Commentary on Jiao's Forest of Changes, Volume 10

大畜。牽尾不前，逆理失臣，惠朔以奔。艮為尾、為牽，艮止故不前。坤為理、為臣，坤伏故失臣。乾為朔，互震為奔，衛惠公名朔，初譖急子於宣公，公令急子使齊，其弟壽知之，先往，盜殺之，急子至，又殺之，及朔即位，為諸公子所惡，故出奔，見《左傳桓十六年》。

The hexagram Mingyi transforms into Daxu. Lin Ci says: dragging the tail but unwilling to move forward, going against the norm and losing the ministers, so Wei Hui Gong Shuo fled. This is a凶 portent of rebellion from the people and estrangement from relatives. Shang Binghe explains: Gen represents the tail and the act of dragging, and Gen signifies stopping, hence the inability to advance. Kun represents principles and ministers; since Kun is hidden, it is said 'losing the ministers'. Qian represents Shuo, and the interacting Zhen represents running away. Wei Hui Gong's name was Shuo. Initially, he slandered the crown prince Ji Zi before Wei Xuan Gong, and Xuan Gong sent Ji Zi to Qi while secretly setting up bandits to ambush him. Ji Zi's younger brother, Prince Shou, learned of this and left first, and was killed by the bandits. Ji Zi arrived later and was also killed. When Shuo became king, he was hated by all the princes, hence he fled. This event is recorded in the Zuo Zhuan, Year 16 of Duke Huan.

頤。三狸捕鼠，遮遏前後。死於環城，不得脫走。詳《離》之《遯》。

The hexagram Mingyi transforms into Yí. Lin Ci says: Three leopard cats surround a mouse, blocking it off completely in front and behind; the mouse dies beneath the city walls, unable to escape. This is ainauspicious sign of being trapped in a tight encirclement with no way out. The term 'ringing the city' describes a situation where all four sides are tightly enclosed, surrounding with no gaps. Shang Binghe explains: A detailed explanation of this is found in the section on Li transforming into Dùn.

大過。言笑未畢，憂來暴卒。身加檻纜，囚繫縛朿。大過為棺槨，故為死卦，兌口故曰言笑。伏坤為憂、為身，艮為檻。《史記陳平傳》："即反接噲載檻車詣長安"，巽為繩，故曰纜。縲，紲也。卦為大坎，坎為囚，巽為繫縛，漢人以大過為死卦，故象如此。○畢，宋元本作卒，依汲古。三四句宋元本汲古皆作"身墨丹索，檻囚裝朿"，茲依汲古《既濟》之《大過》校。

The hexagram Mingyi transforms into Daguò. Lin Ci says: Laughter has not yet ended, but sudden calamity comes upon one; a cage and ropes are added to the body, and one is bound and confined. This is a great凶 omen of sudden misfortune. Shang Binghe explains: Daguò has the image of a coffin and a lid, so it is the hexagram of death; Dui represents the mouth, so it is said 'speaking and laughing'. The hidden Kun represents worry and the body, and Gen represents the cage. The Records of the Grand Historian, the Biography of Chen Xiang, records the incident of binding Fan Kuai and transporting him to Chang'an in a cage cart; Xun represents ropes, so it is said 'rope'. 'Léi' is the rope. The entire hexagram is a great Kan, Kan represents being confined; Xun governs binding. Han dynasty people regarded Daguò as the hexagram of death, so the imagery is taken in this way. Notes: 'