Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 4

漸。二人俱東，道怒爭訟。意乖不同，使君忷忷。通《歸妹》。震為人、為東，兌卦數二，故曰二人俱東。震為大塗、為怒，故曰道怒。震為言，兌亦為言，故爭訟。坎為意、為憂，故為忷忷。震為君。忷，同恟，懼也。○怒，宋本、汲古作路，依元本。使君忷忷，汲古作使我凶凶，依宋元本。

The hexagram Zun changes to Jie. Lin Ci says: Two people go east together, but on the way they turn against each other and start a lawsuit; their minds are not in agreement and they cannot talk it over, causing you to be anxious and uneasy. This is a divination line indicating that the journey is shared but the intentions are opposite. Shang Binghe says this line uses the principle of mutual transformation. The hexagram Jie's mutually transforming hexagram is Gui Mei. Zhen represents people and the east, and Dui corresponds to the number two, so it is said 'two people going east'. Zhen represents the great path and anger, so it is said 'the path is angry'; Zhen represents speech, and Dui also represents speech, so it is said 'they quarrel'. Kan represents the mind and worry, so it is said 'anxious and uneasy'; Zhen represents the ruler. 'Xiong' is the same as 'hong', meaning fear. The collation notes say: the character '怒' in the Song edition and Jiguguo edition is 'lu', so we follow the Yuan edition; 'making the ruler anxious' in the Jiguguo edition is 'making me fearful', so we follow the Song and Yuan editions.

歸妹。樹我藿豆，為鹿兔食。君不慎護，秋無收入。震為藿荳、為立，故為樹。震為足、為走，故為鹿兔。兌口為食。震為君，坎為憂恤，兌正秋，兌毀，故秋無收入。○我，依宋元本，汲古作栽。為鹿兔食，宋元本作鹿兔為食，從汲古。慎，宋元本作恤，亦依汲古。

The hexagram Zun changes to Gui Mei. Lin Ci says: I planted beans, but they were all eaten by deer and rabbits; the master was careless in guarding them, and in autumn there was a poor harvest. This is a divination indicating a failure in protection leading to a poor harvest. Shang Binghe explains the image: Zhen represents bean sprouts and bean leaves, and also signifies upright growth, hence the term 'tree'; Zhen also represents feet and movement, thus the image of deer and rabbits; Dui represents mouth and eating, hence the phrase 'eaten by deer and rabbits'. Zhen represents the ruler, and Kan represents concern and care; Dui corresponds to the autumn season, and Dui also signifies destruction, hence the phrase 'no harvest in autumn'. The collation notes say: the character 'I' follows the Song and Yuan editions, while the Ji Gu Ge edition reads 'planted'; 'eaten by deer and rabbits' in the Song and Yuan editions reads 'deer and rabbits eat', and this follows the Ji Gu Ge edition; the character 'careful' in the Song and Yuan editions reads 'concern', and this also follows the Ji Gu Ge edition.

豐。黃鳥悲鳴，愁不見星。困於鷙鳥，鸇使我驚。震為黃、為鳥、為鳴，互大坎，故悲鳴，故愁。離為星，坎伏，故不見。伏艮為鷙鳥、為鸇，坎為困，震為鷙。○下二句依宋元本，汲古作“困於鷙鸇、使我心驚”。又元本困訛因。

The hexagram Zun changes to Feng. Lin Ci says: The yellow bird cries in sorrow, unable to see the stars; trapped by fierce birds, a zhan bird frightens me. This is a line indicating being oppressed by the strong. Shang Binghe explains the image: Zhen represents yellow, birds, and crying; combined with several lines, it forms a large Kan shape. Kan signifies worry, hence saying 'sad cry' and 'sorrow'. Li represents stars, while Kan is hidden, hence saying 'unable to see stars'. Hidden Gen represents fierce birds and zhan, and Kan signifiespredicament, while Zhen indicates fierceness, hence saying 'trapped by fierce birds, zhan frightens me'. The collation notes: the last two lines follow the Song and Yuan editions; the Jigugong edition reads 'trapped by fierce zhan, frightening my heart'; the Yuan edition mistakenly writes 'trapped' as 'because'.

旅。雙鳧俱飛，欲歸稻池。經涉萑澤，為矢所射，傷我胸臆。通《節》。兌卦數二，震為鳧、為飛，故曰雙鳧俱飛。兌為池，震為稻，故曰稻池，故曰萑澤。震為涉，坎為矢，震為射，兌為傷，艮為胸臆。○池，依汲古，宋元本皆作食。

The hexagram Zun changes to Lu. Lin Ci says: Two wild geese fly together, intending to return to the pond with rice plants; they pass through a reed-filled marsh, but are shot by an arrow, wounding my chest. This is a divination indicating harm in the middle of the journey. Shang Binghe says this line uses the method of adjacent trigrams. The adjacent trigram of Lu is Jie. Dui corresponds to the number two, Zhen represents wild geese and flying, so it is said 'two wild geese fly together'. Dui represents a pond, Zhen represents rice, so it is said 'rice pond', and also 'reed marsh'. Zhen represents traveling, Kan represents arrows, Zhen represents shooting, Dui indicates injury, Gen represents the chest, so it is said 'passing through the reed marsh, shot by an arrow, wounding my chest'. The collation notes say: the character 'pool' is based on the Ji Gu Ge edition, while the Song and Yuan editions both have 'food'.

巽。久客無依，思歸故鄉。霖雨盛溢，道未得通。巽為商旅、為客，重巽故曰久客。伏坎為思，震為歸，艮為鄉，坎為雨，互大坎，故曰霖雨，曰盛溢。伏艮為道，坎陷故不通。○依，從宋元本，他本多作休。霖，宋元本作雷，從汲古本。

The hexagram Zun changes to Xun. Lin Ci says: "One has been living away from home for a long time, without support or reliance, and wishes to return to one's homeland; yet there has been continuous heavy rain, causing flooding and making the roads impassable. This is a line indicating obstruction in travel." Shang Binghe explains the image: Xun represents merchants and travelers, and both the upper and lower trigrams are Xun, hence "long-term traveler." Hidden Kan represents longing, Zhen represents return, and Gen represents the homeland, hence "longing to return home." Kan represents rain, and when combined with several lines, it forms a large Kan, hence "heavy rain" and "overflowing." Hidden Gen represents roads, and Kan signifies danger and difficulty, hence "roads are not yet passable." The collation notes say: "Yi" is taken from the Song and Yuan editions, while other editions mostly use "Xiu"; "Lin" is taken from the Ji Gu Ge edition, as the Song and Yuan editions use "Lei."

兌。道路闢除，南至東遼。衛子善辭，使國無憂。通《艮》。為道路，震為闢除，為南，先天震東北，故曰東遼。震為衛、為子、為辭，艮初至五正反震，故曰善辭。艮為國，互坎為憂，震樂故無憂。○闢，各本多誤僻，闢除者，清治也，惟元本不訛。○此有故實，各家皆不能詳。案：《史記》：“朝鮮王衛滿，本燕人，自全燕時，常略屬遼東真番，後燕王盧綰反，滿率部東渡浿水，都王險，高后時，與遼東太守約為外臣，保塞外，滿遂王三世。林似指此事。

The hexagram Zun changes to Dui. Lin Ci says: "The roads are cleared and opened, extending all the way from the south to the east of Liao; the son of the Wei family is eloquent in speech, bringing no worries to the state. This is a divination line indicating smooth passage and no troubles." Shang Binghe says that this line uses the principle of parallelism. The hexagram Dui is parallel to Gen. Gen represents roads; Zhen represents clearing and opening, as well as the south. Zhen in the Earlier Heaven position is in the northeast, hence the phrase "east of Liao." Zhen represents Wei, son, and speech; Gen from the first line to the fifth line alternates between positive and negative, which is Zhen, hence the phrase "eloquent in speech." Gen represents the state; the mutual hexagram produces Kan, which represents worry, while Zhen represents joy, hence the phrase "no worries for the state." The collation notes say: "Bi" is often mistakenly written as "pi" in other editions; "bi chu" means clearing and repairing, and only the Yuan edition is correct. Shang also says that this line refers to a historical event, but other scholars have not clearly explained it. According to the Records of the Grand Historian, the King of Chosun, Wei Man, was originally from Yan. During the height of Yan's power, it often included the area of Liao Dong and Zhenfan under its jurisdiction. Later, when King Wu Lan of Yan rebelled, Wei Man led his troops east across the Nie River, established his capital at Wangxian, and during the time of Lu Hou, he became an external minister with the Governor of Liao Dong, defending the frontier. Thus, the Wei family became kings for three generations. Lin Ci seems to be referring to this event.

渙。同枕共袍，中年相知。少賈無利，獨居愁思。艮為枕，震為袍，中爻正反艮震，故曰同枕共袍。震為年，坎為中，故曰中年。伏兌為少，巽為賈、為利，風散，故無利。巽為寡，艮為居，故曰獨居。坎為憂思。○相知，汲古作分去，少賈作價少，均依宋元本。無利，宋本作無失，於下句文義不協，故從汲古。

The hexagram Zun changes to Huan. Lin's interpretation says: sharing a pillow and blanket, living together, but only in middle age do they come to know each other; in youth they engaged in commerce but gained nothing, living alone filled with sorrow. This is a line indicating solitude and lack of achievement. Shang Binghe explains the image: Gen represents a pillow, Zhen represents a robe, and the fourth line, with one yao upright and one inverted, forms Gen and Zhen, hence "sharing a pillow and robe." Zhen represents years, Kan represents the center, hence "middle age." The hidden Dui represents youth, Xun represents merchants and profit, and the nature of Xun is dispersing, hence "youthful merchants gain nothing." Xun governs solitude and the aged, Gen represents dwelling, hence "living alone"; Kan represents sorrow and thought, hence "filled with sorrow." The collation notes say: "knowing each other" in the Jigusha edition reads "parting," and "youthful merchants" reads "price little," both following the Song and Yuan editions; "gaining nothing" in the Song edition reads "losing nothing," which does not fit the meaning of the following sentence, so we follow the Jigusha edition.

