Commentary on Jiao's Forest of Changes, Volume 10

離。雖汙不辱，因何跣足。童子褰衣，五步平復。通《坎》。坎為汙，坤為辱，坎折坤，故不辱。跣足者，赤足也。震足坎赤，故曰跣足。艮為童子，艮手為褰，震為衣，故曰褰衣。震為步，坎數五，坎平，故曰五步平復。○跣，宋元本作洗，步作年，依汲古。

The hexagram Jing transforms into Li. Lin Ci says: Although it has been tainted, it does not amount to disgrace, so why would one need to go barefoot? A child lifts his clothes and takes five steps, then returns to normal. This is an image of minor embarrassment that ultimately results in no harm. Shang Binghe explains: Li and Kan are yin-yang counterparts. Kan represents dirt, and Kun represents disgrace; Kan breaks Kun, hence 'not disgrace.' 'Xian zu' means barefoot; Zhen represents foot, Kan represents red, hence 'barefoot.' Gen represents a child, Gen represents hand, which can lift, Zhen represents clothes, hence 'lifting the clothes.' Zhen represents steps, Kan's number is five, and Kan also governs levelness, hence 'five steps to restore.' Notes: In the Song and Yuan editions, 'xian' is written as 'xi,' and 'bu' as 'nian,' but here we follow the Jigugē edition.

咸。宮城立見，衣就袂裾。恭謙自衛，終無禍尤。通《損》。艮為宮城，震立兌見，艮為衣，震口為袂、為裾，巽為恭謙，震為警衛，坤為自、為禍尤，震解故無禍尤。○裾，宋元本作裙，依汲古。

The hexagram Jin transforms into Xian. Lin's interpretation says: The palace is soon in sight, the clothes are already properly worn, the sleeves and hem are neat. By maintaining respect and humility, one ultimately avoids calamity and mistakes. This is a favorable omen of avoiding misfortune through humility. Shang Binghe explains: Xian and Shen are complementary. Gen represents the palace, Zhen signifies standing, and Dui signifies sight. Gen represents clothing, and Zhen represents the mouth, thus symbolizing the sleeves and hem. Xun signifies respect and humility, Zhen signifies guards, and Kun represents self and calamity. Zhen signifies dispersion, hence there is no calamity. Note: The character 'ju' in the Song and Yuan editions is 'qun', but here we follow the Jigugē edition.

恆。敝笱在梁，不能得魚。望食千里，所至空虛。巽為繩故為笱。笱，罟也。巽下斷故曰敝。艮為梁，巽為魚，巽敝漏故無得。伏艮為望，震為粒粟、為食、為千里，震為虛，故所至空虛。首句齊風語。○食，宋元本作貧，依汲古。

The hexagram Jin transforms into Heng. Lin Ci says: A broken fish trap is placed on the fish weir, but no fish can be caught; looking at grain a thousand miles away, wherever you go, it is all in vain. This is an ominous sign of failure and no gain. Shang Binghe explains: Xun represents a rope, hence the bamboo basket (gu). Xun is broken at the lower trigram, thus indicating 'broken' or 'worn out'. Gen represents the weir, referring to the dam for fishing; Xun represents fish; the basket is broken and leaking, hence no fish can be caught. The hidden Gen represents looking, and Zhen represents grain, food, and a thousand miles; Zhen also signifies emptiness, hence 'everywhere is empty'. The first line is taken from the Book of Songs, Qi Feng, Bi Gu. Notes: The character 'food' in the Song and Yuan editions is 'poverty', but here it follows the Jigugong edition.

遁。千里騂駒，為王服車。嘉其驪榮，君子有成。乾為馬、為赤，故曰騂，艮少為駒，乾為千里，故曰千里騂駒。乾為王，二至四通震，震為車、為服，乾為嘉榮，艮為君子、為成。

The hexagram Jin transforms into Dun. Lin's interpretation says: A red young horse, chosen from a thousand, serves the king; praising its bright and glossy coat, which brings honor and glory, the gentleman thus achieves his accomplishments. This is a favorable omen of being used at the right time. Shang Binghe explains: Qian represents the horse and red color, so it is called "Xing" (red); Gen signifies youth, hence the foal; Qian represents a thousand miles, combining to form "a thousand-mile Xing foal." Qian represents the king, and the second to fourth lines connect with Zhen, which represents a chariot and driving. Qian signifies beauty, honor, and prominence, while Gen represents the gentleman and accomplishment.

大壯。鼎足承德，嘉謀生福。為王開庭，得心所欲。乾為德，震為足，數三，故曰鼎足。乾為福、為生、為嘉、為王、為開，伏艮為庭，兌悅故得所欲。

The hexagram Jin transforms into Da Zhuang. Lin Ci says: Like the three legs of a tripod supporting virtue and achievements, good strategies bring about blessings; establishing a court for the king, everything goes smoothly according to one's wishes. This is a great auspicious sign of harmony between sovereign and ministers. Shang Binghe explains: Qian represents virtue, Zhen represents legs, and Zhen has the number three, hence 'tripod legs'. Qian represents blessings, birth, joy, the king, and opening; the concealed Gen represents the court. Dui governs joy, so one can obtain what one desires.

明夷。右手無合，獨折左指。禹湯失佐，事功不立。艮為手、為指，先天坎西，故曰右手，艮覆故指折。震左，坎折，坤寡，故曰獨折左指。震為王，故曰禹，水在火上故曰湯。震佐坎失，故曰禹湯失佐。坤為事功不立。○佐，汲古作位，依宋元本。

The hexagram Jin transforms into Mingyi. Lin's interpretation says: the right hand cannot be closed, yet the left finger is broken; even sages like Yu the Great and Tang of Shang lost their assistants, and thus their achievements and fame could not be established. This is a凶象 (auspicious omen) of losing assistance and failing to achieve success. Shang Binghe explains: Gen represents hands and fingers; in the Earlier Heaven arrangement, Kan is located to the west, hence 'right hand'; Gen symbolizes covering, hence the broken finger. Zhen is on the left, Kan signifies breaking, and Kun signifies loneliness and isolation, hence 'the left finger is broken alone'. Zhen represents the king, thus Yu is taken as an image; water above fire, thus Tang is taken as an image. Zhen represents assistants, and Kan signifies loss, hence 'Yu and Tang lost their assistants'. Kun signifies failure to establish achievements. Note: The term '佐' in the Ji Gu Ge edition is '位', but here we follow the Song and Yuan editions.

家人。憂凶增累，患近不解。心意西東，事無成功。坎為憂憎、為凶、為累、為患，坎陷故不解。坎為心意、為西，離為東，故曰心意西東。巽為風，風散故事無成功。○增，宋元本作憎，依汲古。

The hexagram Jin transforms into the hexagram Jiaoren. Lin Ci says: Worry and danger accumulate layer by layer, calamity approaches but cannot be resolved; the mind shifts from west to east, and the matter ultimately fails. This is an omen of lack of focus and failure. Shang Binghe explains: Kan represents worry, hatred, danger, and burden, and Kan signifies falling into a pit, hence the problem cannot be resolved. Kan represents the mind, located in the west, while Li is located in the east, hence the phrase 'the mind shifts from west to east'. Xun represents wind, which disperses when it blows, hence the matter does not succeed. Note: The character 'zeng' in the Song and Yuan editions is 'zeng', but this follows the Jigugē edition.

睽。東行食榆，困於枯株。夫妻無家，志窮為憂。離東兌食，坎為榆，皮可食。坎上下皆離，離科上槁故困於枯株，株枯則無皮可食。坎夫離妻，艮為家，艮伏故曰無家。坎為志、為憂。稽康《養生論》："榆令人瞑。"《博物志》"啖榆則眠不欲覺"，又《禮內則》"枌榆以滑之。"古蓋常食榆皮。○夫，宋元本作失，依汲古。

The hexagram Jin transforms into Kui. Lin's interpretation says: going east, relying on eating elm bark to survive, yet being trapped by a dry tree stump; husband and wife have no home to return to, their aspirations exhausted, only sorrow remains. This is a凶 portent of being homeless and destitute. Shang Binghe explains: Li is in the east, Dui represents food, and Kan is elm—elm bark can be used for sustenance. The upper and lower parts of Kan are both Li, which symbolizes 'the branches above are withered' (the trunk is in the middle and the upper part is dry), hence being trapped by a dry stump; the stump is dry, so even the bark is not edible. Kan represents husband, Li represents wife, and Gen represents home; Gen is hidden and not visible, hence 'no home'. Kan represents aspirations and sorrow. Previous interpretations may refer to Ji Kang's (original text says 'Ji Kang') "Treatise on Cultivating Life" which says elm can cause drowsiness, the "Biwu Zhi" says eating elm bark makes one too sleepy to want to wake up, and the "Liji · Nei Ze" says using elm white bark makes food slippery—this shows that ancients often ate elm bark. Note: In the Song and Yuan editions, the character 'husband' is written as 'loss', but here we follow the Ji Gu Ge edition.

