuo' from the Shijing · Yong Feng · Junzi Xie Lao, describing the long tail meandering and spreading out. Kun represents earth and river, Gen represents hand, which can draw on the ground; above there is Kan water, below there is Kun water, hence the depth that cannot be crossed. Kan is in the north, and Dui signifies breaking, hence 'no path to the north.' Kan also represents compassion, frustration, and sighing.

震。晨風文翰，大舉就溫。昧過我邑，羿無所得。震旦為晨，伏巽為風，伏離為文，震為羽翰，故曰晨風文翰。《詩》"鬱彼晨風"《傳》：晨風，鸇也。《周書王會篇》："蜀人以文翰，文翰若皋雞"。艮為鳥，亦艮象也。震舉離溫，艮為邑、為我，坎為昧，故曰昧過我邑，言夜過也。離為惡人，故曰羿。離虛故無所得。羿，后羿，善射，纂[當作簒]夏，後氏者也。

The hexagram Da Zhuang transforms into Zhen. Lin Ci says: Morning wind birds and Wen Han birds fly high and soar toward a warm land; they pass over my city in the dim light of dusk, and the skilled archer Hou Yi fails to shoot them. This is a favorable omen indicating the ability to avoid harm. Shang Binghe explains: Zhen governs the east and the morning, hence it is called morning; the trigram Xun (wind) is contained within Zhen, as is Li (brightness), and Zhen represents wings, so it is said 'morning wind Wen Han'. The Book of Songs, Qin Wind, Morning Wind says 'the morning wind flies swiftly', and the Mao Tradition explains that the morning wind is Zhan, a fierce bird; the Lost Book of Zhou mentions that the people of Shu presented Wen Han, which resembles a Gaoj chicken. Gen represents birds, so this is also the image of Gen. Zhen represents raising up, Li represents warmth; Gen represents a city and 'I', and Kan represents darkness, hence it is said 'passing over my city in darkness'. Li represents wicked people, so Hou Yi is used as an example; Li is hollow in the center, hence 'nothing is obtained'. Hou Yi is a skilled archer who seized the government of the Xia dynasty, i.e., the ruler of the Youqiong clan (the bracketed text explains that the character 'zuan' should be read as 'cuan').

艮。出入節時，南北無憂。行者亟至，在外來歸。中爻震出坎入，艮為時、為節，震為南，坎為北、為憂，震樂故無憂。震為行、為亟，震反，故來歸。○來歸，宋元本作歸來，依汲古。

The hexagram Da Zhuang transforms into Gen. Lin's interpretation says: going out and coming in both conform to the proper time, traveling south and north brings no worries; travelers arrive quickly, and those away from home have all returned. This is a favorable omen indicating safe travel. Shang Binghe explains: the middle line and the interacting line Zhen indicate movement out, while the interacting line Kan indicates movement in; Gen represents time and regulation. Zhen is in the south, Kan in the north, and Kan also signifies worry; Zhen signifies joy, hence 'no worry'. Zhen represents movement and speed; when Zhen is reversed, it signifies returning, hence 'returning'. Note: The term 'come back' in the Song and Yuan editions is 'return', but here we follow the Jigugē edition.

漸。陽氏狂惑，季孫亂憒。陪臣執政，平子拘折，我心不快。互離為陽，伏震為狂，謂陽虎也。坎為惑，艮為季、為孫，離亂坎憒，故曰季氏亂憒，謂平子也。艮為臣僕，艮手為執，巽為政令，故曰陪臣執政。坎為平，震為子，坎為拘折，言平子被囚也。坎為心、為憂，艮為我，故曰我心不快。按：《左傳》"陽虎為季氏陪臣，專政作亂，囚季平子，欲殺之，遇救免"。

The hexagram Da Zhuang transforms into Zhan. Lin Ci said: The yang force is rampant and confused, and the Ji Sun family is in chaos; the officials of the officials have taken control of state affairs, and Ji Pingzi was imprisoned and humiliated, which made me very unhappy. This is an ominous sign of inverted order. Shang Binghe explained: The interacting trigrams contain Li, which represents yang, and is used to refer to the surname 'Yang'; the hidden trigram Zhen represents madness, referring to Yang Hu. Kan represents confusion, Gen represents Ji and Sun; Li signifies disorder, and Kan signifies confusion, so it is said 'Ji Shi is in chaos and confusion,' referring to Ji Pingzi. Gen represents officials and servants, and Gen also represents hands, which can hold, while Xun represents government orders, so it is said 'the officials of the officials are governing.' Kan represents Ping, Zhen represents Zi, and Kan also represents imprisonment and humiliation, meaning Pingzi was imprisoned. Kan represents the heart and worry, and Gen represents me, so it is said 'my heart is not pleased.' This reference is found in the Zuo Zhuan: Yang Hu was originally a servant of the Ji family, and to the king he was a 'minor official.' He, however, seized power, caused disturbances, and imprisoned Ji Pingzi, intending to kill him. Ji Pingzi was rescued and escaped.

歸妹。五烏六鴟，相對蹲跂。禮讓不興，虞芮爭訟。伏艮為烏、為鴟，坎數五，又卦數六，故曰五烏六鴟。震為立，故曰蹲跂。震決躁，兌附決，故禮讓不興。坎為憂虞，震為草莽，故曰虞芮。卦上震下兌，而震言與兌言相背，故曰爭訟。昔虞芮二國爭田不決，欲訟於西伯，及入周界耕，皆讓畔，乃慚而還。首句義未詳，八烏，星名。

The hexagram Da Zhuang transforms into Gui Mei. Lin Ci said: Five crows and six scops face each other, sitting opposite and confronting; the spirit of courtesy and yielding does not arise, and the states of Yu and Rui fought over a boundary dispute. This is a凶 omen of contention and discord. Shang Binghe explained: The hidden Gen represents crows and scops, and the number of Kan is five, while the hexagram number is six, hence "five crows and six scops." Zhen represents standing, hence "sitting upright." Zhen is decisive and restless, while Dui is attached and leads to rupture, so the spirit of courtesy and yielding does not arise. Kan represents worry and anxiety, hence "Yu"; Zhen represents grassland, hence "Rui," combining to form "Yu and Rui." The hexagram has Zhen above and Dui below, with the words of Zhen and Dui opposing each other, hence "contention." The anecdote: In the past, the states of Yu and Rui disputed over a boundary and could not reach an agreement, so they went to seek the judgment of the Western Lord (King Wen of Zhou). When they entered the territory of Zhou, they saw farmers mutually yielding their fields, and the people of Yu and Rui felt ashamed and returned. The exact meaning of the first sentence is unclear, and "eight crows" refers to a star name.