節。眾神集聚，相與議語。南國虐亂，百姓愁苦。興師征討，更立賢主。震為神，坎為眾，故曰眾神。坎為集聚。二至五正反震，故曰相與議語。艮為國，震南，故曰南國，伏離為虐亂，震為百、為人，故曰百姓。上坎為愁苦，震為征討，坎眾，故曰興師征討。互震為主、為立，故曰更立賢主。○主，汲古本訛王，依宋元本。

The hexagram Zun changes to Jie. Lin Ci says: "The gods gather together, consulting with each other; the southern state is tyrannical and disorderly, and the people are distressed. Therefore, they raise an army to attack and replace the ruler with a virtuous one." This is a divination line indicating the removal of tyranny and renewal. Shang Binghe explains the image: Zhen represents the gods, Kan represents many, so it is said "the gathering of gods." Kan also represents gathering, so it is said "gathering together." The second line to the fifth line, one is upright and the other is inverted, both form Zhen, which represents speech, so it is said "consulting with each other." Gen represents the state, Zhen represents the south, so it is said "the southern state." The hidden Li represents tyranny and chaos, Zhen represents hundreds and people, so it is said "the people are distressed." The upper trigram Kan represents distress, Zhen represents military action, and Kan also represents many, so it is said "raising an army to attack." The interacting trigrams produce Zhen, which represents the ruler and the act of supporting, so it is said "replacing the ruler with a virtuous one." The collation note says: "the character '主' in the Ji Gu Ge edition is mistakenly written as '王,' and this version follows the Song and Yuan editions."

中孚。北陸閉蟄，隱伏不出。目盲耳聾，道路不通。通《小過》。中互大坎，坎為北陸，陸者，道也。《左傳》“日在北陸而藏冰”是也。坎為冬、為隱伏，故曰閉。巽為蟲，亦為伏，故曰閉蟄，曰不出。本卦互大離。目睛漲大故盲。《小過》互大坎耳空塞實，故聾。艮震為道路，坎塞，故不通。

The hexagram Zun changes to Zhongfu. Lin's interpretation says: during the time when the sun moves northward, insects retreat into their holes, remain hidden and do not emerge; they cannot see, cannot hear, and the roads are blocked. This is a phrase indicating obstruction. Shang Binghe says this uses the method of parallelism. The hexagram Zhongfu's parallel hexagram is Xiaoguo. In between the lines, a great Kan is formed. Kan represents the north, "Lu" meaning the path, as the "Zuo Zhuan" says, "when the sun is in the north, ice is stored," which is exactly this usage. Kan represents winter and concealment, so it is said "closed"; Xun represents insects and also indicates concealment, so it is said "closed insects" and "not emerging." The primary hexagram Zhongfu has in between a great Li, the eye becomes swollen but loses sight, so it is said "blind eyes." The hexagram Xiaoguo has in between a great Kan, the ear hole is naturally empty but becomes blocked, so it is said "deaf ears." Gen and Zhen both represent roads, and Kan indicates blockage, so it is said "roads are not passable."

小過。痴狂妄作，心誑善惑。迷行失路，不知南北。此用屯象。震為狂，坤迷，故曰痴狂。坎為心、為惑，正覆震相背故曰誑。誑，妄語也。艮震為道路，震為南，坎為北，坎失，故不知。○誑，依宋本，元本作狂，非。迷行，依元本，汲古作迷惑。

The hexagram Zun changes to Xiao Guo. Lin Ci says: acting foolishly and crazily, behaving recklessly, with the mind full of lies and easily deceived; going astray, unable to distinguish north from south. This is a phrase indicating confusion and loss of direction. Shang Binghe says that this phrase uses the imagery of the hexagram Zun: Zhen represents restlessness, Kun represents confusion, hence 'craziness'. Kan represents the heart and confusion, with one upright and one inverted Zhen facing each other, hence 'lying'; 'lying' means speaking falsehoods. Gen and Zhen both represent paths, Zhen represents south, Kan represents north, and since Kan is lost, it says 'not knowing north and south'. The collation notes say: the character 'kuang' is based on the Song edition, while the Yuan edition has 'kuang', which is incorrect; 'mistaken path' is based on the Yuan edition, while the Ji Gu Ge edition has 'confusion'.

既濟。棟隆輔強，寵貴日光。福善並作，樂以高明。此用屯象。坎為極、為棟、為車、為輔，《大過》“棟橈之凶，不可以有輔也”，《詩》“勿棄爾輔”，《毛傳》“輔以佐車”。輔，夾車木也。坎在上，故曰棟隆，艮堅，故曰輔強。艮為日、為光、為寵貴，震為福善、為樂，艮為高明。

The hexagram Zun changes to Ji Ji. Lin Ci says: The beams are high and upright, the carriage and its supports are strong and firm, the grace and honor are as bright as the sun; blessings and good fortune come together, and joy is found in a lofty and exalted position. This is a great auspicious omen. Shang Binghe says that this omen uses the imagery of the Zun hexagram: Kan represents the roof ridge, the beam, the carriage, and the support of the carriage. The Da Guo hexagram says, "The beam bends, which is a凶 omen, for it cannot have support." The Shijing says, "Do not abandon your support." The Mao Zhuan says that the support is used to assist the carriage; "support" refers to the wooden strip that holds the carriage sides together. Since Kan is above, it says "the beam is raised high"; since Gen is firm and solid, it says "the support is strong." Gen also represents the sun, light, and honor, while Zhen represents blessings, good fortune, and joy. Gen also represents high and exalted positions, so it says "grace and honor are like the sun" and "blessings and good fortune come together, joy is found in a lofty and exalted position."

未濟。愛我嬰女，牽衣不與。冀幸高貴，反日賤下。此仍用屯象。震為嬰孩，坤為女，坎為愛，故曰愛我嬰女。震為衣，艮為手、為牽，艮止，故不與。艮為高貴、為求，故曰冀幸高貴。坤為賤下。

The hexagram Zun changes to Wei Ji. Lin Ci says: "Loving my little daughter, she pulls at my sleeve and won't let go; I expected to gain wealth and honor, but instead I become more and more humble." This is a line indicating a frustrated wish. Shang Binghe says this line still uses the imagery of the Zun hexagram: Zhen represents an infant, Kun represents a woman, Kan represents affection, so it says "loving my infant daughter." Zhen represents clothing, Gen represents hands and pulling, and Gen signifies stillness, so it says "pulling at the sleeve without letting go." Gen represents nobility and seeking, so it says "hoping for nobility"; Kun represents humility and being low, so it says "instead becoming more and more humble."

蒙。何草不黃，至未盡玄。室家分離，悲憂於心。震為草、為玄黃，坤貞。未，言草至未而將變色，《詩小雅》“何草不黃”“何草不玄”，箋：玄，赤黑色。艮為室家，二四艮覆，故曰分離。坎為心、為悲愁。○憂，依宋元本，汲古作愁。

The hexagram Meng transforms into itself, indicating that the primary hexagram remains unchanged. The line says: Which grass does not wither and turn yellow? By the month of Wei, the color of the grass turns red-black. A family divided between two places, with sorrow and grief in their hearts. This line indicates a situation of separation and sorrow. Shang Binghe explains the image: Zhen represents grass and the colors of yellow and black; Kun signifies steadfastness. Here, the term 'Wei' refers to the twelfth branch, meaning that grass changes color by the month of Wei. The Book of Songs, Xiao Ya, contains 'Which grass does not turn yellow' and 'Which grass does not turn black,' and Zheng Xuan's commentary explains that 'black' refers to red-black. Gen represents family, and the intercalated Gen from the second to the fourth lines forms an inverted image, hence 'separation.' Kan represents the heart and sorrow, hence 'grief in the heart.' The note says: The character 'grief' is based on the Song and Yuan editions, while the Jigugeshan edition reads 'sorrow.'

乾。海為水王，聽聖且明。百流歸德，無有畔逆，常饒優足。乾為海、為水、為王、為聰聖、為明、為百，《禹貢》：“匯漢朝宗於海，故百流歸德”，乾順行，故無有畔逆，乾富故常饒優足。

The hexagram Meng changes to Qian. Lin Ci says: The great sea is the king of all waters, listening with keen perception and clear insight; all rivers and streams submit to its virtue, none rebel or defy it, so it remains rich and abundant. This is a very auspicious statement. Shang Binghe explains the image: Qian represents the sea, water, the king, wisdom and sagehood, clarity, and the hundred streams, so it says, "The sea is the king of water, listening with wisdom and clarity." The Book of Documents, Yu Gong, mentions that the rivers and streams flow into the sea, so it says, "All streams return to virtue." Qian signifies smooth progress, so it says, "There is no rebellion or defiance." Qian signifies wealth, so it says, "Always rich and sufficient."

坤。左輔右弼，金玉滿堂。常盈不亡，富如敖倉。此全用《蒙》象。震為左，震反為右，震為輔弼，故曰左輔右弼。艮為金，震為玉，艮為堂、為厫倉，厫倉所以盛粟，震為粟，故尤切。○汲古本、宋元本首有“天之所有，禍不過家”二句，文義與下不屬，而元本家下一雲左輔右弼云云，是上二句確自為一林，非與下為一林，故刪上二句而附記於此。

The hexagram "Meng" changes to "Kun". Lin Ci says: On the left there are assistants, on the right there are ministers, gold and jade fill the hall; long-lasting abundance will not be exhausted, wealth is as abundant as the granary of Ao. This is a divination line indicating great wealth. Shang Binghe says this line entirely uses the imagery of the hexagram "Meng": Zhen represents the left, the reversed image of Zhen represents the right, and Zhen also represents ministers and assistants, hence "left assistant and right minister". Gen represents metal, Zhen represents jade, Gen represents the hall, and also represents the granary of Ao; Ao is a granary for storing grain, and Zhen directly represents grain, so the imagery is especially fitting. The collation notes say: The Ji Gu Ge edition and the Song, Yuan editions have before this line the two sentences "What heaven possesses, calamity does not exceed the family." The meaning does not connect with the following text; and the Yuan edition writes "left assistant and right minister" on a new line below the word "family," indicating that these two sentences indeed form a separate line of Lin Ci, not combined with the following text. Therefore, these two sentences are deleted and noted here.

屯。安息康居，異國穹廬。非吾習俗，使我心憂。坎位西。安息、康居，皆西方國。又中爻艮止，故曰安息康居。艮為國、為廬、為天，故曰穹廬。坤為我、為俗，坎為心、為憂。

The hexagram Meng changes to Tun. Lin's interpretation says: The countries of Anxi and Kangju are places where people from foreign lands live in yurts; those places are not familiar to me, causing me worry in my heart. This is a line about a guest living in a foreign land. Shang Binghe explains the image: The position of Kan is in the west, and Anxi and Kangju are both western countries; the fourth line, which is the central line, produces Gen, which represents stillness. Therefore, the names of the two countries, Anxi and Kangju, correspond to the hexagram image. Gen represents a country, a yurt, and heaven; the yurt is dome-like, like heaven, so it is called "qiong lu." Kun represents me and customs, while Kan represents the heart and worry, so it is said "not my customs, causing me worry."

需。范公鴟夷，善賈飾資。東之營邱，易字子皮。把珠載金，多得利歸。坎為毒，故曰范公，范蠡也。《檀弓》：“範則冠而蟬有緌”是也。伏艮為鴟，鴟夷者，革囊，盛酒器。楊雄《酒箴》所謂“鴟夷滑稽，腹大如壺”是也。艮又為革，坎為酒，故曰鴟夷。《易林》用一字兼數象往往如是，范公鴟夷者，言范蠡適齊、號鴟夷子皮也。乾為資財。飾、飭，通治也。離為東，伏艮為營邱、為皮，伏坤為字，故曰易字子皮。艮為把、為金，反震為珠，坤為載、為利，兼用旁通。○鴟，依宋元本，汲古作陶，非。載金，依宋本，元本作戴，非。得利，汲古作福利，依宋元本。

The hexagram Meng changes to Xu. Lin Ci says: Fan Li, who called himself Chi Yi, was good at business and skilled in managing goods; he went east to Yingqiu, changed his name to Zi Pi; he held a pearl in his hand and loaded carts with gold, making a great fortune on his return. This is a divination line indicating great success in business. Shang Binghe explains the image: Kan represents venomous creatures, and "Fan" is the name of a bee, so it is called "Fan Gong," referring to Fan Li. The "Liji · Tan Gong" says, "Fan has a crown and a cicada with a ribbon," which refers to this insect. The hidden Gen represents Chi, and "Chi Yi" is a leather bag used for holding wine. Yang Xiong's "Jiu Zhen" says, "Chi Yi is humorous, its belly is as big as a jar," which describes it. Gen also represents leather, and Kan represents wine, so it is called "Chi Yi." The "Yi Lin" often uses one character to represent several hexagram images, which is common. "Fan Gong Chi Yi" refers to Fan Li, who, after going to Qi, called himself Chi Yi Zi Pi. Qian represents wealth; "Shi" and "Chi" are homophones, meaning to manage. Li represents east, the hidden Gen represents Yingqiu and leather, and the hidden Kun represents a name, so it says, "Going east to Yingqiu, changing his name to Zi Pi." Gen represents holding and gold, the covered Zhen represents a pearl, and Kun represents carrying and profit, so it says, "Holding a pearl and carrying gold, gaining much profit." This line uses the image of mutual transformation. The collation notes say: the character "Chi" is based on the Song and Yuan editions, while the Ji Gu Ge edition has "Tao," which is incorrect; "carrying gold" is based on the Song and Yuan editions, while the Yuan edition has "wearing," which is incorrect; "gaining profit" is based on the Song and Yuan editions, while the Ji Gu Ge edition has "welfare," which is incorrect.

訟。老楊日衰，條多枯枝。爵級不進，日下摧隤。巽木乾老，故曰老楊。離為日、為枯、為爵，巽為隕落，故摧隤。○下，依宋元本，汲古作乃。日下，依泰之咸校，宋元本作遂下，汲古作遂乃。

The hexagram Meng changes to Song. Lin Ci says: The old poplar tree is gradually declining, with most of its branches withered and dry; official rank cannot be promoted, but keeps falling down. This is a divination line indicating decline. Shang Binghe explains the image: Xun represents wood, and Qian represents old age, so it is said 'old poplar'. Li represents the sun, withered condition, and official rank, while Xun indicates falling, so it is said 'collapse'. The note says: The character 'down' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'then'; the words 'sun down' are based on the correction from the hexagram Tai to Xian, while the Song and Yuan editions read 'then down', and the Ji Gu Ge edition reads 'then then'.

師。小狐渡水，汙濡其尾。利得無幾，與道合契。此用《蒙》象。上艮，故曰小狐、曰尾，坤坎皆為水，故汙濡其尾。坤為財、為聚，坤虛，故得少。震為大塗，故曰道。坎為合、為信，故曰合契。○利，汲古作科，餘多作稍。無，汲古作其，契作符，皆非，依宋元本。

The hexagram "Meng" changes to "Shi". Lin Ci says: A small fox crosses a river, getting its tail wet; the benefit gained is not much, but it conforms to the right path. This is a phrase about a small gain without losing the right way. Shang Binghe says that this phrase uses the image of the hexagram "Meng": the upper trigram is Gen (Mountain), so it says "small fox" and "tail"; Kūn and Kǎn both represent water, so it says "its tail gets wet". Kūn represents wealth and accumulation, but Kūn is also empty, so the gain is not much. Zhen represents the great path, so it says "path"; Kǎn represents harmony and sincerity, so it says "harmony with the path". The collation note says: the character "li" in the Ji Gu Ge edition is "ke", and most other editions have "shao"; the character "wu" in the Ji Gu Ge edition is "qi", and "qi" is "fu", which are all incorrect. This version follows the Song and Yuan editions.

比。豕生魚魴，鼠舞庭堂。奸侫施毒，上下昏荒，君失其邦。坎為豕，坤為魚、為育，故曰豕生魚魴。丁晏雲《開元占經》引京氏云：“豕生魚魴，其邑犬水”是也。艮為鼠、為庭堂，艮手為舞，《漢書五行志》：“燕有黃鼠銜其尾舞王宮”，《京房易傳》曰：“誅不原情厥妖鼠舞門”是也。坎為毒、為奸，坎上下兌口相背，故曰奸侫。艮為上，坎為下、為昏荒、為邦，震為君，震覆，故失邦。○邦，元本作國，依汲古。

The hexagram Meng changes to Bi. Lin Ci says: A pig gives birth to a鲂 fish, and mice dance on the hall; wicked and deceitful people spread poison, causing confusion and disorder throughout the realm, and the ruler loses his country. This is an omen of strange phenomena and the downfall of the state. Shang Binghe interprets the image: Kan represents a pig, Kun represents fish and also signifies birth, so it is said 'a pig gives birth to a鲂 fish'; Ding Yan cites Jing Fang's words in The Kaiyuan Treatise on Astrology, which says that if a pig gives birth to a鲂 fish, the city will suffer a great flood, which matches this image. Gen represents a mouse and the hall, Gen also represents hands and signifies movement, so it is said 'mice dance on the hall'; The Han Shu·Wuxing Zhi records that in Yan, yellow mice衔 their tails and danced in the royal palace, and the Jingfang Yijing Zhuan says that if punishments are not based on truth, there will be an omen of mice dancing at the gate, both of which confirm this. Kan represents poison and wickedness, and since Kan has two兑 mouths facing each other, it signifies 'wicked and deceitful people'. Gen is on top, Kan is below, representing confusion and disorder, and the state; Zhen represents the ruler, and since Zhen has a overturned image, it is said 'the ruler loses his country'. The collation note says: the original text had 'country' but here it follows the Ji Gu Ge edition.

小畜。天地配享，六位光明。陰陽順敘，以成厥功。乾天，伏坤為地，兌食故曰享。乾數六，離為光明，伏艮為位，故曰六位光明。乾陽巽順，乾為功。○厥功，從汲古，宋元本作和平。

The hexagram Meng changes to Xiaoxu. Lin Ci says: Heaven and Earth are both honored with sacrifice, and the six positions are bright and upright; yin and yang proceed in order, thus achieving its accomplishments. This is a great auspicious phrase. Shang Binghe explains the image: Qian represents Heaven, with Kun hidden as Earth, and Dui governs food and drink, so it is said 'to be honored together'. Qian's number is six, Li represents brightness, and Gen is hidden as the position of the lines, so it is said 'six positions are bright'. Qian belongs to yang, Xun governs order, so it is said 'yin and yang proceed in order'; Qian represents achievement, so it is said 'to accomplish its achievements'. The collation note says: the words 'jue gong' come from the Ji Gu Ge edition, while the Song, Yuan editions read 'heping'.

履。踝踵足傷，右指病癰。失旅後時，利走不歸。通《謙》。震為踝、為足，艮多節，故曰腫、曰傷、曰癰。《釋名》：踵，鍾也，聚也。義與腫同，與《易林》合。艮為指，兌為右，故曰右指。坎為孤、為失，故曰失旅。艮為時，震為後，故曰後時。震為走、為歸，坎陷，故不歸。○宋元本歸作來，從汲古。走不，汲古作不走，非，從宋元本。又右指病癰，元本作右足病擁，非。

The hexagram "Meng" changes to "Lv". Lin Ci says: the ankle and heel are injured, and there is a boil on the right finger; having fallen behind and missed the time, although there is convenience to move forward, one cannot return. This is a divination line indicating illness and missing the right time. Shang Binghe says this line uses the method of mutual transformation. The hexagram "Lv" transforms into "Qian". Zhen represents the ankle and foot, Gen has many joints, so it says "swelling", "injury", and "boil". The "Xinamei" explains "zhong" as "zhong" and "ju", which are similar in meaning to "swelling", fitting the usage in the "Yi Lin". Gen represents the finger, Dui represents the right, so it says "right finger". Kan represents solitude and loss, so it says "losing the journey"; Gen represents time, Zhen represents later, so it says "missing the time". Zhen represents movement and returning, while Kan signifies danger, so it says "not returning". The collation notes say: the Song edition and Yuan edition have "return" as "come", here we follow the Ji Gu Ge edition; the words "zou bu" in the Ji Gu Ge edition are "bu zou", which is incorrect, here we follow the Song and Yuan editions; also, the Yuan edition has "right foot disease yong", which is also incorrect.

泰。異體殊患，各有所屬。西鄰孤媼，欲寄我室。主母罵詈，求不可得。坤為體、為患害，乾陽坤陰，故曰異體殊患。六爻皆有應予，故曰各有所屬。兌為西、為孤媼，伏艮為室、為寄。震為主，坤為母，震言兌言，故曰主母罵詈。艮為求，艮伏，故求不可得。○異，汲古作思，殊患作同恩，求不可得作求子不得，皆非，今從宋元本。主母，依汲古，宋元本作王。

The hexagram Meng changes to Tai. Lin Ci says: Forms differ, troubles vary, each has its own place; an old woman from the west neighbor wants to stay in my house; the mistress scolds her loudly, and she cannot be persuaded. This is a divination line indicating that one's request is not fulfilled. Shang Binghe explains the image: Kun represents form and trouble, Qian belongs to yang, Kun belongs to yin, so it is said 'different forms, different troubles'. The six lines correspond in pairs, so it is said 'each has its own place'. Dui represents west and an old woman, hidden Gen represents a house and staying, so it is said 'an old woman from the west neighbor wants to stay in my house'. Zhen represents the master, Kun represents the mother, Zhen represents speech, Dui also represents speech, so it is said 'the mistress scolds her'. Gen represents a request, but Gen is hidden and not visible, so it is said 'the request cannot be fulfilled'. The collation notes say: the character 'yi' in the Jigusha edition is 'si', 'shu huan' is 'tong en', 'qiu bu ke de' is 'qiu zi bu de', all of which are incorrect, so we follow the Song and Yuan editions; 'zhu mu' follows the Jigusha edition, while the Song and Yuan editions have 'wang'.