蹇。五經六紀，仁道所在。正月繁霜，獨不離咎。離為文，故曰經紀，坎納戌，數五，故曰五經。坎數六，故曰六紀。艮為道路、為反震，震為仁，故曰仁道所在。坎為中正、為月、為霜，重坎故曰正月繁霜。坎為獨、為咎。離，罹也，坎隱，故獨不罹咎。五經者，五常，《漢書賈誼傳》："六親有紀"，六紀即六親也。《白虎通》："六紀者，諸父、兄弟、族人、諸舅、師長、朋友。"正月，《小雅》篇名，憂亂而作。

The hexagram Jin transforms into Jian. Lin's interpretation says: the teachings of the Five Classics and the Six Relations are exactly where benevolence lies; even if it is like the poem of Zhengyue which describes heavy frost falling in the first lunar month, only oneself is not subjected to calamity. This is a favorable omen of maintaining righteousness and avoiding misfortune. Shang Binghe explains: Li represents literature, hence it is called 'broker' or 'regulation'; Kan contains the earthly branch Xu, whose number is five, so it is called 'Five Classics'; Kan's number is six, hence it is called 'Six Relations'. Gen represents roads, and also signifies the reverse of Zhen, which is the trigram of benevolence, hence it is said 'benevolence lies here'. Kan represents uprightness, the moon, and frost; with two Kan trigrams above and below, it is said 'frost falls in the first lunar month'. Kan represents solitude and calamity; the last sentence's 'Li' is read as 'Li', meaning to suffer; since Kan is hidden, only oneself is not subjected to calamity. 'Five Classics' refer to the teachings of the Five Constants; the Book of Han, in the biography of Jia Yi, says 'the Six Relations have order'; the Six Relations refer to the Six Kinship. The Book of White Tiger says the Six Relations refer to father's elder brother, siblings, relatives, mother's elder brother, teachers, and friends. Zhengyue is the title of a poem in the Book of Songs, Small Ya, composed in times of sorrow and disorder.

解。懈緩不前，怠惰失便。二至之戒，家無禍凶。刻木象形，聞言不信。震往為前，坎陷故懈緩不前，故怠惰失便。坎為冬，至離為夏至，故曰二至。《復》象傳云：先王以至日閉關，商旅不行。又《月令》"是月齊戒掩身"，故云戒。坎為室家、為凶禍，知戒故無禍。刻木象形未詳。坎為聞，震為言，坎上下兩兌口相背，故云不信。○怠惰，宋元本作熖怠，依汲古、局本。木字，宋本汲古作水，依元本。解懈古通。觀首二句焦氏似讀解為懈。

The hexagram Jin transforms into Xie. Lin Ci says: being lazy and slow, unwilling to advance, leading to negligence and missing the right opportunity; if one maintains self-discipline during the two solstices, winter solstice and summer solstice, there will be no misfortune in the family. Carving a wooden image, even if one hears others' words, one does not believe them. Shang Binghe explains: Zhen (Thunder) indicates a leader going forward, Kan (Water) indicates a fall, so being lazy and slow to advance, thus leading to negligence and missing the opportunity. Kan represents winter solstice, Li (Fire) represents summer solstice, so it is said 'the two solstices'. The Image Commentary of Fu hexagram says that the former kings closed the passes on the solstices, and merchants did not travel; the Book of Rites, Monthly Orders, also says that in this month one should fast and cover oneself, so it is said 'to keep a戒'. Kan represents family and misfortune; understanding caution, thus there is no misfortune. The phrase 'carving a wooden image' is unclear in meaning. Kan represents hearing, Zhen represents speech; the two upper and lower Dui (Lake) mouths of Kan are opposite to each other, so it is said 'not believing'. Notes: 'negligence' in the Song and Yuan editions is 'flame negligence', here following the Jigugē and official editions; the character 'wood' in the Song and Jigugē editions is 'water', here following the Yuan edition. 'Jie' and 'xie' were commonly used interchangeably in ancient times. Considering the meaning of the first two sentences, Jiao Yanshou seems to have read 'Jie' as 'xie'.

損。仁愛篤厚，不以所忿。害其所子，從我舊都，日益富有。震為仁愛，艮為篤厚，乾為忿，乾三之上成艮故不忿。《象傳》所謂"懲忿"也。震子坤害，故害其所子。坤為都，伏乾為舊、為我，震為從，故曰從我舊都。坤輿為富有，艮為日，故曰日益富有。○從，汲古作徙，依宋元本。

The hexagram Jin transforms into Shen. Lin's interpretation says: "With sincere and earnest benevolence, one does not act on the impulse of anger; even if one harms one's own children, they will follow me back to the old capital, and the family will gradually become prosperous." This is an image of overcoming anger to achieve prosperity. Shang Binghe explains: Zhen represents benevolence, Gen represents earnestness, and Qian represents anger; the hexagram Shen is formed by the third line of Qian ascending into Gen, thus being able to overcome anger, which is precisely what the Image Commentary of Shen says, "overcoming anger." Zhen represents children, Kun represents harm, so it says "harming one's children." Kun represents the capital, and the hidden Qian represents the old and oneself; Zhen represents following, so it says "following me to the old capital." Kun represents a large chariot, hence prosperity; Gen represents the sun, so it says "daily prosperity." Notes: The character "from" in the汲古阁 edition is "move," but here we follow the Song and Yuan editions.

益。缺破不成，胎卵未生，弗見兆形。巽隕落，故缺破不成。震為胎卵，震生，坤拆為兆、為形，巽伏故弗見。

The hexagram Jin transforms into Yi. Lin's interpretation says: broken and damaged things cannot become complete, and neither the embryo nor the egg has hatched, with no sign or trace visible. This is a凶 omen indicating an unformed affair. Shang Binghe explains: Xun represents falling, hence 'broken and incomplete'. Zhen represents embryos and eggs, and Zhen signifies birth; Kun causes cracks and forms signs and shapes; Xun being hidden, hence nothing is visible.

夬。摧角不傷，雖折復長。秉德無愆，老賴榮光。艮為角，艮伏兌折，故摧角，然陽必長故摧而不傷，雖折而復長。乾為德、為老，陽長故無愆，故老而愈榮。○愆，宋元本作騫，依汲古。

The hexagram Jin transforms into Guai. Lin's interpretation says: The horn may be broken but not harmed, broken parts can regrow; upholding virtue without fault, aging brings even greater glory. This is a favorable omen of growing stronger through adversity. Shang Binghe explains: Gen represents the horn, and the concealed Dui within Gen signifies breaking, hence 'breaking the horn'; however, yang energy inevitably grows, so it is broken but not harmed, and broken parts can regrow. Qian represents virtue and old age; since yang energy grows, there is no fault, hence greater glory with age. Note: The character 'qian' in the Song and Yuan editions is 'qian', but here we follow the Jigugē edition.

姤。乘桴浮海，免脫厄中，雖困無凶。通《復》。震為桴、為乘，坤為海，坤厄震出，故免脫，故雖困無凶。○浮，宋元本作渡，凶作咎，依汲古。

The hexagram Jin transforms into Gou. Lin's interpretation says: sitting on a raft crossing the sea, escaping from danger, although in difficulty, there is no great misfortune. This is an image of being in困境 but able to escape. Shang Binghe explains: Gou and Fu are complementary. Zhen represents the raft and riding, while Kun represents the sea; Kun signifies困境 and Zhen signifies escape, so one can get out of danger, hence although in困境 there is no misfortune. Notes: The character 'float' in the Song and Yuan editions reads 'cross', and 'misfortune' reads 'fault'; this version follows the Jigugong edition.