豐。顧念所生，隔在東平。遭離滿沸，河川決潰。幸得無恙，復歸相室。離目為顧，伏坎為念，震為生，坎為隔，震東坎平，故曰東平。互大坎為滿沸、為河川、為潰決、為病恙，震出故得無恙。坎為室，震為歸。○顧，汲古作願，依宋元本，此有故事，未能確指。末句汲古作復生歸室，依宋元本。

The hexagram Da Zhuang changes into Feng. Lin Ci says: One is preoccupied with thoughts of the parents who raised him, yet is separated from them in the east plain; on the way, he encounters a great flood, with rivers overflowing and breaking their banks; fortunately, he remains unharmed and finally returns to the chamber of the prime minister. This is an image of an adventure followed by safety. Shang Binghe explains: Li represents the eye, hence 'looking back'; the hidden Kan represents thinking; Zhen represents life, referring to one's parents who gave birth to him; Kan signifies obstruction; Zhen is in the east, and Kan represents levelness, hence 'east plain'. The lines two to five form a large Kan, which represents full and boiling water, rivers, breaking, and illness; Zhen signifies going out, so he remains unharmed. Kan represents a chamber, and Zhen signifies returning. Notes: The character 'gu' in the汲古阁 edition is 'yuan', here following the Song and Yuan editions; this Lin Ci should have a specific story, but it is no longer clear. The last sentence in the汲古阁 edition is 'fu sheng gui shi', here following the Song and Yuan editions.

旅。追獵東走，兔逃我後。吾銳不利，獨空無有。通《節》。震為追獵、為東走、為兔、為後，坎為棘，故為銳。巽為利，坎蹇，故不利。離虛故空無有，坎為獨也。

The hexagram Da Zhuang changes into Lu. Lin Ci says: Going east to pursue a hunt, the rabbit slips away from behind me; my weapon is not sharp, and I end up empty-handed. This is a凶 omen of labor without result. Shang Binghe explains: Lu and Jie are complementary. Zhen represents pursuit, going east, a rabbit, and the back; Kan represents brambles, thus symbolizing 'sharpness' (as in sharp thorns). Xun signifies benefit, but Kan indicates obstruction, so it is not favorable. Li is hollow in the center, hence 'empty'; Kan also signifies solitude.

巽。犬吠非主，上下膠擾。敵人襲戰，閔王逃走。伏艮為犬，震為鳴、為吠、為主，震伏，故曰非主。艮為上，震為下，坎為膏，為膠，離亂，故曰上下膠擾。震為人、為戰，三至上正反震艮相對，故曰敵人襲戰。坎為閔，震為王、為走，故曰閔王逃走。《戰國策》："樂毅伐齊，至濟西，閔王走莒"是也。○膠，依宋元本，汲古作渾。

The hexagram Da Zhuang changes into Xun. Lin's interpretation says: A dog barks at someone who is not its master, with upper and lower parts entangled and disturbed; enemy troops suddenly attack, and King Min of Qi abandons his country and flees. This is a great凶 omen of a country's fall and the king's death. Shang Binghe explains: The concealed Gen represents the dog, Zhen represents sound, barking, and the master; since Zhen is concealed, it is said 'not the master'. Gen is above, Zhen is below; Kan represents oil and glue, Li represents disorder, so it is said 'upper and lower are entangled and disturbed'. Zhen represents people and warfare; from the third line to the top line, looking forward or backward, Zhen and Gen face each other, so it is said 'enemy attacks and fights'. Kan represents Min, Zhen represents the king and running, so it is said 'King Min flees'. The reference is from "Zhan Guo Ce": Yan general Yue Yi attacked Qi, advancing to the west of the Ji River, and King Min of Qi fled to Ju City. Notes: 'glue' follows the Song and Yuan editions, while the Jigugong edition reads 'hun'.

兌。嵩高岱宗，峻直且神。觸石膚寸，千里蒙恩。通《艮》。艮為山，互坎為中，故曰嵩高。互震為東，故曰岱宗。艮為高峻，震為神、為觸，艮為石、為膚，故曰觸石膚寸。震為千里，坎為恩澤，故曰千里蒙恩。《公羊傳》："觸石而出，膚寸而合，不崇朝而雨遍天下者，惟泰山之云耳"。注：側手為扶，覆手為寸。膚寸皆艮象。

The hexagram Da Zhuang transforms into Dui. Lin Ci says: The lofty mountains stand tall, the sacred Mount Tai is revered, steep and upright with divine spirits; clouds touch the stones and rise, gathering inch by inch, benefiting all within a thousand miles. This is a great auspicious sign of widespread benevolence. Shang Binghe explains: Dui and Gen are complementary. Gen represents a mountain, with Kan in the middle, which is the central mountain, hence "Sungao" (lofty Mount Song); Zhen in the east, which is Mount Tai, hence "Daizong" (Mount Tai). Gen represents height and steepness, Zhen represents spirits and contact, Gen also represents stones and skin, hence "chushi fucun" (touching stones and gathering inch by inch). Zhen represents a thousand miles, Kan represents grace, hence "qianli meng'en" (benefiting all within a thousand miles). The story is found in the Commentary of the Gongyang School: clouds touch the stones and rise, gathering inch by inch, covering the whole world within a single morning, only the clouds of Mount Tai can do this. He Xiu's annotation says raising the palm is called "fu", and covering the palm is called "cun"; "fu" and "cun" both take Gen as the image of the hand.

渙。陳魚觀社，佷荒踰矩。為民開緒，亡其祖考。巽為魚，震為陳，艮為社、為觀，《春秋隱公五年》"公如棠陳魚而觀之"，又《莊二十三年》"如齊，公觀社，非禮也"，故曰佷荒踰矩，言荒淫踰越規矩也。坎為曲、為矩、為民，巽為緒，艮為壽，故曰祖考。坎失故亡其祖考。佷，音恆，有驕痴二義。《後漢蔡邕傳》"董卓自佷用"是也。○第二句汲古訛狼虎踰距，依宋元本。

The hexagram Da Zhuang transforms into Huan. Lin Ci says: Setting up fishing gear to watch fishing, running to worship the ancestral shrine, being arrogant and extravagant, exceeding the rules; giving the people a bad example, even abandoning the worship of ancestors. This is a凶 sign of the ruler losing his virtue. Shang Binghe explains: Xun represents fish, Zhen represents display, Gen represents the shrine and watching. The Spring and Autumn Annals records that Duke Yin of Lu went to Tang to set up fishing gear and watch fishing in the fifth year of Duke Yin's reign, and in the twenty-third year of Duke Zhuang's reign, Duke Zhuang of Lu went to the state of Qi to visit the ancestral shrine. Historians evaluated these actions as improper, thus saying "heng hu yu ju," meaning extravagant and exceeding the rules. Kan represents bending, rules, and the people; Xun represents the beginning, Gen represents longevity, so the image of "ancestral ancestors" is taken. Kan governs loss, hence "losing the ancestral ancestors." "Heng" is read as "heng," meaning both arrogance and foolishness. The Book of the Later Han, in the biography of Cai Yong, says that Dong Zhuo "self-heng yong," meaning stubborn and self-willed, using this character. Note: The second sentence in the Jigusha edition mistakenly reads "lang hu yu ju," but this version follows the Song and Yuan editions.