否。操●鄉畝，祈貸稷黍。飲食充口，安和無咎。艮手為操，巽為●、為稷黍。坤為畝，乾為言，故曰祈貸，言以●為祭而祈田也。伏兌為口、為食，坤為安。○●即秬，黑黍也。宋元本作●，非。《書洛誥》以秬鬯二卣，秬鬯，皆祭品，言操秬至野祈田也。祈貸，宋元本作折貨，尤非。鄉，音向。安和，宋元本作安利，依汲古。

The hexagram Meng changes to the hexagram Po. Lin Ci says: holding black millet and going to the fields, praying for a good harvest of millet and jishe; food is enough to fill the stomach, peace and harmony, there will be no calamity. This is a divination line indicating good fortune in agricultural affairs. Shang Binghe explains the image: Gen represents the hand, which is the one holding; Xun represents black millet and jishe; Kun represents the fields; Qian represents speech, so it is said 'praying for a good harvest', meaning using black millet as an offering to the deity of the fields. Fu Dui represents the mouth and food, Kun represents peace, so it is said 'food fills the mouth, peace and harmony, no calamity'. The collation notes say: this missing character is 'ju', which is black millet; the Song and Yuan editions write another character, which is incorrect. The Book of Documents, the Luo Guo section, mentions 'using two vessels of ju and chang', both ju and chang are offerings, showing that Lin Ci is referring to holding black millet and going to the fields to pray. The Song and Yuan editions mistakenly write 'zhe huo' instead of 'qi duo'. The character 'xiang' is read as 'xiang'. The Song and Yuan editions write 'an li' instead of 'an he', here we follow the Ji Gu Ge edition.

同人。新受大寵，福祿重來。樂且日富，蒙慶得財。離為新，乾為大、為寵、為福祿，重乾故曰重來。離日乾富，故曰日富。乾為慶、為財。○新受大寵，宋元本作所受大喜，依汲古。

The hexagram Meng changes to Tongren. Lin Ci says: Just having received great favor, blessings andofficial stipend come one after another; joy increases day by day and wealth grows, receiving good fortune and gaining more riches. This is a great auspicious phrase. Shang Binghe explains the image: Li represents newness, Qian represents great things, favor, blessings andofficial stipend; the upper and lower trigrams both being Qian, so it is said 'returning again'. Li represents the sun, Qian represents wealth, so it is said 'daily wealth'. Qian represents joy and riches, so it is said 'receiving good fortune and gaining wealth'. The collation note says: 'Just having received great favor' the Song and Yuan editions read 'having received great joy', here we follow the Jigugē edition.

大有。舉杯飲酒，無益溫寒。指直失取，亡利不歡。通《比》。坤為缶、為杯，艮為舉，坎為酒，兌為飲，離溫乾寒，時之自然，非酒所能改易也。艮為指、為取，乾為直，故指直失取，言指僵不能取物也。坤貧，故亡利。震覆，故不歡。○汲古三四句倒置，直作宜，均依宋元本。

The hexagram "Meng" changes to "Da You." Lin Ci says: "Raising a cup to drink does not help with the cold or the warm; fingers become stiff and cannot grasp things, losing benefits without being happy." This is a line indicating labor in vain and loss. Shang Binghe says this line uses the principle of mutual change. The hexagram "Da You" changes to "Bi." The earth (Kun) represents earthenware and wine cups, the mountain (Geng) represents raising, the water (Kan) represents wine, and the lake (Dui) represents drinking, so it says "raising a cup to drink." The fire (Li) represents warmth, and the heaven (Qian) represents cold, which are natural conditions of the seasons, not something wine can change, so it says "no benefit from warmth or cold." The mountain (Geng) represents fingers and taking things, and the heaven (Qian) represents straightness, so it says "stiff fingers and unable to take," referring to stiff fingers that cannot grasp things. The earth (Kun) represents poverty, so it says "losing benefits"; the thunder (Zhen) has already formed a reversed image, so it says "not happy." The collation notes say: the third and fourth lines in the Jigusha edition are reversed, and the character "straight" is written as "suitable," but here we follow the Song and Yuan editions.

謙。日月相望，光明盛昌。三聖茂承，功德大隆。坎月。伏離為日、為目，故曰日月相望。艮為光明，震為盛昌，坎為聖，艮納丙數三，故曰三聖。震為茂、為隆，伏乾為功德。

The hexagram Meng changes to Qian. Lin Ci says: The sun and moon are far apart yet facing each other, their brightness is extremely great; three sages follow one another, their achievements and virtue are exceedingly abundant. This is a great auspicious phrase. Shang Binghe explains the image: Kan represents the moon, hidden Li represents the sun and the eye, so it says 'the sun and moon facing each other'. Gen represents brightness, Zhen represents prosperity and flourishing, so it says 'brightness and flourishing'. Kan represents the sage, Gen in the Najia system corresponds to Bing, its number is three, so it says 'three sages'. Zhen represents flourishing and thickness, hidden Qian represents virtue and merit, so it says 'three sages flourish in succession, virtue and merit reach their height'.

豫。猾夫爭強，民去其鄉。公孫叔子，戰於城南。坎為奸猾，震為夫、為強，坤為民、為鄉，震往，故民去其鄉。艮為叔、為孫，震為子，正反兩震相背，故曰戰。艮為城，震為南，故曰城南。下二句故實未詳。○城南，依汲古，宋元本作瀟湘，雖與上葉，似非。

The hexagram Meng changes to Yu. Lin Ci says: "Cunning and deceitful people compete for strength, the people flee their homes; Gongsun and Shuzi fight in the southern part of the city." This is a divination line indicating turmoil and displacement. Shang Binghe explains the image: Kan represents cunning and deceitful people, Zhen represents a man and strength, so it says "cunning men compete for strength." Kun represents the people and hometowns, Zhen is the main force moving forward, so it says "the people leave their homes." Gen represents a younger brother and a grandson, Zhen represents a son; one upright and one inverted Zhen stand facing opposite directions, so it says "fighting." Gen represents a city, Zhen represents the south, so it says "southern part of the city." The meaning of the last two sentences is no longer verifiable. The collation note says: "southern part of the city" follows the Jigugē edition, while the Song and Yuan editions read "Xiao Xiang," which although rhymes with the previous lines, may be incorrect.

隨。猿墮高木，不踒手足。保我金玉，還歸其室。巽為高，艮為猿，艮在震木上，故曰猿墮高木。艮手震足，兌折在外，故不踒。踒，折也。艮為金，震為玉、為歸，艮為室。○宋元本“保我金玉”在第四句，依汲古。金玉，汲古作全生，依宋元本。

The hexagram Meng changes to Suí. Lin's interpretation says: A monkey falls from a high tree, but its hands and feet are not broken; it preserves my gold and jade and safely returns to its own house. This is a divination with a surprising event but no real danger. Shang Binghe explains the image: Xun represents height, Gen represents a monkey, and Gen is located above Zhen wood, so it is said 'a monkey falls from a high tree.' Gen represents hands, Zhen represents feet, and Dui, which governs breaking, is located in the outer trigram, so it is said 'not broken'; 'broken' is called 'yu.' Gen represents gold, Zhen represents jade and also returning, and Gen represents a house, so it is said 'preserving my gold and jade, returning to its own house.' The collation note says: The Song and Yuan editions place 'preserving my gold and jade' in the fourth line, here following the Ji Gu Ge edition; the Ji Gu Ge edition uses 'preserving my life' instead of 'gold and jade,' here following the Song and Yuan editions.

蠱。逐狐東山，水遏我前。深不可涉，失利後便。艮狐震逐，震東，艮山，故曰逐狐東山。互大坎，故曰水、曰深不可涉。巽為利，坎為失，故曰失利後便。○遏，汲古作過，依宋元本。

The hexagram Meng changes to Gu. Lin Ci says: Going to the east mountain to chase a fox, but ahead is blocked by a big body of water; the water is too deep to cross, missing the opportunity and losing the advantage. This is a line indicating obstruction and failure. Shang Binghe explains the image: Gen represents a fox, Zhen signifies pursuit, Zhen represents the east, and Gen represents a mountain, so it is said "chasing a fox on the east mountain." The combination of several lines forms the shape of Da Kan, so it is said "water" and "deep and unpassable." Xun represents advantage, Kan signifies loss, so it is said "losing advantage after failure." The collation note says: The character "er" in the Ji Gu Ge edition is "guo," but here we follow the Song and Yuan editions.

臨。鑿井求玉，非卞氏寶。名困身辱，勞無所得。震為玉，兌為井，伏艮為求。非卞氏寶，言求之非地也。艮為名，艮反故名困。坤為身、為下，故為辱。坤虛役萬物，故勞無所得。

The hexagram Meng changes to Lin. Lin's interpretation says: digging a well to seek a fine jade, that is not the precious jade presented by Bi Han; the reputation is trapped, the body is disgraced, and all the effort is wasted with nothing gained. This is a line indicating seeking in the wrong place. Shang Binghe explains the image: Zhen represents jade, Dui represents a well, and the hidden Gen represents seeking, so it is said 'digging a well to seek jade.' 'Not the jade of Bi Han' means seeking in the wrong place. Gen represents reputation, and Gen forming a covered image indicates 'trapped reputation'; Kun represents the body and lowliness, so it is said 'body disgraced.' Kun is empty and controls all things, so it is said 'effort wasted with nothing gained.'

觀。黃玉溫厚，君子所服。甘露溽暑，萬物生茂。伏震為黃、為玉，坤為厚，艮火，故曰溫厚、曰溽暑。艮為君子，坤為萬物、為暑，兌為露。○厚，宋本、汲古作德，依元本。

The hexagram "Meng" changes to "Guan". Lin Ci says: Yellow jade is warm and thick, it is something a gentleman would wear; sweet dew falls, the heat of summer moistens and nurtures, and all things grow vigorously. This is a great auspicious phrase. Shang Binghe explains the image: Hidden Zhen represents yellow and jade, Kun represents thickness, Gen represents fire, so it is said "warm and thick" and "hot summer". Gen represents the gentleman, so it is said "the gentleman's attire"; Kun represents all things and summer heat, Dui represents dew, so it is said "sweet dew and hot summer, all things grow vigorously". The collation note says: The character "thick" in the Song edition and the Jigugong edition reads "virtue", here we follow the Yuan edition.

噬嗑。畫龍頭頸，文章不成。甘言善語，說辭無名。震為龍，艮為頭頸，離為文章，坎隱伏，故不成。初至四正覆震，故曰甘言善語、曰說辭。艮為名，坎隱故無名。○善，依宋元本，汲古作美。

The hexagram Meng changes to Shexie. Lin's interpretation says: drawing a dragon only shows its head and neck, but the patterns and colors are not completed; it speaks only sweet words, but the rhetoric does not lead to fame. This is a divination that has a beginning but no end. Shang Binghe explains the image: Zhen represents a dragon, Gen represents the head and neck, Li represents patterns and colors, while Kan is hidden, hence "the article is not completed." The first line to the fourth line each have Zhen, which represents speech, hence "sweet words" and "rhetoric." Gen represents fame, and Kan is hidden, hence "no fame." The note says: the character "善" is based on the Song and Yuan editions, while the Ji-gu-ge edition reads "美."

賁。招禍致凶，來弊我邦。病在手足，不得安息。艮手為招、為致，坎為災禍、為凶，艮為邦，伏巽為敝。坎為病，艮手震足，坎居中，故病在手足。艮止為安息，坎險故不安。○邦，音崩，與凶韻。

The hexagram Meng changes to Ben. Lin Ci says: "It brings calamity and danger, causing my country to be ruined; both hands and feet are afflicted with illness, and there is no peace." This is a very ominous statement. Shang Binghe explains the image: The mountain trigram represents hands and signifies attracting or causing something, the water trigram represents disaster and danger, the mountain trigram represents the state or country, and the hidden wind trigram signifies decay and ruin, hence the saying "bringing calamity and danger, causing ruin to my country." The water trigram represents illness, the mountain trigram represents hands, and the thunder trigram represents feet, with the water trigram in the middle, hence "illness in hands and feet." The mountain trigram signifies stillness and rest, which should be peace, but the water trigram signifies danger and peril, hence "no peace." The collation note says: "Bing" is read as "Beng" here, rhyming with "Xiong."

剝。履位乘勢，靡有絕斃。皆為隸圉，與眾庶位。艮為位，反震為履位乘勢。坤喪，故曰絕斃。艮為隸圉，坤為眾庶。艮僕坤眾合居，故曰與眾庶位。○皆圉，汲古作贊圖，非。位，宋元、汲古作伍，依元本。

The hexagram Meng changes to Bo. Lin Ci says: To occupy a high position and ride on power does not necessarily avoid the day of ruin and destruction; in the end, they all become slaves and servants, standing on the same level as common people. This is a phrase indicating a transformation from nobility to common status. Shang Binghe explains the image: Gen represents rank and position, and covered Zhen indicates ascending to power and riding on authority, so it is said "to occupy a position and ride on power"; Kun represents loss and destruction, so it is said "to reach the end of life." Gen represents slaves and servants, and Kun represents common people; Gen's servants and Kun's common people are combined together, so it is said "to be with the common people." The collation notes say: the characters "皆" and "圉" in the Jigusha edition are mistakenly written as "赞图"; the character "位" in the Song, Yuan, and Jigusha editions is written as "伍," and here we follow the Yuan edition.

復。獐鹿雉兔，群聚東圃。盧黃白脊，俱往趨逐。九齚十得，君子有喜。此用《蒙》象。坤文為雉，艮為獐，震為鹿、為兔，坤為群、為聚、為圃，震東故曰東圃。盧，黑犬。黃、白，皆犬名。《史記李斯傳》：“吾與汝牽黃犬”，《西京雜記》：“李亨有白望犬”。震為玄黃，又為日也。震為追逐、為口、為齚，震數九，故曰九齚，坤數十，故曰十得。震為喜，艮為君子。○圃，依汲古，宋元本皆作囿。趨，依宋元本，汲古作追。

The hexagram Meng changes to Fu. Lin Ci says: deer, wild pheasants, wild chickens, and wild rabbits gather in a garden to the east; black, yellow, and white-spotted hunting dogs run after them together; biting nine times gets ten, and the master is very happy. This is a divination line indicating a great success in hunting. Shang Binghe explains that this line uses the imagery of the hexagram Meng: the earth (Kun) has the color of the pheasant, the mountain (Gen) represents the deer, the thunder (Zhen) represents the deer and the rabbit, the earth (Kun) represents a group, gathering, and a garden, and the thunder (Zhen) is in the east, so it says 'gathered in the eastern garden.' 'Lu' refers to a black dog, 'Huang' and 'Bai' are also names of dogs; the 'Records of the Grand Historian: Li Si's Biography' mentions 'I will lead you with a yellow dog,' and the 'Miscellaneous Records of the Western Capital' records that Li Heng kept a dog named Bai Wang. The thunder (Zhen) represents black and yellow colors and the sun. The thunder (Zhen) represents chasing, the mouth, and biting, and the number of Zhen is nine, so it says 'biting nine times'; the number of Kun is ten, so it says 'getting ten.' The thunder (Zhen) represents joy, and the mountain (Gen) represents the gentleman, so it says 'the gentleman is joyful.' The notes say: the character 'pu' is taken from the Ji Gu Ge edition, while the Song and Yuan editions read 'you'; the character 'qu' is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads 'zhui.'

無妄。織錦未成，緯盡無名。長子逐兔，鹿起失路。見利不得，因無所據。巽為帛、為錦、為緯，巽下斷，故曰未成、曰緯盡。艮為名，巽為伏，故無名。震為兔、為長子、為逐、為鹿、為起、為路，巽伏故失路。震為後，巽為利，艮止，故不得。○錦盡，從元本，汲古及宋本作金、作畫，顯為訛字。鹿起失路，依宋元本，汲古作鹿失先路。見，依汲古，宋本作多。後因無所據四字，因疑困之訛字，附記待考。

The hexagram "Meng" changes to "Wu Wang." Lin Ci says: The silk has not yet been woven, but the warp threads have already been used up, so nothing can be made; the eldest son goes after a hare, but a deer startsle, and he ends up lost; seeing an opportunity but unable to grasp it, in the end there is nothing to rely on. This is a phrase indicating failure at the last moment. Shang Binghe explains the image: Xun represents silk, brocade, and warp threads; the lower trigram of Xun is broken, so it says "not completed" and "warp threads used up." Gen represents name, and Xun signifies concealment, so it says "no name." Zhen represents a hare, the eldest son, pursuit, a deer, startling, and roads; since Xun is concealed, it says "losing the way." Zhen represents later, Xun represents benefit, and Gen signifies stillness, so it says "seeing benefit but not obtaining it." The notes say: The words "brocade" and "used up" are from the original text; the Ji Gu Ge edition and the Song edition read "gold" and "drawing," which are clearly errors. The phrase "deer startsle and lose the way" follows the Song and original editions; the Ji Gu Ge edition reads "deer lose the previous way." The character "see" follows the Ji Gu Ge edition, while the Song edition reads "many." The last four characters "therefore having no support" include the character "therefore," which is suspected to be a corruption of "confined," and is noted here for further verification.

大畜。天厭周德，命與仁國。以禮靖民，兵革休息。震為周、為德，乾為天，兌絕，故曰天厭周德。艮為國，震為仁，故曰仁國。伏坤為民、為體，艮止為靖，艮剛在外為刀兵、為膚革，艮止，故休息。○靖，元本作靜，依宋本。

The hexagram Meng changes to Da Xu. Lin Ci says: Heaven has abandoned the virtue of the Zhou dynasty and transferred the mandate of heaven to the country practicing benevolent government; using rites to pacify the people, and putting away weapons and armor. This is a statement indicating a change of destiny leading to peace and prosperity. Shang Binghe explains the image: Zhen represents the Zhou dynasty and virtue, Qian represents heaven, and Dui signifies termination, so it says "Heaven abandons the virtue of Zhou." Gen represents the country, Zhen represents benevolence, so it says "benevolent country." Hidden Kun represents the people and form, Gen signifies stillness and stability, so it says "using rites to pacify the people"; Gen with yang strength on the outside symbolizes weapons and armor, and Gen also signifies stopping, so it says "weapons and armor rest." The collation note says: the character "靖" originally was "静," and here it follows the Song edition.

頤。重譯貢芝，來除我憂。善說遂良，與喜相求。震為言，正反震，故曰重譯。艮為芝，震為進，故曰貢芝。坤為我、為憂，震樂，故不憂。正反震，故曰善說、故曰喜。艮為求，正反艮，故曰相求。○貢，宋元本作賀，汲古作買，依局本。遂良，疑有訛字。

The hexagram Meng changes to Yi. Lin Ci says: turning over and translating the words of envoys from afar, presenting spiritual ginseng, to remove my worries; words that are kind and smooth, and reaching the virtuous, with mutual joy. This is a favorable omen indicating the coming of distant people to pay homage. Shang Binghe explains the image: Zhen represents speech, with one upright and one inverted Zhen, so it is said 'repeated translation,' meaning translation through layers. Gen represents spiritual ginseng, Zhen indicates offering, so it is said 'presenting ginseng.' Kun represents me and worry, while Zhen indicates joy, so it is said 'removing my worries.' One upright and one inverted Zhen, so it is said 'kind speech' and 'joy'; Gen represents seeking, with one upright and one inverted Gen, so it is said 'mutual seeking.' The collation notes say: the character '贡' in the Song and Yuan editions is '贺,' and in the Ji Gu Ge edition it is '买,' here following the local edition; the words '遂良' are suspected to be a mistake.

大過。膏壤肥澤，人民孔樂。宜利居止，長安富有。上卦兌，故曰膏澤，乾為肥，伏坤為壤，為人民，伏震為樂。巽為利，伏艮為居止。坤為長安，乾為富有。○宋本、汲古作膏澤肥壤，依元本，與樂協。富有，依汲古，與止協，宋元皆作富貴。

The hexagram Meng changes to Da Guo. Lin Ci says: The land is fertile, the waters and marshes are abundant, and the people are very happy; it is suitable for settling and gaining profit, leading to long-term peace and wealth. This is a great auspicious omen. Shang Binghe explains the image: The upper trigram is Dui, so it refers to "rich moisture"; Qian represents fertility, and the hidden Kun represents soil and people, while the hidden Zhen represents joy, hence "rich soil and moist land, people are very happy." Xun represents benefit, and the hidden Gen represents dwelling, hence "suitable for settling and benefiting." Kun represents peace and security, and Qian represents wealth, hence "peaceful and wealthy." The collation notes say: The Song edition and Jigugē edition read "rich moisture and fertile soil," but here we follow the Yuan edition, which rhymes with the character "le" (happiness); "wealthy" follows the Jigugē edition, rhyming with "zhi" (dwelling), while both the Song and Yuan editions read "rich and prosperous."

坎。白龍黑虎，起鬐暴怒。戰於涿鹿，蚩尤敗走。居止不殆，君安其所。震為白、為龍，艮為虎、為黔，故曰黑虎。震為起、為鬐、為威武、為怒、為戰、為鹿，坎水，故曰涿鹿。坎為寇盜，故曰蚩尤。坎險，故曰敗走。艮為居止，震為君。○涿鹿，汲古及常本皆作阪泉，於象亦合，然鹿與上韻，故從宋元本。鬐，汲古作伏，從宋元本。

The hexagram Meng changes to Kan. Lin Ci says: A white dragon and a black tiger raise their manes and fiercely fight each other; they battle in the field of Zhuulu, Chiyou retreats; they settle down and there is no more danger, the ruler sits securely in his position. This is a divination phrase indicating first danger then safety. Shang Binghe explains the image: Zhen represents white and dragon, Gen represents tiger and black, so it is said 'white dragon and black tiger'. Zhen represents rising, mane, majesty, anger, battle, and deer; Kan represents water, so it is said 'manes raised in anger' and 'battle in Zhuulu'. Kan represents bandits and thieves, so it is said 'Chiyou'; Kan governs danger and peril, so it is said 'retreat'. Gen represents dwelling and stopping, Zhen represents the ruler, so it is said 'dwelling without danger, the ruler is secure in his position'. The collation notes say: 'Zhuulu' is written as 'Banshui' in both the Ji Gu Ge edition and the common edition, which also makes sense in terms of the hexagram image. However, the word 'lu' rhymes with the previous text, so we follow the Song and Yuan editions. The character 'qi' in the Ji Gu Ge edition is written as 'fu', but we follow the Song and Yuan editions here.

離。抱關傳言，聾跛摧筋。眾賤無下，災殃所在。伏艮為關、為手，故曰抱關。正反兌口，故曰傳言。坎為耳，震為行，坎伏故聾，震伏，故跛。巽為殞落，兌毀折，故曰摧筋，蓋伏坎為筋也。坎為眾，離為災殃。○言，宋元本作語，筋作殆，依汲古。汲古下二句作“破賤無災，不安其所”，依宋元本。丁晏云：《淮南子》“聾者可令摧筋”，王制：瘖聾跛躃，百工各以其事食”。按：摧筋謂摩筋，摧揉之使柔也。抱關與跛聾為對文，傳言摧筋為對文，《周禮秋官》掌戮職，雲劓者使守關，守關則傳達禁令，故曰傳言，亦賤職也，故曰眾賤。《爾雅釋訓》：下，落也。《儀禮士相見禮》：“執摯至下”，鄭注：下，君所也。無下者，言眾賤無下落，不得其所也。言與筋亦韻，宋元本筋作殆，非也，將對文之義全失，且眾字亦無著落，此又汲古所據之本，前於宋元本之證也。

The hexagram "Meng" changes to "Li". Lin Ci says: Those who guard the gate and convey orders are deaf and lame, and they massage the muscles of others. This group of lowly people have nowhere to take refuge, and calamity is falling upon them. This is a divination line indicating that the lowly and servants suffer hardship. Shang Binghe explains the image: The hidden "Gen" represents the gate and the hand, so it is said "guarding the gate". One upright and one inverted "Dui" mouth, so it is said "conveying messages". "Kan" represents the ear, "Zhen" represents movement; "Kan" being hidden causes "deafness", "Zhen" being hidden causes "lame". "Xun" indicates falling, "Dui" indicates breaking, so it is said "breaking the muscles", because the hidden "Kan" is the muscle. "Kan" represents the multitude, "Li" represents calamity, so it is said "the multitude of the lowly have nowhere to go, calamity is where they are". The collation notes say: The character "yan" in the Song and Yuan editions is "yu", and the character "jin" is "dai", here following the Jigugē edition; the latter two lines in the Jigugē edition read "breaking the lowly without calamity, not finding their place", here following the Song and Yuan editions. Ding Yan cites the "Huainanzi" saying that the deaf can be assigned to massage muscles, and also cites the "Rites of Zhou: The King's System" saying that those who are mute, deaf, lame, or crippled should be given jobs according to their abilities. Shang's commentary says: "Breaking the muscles" means massaging the muscles, making them soft. "Guarding the gate" and "lame and deaf" form a parallel structure, "conveying messages" and "breaking the muscles" form a parallel structure. The "Rites of Zhou: Autumn Officials" says that those who have been castrated are assigned to guard the gate, and guarding the gate requires conveying orders, so it is said "conveying messages"; this is also a lowly task, so it is said "the multitude of the lowly". The "Erya: Interpretation of Terms" says "xia" means falling. In the "Rites of Zhou: The Meeting of the Scholars", "carrying a gift to xia", Zheng Xuan's commentary says "xia" refers to the place of the ruler. "No xia" means these lowly people have nowhere to fall, no place to rest. "Yan" and "jin" also rhyme. The Song and Yuan editions changing "jin" to "dai" is wrong, as it destroys the parallel meaning and leaves "zhong" without a place to fall; this is another evidence that the Jigugē edition's source predates the Song and Yuan editions.

咸。憂禍解除，喜至慶來。坐立歡門，與樂為鄰。通《損》。震樂，故憂禍解除，喜至慶來。艮坐震立，震歡艮門，故曰坐立歡門。

The hexagram Meng changes to Xian. Lin Ci says: worries and calamities are all removed, and joyful events and good fortune come one after another; whether sitting or standing, one is in the gate of joy, becoming a neighbor to happiness. This is a great auspicious phrase. Shang Binghe says this phrase uses the method of mutual transformation. The hexagram Xian's mutually transformed hexagram is Shen. Zhen represents joy, so it says "worries and calamities are removed, and joy and good fortune arrive." Gen represents sitting, Zhen represents standing, Zhen represents joy, and Gen represents a gate, so it says "sitting and standing at the gate of joy."

恆。折鋒載殳，轝馬放休。行軍依營，天下安寧。兌為鋒、為殳、為折，艮覆兌折，故曰折鋒。震為車，故曰載殳。震為馬，在外，故曰放休。坤為軍，伏艮為營，艮止，故曰依營，言不出也。坤為天下、為安寧。○轝，汲古作與。行軍，宋本、汲古作狩軍，依元本。

The hexagram Meng changes to Heng. Lin Ci says: The blade is broken, the long spear is loaded onto the cart, and the chariots and horses are allowed to rest; the army camps in place and does not move, thus the world becomes peaceful. This is a divination indicating the cessation of warfare and peace. Shang Binghe explains the image: Dui represents the blade, the spear, and breaking, while Gen is the reversed image of Dui and signifies breaking, hence "breaking the blade." Zhen represents the cart, hence "loading the spear"; Zhen represents the horse and is located outside, hence "resting." Kun represents the military forces, with Gen hidden beneath representing the camps, and Gen signifies stillness, hence "the army camps in place and does not move," meaning they have settled down and will not go out again. Kun represents the world and peace, hence "the world becomes peaceful." The notes say: The character "轝" in the Ji Gu Ge edition is written as "与"; "the army" in the Song edition and Ji Gu Ge edition is written as "狩军," but here we follow the Yuan edition.

遯。至德之君，仁政且溫。伊呂股肱，國富民安。乾為君、為至德、為仁，艮火，故曰溫。艮為臣，故曰伊呂。巽為股，艮為肱，故曰伊呂股肱。伏坤為國、為民，乾富艮安。

The hexagram Meng changes to Dun. Lin Ci says: A virtuous sovereign who practices benevolent government and is gentle; having great ministers like Yi Yin and Lü Wang as his supporters, the country is prosperous and the people are at peace. This is a very auspicious statement. Shang Binghe explains the image: Qian represents the sovereign, supreme virtue, and benevolence; Gen represents fire, hence 'gentle'. Gen represents ministers, thus symbolizing Yi Yin and Lü Wang; Xun represents the thigh, and Gen represents the arm, hence 'Yi and Lü as ministers'. Hidden Kun represents the country and the people; Qian signifies prosperity, and Gen signifies peace, hence 'prosperous country and peaceful people'.

大壯。千里望城，不見山青。老兔蝦●，遠絕無家。震為千里，艮為城、為望、為山，震東方，色青，艮伏故不見。震為兔、為蝦●。艮為家，艮覆，故無家。○●，汲古作蟆。蟆，●同。山青，依元本，汲古作青山。

The hexagram "Meng" changes to "Da Zhuang". Lin Ci says: Looking from a thousand miles away at that city, one cannot see the green mountains; the old rabbit and the toad are far apart and have no place to return. This is a line indicating being far away and displaced. Shang Binghe explains the image: Zhen represents a thousand miles, Gen represents a city, looking afar, and mountains; Zhen belongs to the east, whose color is green, but Gen is hidden, hence "not seeing the green mountains." Zhen represents the rabbit and the toad; Gen represents home, and since Gen has become a covered image, it is said "far apart with no home." The collation notes say: This missing character in the Ji Gu Ge edition is "ma," which is the same character; "shan qing" follows the Yuan edition, while the Ji Gu Ge edition has "qing shan."

晉。有莘季女，為夏妃后。貴夫壽子，毋字四海。坤為茅茹，故曰有莘。艮為季，坤女，故曰有莘季女。離為夏。坤為妃后。艮為貴、為壽，坎為夫、為中子，坤為母、為字。字者，養也。坤為水、為海，反震，卦數四，故曰四海。有莘氏，大禹之母。

The hexagram "Meng" changes to "Jin." Lin Ci says: There was a young daughter of the Shensi family who became the concubine of the Xia dynasty ruler. Her husband was esteemed, her son lived long, and her nurturing virtue extended throughout the four seas. This is a divination line concerning a noblewoman who becomes a queen. Shang Binghe explains the imagery: The earth (Kun) represents a gathering of reeds, hence "Shensi"; the mountain (Gen) represents the season of spring, and the earth (Kun) represents a woman, hence "the young daughter of Shensi." The fire (Li) represents the Xia dynasty, and the earth (Kun) represents the concubine, hence "became the concubine of the Xia ruler." The mountain (Gen) represents honor and longevity, and the water (Kan) represents the husband, as well as the middle son, hence "esteemed husband and long-lived son." The earth (Kun) represents the mother and nurturing, and "zi" means to raise or nurture. The earth (Kun) represents water and the sea, and the thunder (Zhen) is paired with the number four in the hexagram sequence, hence "four seas." The Shensi family was the maternal lineage of Yu the Great.

明夷。不虞之患，禍至無門。奄忽暴卒，痛傷我心。坤為患、為禍，坎為憂虞，艮為門，三至五艮覆，故曰無門。坤死故曰卒。坎為心、為痛，坤為我。《道德指歸論》：“道之為物，窺之無戶，察之無門”，無門，言不知禍之所自來也。

The hexagram Meng changes to Mingyi. Lin Ci says: Unexpected calamity comes, but one cannot find the door through which it enters; suddenly death occurs, causing deep sorrow in my heart. This is a very凶ous statement. Shang Binghe explains the image:坤 represents calamity, Kan represents worry and caution, Gen represents a door; the Gen from the third to fifth lines forms a covered image, hence 'no door'.坤 indicates death, so it says 'sudden death'; Kan represents the heart and pain, and坤 represents 'I', hence 'sorrow in my heart'. Yan Zun's "Dao De Zhi Gui Lun" says that such a thing is observed without a door or path; here 'no door' means not knowing from where the calamity comes.

家人。飛鷹退去，不食雉雞。憂患解除，主君安居。此用《蒙》象。艮為鷹、為飛，震反，故退去。本卦離為雉，巽為雞，坎為食，震為解除，上卦兌覆，故不食。坎為憂患、為君主，艮為安居。○雉雞，宋元本作鄰鳥，依汲古。解除，汲古作心解，依宋元本。主君，宋本、汲古作君主，依元本。

The hexagram Meng changes to the hexagram Jiaoren. Lin's interpretation says: A flying eagle has retreated and did not eat the wild pheasant or domestic chicken; the worries are removed, and the master is safe in his dwelling. This is a phrase indicating a turn from danger to safety. Shang Binghe says that this interpretation uses the imagery of the hexagram Meng: the mountain (Gèn) represents the eagle and flying, and the thunder (Zhèn) forms an inverted image, hence saying 'retreating'. The primary hexagram Jiaoren has the fire (Lí) representing the pheasant, the wind (Xūn) representing the chicken, the water (Kǎn) representing swallowing, and the thunder (Zhèn) representing removal; the upper trigram is the lake (Duì), which has become an inverted image, hence saying 'not eating'. The water (Kǎn) represents worries and the sovereign, and the mountain (Gèn) represents dwelling in safety, hence saying 'worries are removed, the sovereign is safe'. The collation notes say: 'pheasant and chicken' in the Song and Yuan editions read 'neighboring birds', here following the Jigugē edition; 'removal' in the Jigugē edition reads 'heart removal', here following the Song and Yuan editions; 'sovereign' in the Song and Jigugē editions reads 'sovereign', here following the Yuan edition.

睽。跮蹉側跌，申酉為祟。戌亥滅明，顏子隱藏。二折震成兌，故跮蹉側失。兌西方金，故曰申酉為祟。艮居戌亥，艮為明，艮伏故滅明。艮為顏，艮伏，故顏子隱藏。○蹉，元本作差，差蹉古通。申酉、戌亥，蓋古占術。

The hexagram Meng changes to Kui. Lin's interpretation says: stumbling and falling sideways, the branches of Shen and You are causing trouble; when reaching the positions of Xu and Hai, the light disappears, and Yanzi hides away. This is a phrase indicating unfavorable timing and position. Shang Binghe explains the image: the second line breaks, so Zhen becomes Dui, hence the phrase 'stumbling and falling sideways.' Dui belongs to the western metal, which corresponds to Shen and You, hence 'Shen and You are causing trouble.' Gen is located at the positions of Xu and Hai, Gen represents light, and when Gen is hidden, hence 'the light disappears at Xu and Hai'; Gen represents Yan, and when Gen is hidden, hence 'Yanzi hides away.' The notes say: the character 'cuo' originally was 'cha,' and 'cha' and 'cuo' were commonly used interchangeably in ancient times; the explanation about Shen and You, and Xu and Hai, probably comes from ancient divination methods.

蹇。司祿憑怒，謀議無道。商氏失政，殷人乏嗣。《漢書天文志》：“司祿，文昌第六星”。此用《蒙》象。艮為星、為官，故曰司祿。震為怒、為言，故為議。坎為心，故曰謀議。艮為道，坎伏，故曰無道。震為子、為人。子者，殷商之姓，坤殺，故無子而乏嗣。○氏，宋本、汲古作民，從元本。

The hexagram Meng changes to Jian. Lin Ci says: The star of official salary is furious, and matters of planning and deliberation are entirely wrong; the Shang dynasty loses its power, and the descendants of Yin are cut off. This is a divination indicating the downfall of a nation and the extinction of its lineage. Shang Binghe first cites the "Book of Han · Astronomical Records" which states that the star of official salary is the sixth star of the Wen Chang Palace. Then he explains that this line uses the image of the hexagram Meng: Guan represents stars and officials, so it is called "star of official salary"; Zhen represents anger and speech, so it is called "deliberation"; Kan represents the heart, so it is called "planning and deliberation." Guan represents the way, and Kan is hidden, so it is called "without the way." Zhen represents son and person; "son" is precisely the royal surname of the Yin dynasty, and Kun represents severity, so there are no sons and the lineage is cut off. The collation note says: The character "氏" in the Song edition and the Jigong edition is "民," but this text follows the Yuan edition.

解。望雞得雛，冀馬獲駒。大德生少，有廖從居。巽為雞，離目為望，巽伏，故不得雞而得雛，震為雛也。坎為馬，震為雛、為駒。下二句疑有訛字，義皆未詳。○雛，依汲古，宋元本作雉。

The hexagram "Meng" changes to "Jie". Lin Ci says: "One hoped for a chicken but got a chick; one expected a horse but got a foal. A family of great virtue produces descendants, and there is a Liao family living together." This is a phrase indicating that what is obtained is less than what is expected. Shang Binghe explains the image: "Xun represents a chicken, Li represents the eyes and looking around. Since Xun is hidden, one does not get the chicken but only the chick, because Zhen represents the chick. Kan represents a horse, Zhen represents the chick and the foal, so it says 'expecting a horse but getting a foal.' The last two lines are suspected to have errors, and their meaning is unclear. The collation notes say: 'Chu' is based on the Ji Gu Ge edition, while the Song and Yuan editions read 'Chi.'"

損。忉忉怛怛，如將不活。黍稷之恩，靈輒以存。《詩陳風》“心焉忉忉”，《傳》“忉忉，憂貌”，坤為憂，故曰忉忉怛怛。怛，亦憂也。坤死，故曰不活。震為黍稷、為恩，坤虛為餓，故曰靈輒。《左傳宣二年》：“初，趙盾田，見靈輒，餓食之”，故曰靈輒以存。○忉忉，汲古訛切切，俗本又訛叨叨，依宋元本。又汲古多“獲生保年”四字，依宋元本。

The hexagram "Meng" changes to "Sun". Lin Ci says: "Worried and anxious, it is hard to bear, and one seems about to die; relying on a meal of millet and millet grains, Ling Zhe was able to preserve his life. This is a divination indicating danger followed by rescue." Shang Binghe explains the image: The "Book of Songs · Chen Wind" says "my heart is full of sorrow," and the Mao Commentary explains that "sorrow" is the appearance of worry. The hexagram Kun represents worry, so it is said "sorrowful and anxious," and "dada" also means worry. The hexagram Kun represents death, so it is said "as if about to die." The trigram Zhen represents millet and millet grains, and represents kindness, while Kun is empty and represents hunger, thus the image of Ling Zhe is taken. The "Zuo Zhuan" records that in the second year of Duke Xuan, Zhao Dun met a starving Ling Zhe while hunting and gave him food, hence saying "Ling Zhe was saved by this act." The collation notes say: "sorrowful" was mistakenly written as "qie qie" in the Ji Gu Ge edition and as "dao dao" in common editions; here we follow the Song and Yuan editions. The Ji Gu Ge edition also adds the four characters "obtaining life and preserving years," but here we follow the Song and Yuan editions.

益。噂噂囁囁，夜作晝匿。謀議我資，來攻我室。空盡我財，幾無以食。初至五正反震相對，故曰噂噂囁囁。噂囁，對語也。此句宋元本、汲古原作莫莫輯輯，於卦象不切，依節之艮校。坤為夜，與震連，故夜作晝。伏乾為大明、為晝，巽為伏，故曰晝匿。坤為財、為我，正反震，故曰謀議我資。艮為室，震為伐、為攻，坤虛故財空。震為食，坤飢，故無食。○來，依汲古，宋元本作求。

The hexagram Meng changes to Yi. Lin's interpretation says: whispering and murmuring, secretly talking in the dark and hiding during the day; plotting and scheming to take my property, coming to attack my house; emptying my belongings, almost having nothing to eat. This is a divination indicating a calamity and the destruction of one's family. Shang Binghe explains the image: the first line moves to the fifth line, with one line upright and one inverted, two Zhen trigrams facing each other, so it is said 'whispering and murmuring'; 'whispering and murmuring' refers to two people facing each other and talking secretly. This sentence in the Song edition, Yuan edition, and Jiguguo edition originally reads 'mo mo ji ji', which is not consistent with the hexagram image. Shang revised it according to the interpretation of the hexagram Jie changing to Gen. The hexagram Kun represents night, connected with Zhen, so it is said 'night activity'; the hidden Qian represents great brightness and daylight, and Xun represents concealment, so it is said 'daytime hiding'. The hexagram Kun represents wealth and 'I', with one upright and one inverted Zhen trigrams, so it is said 'plotting and scheming about my property'. The hexagram Gen represents a house, Zhen represents attack and assault, and Kun is empty, so the family's wealth is emptied. Zhen represents food, and Kun indicates hunger, so it is said 'almost having nothing to eat'. The note says: the character 'come' is based on the Jiguguo edition, while the Song and Yuan editions read 'seek'.