萃。孔鸞鴛雛，鵕鵜鶘。翱翔紫淵，嘉禾之圃，君子以娛。通《大畜》。震為竹、為孔，坤為文，故為鸞鴛，艮鳥故為鵕鵜鶘。卦為萃故多若是。震為翱翔，兌為淵，乾赤，故曰紫淵。震為嘉禾，艮為圃、為君子，震樂故娛。○鵕，宋元本作鵁鵝，依汲古。禾，元本作木，依宋本、汲古。

The hexagram Jin transforms into Cui. Lin Ci says: The peacock, the lark, the mandarin duck, the jay, and the pelican all fly together over a purple abyss, and then fall into a garden growing excellent millet. The gentleman thus feels joy. This is a great auspicious sign indicating the gathering of all virtuous men. The second line of the original text only has three characters, which is insufficient for a four-character line, so there may be a missing character. Shang Binghe explains: Cui and Da Xu are complementary hexagrams. Zhen represents bamboo and a hole, hence the peacock; Kun has ornamental patterns, hence the lark and the mandarin duck; Gen represents birds, hence the jay and the pelican. Since the hexagram is called Cui, meaning gathering, the numerous birds are listed. Zhen represents flying, Dui represents abyss, and Qian has a red color, so it is said 'purple abyss'. Zhen represents excellent millet, Gen represents garden and gentleman, and Zhen signifies joy, hence 'joy'. Notes on the text: 'Jay' is written as 'Jiao Ge' in the Song and Yuan editions, but here we follow the Jigugeshi edition; 'Millet' is written as 'wood' in the Yuan edition, but we follow the Song and Jigugeshi editions.

升。甘露溫潤，眾來得願。樂易君子，不逢禍亂。兌為露、為潤，坤為眾，震樂，故眾來得願。通《無妄》。艮為君子，震樂乾易，故曰樂易君子。坤為禍亂，乾在外故不逢。○二三句宋元本倒置，依汲古。

The hexagram Jin transforms into Sheng. Lin's interpretation says: Sweet dew, warm and moist, spreads widely, and all people come to fulfill their wishes; a harmonious and easy-going gentleman does not encounter calamity. This is a favorable omen of virtue benefiting all. Shang Binghe explains: Dui represents dew and moistness, while Kun represents the people; Zhen signifies joy, so all people come and their wishes are fulfilled. Sheng and Wuwang are complementary, and Gen represents the gentleman; Zhen signifies joy, and Qian signifies ease, so it is said 'a joyful and easy-going gentleman'. Kun represents calamity, and Qian is in the outer trigram, so calamity is not encountered. Note: In the Song and Yuan editions, the second and third sentences are reversed; here we follow the Jigugē edition.

困。東騎墮落，千里獨宿。高岸為谷，陽失其室。通《賁》。震為東、為騎，坎陷故墮落。震為千里，坎為獨、為宿，故曰千里獨宿。艮為高岸，坎窞為谷，故曰高岸為谷。坎為室、為失，困剛掩，故曰陽失其室。《詩小雅》："高岸為谷，深谷為陵"。

The hexagram Jin transforms into Kun. Lin Ci says: Riding east on a horse but falling down, alone seeking shelter a thousand miles away; a high riverbank collapses into a deep valley, the Yang loses its dwelling. This is a凶 omen of losing one's footing and being displaced. Shang Binghe explains: The hexagram Kun is opposite to the hexagram Ben. Zhen is in the east and represents riding, Kan represents a collapse, hence the falling down. Zhen represents a thousand miles, Kan represents solitude and lodging, so it is said 'a thousand miles alone lodging'. Gen represents a high bank, Kan represents a deep pit, thus forming a valley, so it is said 'a high bank becomes a valley'. Kan represents a dwelling and loss; the meaning of the hexagram Kun is that the strong is covered by the flexible, hence 'Yang loses its dwelling'. 'A high bank becomes a valley' comes from the Book of Songs, Xiao Ya, October's Meeting: A high bank becomes a deep valley, a deep valley becomes a hill.

井。八才既登，以成嘉功。尨降庭堅，國無災凶。通《噬嗑》。後天艮數八，震為才、為登、為嘉、為功，艮為成，故曰以成嘉功。震為尨，艮為庭，尨降庭堅，乃八元之二人。庭堅，即皋陶字也。艮為國，坎為災凶，震樂故無。○嘉，宋元本作善，尨作厖，茲依汲古。

The hexagram Jin transforms into Jing. Lin Ci says: All eight virtuous talents have been appointed, achieving excellent achievements; there are people like Meng Xiang and Ting Jian in office, so the state has no calamity or misfortune. This is a great auspicious sign indicating the governance through the appointment of virtuous people. Shang Binghe explains: Jing and Shi He are complementary. In the Later Heaven arrangement, the number of Gen is eight, Zhen represents talent, promotion, good fortune, and achievement, while Gen represents completion. Therefore, it is said 'to complete good achievements'. Zhen represents Meng, and Gen represents Ting. Meng Xiang and Ting Jian are two of the ancient 'eight virtuous talents'; Ting Jian is the given name of Gao Yao. Gen represents the state, Kan represents calamity and misfortune, and Zhen signifies joy, hence there is no calamity or misfortune. Notes: The character 'Jia' in the Song and Yuan editions is 'Shan', and 'Meng' is 'Mang', here following the Ji Gu Ge edition.

革。邯鄲反言，父兄生患。意涉憂恨，卒死不還。通《蒙》。二至上正覆兩震言相反，坤為國，故曰邯鄲反言。乾父震兄，坎為患，震生，故曰父兄生患。坎為憂恨、為水，坤亦為水，震為涉，艮為終，故曰竟涉憂恨。震為還，坤死，故曰卒死不還。案此似用《史記陳涉傳》事。邯鄲反言者，言武臣反，陳涉自立為趙王，涉欲繫其家屬，後涉竟戰死不得還也。○宋元本革鼎在震艮後，非。

The hexagram Jin transforms into the hexagram Ge. Lin's interpretation says: There is news of rebellion coming from Handan, and the father and elder brothers thus bring about calamity; the mind is full of sorrow and resentment, and finally dies outside, unable to return. This is a great凶 omen of military disaster leading to death. Shang Binghe explains: Ge and Meng are yin-yang counterparts. From the second line to the top line, viewed normally or reversed, they form two Zhen trigrams. Zhen represents speech and direction is opposite. Kun represents the country, so it is said "Handan speaks against." Qian represents the father, Zhen represents the elder brother, Kan represents calamity, and Zhen represents life, so it is said "the father and elder brothers bring about calamity." Kan represents sorrow and resentment, as well as water, and Kun also represents water. Zhen represents crossing a river, Gen represents the end, so the annotation says "finally crossing through sorrow and resentment," which differs from Lin's use of the word "intent involves." Zhen represents returning, and Kun represents death, so it is said "dies and does not return." The commentary notes that this probably refers to the events in the "Records of the Grand Historian: The Biography of Chen She." The phrase "Handan speaks against" refers to Wu Chen taking control of Handan and rebelling, declaring himself King of Zhao. Chen She originally intended to arrest his family. Later, Chen She himself died in battle and could not return. Notes: The Song and Yuan editions placed the hexagrams Ge and Ding after Zhen and Gen, which is incorrect.

鼎。玉銑鐵頤，倉庫空虛。賈市無盈，與利為仇。元本舊注鍾口兩旁曰銑，蓋乾為金玉，初至五正倒皆兌，兌為口，故曰玉銑鐵頤。頤亦口。卦通《屯》，屯互頤也。屯艮為倉庫，坤為空虛，巽為賈、為市、為利，坤虛故無盈，故與利為仇。坎為仇也。○玉銑，汲古作五銳，從宋元本。銳為矛屬，與下鐵頤不相聯屬，自以取兌象作銑為允當，自來校此書者不知以易象為標準，故當否皆不知，此所以多舛也。

The hexagram "Jin" transforms into "Ding." The commentary says: Although there are jade bells and iron mouths, the storehouses are empty. Trading brings no profit, but instead forms an enmity with profit. This is ainauspicious sign of superficiality and business loss. Shang Binghe explains: The old annotations in the original edition say that the two sides of the bell's mouth are called "Xian." Qian represents metal and jade; from the first line to the fifth line, looking at it either way forms Dui, which represents the mouth. Therefore, it is said "Jade Xian and iron mouth." "Yi" also refers to the mouth. This hexagram is opposite to "Zun," and the mutual hexagram of "Zun" is "Yi." In "Zun," Gen represents storehouses and Kun represents emptiness; Xun represents merchants, markets, and profit. Since Kun is empty, there is no surplus, hence "being at odds with profit." Kan represents enmity. Notes: The "Zhu" edition reads "Wu Rui," but this follows the Song and Yuan editions. "Rui" refers to weapons like spears, which do not fit with the next phrase "iron mouth." It is more appropriate to take "Xian" as representing the mouth, as Dui represents the mouth. Those who have corrected this text in the past have not used the Yi images as a standard, so they cannot determine what is correct or incorrect. This is the reason why this book has many errors.