節。四壁無戶，三步一止。東西南北，利不可得。艮為壁，震卦數四，故曰四壁。坤為戶，坎塞坤故無戶。震為步，數三，故曰三步。艮止，坎數一，故曰一止。震東兌西，震南坎北，巽為利，巽覆，故利不可得。

The hexagram Da Zhuang transforms into Jie. Lin Ci says: All around are walls, with no entrance or exit; after taking three steps, one must stop for a moment; moving in all four directions, no benefit can be obtained. This is a凶 (auspicious) image of being restricted everywhere. Shang Binghe explains: Gen represents walls, and Zhen's number is four, hence "four walls." Kun represents doors and gates, but Kan blocks Kun, hence "no door." Zhen represents steps, and Zhen's number is three, hence "three steps"; Gen signifies stopping, and Kan's number is one, hence "one stop." Zhen is in the east, Dui in the west, Zhen in the south, and Kan in the north, with all four directions present; Xun represents benefit, but here Xun takes the reversed image, hence "benefit cannot be obtained."

中孚。求君衣裳，情不可當。觸諱西行，為伯生殃。君之上歡，得其安存。震為君，艮為求，震為衣裳、為健，故不可當。震為觸、為行，巽伏故曰諱。諱，避也。兌為西，故曰觸諱西行。震為伯、為生，兌折故生殃。震為君、為歡，艮為安，《春秋》："蔡昭侯如楚，有善裘，子常欲之，弗與，留楚三年，後蔡人聞之，固請獻之，遂得歸"。○上歡，汲古作上安，依宋元本。

The hexagram Da Zhuang transforms into Zhong Fu. Lin Ci says: To demand clothing and pelts from the sovereign, that greedy desire cannot be restrained; to violate taboos and go westward, bringing calamity to the master of Tsai. Later, the sovereign's anger turned to joy, and thus he was finally safe. This is an omen of first danger then good fortune. Shang Binghe explains: Zhen represents the sovereign, Gen represents seeking; Zhen represents clothing and being strong and vigorous, hence the saying 'cannot be resisted'. Zhen represents violating and moving; Xun is hidden and does not emerge, thus it is 'taboo', meaning to avoid. Dui is in the west, hence 'violating taboo and going west'. Zhen represents the elder brother and birth, Dui signifies destruction, hence 'causing calamity'. Zhen represents the sovereign and joy, Gen represents safety. The story is recorded in the Spring and Autumn Annals: Tsai Chao Hou went to the state of Chu to pay homage, carrying a fine pelt. The minister of Chu, Zi Chang, wanted it, but Tsai Hou refused, and thus was detained in Chu for three years. Later, when the people of Tsai heard the reason, they insisted that Tsai Hou present the pelt, and he was then allowed to return home. Notes: The text 'upper joy' in the Jigusha edition reads 'upper safety', but here we follow the Song and Yuan editions.

小過。春鴻飛東，以馬貿金，利可得深。震為春、為鴻、為飛、為東、為馬，巽為商旅，故曰貿。艮為金，故曰貿金。坎為深也。巽為利，利可得深，言得利多也。

The hexagram Da Zhuang changes into Xiao Guo. Lin Ci says: In spring, wild geese fly eastward, using a horse to trade for gold, and the profit can be substantial. This is a favorable omen for long-distance trade. Shang Binghe explains: Zhen represents spring, wild geese, flying, east, and horse; Xun represents merchants, hence "trade" or "transaction." Gen represents gold, so it is said "trade gold." Kan represents depth; Xun represents profit, "profit can be deep" means the profit is abundant.

既濟。禾生蟲蠹，遠自克賊，使我無得。此用遇卦象。震為禾、為生，巽為蟲、為賊，伏坤為我，坤虛故無得。

The hexagram Da Zhuang changes into Ji Ji. Lin's interpretation says: There are pests in the crops, gnawing their way from afar, causing great damage and resulting in a complete failure of the harvest. This is a凶 omen of agricultural loss. Shang Binghe explains: This uses the method of encountering a hexagram, meaning the primary hexagram Da Zhuang represents the situation. Zhen represents crops and growth, Xun represents insects and harm; the hidden hexagram Kun represents 'I', and Kun is empty, hence 'no gain'.

未濟。桀亂無道，民散不聚。背室棄家，遁逃出走。離為惡人，故曰桀。離為亂，震為道，坎隱故無道。坤為民、為聚，三爻間隔，故民散不聚。坎為室，艮為背，故曰背室。艮為家，坎失，故曰棄家。坎伏為遁，震走為逃也。凡震艮皆用半象。

The hexagram Da Zhuang changes into Wei Ji. Lin Ci says: King Jie of Xia was confused and tyrannical, the people dispersed and could not gather together; they abandoned their houses and homes, scattering and fleeing in all directions. This is a great凶 omen of the loss of the country and home. Shang Binghe explains: Li represents wicked people, so the image of King Jie of Xia is taken. Li indicates chaos, Zhen represents the way, Kan represents concealment, so it is said 'without the way'. Kun represents the people and gathering, the third line is separated from others, so it is said 'the people scatter and do not gather'. Kan represents the house, Gen represents the back, so it is said 'abandoning the house'. Gen represents the home, Kan indicates loss, so it is said 'abandoning the home'. The movement of Zhen and Gen in this passage uses 'half trigrams'—only taking two lines to form half of a trigram, without needing to complete three lines.

晉。銷鋒鑄耜，休牛放馬。甲兵解散，夫婦相保。坎為鋒耜，離火為銷、為鑄，離牛坎馬，艮止故休放。離為甲兵，坎水克火，故解散。坎夫離婦，坤聚艮安，故相保。

The hexagram of "Jin" itself. Lin's interpretation says: melt down weapons and recast them into plows and hoes, let oxen rest and return war horses to pasture; disband armor and weapons altogether, allowing couples to remain together and be safe. This is a great auspicious sign of ceasing warfare and cultivating culture, leading to universal peace. Shang Binghe explains: Kan represents military weapons and hoes, Li belongs to fire, which governs melting and casting; Li represents oxen, Kan represents horses; Gen signifies stillness, hence "rest" and "release." Li represents military arms, while Kan water can overcome Li fire, hence "disbanding." Kan represents husband, Li represents wife, Kun signifies gathering, and Gen signifies stability, hence "couples remain together and secure."

乾。一衣三冠，冠無所絆。元服不成，為身災患。乾為衣，卦數一，故曰一衣。晉艮為冠，數三，故曰三冠，艮下坤，坤坼，故曰冠無所絆、曰元服不成。坤為身、為災患。○第二三句宋元本作"無所加元，衣服不來"，身作我，均依汲古。

The hexagram Jin transforms into Qian. Lin's interpretation says: one piece of clothing is matched with three hats, but the hats have no place to tie around the head; the ceremonial cap for an adult's coming-of-age ceremony cannot be made, and instead brings disaster upon oneself. This is a bad omen of mismatch between name and reality, leading to calamity. Shang Binghe explains: Qian represents clothing, and the number of Qian is one, so it is said 'one piece of clothing'. In the primary hexagram Jin, Gen represents the cap, and the number of Gen is three, so it is said 'three caps'; below Gen is Kun, which represents splitting, so it is said 'the caps have no place to tie around' and 'the ceremonial cap cannot be made' — the ceremony of wearing the cap is called 'adding the original cap', and the original cap refers to the cap. Kun represents the body and disaster. Notes: The second and third sentences in the Song and Yuan editions read 'no place to add the original cap, the clothing does not come', and the character 'body' is written as 'I', here we follow the edition from Jigugewang.