夬。天之所壞，不可強支。眾口指笑，雖貴必危。乾為天，兌毀，故曰天之所壞，不可強支。兌為口、為笑，坤眾，故曰眾口。伏艮為指、為貴，兌毀，一陰將盡故危。○指，汲古本作遭，乃嘈之訛字，蠱之艮作嘈嘈。首二句本《國語》“天之所支不可壞也”，所壞不可支也。

The hexagram Meng changes to Guai. Lin Ci says: What heaven intends to destroy, human strength cannot sustain; the people jeer and point fingers, even if one is of high rank, danger is certain. This is a phrase indicating a dominant trend that cannot be saved. Shang Binghe explains the image: Qian represents heaven, Dui signifies destruction, hence "what heaven intends to destroy, human strength cannot sustain." Dui represents mouth and ridicule, while Kun signifies multitude, hence "the voices of many." A hidden Gen represents fingers and nobility, Dui signifies destruction, and a single yin line is about to be exhausted, hence "though noble, danger is certain." The collation notes: the character "指" in the Jigusha edition is "遭," which is a corrupted form of "嘈," as evidenced by the "嘈嘈" in the Gu hexagram's Gen line. The first two lines are based on the Guoyu passage "what heaven supports cannot be destroyed," but reversed to mean that what heaven intends to destroy cannot be sustained.

姤。目動睫瞤，喜來加身。舉家蒙歡，吉利無殃。《說文》：“瞤，目動也”，《西京雜記》：“陸賈曰：目瞤得酒食”。伏震為動、為喜，坤為身。目睫象未詳。○睫，汲古本作頰，俗木多從之，非，依宋元本。《漢書》：“睫瞤得酒肉。”

The hexagram Meng changes to Gou. Lin Ci says: twitching eyelids and moving eyelashes indicate that good fortune is about to come upon oneself; the whole family will be blessed and joyful, which is auspicious and free from misfortune. This is a great blessing. Shang Binghe first explains the meaning of the words: The Shuowen Jiezi says that "muan" refers to twitching eyelids, and the Xijing Zaji records Lu Jia's words that eye twitching signifies receiving food and drink. Then he explains the symbolic meaning: Hidden Zhen represents movement and joy, and Kun represents the body, so it says "twitching eyes and moving eyelashes indicate joy coming upon oneself." As for what hexagram symbols "eye" and "eyelash" represent, it is not clear. The collation notes say: the character "jie" in the Jigushan edition is "jia," and common editions often follow this, which is incorrect. Here we follow the Song and Yuan editions; the Han Shu also mentions the saying "eye twitching indicates receiving meat and food."

萃。黿羹芬香，染指拂裳。口飢於手，子公恨饞。艮為黿，坤為羹，巽為臭，故曰芬香。艮為指、為拂，坤水，故染指。坤為裳，艮手，故拂裳。兌為口，坤為飢，口飢於手者，言口飢而恃手也。於，依也。《孔融書》：“舉杯相於”，曹植《樂府》：“心相於”，《杜甫詩》：“良友幸相於”，皆作依恃解，是其證。子公，鄭公子宋也。《左傳宣四年》：“楚人獻黿於鄭靈公，公子宋與子家將見，子公之食指動，以示子家曰：“他日我如此，必嘗異味”，及入，宰夫將解黿，相視而笑，公問，子家以告。及食大夫黿，召子公而弗與，子公怒，染指於鼎，嘗之而出。林詞全述其事。○拂裳，依汲古，古人衣袖寬博，言染指之時須拂裳也，宋元本作弗嘗，於、子公，依宋元本，汲古誤打、誤公子，饞作讒。

The hexagram "Meng" changes to "Cui". Lin Ci says: "The fragrance of the turtle soup is so enticing that when dipping into the soup, one must lift up one's clothes. The mouth can only eat by relying on the hands; the gentleman is resentful of this craving in his heart." This is a divination line indicating a dispute over food leading to resentment. Shang Binghe explains the image: "Gèn represents the turtle, Kūn represents the soup, and Xùn represents the aroma, hence 'fragrant.' Gèn represents the fingers and wiping, and Kūn represents water, hence 'dipping the fingers.' Kūn represents the lower garment, and Gèn represents the hand, hence 'lifting the garment.' Dùi represents the mouth, and Kūn represents hunger; 'the mouth is hungry and relies on the hand' means the mouth is hungry and can only rely on the hands, where 'yú' means to rely. In Kong Rong's letter it says 'raising a cup to meet,' in Cao Zhi's yuefu poetry it says 'hearts meeting,' and in Du Fu's poetry it says 'good friends meeting,' all meaning to rely, which can serve as evidence. 'Zi Gong' refers to Zheng Guo's Prince Song. In the 'Zuo Zhuan' from the fourth year of Xuan Gong, a man from Chu presented a turtle to Zheng Ling Gong. Prince Song and Zi Jia were about to go in to see him, and suddenly Prince Song's finger twitched. He showed it to Zi Jia and said, 'In the past, when my finger twitched, I would certainly taste something rare.' Upon entering, they saw the cook about to slaughter the turtle, and they looked at each other and smiled. Ling Gong asked about it, and Zi Jia told him. When it came time to divide the turtle among the officials, Ling Gong summoned Prince Song but deliberately did not give him any. Prince Song became angry, dipped his finger into the cauldron, tasted it, and then left. Lin Ci fully recounts this incident. The collation notes say: 'Lifting the garment' is based on the Jigusha edition. In ancient times, sleeves were wide, so when dipping fingers into soup, one had to lift the garment. The Song and Yuan editions read 'not tasting.' The character 'yú' and 'Zi Gong' are based on the Song and Yuan editions, while the Jigusha edition mistakenly reads 'da' and 'Prince,' and the character 'chan' is written as 'can.'

升。天福所豐，兆如飛龍。成子得志，六二以興。伏乾故曰天福、曰豐，震為飛、為龍，坤坼為兆，故曰兆如飛龍。伏艮為成，震子，故曰成子。震為興，巽為志，故曰得志。坤數二，伏乾數六，故曰六二。翟云升云：“六二謂十二世也。”愚按：《莊子胠篋篇》：“田成子十二世有齊國”，《釋文》云：“自敬仲奔齊，至莊子九世，知齊政自大公和至威王三世而有齊國，共十二世”，故曰六二以興。○以，從元本，汲古及常本多作已。二，宋本作三，非，從汲古。

The hexagram "Meng" changes to "Sheng." Lin Ci says: The heavenly grace bestowed by heaven is abundant, and the omen is like a flying dragon ascending; Tian Chengzi fulfilled his wishes, and the family flourished for twelve generations. This is an omen indicating family prosperity. Shang Binghe explains the image: There is a hidden Qian trigram, hence "heavenly grace" and "abundance"; Zhen represents flying and dragon, and Kun is split open to form the omen, hence "the omen is like a flying dragon." A hidden Gen trigram represents "accomplishment," and Zhen represents the son, hence "accomplishing the son"; Zhen represents flourishing, and Xun represents will, hence "achieving one's will." Kun's number is two, and the hidden Qian trigram's number is six, hence "six in the second." Zhai Yunsheng says "six in the second" refers to twelve generations. Shang's commentary says: The "Zhuangzi · Qu Che" mentions Tian Chengzi ruling Qi for twelve generations. The "Classic Interpretation" says from Jingzhong fleeing to Qi to Zhuangzi, there were nine generations holding power in Qi, then from Taogong to Wei Wang, three generations, making a total of twelve generations, hence "six in the second brings rise." Notes say: The character "以" comes from the original manuscript; Ji Gu Ge edition and the common edition use "已" instead. The character "二" in the Song edition is mistakenly written as "三," so we follow the Ji Gu Ge edition.

困。氓伯易絲，抱布自媒。棄禮急情，卒罹悔憂。《詩氓》之篇：“氓之蚩蚩，抱布貿絲。匪來貿絲，來即我謀”。布，幣也。貿即易也。伏震為伯，巽為絲、為布，巽為商賈，故抱布易絲。伏艮為抱，坎為合、為媒、為憂。○易絲，宋本、汲古作以婚，依元本。罹，依宋本，元本作離，義同。

The hexagram "Meng" changes to "Kun". Lin Ci says: A man brings money to exchange for silk, carrying cloth and coming himself to propose marriage; abandoning ceremony for a momentary passion, he eventually ends up in regret and sorrow. This is a line indicating regret from improper union. Shang Binghe explains the image: The "Book of Songs · Wei Wind · Meng" says, "The man is so simple, carrying cloth to trade for silk. He did not come to trade for silk, but to propose to me." "Cloth" refers to money, and "trade" means exchange. The hidden trigram Zhen represents a senior brother, and Xun represents silk and cloth, as well as merchants, so it is said "carrying cloth to exchange for silk." The hidden trigram Gen represents holding, and Kan represents union, matchmaker, and sorrow, so it is said "self-proposing" and "regret and sorrow." The collation notes say: "Exchange silk" is written as "marriage" in the Song edition and the Ji Gu Ge edition, here following the Yuan edition; the character "lì" is taken from the Song edition, while the Yuan edition uses "li," meaning the same.

井。夏姬親附，心聽悅喜。利以搏取，無言不許。通《噬嗑》。離為夏，震為姬，兌悅，故親附、故悅喜。坎為心、為聽，巽為利，艮為搏取，震為言。○姬，汲古作姒，依宋元本作震辭。按：《左傳》：巫臣嘗止子反取夏姬，後竟自取，林似指此事。

The hexagram Meng changes to Jing. Lin's interpretation says: Summer Ji is close and attached, and when it is heard in the heart, it brings joy; it is favorable to seize the opportunity and obtain it, and when spoken, there is no refusal. This is a line indicating that seeking permission from others will be granted. Shang Binghe says that this line uses the method of mutual transformation. The hexagram Jing's mutual transformation is Shike. Li represents Summer, Zhen represents Ji, Dui signifies joy, so it is said 'close and attached' and 'joyful'. Kan represents the heart and listening, Xun represents benefit, Gen represents seizing, and Zhen represents speech, so it is said 'favorable to seize, no words are refused'. The collation note says: The character 'Ji' in the Ji ancient edition is 'Si', but here we follow the Song and Yuan editions, and 'Ji' is appropriate for the image of Zhen. Shang's commentary says: The Zuo Zhuan records that Wu Chen once prevented Zi Fan from marrying Xia Ji, but later he himself married her. Lin's interpretation seems to refer to this incident.