震。白鳥銜鉺，鳴呼其子。旋枝張翅，來從其母。震為白，互離為鳥，震口為銜，坎為鉺，故曰白鳥銜鉺。震為子、為鳴呼、為木、為枝、為張翅、為從、為來，坤為母，來從其母者，言陽反坤初也。○旋枝，宋元本作施技，依汲古。

The hexagram Jin transforms into Zhen. Lin's interpretation says: A white bird carries food, calling out to its young; it spreads its wings around the branches and flies back to be with its mother. This is a favorable omen of mother and child reuniting. Shang Binghe explains: Zhen represents white, the mutual trigram Li represents the bird, Zhen represents the mouth, hence 'carrying food'. Kan represents the bait, so it is said 'a white bird carries food'. Zhen represents the child, calling, wood, branches, spreading wings, following, and coming. Kun represents the mother. So 'coming to follow its mother' means the yang line returning to the first position of Kun. Note: The text 'spin branches' in the Song and Yuan editions reads 'display skills', but here we follow the Jigugē edition.

艮。學靈三年，聖且神明。先見善祥，嘉吉福慶。鳱鵠知來，告我無憂。學靈者，學語也。三至上正反兩震言相對，下震如何言，上即如言反答，故曰學靈。震為年，數三，故曰三年。坎為聖，震為帝、為神，艮為明，故曰聖且神明。震為善祥、為吉慶。艮為鳱鵠，震為來、為告，坎為憂，震出故無憂。○第五句宋本作餌吉知來，汲古作神馬來見，依《小畜》之《漸》校。又二三句元本作"仁聖且神，明見善祥"，今依宋本。嘉吉，元本作吉喜，汲古作吉盛，亦依宋本。鳱鵠，義詳《小畜》之《漸》。

The hexagram Jin transforms into Gen. The commentary says: Learning to speak took three years, and wisdom is as that of a sage, close to the divine; one can foresee good omens and receive auspicious blessings; the birds called Bi Hu can foresee the future and tell me there is no worry. This is a great auspicious sign of wisdom and foresight. Shang Binghe explains: "Learning to speak" refers to learning to speak. From the third line to the top line, viewed normally or reversed, there are two Zhen trigrams facing each other. Zhen represents speech; whatever the lower Zhen says, the upper Zhen repeats it, hence "learning to speak." Zhen represents years, and Zhen's number is three, so it is said "three years." Kan represents the sage, Zhen represents the emperor and the divine, Gen represents clarity, so it is said "sage and divine." Zhen represents good omens and auspiciousness. Gen represents Bi Hu, Zhen represents coming and informing, Kan represents worry; Zhen represents going out, so there is no worry. Notes: The fifth sentence in the Song edition reads "eat auspiciousness and know the future," and the Jigugang edition reads "divine horses come to see," here it is corrected according to the commentary on Xiao Xu and Zhen. The second and third sentences in the Yuan edition read "benevolent sage and divine, seeing good omens," now following the Song edition; "Jia Ji" in the Yuan edition reads "Ji Xi," and the Jigugang edition reads "Ji Sheng," also following the Song edition. The meaning of "Bi Hu" is detailed in the commentary on Xiao Xu and Zhen.

漸。雲孽蒸起，失其道理。傷害年穀，神君乏祀。坎為雲、為孽，下得艮火，故能蒸起。伏震為起、為道，坎為失，故失其道里。震為年穀，巽隕落，故曰傷害年穀。震為神、為君。○理應為里之訛，依顧校。

The hexagram Jin transforms into the hexagram Zhan. Lin's interpretation says: Clouds and evil spirits rise up in a chaotic manner, deviating from their proper course; they damage the crops of the previous year, and even the worship of deities and the sovereign is interrupted. This is an ominous sign of disorder in the natural order and the discontinuation of sacrifices. Shang Binghe explains: Kan represents clouds and evil spirits, and when it meets the fire of Gen below, it can rise up in a boiling manner. The hidden Zhen represents movement and roads, and Kan signifies loss, hence the phrase 'losing their path'. Zhen represents grain, and Xun signifies falling, hence the phrase 'damaging the grain'. Zhen represents deities and the sovereign. Note: The character 'li' is likely a mistake for 'li', following Gu's corrected edition.

歸妹。春耕有息，秋入利福。獻豜大豵，以樂成功。震為春、為耕、為生，故曰息。兌為秋，震為利福，秋收故曰入。坎為豕，故曰豜、曰豵。震為功、為樂也。○大疑作私。豳風言私其豵，獻豜於公。

The hexagram Jin transforms into Gui Mei. Lin Ci says: In spring, plowing leads to growth and renewal; in autumn, the harvest brings profit and blessings. Large pigs are offered, small pigs are kept, and joyfully celebrating the success is the result. This is a favorable omen of successful farming and harvest. Shang Binghe explains: Zhen represents spring, plowing, and birth, so it is said 'rest' or 'renewal'. Dui represents autumn, and Zhen represents profit and blessings; autumn harvest is stored in granaries, so it is said 'entering'. Kan represents pigs, so it is said 'Jian' (a three-year-old pig) and 'Zong' (a one-year-old pig). Zhen represents achievement and joy. Notes: The character 'Da' (big) may be a mistake for 'Si' (private). The Book of Songs, the seventh month of the Bin Wind section, says that small pigs belong to oneself and large pigs are offered to the authorities.

豐。羸豕躑躅，虎入都邑。遮遏左右，國門勑急。巽為豕，巽繩，故曰羸豕。震為躑躅，巽入，伏艮為都邑、為虎，故曰虎入邑都，艮止故遮遏。震左兌右，艮為國門，坎險故急。○震為勑，元本作敕，依汲古。

The hexagram Jin transforms into Feng. Lin's interpretation says: a thin pig tied with a rope moves back and forth hesitantly, a tiger enters the city; there is obstruction on all sides, and the city gates are under strict guard. This is a凶象 of a fierce beast entering the city and causing nationwide alarm. Shang Binghe explains: Xun represents the pig and also the rope, so it is said "leng shi" (a thin pig tied with a rope). Zhen represents hesitation, and Xun indicates entry. The concealed Gen represents the city and the tiger, so the commentary says "tiger enters the city." Gen represents stopping, so it can block. Zhen is on the left, Dui on the right, Gen represents the city gate, and Kan represents danger, hence "urgent." Note: Shang's commentary takes Zhen as "chi"; the original edition reads "chi," but this follows the Ji Gu Ge edition.

旅。東行西維，南北善迷。逐旅失群，亡我襦衣。通《節》。震為東、為行，兌為西，巽繩為維。維，繫也。震南坎北，坎又為疑，故曰南北善迷。震為逐，陰以陽為伴，旅卦下二陰隨二陽，上一陰隨一陽，故曰逐旅。坤眾為群，坎為失言，否二升五，遺二陰在下，故曰失群。否上乾為衣，下坤為襦，今變旅，乾坤形變，故曰亡我襦衣。

The hexagram Jin transforms into the hexagram Lu. The commentary says: going eastward but being tied down by the west, getting lost in both north and south directions; following the group leads to being left alone, and losing my short robe. This is an ominous omen of a traveler losing his way. Shang Binghe explains: Lu and Jie are complementary. Zhen represents east and movement, Dui represents west, and Xun represents a rope, hence 'wei'—which means to tie or bind. Zhen is in the south, and Kan is in the north, and Kan also signifies confusion, hence 'getting lost in north and south'. Zhen represents pursuit; yin follows yang as a companion. In the hexagram Lu, the two yin lines follow the two yang lines below, and the upper yin line follows the upper yang line, hence 'pursuing the traveler'. Kun represents the multitude, hence a group, and Kan signifies loss. In the hexagram Po, the second line rises to the fifth position, leaving two yin lines below, hence 'losing the group'. The upper trigram of Po is Qian, representing the robe, and the lower trigram is Kun, representing the short robe; now transformed into Lu, the forms of Qian and Kun have changed, hence 'losing my short robe'.