坤。百足俱行，相輔為強。三聖翼事，王室寵光。詳《屯》之《履》、《比》之《無妄》，履用伏象。謙與無妄皆以震為足，此則以坤形象百足蟲，坤為百也。

The hexagram Jin transforms into Kun. Lin's interpretation says: the centipede has many legs, all moving together, supporting each other and thus becoming strong; three sages assist the king's affairs, so the royal house thus enjoys honor and favor. This is a great auspicious sign of mutual assistance. Shang Binghe explains: the detailed explanation of this line can be found in the lines of Zun and Lu, and Bi and Wuwang. The line of Lu uses the hidden image. Both Qian and Wuwang use Zhen as the foot, but here it uses the form of Kun to symbolize the centipede, as Kun governs a hundred.

屯。魚蛇之怪，大人憂懼。梁君好城，失其安居。坤為魚、為蛇，坎為怪，震為大人，坎為憂懼，震為君，震木為梁，故曰梁君。艮為城，正覆艮，故曰好城。艮為安居，坎失，故曰失其安居。元本注：春秋：梁君好城而弗處，卒亡其國。

The hexagram Jin transforms into Tun. Lin Ci says: strange creatures such as fish and snakes appear, causing the great person to feel anxious and fearful; the ruler of Liang Kingdom is obsessed with building walls, yet loses his place of safety. This is a disastrous omen of futile effort leading to downfall. Shang Binghe explains: Kun represents fish and snakes, Kan represents strange phenomena, Zhen represents the great person, and Kan also signifies anxiety and fear. Zhen represents the ruler, and since Zhen belongs to wood, it is referred to as 'beam ruler'. Gen represents a city, and since the hexagram structure is either upright or inverted Gen, it indicates repeated construction, hence 'good city'. Gen signifies a place of residence, while Kan signifies loss, thus 'losing his place of residence'. The original commentary from the Yuan edition cites the Spring and Autumn Annals: the ruler of Liang Kingdom loved building walls but did not reside there, ultimately leading to the kingdom's downfall.

蒙。少無韁輔，長不見母。勞心遠思，自傷憂苦。艮為少，兌為輔、為剛，兌伏故無。震為長，坤為母，坎隱故不見。坎為勞、為心、為思、為憂苦。

The hexagram Jin transforms into Meng. Lin Ci says: In childhood there is no strong support, and in adulthood one cannot see the mother; one toils and ponders far away, feels sorrow alone, and is filled with worry and distress. This is a凶 portent of being lonely and without support. Shang Binghe explains: Gen represents youth, Dui represents assistance and strength; Dui is hidden and does not emerge, hence 'no'. Zhen represents growth (becoming an adult), Kun represents the mother; Kan is hidden, hence 'not seeing'. Kan represents toil, the heart, thought, worry, and bitterness.

需。前涉溽暑，解不可取。離門二里，敗我利市。老牛病馬，去之何悔。乾為前、為行，離為暑，與坎連，故曰溽暑。解懈同。《詩大雅》"不解於位"注：怠惰也，坎勞故曰解不可取。乾為門，兌卦數二，故曰離門二里。巽為利市，二至四巽覆，故敗我利市。離為牛，乾老故曰老牛。乾為馬，坎病，故曰病馬。坎為悔，在外，故去之無悔。○門二，宋元本作河三，依汲古。涉，汲古作不，依宋元本。

The hexagram Jin transforms into the hexagram Xu. The interpretation says: going forward requires wading through a humid and hot summer climate, and slackness is absolutely unacceptable; only two li away from the gate, it ruined my business profits; leading an old ox and a sick horse, getting rid of them is not worth lamenting. This is an image of hard work and decisiveness. Shang Binghe explains: Qian represents the front and movement, Li represents summer heat, connected with Kan water, so it is called "ru shu," meaning humid and hot. "Jie" and "xie" are interchangeable. In the "Book of Songs, Da Ya, Jie Le," "bu jie yu wei" refers to negligence; Kan represents labor, so "jie bu ke qu" means one cannot be slack. Qian represents the gate, and Dui's hexagram number is two, so it is said "two li away from the gate." Xun represents profit, and the lines two to four form an inverted Xun, so it is said "ruined my profit." Li represents the ox, Qian represents old age, so it is said "old ox"; Qian represents the horse, Kan represents illness, so it is said "sick horse." Kan represents regret, and Kan is in the outer trigram, so getting rid of them is not worth regretting. Notes: In the Song and Yuan editions, "men er" is written as "he san," here following the Jigugē edition; in the Jigugē edition, "she" is written as "bu," here following the Song and Yuan editions.

訟。君明有德，登天大祿。佈政施惠，以成恩福。中子南遊，翱翔未復。乾為君、為德，離火為明，乾為天、為大祿，巽為政命，巽風為佈施，乾為恩福。坎為中男，乾為南、為行，故曰中子南遊。離為飛，故曰翱翔，坎陷故曰未復，言未歸也。○成，宋元本作感，依汲古。

The hexagram Jin transforms into Song. Lin Ci says: The sovereign is wise and virtuous, ascending to heaven and enjoying great blessings; issuing decrees and widely bestowing favors, achieving a vast realm of grace and prosperity. The second son travels south far away, soaring abroad and will not return for a while. Overall it is auspicious, but the last line leaves a slight lingering of not returning. Shang Binghe explains: Qian represents the sovereign and virtue, Li belongs to fire, which signifies brightness; Qian represents heaven and great blessings; Xun represents decrees, and Xun wind signifies spreading and giving, while Qian represents grace and blessings. Kan represents the middle son, Qian in the south signifies movement, so it is said 'the middle son travels south'. Li represents flying, so it is said 'soaring'; Kan signifies a fall, so it is said 'not returning', meaning he has not yet come back. Notes: The character 'cheng' in the Song edition and Yuan edition is 'gan', but this follows the Jigugē edition.

師。嘵然唯諾，敬上尊客。執恭除患，禦侮致福。坎正反兩兌口，震為聲，故曰嘵然唯諾。震為客，伏乾為貴，故曰尊容。乾惕為敬，坎為患，震解故除患。坤為御、為侮，震樂故致福。

The hexagram Jin transforms into Shi. Lin Ci says: The sound of responding and answering comes and goes, showing respect to superiors and honoring guests; maintaining oneself with propriety can eliminate calamities, repel external troubles and bring good fortune. This is a favorable omen of self-preservation through respect. Shang Binghe explains: The original and reversed forms of Kan both become two Dui mouths, and Zhen represents sound, hence the phrase "xiao ran wei nu" (a clamor of responses). Zhen represents guests, and the concealed Qian represents nobility, so the commentary refers to "zun rong" (respectful appearance), slightly differing from Lin Ci's "zun ke" (respecting guests). Qian signifies vigilance, thus representing respect; Kan signifies calamity, and Zhen signifies dispersion, hence the ability to remove calamities. Kun signifies defense and external troubles, and Zhen signifies joy, hence the ability to attract good fortune.

比。黍稷禾稻，垂秀方造。中旱不雨，傷風病藁。坤為茅茹，故為黍稷禾稻。造，作也，言苗秀興起也。坎為中、為雨，艮火故中旱不雨。坤為風，故傷風病藁。

The hexagram Jin transforms into Bi. Lin Ci says: Millet, sorghum, wheat, and rice are all in the stage of flowering and budding, but on the way they meet drought and no rain, and are damaged by wind, leading to withering and disease. This is a凶 omen indicating a poor harvest. Shang Binghe explains: The trigram Kun represents herbs like Mao Ru, thus taking the image of millet, sorghum, wheat, and rice. "Zao" means to arise, referring to the growth of the grain stalks in the budding stage. Kan represents the center and rain, while Gen belongs to fire, hence the drought in the middle. Kun represents wind, so it is said "shang feng bing gao" — damaged by wind leading to withering and dryness.

小畜。三羸六罷，不能越跪。東賈失馬，往返勞苦。通《豫》。震數三，坎數六，坎病故羸，坎勞故罷。震為越跪、為東、為賈、為馬，坎失故失馬。震為往反，坎為勞苦。○羸，宋本作嬴，依元本、汲古。

The hexagram Jin transforms into Xiao Xu. Lin's interpretation says: three times weak and frail, six times exhausted and weary, unable even to take a step or kneel; going east for business and losing the horse, toiling back and forth only brings hardship. This is a凶象 (auspicious omen) of fruitless toil. Shang Binghe explains: Xiao Xu and Yu are yin-yang counterparts. The number of Zhen is three, the number of Kan is six; Kan represents illness, hence 'leng' (weak and frail), meaning thin and weak; Kan represents labor, hence 'ba' (exhausted), meaning tired and weary. Zhen represents crossing over, kneeling, east, merchants, and horses; Kan represents loss, hence 'losing the horse'. Zhen represents going back and forth, and Kan represents hardship. Note: The original text in the Song edition reads 'ying' instead of 'leng', but this version follows the Yuan edition and Jigugong edition.

履。倚立相望，引衣欲裝。陰雲蔽日，暴雨降集。使道不通，阻我歡會。通《謙》。震為倚立，艮為望，正反艮故曰相望。坤為衣裳，艮手為引、為裝，裝朿也。坤為陰雲、為蔽，離日，故陰雲蔽日。坎為暴雨、為降集。震為道，坎塞故不通，故阻我歡會。坤我震歡也。○裝，宋元本作莊。降，宋本作祈，元本作所。阻，宋元本作降。會，元本作惠。五六句宋元本倒置，均依汲古。

The hexagram Jin transforms into the hexagram Li. Lin Ci says: leaning against the gate, looking around, pulling up one's clothes to prepare for departure; dark clouds cover the sun, heavy rain pours down, blocking the road, thus interrupting our joyous meeting. This is a凶 sign indicating an obstacle to good things. Shang Binghe explains: Li and Qian are complementary. Zhen represents leaning and standing, Gen represents looking; whether viewed upright or inverted, it is Gen, hence 'looking at each other'. Kun represents clothes, Gen represents hands, hands can pull and bind, 'preparing' means bundling up. Kun represents dark clouds and obstruction, Li represents the sun, hence 'dark clouds covering the sun'. Kan represents heavy rain and pouring down. Zhen represents roads, Kan signifies blockage, hence the road is blocked, thus interrupting the joyful meeting. Kun represents me, Zhen represents joy. Notes: In the Song and Yuan editions, 'preparing' is written as 'zhuang', 'pouring' as 'qi', and 'blockage' as 'jiang'; 'meeting' is written as 'hui' in the Yuan edition; the fifth and sixth lines are reversed in the Song and Yuan editions — all these are followed according to the Ji Gu Ge edition.

泰。高腳疾步，受肩善趨。日走千里，賈市有得。中爻震為足，故曰腳步，震躁，故高腳疾步、故善趨、故日走千里。震伏巽為賈市，巽利故有得。坤為受，伏艮為肩。○善，汲古作喜，依宋元本。

The hexagram Jin transforms into Tai. Lin Ci says: "Lifting the feet quickly and walking briskly, even when carrying something on the shoulders, one moves with ease; covering a thousand miles in a day, there is profit in trade." This is a favorable omen for merchants gaining profit. Shang Binghe explains: The middle line and interacting line form Zhen, which represents the foot, so it is said "steps." Zhen is characterized by restlessness, hence lifting the feet quickly, being quick in movement, and covering a thousand miles in a day. Zhen contains Xun, which represents merchants and trade, and Xun signifies profit, hence "there is gain." Kun represents receiving, meaning bearing a burden; the concealed line Xun represents the shoulder. Note: The "善" in the Jigusha edition is "喜," but this follows the Song and Yuan editions.

否。北風寒涼，雨雪益冰。憂思不樂，哀悲傷心。中爻巽風，坤為北，乾為寒、為冰雪，故曰北風寒涼，雨雪益冰。乾惕故憂，震樂震倒故不樂。坤為哀悲、為心。

The hexagram Jin transforms into the hexagram Po. Lin Ci says: Northern wind is cold and cool, and on top of the rain and snow comes more ice; worries are hard to dispel, one feels depressed and unhappy, sorrow reaches the heart. This is a凶 omen of severe cold and heavy worries. Shang Binghe explains: The middle line and interacting line form Xun, which represents wind; Kun is in the north, Qian represents cold and snow, so it is said 'Northern wind is cold and cool, rain and snow are followed by ice'. Qian indicates vigilance, thus causing worry; Zhen indicates joy, but when Zhen turns upside down, it becomes not joyful. Kun represents sorrow and the heart.

同人。貞鳥雎鳩，執一無尤。寢門治理，君子悅喜。離為鳥、為鳩，通《師》。坎為尤，數一，震樂故執一無尤。坤為門、為寢、為理，震為君子、為悅喜。○雎，宋元本作鳴，依汲古。

The hexagram Jin transforms into Tong Ren. Lin Ci says: The chaste magpie bird remains faithful and unswerving, without fault; the inner courtyard is well-ordered, and the gentleman is pleased. This is a favorable omen of harmonious family relations. Shang Binghe explains: Li represents birds and magpies. Tong Ren and Shi hexagrams are complementary. Shi's Kan represents fault, which is the number one; Zhen signifies joy, so it is said 'holding to one without fault'—remaining steadfast without causing trouble. Kun represents doors, chambers, and order; Zhen represents the gentleman and joy. Note: The character '雎' is 'ming' in Song and Yuan editions, but here it follows the Jigugē edition.

大有。蓼蕭露瀼，君子龍光。鳴鸞噰噰，福祿來同。通《比》。坤為薪、為蓼蕭，坎為露。艮為君子、為貴。龍，寵也，坤文為鸞，兌為鳴，乾為福祿。蓼蕭，義詳《恆》之《蹇》。○龍，汲古作寵，依宋元本。噰噰，宋元本作雍和，依汲古。

The hexagram Jin transforms into Da You. Lin Ci says: The reed grows on the grass, with heavy dew, the gentleman receives grace and shines with brilliance; the lark calls in harmony, and blessings and wealth arrive together. This is a great auspicious omen of receiving grace and gaining blessings. Shang Binghe explains: Da You and Bi are complementary. The earth (Kun) represents firewood and grass, hence the reed; the water (Kan) represents dew. The mountain (Gen) represents the gentleman and nobility. The character 'long' here is read as 'chong' (grace); the earth (Kun) has literary brilliance, hence the lark; the lake (Dui) represents calling, and heaven (Qian) represents blessings and wealth. The term 'Liao Xiao' comes from the Book of Songs, Xiao Ya, Liao Xiao, and its meaning is explained in the entry on Heng and Jian. Notes: The character 'long' is directly changed to 'chong' in the Ji Gu Ge edition, but here we follow the Song and Yuan editions which retain 'long'; the term 'yong yong' in the Song and Yuan editions is 'yong he', but here we follow the Ji Gu Ge edition.

謙。南行求福，與喜相得。封受上賞，鼎足輔國。震為行、為南，艮為求，震為福、為喜、為受，坤閉為封，艮為賞，陽在上，故曰上賞。震為足，數三，故曰鼎足。坤為國，艮伏兌，兌輔，故曰輔國。○封受，依宋本，汲古作受封。

The hexagram Jin transforms into the hexagram Qian. Lin Ci says: Going south to seek blessings, one meets with joy and good fortune; receiving a grant and obtaining the highest reward, like the three legs of a tripod supporting the country. This is a great auspicious sign of being in the right position and receivingofficial stipend. Shang Binghe explains: Zhen represents movement and residence in the south, and Gen represents seeking; Zhen represents blessings, joy, and receiving. Kun signifies closure, hence 'grant'; Gen represents rewards, with a yang line above, hence 'upper reward'. Zhen represents legs, and Zhen's number is three, hence 'tripod legs'. Kun represents the country, and the concealed Gen contains Dui which signifies assistance, hence 'supporting the country'. Note: 'grant and receive' follows the Song edition, while the Ji Gu Ge edition reads 'receive a grant'.

豫。桑葉腐蠹，衣敝如絡。女功不成，絲布為玉。震為桑葉，坎病，故腐蠹。坤為衣裳，坎破故敝。震伏巽，巽繩，故曰如絡、故曰絲布。坤為女，坤喪故功不成。震為玉絲，為玉者，言桑壞不能產絲，故值貴也。

The hexagram Jin transforms into Yu. Lin Ci explains: The mulberry leaves rot and produce worms; clothes are torn like a net. Sewing is not completed, and silk and cloth are as valuable as jade. This is a凶 omen of poor harvests in sericulture and scarcity of civilian goods. Shang Binghe explains: Zhen represents mulberry leaves, Kan indicates illness, so the leaves rot and produce worms. Kun represents clothes, and Kan indicates damage, hence 'broken'. Zhen is covered by Xun, which represents a rope, so it is said 'like a net', and thus 'silk and cloth'. Kun represents women, and Kun indicates loss, so the female work is not completed. Zhen represents jade and silk; saying 'silk and cloth are like jade' refers to the mulberry trees being damaged and unable to produce silk, hence the high price of silk, as valuable as jade.

隨。左服易右，王良心歡，喜利從己。震左兌右。服者，夾轅之馬。震為馬。左服易右者，震為左，兌為右，言馬初在左，至上兌而右也。震為王，艮為良，故曰王良。坎為心，震為歡喜、為從，巽為利。王良，古善御者。○喜，宋元本作嘉，依汲古。

The hexagram Jin transforms into the hexagram Sui. Lin's interpretation says: The left driving horse has moved to the right side, and the driver Wang Liang is delighted in his heart, with joy and benefits following him. This is a favorable omen indicating proper control and smooth progress in all matters. Shang Binghe explains: Zhen is on the left, Dui is on the right. "Fu" refers to the horses driving on both sides of the chariot, and Zhen represents the horse. The phrase "left fu moves to the right" is because Zhen is on the left and Dui is on the right. The horse originally on the left moves to the upper trigram Dui, thus moving to the right. Zhen represents Wang, and Gen represents Liang, combining to form "Wang Liang." Kan represents the heart, Zhen represents joy and attendants, and Xun represents benefit. Wang Liang was an ancient renowned expert in driving. Note: The character "xi" in the Song and Yuan editions is "jia," but this follows the Jigugong edition.

蠱。壽考不忘，駕駟東行。三適陳宋，南賈楚荊。得利息長，旅身多罷，畏晝喜夜。艮為壽考，震為馬，故曰駕駟。震東故東行。震為陳，艮為宋，震數三，故曰三適陳宋。互震為南，巽為賈、為楚荊，故曰南賈楚荊。巽為利、為長、為商旅，互大坎為罷、為畏、為夜，離為晝，晝動故畏，夜伏故喜。○駟，宋元本作騂，三作之，身作自，均依汲古。

The hexagram Jin transforms into Gu. Lin's interpretation says: long life without being forgotten, driving a carriage drawn by four horses eastward; three times traveling between the states of Chen and Song, then going south to Chu for trade; gaining substantial profits, with capital increasing day by day; however, the journey is tiring, causing fear during the day, but joy at night when resting. This depicts a merchant who gains profit but experiences physical labor. Shang Binghe explains: Gen represents longevity, Zhen represents horses, four horses drawing a carriage, hence 'driving a carriage drawn by four horses'. Zhen is located in the east, so the journey is eastward. Zhen represents Chen, Gen represents Song, and Zhen's number is three, hence 'three times traveling between Chen and Song'. The interacting Zhen is in the south, Xun represents merchants and the region of Chu and Jing, hence 'trading south to Chu and Jing'. Xun represents profit, growth, and merchants; the lines two to five form the Great Kan, which represents fatigue, fear, and night; Li represents day. During the day, one has to run about, hence fear; at night, one can rest and hide, hence joy. Notes: The term '驷' in the Song and Yuan editions reads '骍', '三' reads '之', and '身' reads '自', but here we follow the Ji Gu Ge edition.