巽。居室之倫，夫婦和親。小人乘車，碩果失豢。通《震》。中爻艮為居，坎為室，震夫巽婦，兌悅故和親。震為車、為人，艮為小，故曰小人乘車。艮為碩果，兩艮皆覆，故失豢。豢，養也。○汲古多"車在夫家，不知孰是"二句，依元本。

The hexagram Jin transforms into Xun. Lin's interpretation says: living together in the same room, observing propriety and morality, husband and wife are harmonious and affectionate; however, small people also ride in carriages, and large fruits are neglected in their care. There is initial good fortune but later there are things to be cautious about. Shang Binghe explains: Xun and Zhen are yin-yang counterparts. The middle line and the interacting line form Gen, meaning dwelling, and Kan represents the room; Zhen represents the husband, Xun represents the wife, and Dui signifies joy, hence harmony and affection. Zhen represents a carriage and a person, while Gen signifies smallness, so it is said 'small people ride in carriages'. Gen represents large fruits; both Gen lines take the image of covering, hence the neglect of care—'huan' means to raise or nurture. Notes: The Ji Gu Ge edition includes two more lines, 'the carriage is in the husband's house, but it is unclear who is the master', but here we follow the Yuan edition.

兌。東方孟春，乘冰戴盆。懼危不安，終失所歡。通《艮》。中爻震為東、為孟春，坎為冰，震為乘，坎在下故乘冰。震為盆，艮為戴，故曰戴盆。坎為危懼，艮為終，兌為歡。○首二句謂當春暖戴盆行冰上，故危而不安也。古人以頭戴物，孟子所謂斑白者不負戴於道路也，汲古作載，非，依宋元本。失，宋元、汲古皆作身，依周本。

The hexagram Jin transforms into the hexagram Dui. Lin Ci says: In the east, during the first month of spring, one walks on ice with a basin on one's head; one is very anxious and unstable, and finally loses the beloved person. This is a凶象 (auspicious omen) indicating danger and loss of joy. Shang Binghe explains: Dui and Gen are complementary. The middle line and the interacting line Zhen represent the east and the first month of spring. Kan represents ice, and Zhen represents riding or moving forward. Since Kan is below, it signifies walking on ice. Zhen represents the basin, and Gen represents wearing or carrying on the head, hence 'wearing a basin on the head.' Kan represents danger and anxiety, Gen represents the end, and Dui represents joy. Notes: The first two lines refer to walking on ice with a basin on one's head during the time when spring is warming, hence the danger and unease. In ancient times, people would carry things on their heads, as mentioned in the Mencius: 'The elderly do not carry burdens on the roads.' The character '戴' in the Ji Gu Ge edition is mistakenly written as '载,' which is incorrect; here we follow the Song and Yuan editions. The character '失' in the Song, Yuan, and Ji Gu Ge editions is written as '身,' which is also incorrect; here we follow the Zhou edition.

渙。風吹塵起，十里無所。南國年傷，不可安處。巽為風，震口為吹，艮為沙石、為小，故為塵。震為起。艮為里，伏兌數十，故曰十里，坎隱故無所也。震為南，艮為國、為時，坎災風隕，故南國年傷。坎險故不安。

The hexagram Jin transforms into Hun. Lin Ci says: The wind rises, causing dust to fly, and there is no place to rest within ten li; the southern country suffers from poor harvests and cannot dwell in peace. This is an ominous sign of wind disaster damaging crops. Shang Binghe explains: Xun represents wind, Zhen represents mouth, hence blowing; Gen represents sand and stone, and signifies small particles, hence dust; Zhen signifies movement. Gen represents li, and the concealed Dui hexagram is about ten, hence 'ten li'; Kan represents concealment and absence, hence 'nowhere'. Zhen is in the south, Gen represents country and time; Kan signifies disaster, and wind signifies falling, hence the southern country suffers from poor harvests. Kan signifies danger, hence unable to dwell in peace.

節。重載傷車，婦女無夫。三十不室，獨坐廬空。震為車、為載，艮山，在山故曰重載，兌折故傷車。兌為婦女，震為夫，坎失故無夫。震數三，兌數十，艮為室，坎隱，故三十無室。坎為獨，艮為坐、為廬，離虛，故曰空廬。

The hexagram Jin transforms into Jie. Lin Ci says: The vehicle is overloaded and breaks down, the woman has no husband; by thirty she has not married, sitting alone in an empty house. This is an ominous sign of an unsuccessful marriage. Shang Binghe explains: Zhen represents a vehicle and loading; Gen represents a mountain, so the vehicle is traveling through the mountain, hence 'overloaded'. Dui signifies breaking and destruction, hence 'the vehicle is damaged'. Dui represents women, Zhen represents a husband, and Kan signifies loss, hence 'no husband'. Zhen is the number three, Dui is the number ten, Gen represents a house, and Kan signifies concealment, hence the commentary states 'by thirty no house' (Lin Ci says 'no house'). Kan represents loneliness, Gen represents sitting and a dwelling, and Li signifies emptiness, hence 'empty house'.

中孚。敗牛羸馬，與利為市，不我嘉喜。中爻艮為牛，震為馬，兌毀折，故曰敗、曰羸。巽為利市，震為喜也。

The hexagram Jin transforms into Zhongfou. Lin Ci says: leading a sick and weak ox and a thin horse to trade for profit, one cannot obtain a favorable result. This is an ominous omen indicating poor capital and no gain. Shang Binghe explains: the middle line and interacting line form Gen, representing the ox; Zhen represents the horse. Dui signifies destruction, hence saying 'failure' and 'weakness'. Xun indicates profit, and Zhen signifies joy.

小過。月出阜東，山蔽其明。章甫薦屨，箕子佯狂。震為東、為出，艮為阜，兌月在山上，故曰月出阜東。艮山巽伏故明隱，艮為冠，故曰章甫。震為履、為草，故曰薦屨。薦，草也。震為箕、為子、為狂，御章甫之禮冠而下躡草履，不恭甚矣，故曰佯狂。○薦屨，汲古訛憂僂，茲從宋元本。

The hexagram Jin transforms into Xiao Guo. Lin Ci says: The moon rises from the eastern earth mountain, but the mountain peak blocks its light; wearing a cap of Zhāngfǔ, yet stepping on grass shoes, just like Ji Zi pretending to be mad to avoid calamity. This is an image of a wise man being concealed and concealing his talents to preserve his body. Shang Binghe explains: Zhen is in the east and signifies emergence, Gen represents the earth mountain, and Dui is the moon residing on the mountain, so it is said 'the moon rises from the eastern mountain'. Gen is the mountain, Xun is hidden, so the light is obscured. Gen is the cap, so it is said 'Zhāngfǔ', which was the ceremonial cap of the Yin dynasty. Zhen is the shoe and grass, so it is said 'jian ju'—'jian' means grass. Zhen is Ji, Zi, and狂. Wearing a Zhāngfǔ cap on the head and grass shoes on the feet is an extremely disrespectful appearance, so it is said 'pretending to be mad'. Note: The term 'jian ju' in the Ji Gu Ge edition is mistakenly written as 'yōu lǚ', but here we follow the Song and Yuan editions.

既濟。出入門所，與道開通。杞梁之信，不失日中。少季渡江，來歸其邦，疾病危亡。此用《晉》象。艮為門、為道，坎為木、為杞，艮為梁，坎為信，離為為日中。艮為少季，坎為江，艮為邦，坎為疾病危亡。杞梁，齊大夫，襄二十三年齊與莒戰，杞梁夜入莒地，莒子賄杞梁，使勿死戰，杞梁曰：昏而受命，日中棄之，亦君之所惡也。少季未詳，或指吳季札，林語似此者甚多，不能強解也。

The hexagram Jin transforms into Ji Ji. Lin's interpretation says: entering and exiting the gate, the road is unobstructed; like Qiliang who kept his word, not missing the noon deadline; Shao Ji crossed the river to return to his country, but caught a disease, danger and near death. The first part is auspicious, the latter part ominous. Shang Binghe explains: this interpretation uses the image of the primary hexagram Jin. Gen represents the gate and the road, Kan represents wood and Qiliang, Gen represents the beam, Kan represents trust, Li represents noon. Gen represents Shao Ji, Kan represents the river, Gen represents the state, Kan represents illness and danger of death. Qiliang was a minister of Qi. In the "Zuo Zhuan" (Commentary of Zuo) from the 23rd year of Duke Xiang, Qi and Ju fought, Qiliang attacked into Ju territory at night. The ruler of Ju offered wealth and goods to bribe him, asking him not to fight to the death. Qiliang said he received the order from the king in the evening, and would abandon it at noon, which was also something the king detested. "Shao Ji" is unclear, perhaps referring to Ji Zha of Wu. In Lin's interpretation, there are many sentences that cannot be clearly identified, and they cannot be forced to explain.