臨。羔羊皮革，君子朝服。輔政扶德，以合萬國。兌為羔羊，通《遯》。艮為皮、為革、為君子，坤為朝、為衣服，故曰君子朝服。兌為輔，坤為政，艮手為扶，乾為德，故曰輔政扶德。坤為國，坤眾故曰萬國，坤閉為合，故曰以合萬國。《詩召南》："羔羊之皮，素絲五紽；羔羊之革，素絲五緎"，美召公也。○國，宋元作福，依汲古。革，各本皆作弁，依《謙》之《離》校。

The hexagram Jin transforms into Lin. Lin's interpretation says: The leather of a young lamb is sewn into the ceremonial robes of a gentleman going to court; assisting in state affairs and upholding moral teachings, thus bringing harmony to all the states. This is a great auspicious sign indicating virtuous ministers in office and the world's loyalty. Shang Binghe explains: Dui represents a young lamb. Lin and Duan are complementary, and Gen represents skin, leather, and the gentleman; Kun represents court and clothing, hence the phrase 'the gentleman's court robe'. Dui represents assistance, Kun represents government, Gen represents the hand, which can support, and Qian represents virtue, hence the phrase 'assisting in government and upholding virtue'. Kun represents the state, and since Kun signifies multitude, it refers to 'all the states'; since Kun signifies closure, it refers to 'unifying all the states'. The allusion is from the Book of Songs, Zhao Nan, Gao Yang, which describes the use of white silk to sew the skin and leather of a young lamb, a poem praising Zhao Gong. Notes: In the Song and Yuan editions, 'state' is written as 'blessing', but here we follow the Jigugong edition; 'leather' is written as 'bian' in all editions, but here we correct it according to the entry on Qian transforming into Li.

觀。鸇鳩徒巢，西至平州。遭逢雷塌，破我葦廬。室家飢寒，思吾故初。艮為鸇，坤文為鳩，艮為巢，伏震為徙，故曰鸇鳩徒巢。兌為西，坤為州、為平，震為雷塌，兌折為破，艮為廬，巽為葦，故曰葦廬。艮為室家，坤為飢，乾為寒，故曰室家飢寒。坤為吾，乾為初。○第四句宋本、汲古廬作蘆，依元本。

The hexagram Jin transforms into Guan. Lin Ci says: The鹯 bird and the sparrow鸠 move their nests, traveling westward to Pingzhou; on the way they encounter a thunderstorm causing an avalanche, destroying my reed hut; the whole family suffers from hunger and cold, only recalling the days of old. This is a凶 omen of migration meeting disaster and longing for the old home. Shang Binghe explains: Gen represents the鹯, Kun has the color, so it is the鸠; Gen represents the nest, and the hidden Zhen represents migration, hence "鹯鸠徒巢" (note: the text uses "徙" instead of "徒", slightly different from Lin Ci's wording). Dui is in the west, Kun represents the state and flatness, forming "Pingzhou". Zhen represents thunder collapse, Dui governs destruction, hence "breaking"; Gen represents the house, Xun represents reeds, hence "reed hut". Gen represents the family, Kun represents hunger, Qian represents cold, hence "family suffers from hunger and cold". Kun represents "my", Qian represents the beginning. Note: The character "庐" in the fourth line is "芦" in the Song edition and Jigugong edition, here following the Yuan edition.

噬嗑。大尾小頭，重不可搖。上弱下強，陰制其雄。艮為尾，震大，故曰大尾。坎為首，艮為小，故曰小頭。坤為重，坎陷，故重不可搖。艮上震下，艮小故弱，震長故強，四陽陷陰中，故曰陰制其雄。

The hexagram Jin transforms into Shihe. Lin's interpretation says: the tail is large while the head is small, heavy and unable to move; the upper part is weak while the lower part is strong, and the yin and weakness overpower the yang and strength. This is a凶象 of inverted priorities and a large tail that cannot be moved. Shang Binghe explains: Gen represents the tail, Zhen represents the great, so it is called "great tail"; Kan represents the head, Gen represents the small, so it is called "small head". Kun represents heaviness, Kan represents sinking, so it is called "heavy and unmovable". Gen is above and Zhen is below, Gen is small and weak, Zhen is long and strong; the line nine in the fourth, a single yang, is trapped among many yins, so it is called "yin controls the yang".

賁。疏足息肩，有所忌難。金城銅郭，以鐵為關。藩屏自衛，安止無患。震為足，艮為肩，坎為忌難，艮為城郭，三至上正反兩艮，故又為關。艮為金，故曰金、曰銅、曰鐵。艮為藩屏、為安止，坎為患，安止故無患。

The hexagram Jin changes into Ben. Lin's interpretation says: stretching out the legs and lowering the shoulders is because there is some apprehension in the mind; a golden inner city, a copper outer wall, and an iron gate; fences and barriers guard oneself, and by calmly remaining still there is no calamity. This is a favorable omen of secure stability. Shang Binghe explains: Zhen represents the feet, Gen represents the shoulders, and Kan represents apprehension and difficulty. Gen represents city walls; from the third line to the top line, whether viewed from top to bottom or bottom to top, it is Gen, hence the image of a gate. Gen represents metal, so it is said to be gold, copper, and iron. Gen represents barriers and stability, and Kan represents calamity; since one can remain stable, there is no calamity.

剝。天命玄鳥，下生大商。造定四表，享國久長。通《夬》。乾為天，兌為言，故曰天命。乾為立，艮為黔喙、為鳥，故曰玄鳥。玄鳥者，燕也。兌為燕。震為生，震反，故下生。震為子，故生商。商，子姓也。艮為定、為表，伏兌數四，坤為國，故曰造定四表。艮為久長，據《詩商頌》箋"高辛氏妃簡狄吞卵生契，為商祖"。

The hexagram JIN transforms into BAO. Lin Ci says: Heaven commands the mysterious bird to descend, giving birth to the great Shang clan; establishing the borders of the four directions and enjoying a long-lasting dynasty. This is a great auspicious sign of establishing a foundation and founding a state. Shang Binghe explains: BAO and GUA are complementary. Qian represents Heaven, Dui represents speech, so it is said 'Heaven's mandate'. Qian governs establishment, Gen represents black beak creatures and birds, so it is said 'mysterious bird'; the mysterious bird is the swallow, and Dui represents the swallow. Zhen represents birth, and Zhen reversed indicates 'birth from below'. Zhen represents son, thus giving rise to the Shang clan—Shang is a surname of the son. Gen represents determination and boundary markers (establishing borders), and the hidden number of Dui is four, while Kun represents the state, so it is said 'establishing the four boundaries'. Gen represents longevity. The reference is from the Zheng Jie commentary on the "Book of Songs · Shang Songs · Xuan Niao": Gao Xin Shi's wife Jian Di swallowed a swallow's egg and gave birth to Qi, who was the ancestor of the Shang dynasty.

復。賦斂重數，政為民賊。杼柚空虛，我去其室。坤聚故曰賦斂，重坤故曰重數。坤為政、為民，伏巽為賊。震為杼柚。《詩》"杼柚其空"《箋》云：杼，持緯者；柚，受輕者也。杼柚上下震動，故取象於震。坤虛，艮為室，艮倒故去室。○斂，元本訛鈠，依宋本。

The hexagram Jin transforms into Fu. Lin Ci says: "Taxes are levied once and again, and the government's orders have become the root of harm to the people. The spindles and looms on the loom are empty, so I have no choice but to abandon my house and leave." This is a凶象 indicating oppressive government that harms the people. Shang Binghe explains: Kun represents gathering and levying taxes, so it is said "taxation"; upper and lower both are Kun, so it is said "repeated levies," meaning once again and again. Kun represents government and the people, and the hidden Xun represents harm. Zhen represents the spindles and looms. The "Shijing·Xiaoya·Dadong" mentions "the spindles and looms are empty," and Zheng's commentary says that the spindle is the shuttle for the warp thread, and the loom is the axis that holds the weft thread (the original note says "light"); the spindles and looms vibrate up and down during weaving, so Zhen is used as a symbol. The Kun is empty, and Gen represents the house. When Gen is inverted, it becomes Li, so leaving the house is indicated. Notes: The original edition mistakenly wrote "鈠" for "敛," and this version follows the Song edition.