未濟。邑居衛師，如轉蓬時，居之凶危。此仍用《晉》象。坤為眾、為兵、為師、為邑，坤為薪、為蓬，艮為時、為居，坎為凶危。○居，宋元本作兵，茲依汲古，均不協。

The hexagram Jin transforms into Wei Ji. The line statement says: There are garrisons stationed in the city and town, like floating tumbleweeds carried by the wind, which is an omen of danger if one stays there long. It is an ominous sign indicating unsuitability for staying. Shang Binghe explains: This still uses the image of the primary hexagram Jin. The hexagram Kun represents the people, soldiers, armies, and towns; Kun also represents firewood and grass, hence representing tumbleweeds; Gen represents time and residence, while Kan represents danger and misfortune. Notes: The character 'residence' in the Song and Yuan editions is 'soldiers', but here we follow the Jiguge edition; both versions are not very appropriate in meaning.

明夷。他山之錯，與璆為仇。來攻吾城，傷我肌膚，邦家騷憂。震為玉、為璆，坤為城、為邦家，艮為肌膚，三至五艮覆，故曰傷我肌膚。坎為仇、為憂。《詩小雅鶴鳴》篇："他山之石，可以為錯"，《傳》"錯，石也"，可以琢玉，故與璆為仇。

The hexagram Mingyi itself. Lin's interpretation says: the whetstone from another mountain becomes an adversary to the beautiful jade; enemies attack my city, injuring my body, causing the country to be disturbed and fearful. This is a凶象 (auspicious omen) indicating harm from external troubles. Shang Binghe explains: Zhen represents jade and the precious stone qiu (beautiful jade), Kun represents the city and the state, Gen represents the skin and flesh; the lines three to five take the form of Gen (mountain), indicating covering, hence the saying 'injuring my skin and flesh.' Kan represents enemies and worry. The allusion comes from the Book of Songs, Xiao Ya, He Ming: The whetstone from another mountain can be used for sharpening. The Mao commentary says '错' refers to the whetstone, which can be used to polish jade, hence it becomes an adversary to the jade.

乾。踐履寒冰，十步九尋。雖有苦痛，不為憂病。此用遇卦《明夷》象。震為踐履，坎為寒、為冰，坤數十，震數九，故曰十步九尋。《禮王制》注："六尺為步"，《周禮地官媒氏》注："八尺曰尋"。坎為苦痛、為憂病，震在外故解也。

The hexagram Mingyi transforms into Qian. Lin's interpretation says: walking on icy ground, ten steps amount to nine chi; although there is some pain, it does not lead to serious illness. This is an image of facing danger and ultimately achieving safety. Shang Binghe explains: this line uses the encountered hexagram, which is the image of the primary hexagram Mingyi. Zhen represents walking, Kan represents cold and ice; Kun represents ten, Zhen represents nine, hence the phrase 'ten steps nine chi'. The Zheng annotations of the Li Ji's Wang Zhi say that six chi make a step, and the Zheng annotations of the Zhou Li's Di Gao Mie Shi say that eight chi make a chi. Kan represents pain and illness; Zhen is in the outer trigram, so it can lead to relief.

坤。太公避紂，七十隱處。卒逢聖文，為王室輔。此仍用《明夷》象。震為公，坤老故曰太公。坤為惡，故曰紂。坎伏故曰避紂。坤為文，坎為聖、為室，震為王，故曰王室，言太公遇文王為周室輔也。○逢，元本作遭，依宋本、汲古。

The hexagram Mingyi transforms into Kun. Lin Ci says: Jiang Taigong concealed himself from King Zhou of Shang, living in seclusion until he was seventy years old; eventually he met the sage King Wen of Zhou and became a minister of the royal house. This is a favorable omen of long darkness followed by great fortune. Shang Binghe explains: this still uses the imagery of Mingyi. Zhen represents the public official, and Kun signifies old age, so it is said 'Jiang Taigong'. Kun represents evil, thus taking King Zhou as its symbol; Kan represents concealment and not emerging, so it is said 'avoiding King Zhou'. Kun represents culture, Kan represents the sage and the palace, and Zhen represents the king, so it is said 'royal house'—this refers to Jiang Taigong meeting King Wen and becoming a minister of the Zhou royal house. Notes: The original text says 'met' in the original edition, but this follows the Song edition and the Jiguge edition.

屯。日月之塗，所行必到，無有患悔。艮日坎月，震為塗、為行，坎為患。

The hexagram Mingyi transforms into Zun. Lin Ci says: The path taken is the great way of the movement of the sun and moon, and the destination is surely reachable, there is no calamity and no regret. This is a favorable omen of proceeding and stopping in accordance with the normal course, with a beginning and an end. Shang Binghe explains: Gen represents the sun, Kan represents the moon, together forming the path of the sun and moon; Zhen represents roads and movement, so it is said 'the path taken will surely reach'; Kan represents calamity, yet Lin Ci clearly states there is none.

蒙。諷德誦功，美風盛隆。旦輔成周，光濟沖人。震為功德、為言，正反震，故曰諷誦。震為周、為盛、為旦，艮為光，坎為和，沖，和也。震為人，沖人，成王也；旦，周公也。○美風，宋元本作美周，依汲古。

The hexagram Mingyi transforms into Meng. Lin Ci says: singing praises of virtue and spreading the achievements, the beautiful moral teachings flourish greatly; the Duke of Zhou assisted Chengzhou, brightening the earth and supporting the young King Cheng. This is a great auspicious sign of a virtuous minister finding the right person. Shang Binghe explains: Zhen represents virtue and speech, with two Zhen opposing each other, so it is said 'reciting and singing'. Zhen represents Zhou, prosperity, and dawn, Gen represents brightness, and Kan represents harmony; 'chong' means harmony. Zhen represents people, 'chong ren' refers to King Cheng of Zhou; 'dawn' refers to Duke Zhou Ji Dan. Notes: The term 'mei feng' in the Song and Yuan editions reads 'mei zhou', but this version follows the Ji Gu Ge edition.

需。童子無室，未有配合，空坐獨宿。伏艮為童子，坎為室，兌毀故無室。坎為合，二五不相應，故無合。坎為獨、為宿。○子，宋元本作女，依汲古。

The hexagram Mingyi transforms into Xu. Lin's interpretation says: A young man has not yet married or found a spouse, and can only sit alone and sleep alone. This is an ominous sign indicating an unsuccessful marriage. Shang Binghe explains: The concealed Gen represents a child, Kan represents a house, and Dui signifies destruction, hence 'no house'. Kan represents union, but the second line and the fifth line do not correspond, so there is no union. Kan also represents solitude and lodging. Notes: The text '子' in the Song and Yuan editions reads '女', but here we follow the Jigugē edition.

訟。穿鼻繫株，為虎所拘。王母祝詞，禍不成災，惠然肯來。艮為鼻，坎為穿，初至四艮二陽穿其中，故曰穿鼻，此與入於淵入字同義，皆謂二也。巽為繫、為木，故曰繫株，言既穿其鼻復繫於木上也。乾為虎、為王，巽為母，故曰王母。伏震為祝，坎為禍，離為災，風散故脫。

The hexagram Mingyi transforms into Song. Lin's interpretation says: the nose is pierced, a rope is tied to a tree stump, and it is caught by a tiger; fortunately, there is a prayer from the Queen Mother, so the calamity does not become a disaster, and blessings come instead. This is an image of first being trapped and then being released. Shang Binghe explains: Gen represents the nose, Kan represents penetration; from the first line to the fourth line forms Gen, with two yang lines in the middle, so it is said 'piercing the nose'—the character 'pierce' here has the same meaning as 'enter the abyss' in the character 'enter', both referring to the line nine in the second position. Xun represents tying and wood, so it is said 'tying to a tree stump', meaning that after piercing the nose, it is tied to a tree. Qian represents the tiger and the king, Xun represents the mother, so it is said 'Queen Mother'. The hidden Zhen represents prayer, Kan represents calamity, Li represents disaster; Xun wind can disperse, so it is possible to escape.