無妄。陰陽隔塞，許嫁不答。宛丘新臺，悔往嘆息。初陽伏陰下，艮止，故曰隔塞，女嫁曰歸。震為歸、為言，故許嫁。二至四震反，故曰不答。艮為丘、為臺，宛丘，《陳風》篇名，悔嫁非其人而作也。震為嘆息，毛詩謂刺陳幽公淫亂無度。新臺，《邶詩》篇名，毛謂刺衛宣公娶其子伋妻，國人惡之，林意似謂婦為夫棄也。

The hexagram Jin transforms into Wuwang. Lin's interpretation says: yin and yang are blocked and not connected, agreeing to a marriage but not receiving a reply; like the poems "Wanqu" and "Xintai," marrying the wrong person, leaving only regret and sighing. This is an ominous sign of an unsuccessful marriage. Shang Binghe explains: the yang of the first line is hidden beneath the yin lines, and Gen (mountain) signifies stopping, hence "blockage." A woman's marriage is called "returning," and Zhen signifies returning and speech, hence "agreeing to marriage." The lines two to four form an interchanged Zhen and reverse, hence "no reply." Gen signifies a hill and a platform. "Wanqu" is the title of a poem from the "Songs of Chen" in the "Book of Songs," and the Mao commentary says it criticizes Chen Yougong for his licentiousness and excess. Here it is used to express regret over marrying the wrong person; Zhen signifies sighing. "Xintai" is the title of a poem from the "Songs of Bei" in the "Book of Songs," and the Mao commentary says it criticizes Wei Xiangong for forcibly marrying his son Ji's fiancée, which the people detested. Lin's intention seems to be referring to a woman being abandoned by her husband.

大畜。願望登虛，意常欲逃。賈辛丑惡，妻不安夫。艮為丘墟、為望，震為登，故曰願望登虛。震為逃，伏坤為意，震伏巽，巽為商賈，納辛，故曰賈辛。兌為醜惡，震夫兌妻，兌毀折而躁，故不安。《左氏昭二十八年》："昔賈大夫惡，娶妻而美，三年不言不笑。"辛，大夫名。

The hexagram Jin transforms into Da Xu. Lin's interpretation says: One desires to climb up a high hill to look afar, yet the mind keeps thinking of fleeing; a merchant named Xin has an ugly appearance, and his wife cannot rest in her marriage to him. This is an ominous sign of estrangement between husband and wife. Shang Binghe explains: Gen represents a hill and distant viewing, and Zhen represents ascending, hence the phrase 'desire to ascend the hill'. Zhen represents fleeing, and the hidden Kan represents the mind. The hidden Xun represents merchants, and Xun includes the heavenly stem Xin, hence 'merchant Xin'. Dui represents ugliness; Zhen represents the husband, Dui represents the wife, and Dui signifies destruction and restlessness, hence the wife's unease. The reference is from the Zuo Zhuan, Zhaogong 28th year: In the past, a merchant named Xin had an ugly appearance and married a beautiful wife, who did not speak or smile for three years. 'Xin' is the name of that merchant.

頤。踧行竊視，有所畏避。蔽目伏藏，以夜為利。震為踧行，艮為視，坤藏故竊視，故有所畏避。艮為目，坤為夜、為利。

The hexagram Jiin transforms into Yi. Lin's interpretation says: moving about in a confined manner, secretly looking around, with fear and avoidance in the mind; covering the eyes and hiding the body, only beneficial action is possible at night. This is an omen of suitability for concealment rather than exposure. Shang Binghe explains: Zhen indicates moving about in a confined manner, Gen indicates looking; Kun represents concealment, hence it is secretly observing, thus saying 'there is something to fear and avoid.' Gen represents the eyes, Kun represents night and benefit.

大過。信敏恭謙，敬鬼尊神。五嶽西瀆，克厭帝心，受福宜年。乾為信敏，伏坤為恭謙，乾為惕，故曰敬，伏坤故曰鬼。乾為神，兌伏艮，艮為尊，故曰敬鬼尊神。艮為嶽，巽卦數五，故曰五嶽。互大坎為河川，乾亦為江河，巽後天數四，故曰四瀆。坤為心，巽伏震，震帝故曰帝心。震為福，坤為受、為歲，故曰受福宜年。

The hexagram Jin transforms into Da Guo. Lin's interpretation says: sincerity and agility, respect and humility, reverence for spirits and deities; offering sacrifices to the five mountains and four rivers, which can align with the heart of the heavenly emperor, thus receiving blessings and a bountiful harvest. This is a great auspicious sign of careful reverence leading to blessings. Shang Binghe explains: Qian represents sincerity and agility, while the concealed Kun represents respect and humility; Qian signifies vigilance, hence 'reverence'. The concealed Kun refers to 'spirits'. Qian represents deities, and the concealed Gen (under Dui) signifies respect, hence 'reverence for spirits and deities'. Gen represents mountains, and Xun's hexagram number is five, hence 'five mountains'. The lines two to five form a mutual relationship with Da Kan, Kan represents rivers and streams, and Qian also represents rivers and streams; Xun's position in the Later Heaven is four, hence the annotation refers to 'four rivers' (Lin's text says 'west river', which should be a variation of the character 'four'). Kun represents the heart, and the concealed Zhen (under Xun) represents the emperor, hence 'the heart of the emperor'. Zhen represents blessings, Kun represents receiving and years, hence 'receiving blessings and a good harvest'.

坎。懸懸南海，去家萬里。飛兔腰褭，一日見母，除我憂悔。坎為海，伏離，故曰南海。震為萬里，故曰懸懸。艮為家，震為馬、為兔，坎為腰，故曰飛兔腰褭。飛兔腰褭，皆良馬名。離日，坎數一，故曰一日。本卦坤體，坤為母，乾二五之坤，故見母。坎為憂悔，震為除。

The hexagram Jin transforms into Kan. The interpretation says: far away in the distant southern sea, separated by ten thousand miles from home; riding on the swift horses Fei Tu and Yao Nian, one could see one's mother in a single day, thus resolving my worries and regrets. This is a favorable omen of a successful return from a distant journey. Shang Binghe explains: Kan represents the sea, and the hidden hexagram Li is in the south, hence it is called 'southern sea'. Zhen represents ten thousand miles, hence it is said 'suspended and distant'. Gen represents home, Zhen represents horses and rabbits, Kan represents the waist, hence it is said 'Fei Tu and Yao Nian'—both Fei Tu and Yao Nian are names of ancient swift horses. Li represents the sun, and Kan has the number one, hence it is said 'one day'. The primary hexagram is the structure of Kun, and Kun represents the mother; the yao 2 and 5 of Qian enter into Kun, hence one can see the mother. Kan represents worries and regrets, and Zhen is the one that removes them.