師。黃帝神明，八字聖聰。佚受大福，天下平康。震為帝，坤黃故曰黃帝。坎為聖、為聰，坤卦數八，震為子，故曰八子。震為福，坤為天下，坎為平，故天下平康。

The hexagram Mingyi transforms into the hexagram Shi. Lin Ci says: The Yellow Emperor is wise and enlightened, with eight sons all intelligent and sage-like; enjoying great blessings, the world is peaceful and prosperous. This is a great auspicious sign of a sage ruler governing the world. Shang Binghe explains: Zhen represents the Emperor, Kun represents the yellow color, hence 'the Yellow Emperor'. Kan represents the sage and wisdom, and Kun's number is eight, Zhen represents the son, so the annotation refers to 'eight sons', differing from Lin Ci's use of 'eight characters'. Zhen represents blessings, Kun represents the world, and Kan signifies peace, hence 'the world is peaceful and prosperous'.

比。深谷為陵，衰者復興。亂傾之國，民得安息。中婦病困，遂入冥室。艮為谷、為陵，坤為國、為亂、為民，艮止為安息。火為水妃，火伏，故曰中婦病困。坎為室、為冥，坤為死，入冥室，言死也。卦坎為水，坤又為水，故離火病也。《詩小雅》："高岸為谷，深谷為陵"。

The hexagram Mingyi transforms into Bi. Lin Ci says: deep valleys rise to become hills, the declining is renewed; overturned and chaotic states find peace for their people; only the middle-aged woman in the family is ill and eventually enters the chamber of the underworld. National affairs turn favorable, but there is a domestic loss. Shang Binghe explains: Gen represents valleys and hills, and Kun represents the state, chaos, and the people; Gen signifies stopping, hence peace. Fire is the spouse of water, and since fire is hidden, it is said 'the middle-aged woman is ill and distressed'. Kan represents the room and the underworld, and Kun governs death; thus 'entering the chamber of the underworld' refers to death. This hexagram has Kan as water and Kun also as water, indicating excessive water power, hence the illness caused by Li fire. 'Deep valleys become hills' comes from the Book of Songs, Xiao Ya, Shiyue: high banks become deep valleys, and deep valleys become hills.

小畜。道遠遼絕，路宿多悔。頑囂相聚，生我畏忌。乾為道路、為遼遠，坎為宿，坤為悔，故曰路宿多悔。坤為聚、為惡，故曰頑囂相聚。震為生，坎為畏，皆用伏象。○忌，宋元本作惡，依汲古。

The hexagram Mingyi transforms into Xiaoxu. Lin's interpretation says: The road is distant and isolated, with many regrets from camping along the way; wicked and noisy people gather together, causing me to feel fear and apprehension. This is an ominous sign of a traveler encountering evil people. Shang Binghe explains: Qian represents roads and distance, Kan represents lodging, and Kun represents regret, hence the phrase "camping along the way brings many regrets." Kun represents gathering and evil, hence "wicked and noisy people gather together." Zhen represents life, and Kan represents fear—these images are all derived from the hidden images, meaning the yin and yang of the component trigrams within the primary hexagram are reversed to form these meanings. Note: The character "忌" in the Song and Yuan editions reads "恶," but this version follows the Jigugong edition.

履。旦樹菽豆，暮成藿羹。心之所樂，志快心歡。伏《謙》。震為旦、為樹、為菽豆，坎為暮，巽為藿，坎為心，震為樂。○羹、歡，依宋元，汲古本作藿葉、作心愜，韻似協，然不可從。

The hexagram Mingyi transforms into the hexagram Li. Lin Ci says: Planting beans in the morning and boiling bean leaves into a soup by evening; this is exactly what one desires in the heart, achieving one's aspirations with joy and contentment. This is a favorable omen indicating quick fulfillment of desires. Shang Binghe explains: The hexagram Li and the hexagram Qian are mutually hidden. Zhen represents dawn, planting, and beans; Kan represents dusk. Xun represents the bean leaves, which are called Huo. Kan represents the heart, and Zhen represents joy. Notes: The characters 'geng' and 'huan' follow the Song and Yuan editions; the Ji Gu Ge edition reads 'Huo ye' and 'xin qie', which are more harmonious in rhyme, but should not be followed.

泰。切切之患，凶憂不成。虎不敢齧，利當我身。坤為患、為凶憂，兌為虎、為齧，坤為我、為身，伏巽為利。○齧，宋元本作齚，依汲古。

The hexagram Mingyi transforms into Tai. Lin Ci says: A calamity imminent and pressing, the danger and sorrow will not materialize; the tiger dares not bite, and the benefit falls to me. This is a favorable omen of danger turning into safety. Shang Binghe explains: The hexagram Kun represents calamity and misfortune, the hexagram Dui represents the tiger and biting, Kun also represents me and my body, and the hidden hexagram Xun represents benefit. Note: The character 'nei' in the Song and Yuan editions is 'zha', but here we follow the Jigugong edition.

否。王伯遠宿，長婦在室。異庖待食，所求不得。震為王、為伯，坤為宿，震伏不見，故曰遠宿。巽為長婦，互艮為室，故曰長婦在室。艮為庖、為待，伏兌為食。艮為求，言與庖廚離異不能得食也。○待，宋元本作恃，依汲古。

The hexagram Mingyi transforms into the hexagram Pǒ. Lin Ci says: The king and his elder brother are far away, the elder wife remains at home; the kitchen is on the other side, waiting for the meal, yet what is desired remains unattained. This is a凶 (auspicious) omen of seeking without success. Shang Binghe explains: Zhen represents the king and the elder brother, Kun represents lodging; Zhen is hidden and not visible, hence 'far away lodging'. Xun represents the elder wife, the interacting trigrams Gen represents the room, hence 'the elder wife is in the room'. Gen represents the kitchen and waiting, the concealed Dui represents food. Gen represents seeking; this indicates that person and the kitchen are separated, hence unable to eat. Note: The character 'wait' in the Song and Yuan editions is 'rely', but here we follow the Jigugē edition.

同人。寒燠失時，陽旱為災，雖耗無憂。乾寒離火，故曰寒燠失時。離為陽旱、為災，巽隕落故曰耗，故為憂。坎伏故無憂。

The hexagram Mingyi transforms into Tongren. Lin Ci says: Cold and heat are out of season, excessive yang causes drought and disaster; although there is some loss, it does not lead to great worry. This is an omen of loss without major harm. Shang Binghe explains: Qian represents cold, Li belongs to fire, cold and heat clash, hence "cold and heat are out of season." Li indicates excessive yang and disaster; Xun signifies falling, hence "loss," and thus brings worry; Kan is hidden and does not emerge, hence "no worry."

大有。雖窮復通，復危不凶，得其明功。此用遇卦《明夷》象。震為通、為履，坎在震下，故曰履危。

The hexagram Mingyi transforms into Dayou. Lin Ci says: Although there was once hardship and poverty, in the end there will be success; encountering danger again does not lead to misfortune, but instead achieves prominent achievements. This is a favorable omen of reversal from bad to good. Shang Binghe explains: This uses the image of the hexagram Mingyi. Zhen represents communication and walking, Kan is below Zhen, so the commentary says "walking on danger," which is slightly different from Lin Ci's "again in danger." The phrase "achieving merit" directly relates to the "bright" in Mingyi, meaning that after darkness, merit will eventually be recognized.

謙。狼虎所宅，不可以居，為我患憂。艮為虎狼、為宅，坎坤皆為憂患，故不可居。

The hexagram Mingyi transforms into Qian. Lin Ci says: It is the place where jackals and tigers dwell, where one cannot settle down, for staying there would bring only calamity. This is ainauspicious sign indicating that one is in an inappropriate place and should leave quickly to avoid trouble. Shang Binghe explains: The hexagram Gen represents tigers and wolves, as well as dwellings, so when combined with the hexagram Kan and Kun, which both signify calamity, it forms an image of fierce beasts occupying the house. Therefore, it is said that one should not reside there.

豫。喋囁噱嚾，昧冥相摶。多言少實，語無成事。震言故曰喋囁。噱，大笑。嚾，喧囂也，卦正反艮，故曰相摶，正覆震相背，故曰多言少實，語無成事。○噱嚾，宋元本作處嚁，汲古作處耀。摶，宋元本、汲古訛傳，均依汲古《中孚》之《升》校。

The hexagram Mingyi transforms into Yu. Lin Ci says: Chattering and noisy, laughing and shouting, fighting each other in darkness; talking a lot but doing little, talking for a long time but nothing is accomplished. This is ainauspicious sign of empty words without substance. Shang Binghe explains: Zhen represents speech, so it is said "detailed speech." "Xue" means loud laughter, "Huang" means noisy. The hexagram structure, whether viewed upright or inverted, is Gen, so it is said "mutual struggle," meaning fighting each other; when viewed upright and inverted, the two Zhen trigrams are opposite, so it is said "much speech but little substance, words without results." Notes: "Xue Huang" in the Song and Yuan editions read "Chu Yan," and the Jigugē edition reads "Chu Yao"; "Tuan" in the Song, Yuan, and Jigugē editions all mistakenly read "Chuan" — the above are all corrected according to the Jigugē edition's Zhongfū hexagram's Sheng section.

隨。履冰蹈凌，雖困不窮。播鼓登巖，卒無憂凶。明夷坎為冰凌，震為蹈履、為通，故不窮。震為鼓，互艮手故曰播鼓。艮為巖，震為登，言登山擊鼓也。○鼓，宋元本作雀，茲依汲古。

The hexagram Mingyi transforms into Suí. Lin's commentary says: walking on thin ice and solid ice, although difficult, does not lead to a dead end; beating drums and climbing rocky hills, ultimately there is no worry or danger. This is a favorable omen of being safe while facing danger. Shang Binghe explains: the primary hexagram Mingyi has Kan as ice, and Zhen as walking and as being unobstructed, hence 'not exhausted'. Zhen represents drums, and the interacting trigrams Gen represents hands, so it is said 'beating drums', meaning striking drums. Gen represents mountains and rocks, and Zhen represents ascending, together forming the image of climbing mountains while beating drums. Notes: The character 'gu' in the Song and Yuan editions is 'que', but here we follow the Jigugē edition.

蠱。文文墨墨，憂禍相雜。南北失志，東西不得。震東兌西，震亦為南北象，或指大坎。○首句依宋元本，汲古作文墨且墨，文疑汶之訛，汶汶墨墨，言雜亂不明也。

The hexagram Mingyi transforms into Gǔ. Lin Ci says: confused and indistinct, with sorrow and calamity intertwined; going south or north loses one's purpose, going east or west yields nothing. This is a凶 portent of being lost in all directions. Shang Binghe explains: Zhen is in the east, Dui is in the west; Zhen may also represent the north-south direction, or it refers to the great Kan within the hexagram. Notes: The first sentence follows the Song and Yuan editions; the Jigugē edition reads 'wen mo qie mo'. 'Wen' is likely a mistake for 'wen', and 'wen wen mo mo' means mixed and obscure, unclear.

臨。爭訟不已，更相談訽。張季弱口，被髮北走。詳《大畜》之《家人》。○口，宋元本訛日，依汲古。

The hexagram Mingyi transforms into Lin. Lin Ci says: disputes continue endlessly, with mutual slander and accusations; Zhang Ji cannot prevail in verbal disputes, and ends up with his hair disheveled fleeing northward. This is an ominous sign of losing one's self in a lawsuit. Shang Binghe explains: a detailed explanation of this can be found in the section on Daxu and Jiaren. Note: In the Song and Yuan editions, the character 'mouth' was mistakenly written as 'sun', but here we follow the Jigugong edition.

觀。德積逢時，宜其美才。相明輔聖，拜受福休。長女不嫁，後為大悔。坤為積，艮為時、為明，伏乾為聖、為休福，艮為拜，故拜受福休。巽為長女，震為嫁，震伏故不嫁。

The hexagram Mingyi transforms into Guan. Lin's interpretation says: virtue has been accumulated and a favorable time has arrived, which is exactly suitable for his outstanding talent; assisting a wise and virtuous sovereign, receiving blessings and good fortune. However, the eldest daughter remains unmarried for a long time, which will become a great regret in the future. Overall it is auspicious, but the last line leaves a slight regret. Shang Binghe explains: the earth (Kun) represents accumulation, the mountain (Gen) represents time and brightness, and the hidden Heaven (Qian) represents the sage and good fortune. The mountain (Gen) also represents bowing and receiving, so it says 'bowing to receive good fortune'. The wind (Xun) represents the eldest daughter, and the thunder (Zhen) represents marriage; since the thunder is hidden, it says 'not marrying'.

噬嗑。江水沱泛，思附君子。仲氏爰歸，不我肯顧，侄娣悔恨。詳《遯》之《巽》。

The hexagram Mingyi transforms into Shike. Lin Ci says: The Jiang River flows from the沱汊 and spreads out, eager to attach itself to the gentleman; the second younger sister then marries, but refuses to look back at me even once, and the accompanying niece and younger sister are full of regret. This is an ominous sign of being abandoned and forsaken. Shang Binghe explains: A detailed explanation of this is found in the section on Dùn and Xun. "Niece and younger sister" refers to the niece and younger sister who accompanied the bride when a feudal lord married off his daughter; Lin Ci uses the meaning from the Book of Songs, Zhao Nan, Jiang You Si, depicting the resentment of those who are left behind.

賁。光祀春成，陳寶雞鳴。陽明失道，不能自守，消亡為咎。詳《大有》之《井》。○祀，汲古作禮，寶作室，陽作師，均依宋元本。

The hexagram Mingyi transforms into B贲. Lin Ci says: "Bright and grand worship, spring affairs are successful, the divine chicken of the shrine of Chén Bǎo crows; the bright yang loses the constant path, cannot hold on to itself, finally perishes into calamity. First good, then bad." Shang Binghe explains: This detailed explanation is found in the entry for Dàyǒu and Jǐng. "Chén Bǎo" is a divine shrine in the state of Qin, it is said that when the divine spirit descends, it appears like a rooster and crows, as recorded in the "Records of the Grand Historian: Book of the Rites and Divine Manifestations." Notes: In the Ji Gu Ge edition, "sacrifice" is written as "ritual," "treasure" as "room," and "yang" as "teacher," but here we follow the Song and Yuan editions.

剝。驚虎無患，虞為我言，賴得以安。艮為虎，坤為患，艮安故無患。虞，虞人，守山澤之官，艮為官、為山，故艮為虞人，反震為言。

The hexagram Mingyi transforms into Bao. Lin Ci says: The startled tiger did not become a calamity; the forest keeper spoke for me, and by relying on him I was safe. This is a fortunate omen of being saved from disaster through the help of others. Shang Binghe explains: Gen represents the tiger, and Kun represents calamity; Gen signifies safety, so there is no disaster. "Yu" refers to the forest keeper, who is an official in charge of mountains, rivers, and lakes; Gen represents officials and mountains, so Gen can symbolize the forest keeper; the reverse Zhen represents speech.

復。偽言妄語，轉相詿誤，不知狼處。震為言，坤虛，故曰偽妄、曰詿誤。艮為狼，艮覆坤迷，故不知。○相，汲古作為，依宋元本。

The hexagram Mingyi transforms into Fu. Lin Ci says: False words and absurd speech spread from one to another, causing mutual misunderstanding. Even the location of a wolf is unknown. This is an ominous sign indicating that rumors can cause misfortune and hidden dangers. Shang Binghe explains: Zhen represents speech, and Kun indicates emptiness, hence 'falsehood' and 'misunderstanding'. Gen represents a wolf; Gen signifies covering and concealing, while Kun signifies confusion, hence 'not knowing'. Note: The character 'xiang' in the Jigusha edition is 'wei', but this version follows the Song and Yuan editions.

無妄。履隙自敵，凶憂來到，痛不能笑。互巽為隙，震為履、為笑，伏坤為凶憂，故不能笑。○隙，宋元本作悖，依汲古。能笑，汲古作死哭，依宋元本。

The hexagram Mingyi transforms into Wuwang. Lin Ci says: stepping on a crack, creating enemies for oneself, danger and worries follow, pain prevents laughter. This is ainauspicious sign of self-inflicted misfortune. Shang Binghe explains: the mutual trigrams Xun indicate a crack, Zhen indicates stepping and laughing, and the hidden Kun indicates danger and worry, hence the inability to laugh. Notes: In the Song and Yuan editions, "隙" is "悖", but here we follow the Jigugē edition; in the Jigugē edition, "能笑" is "死哭", but we follow the Song and Yuan editions.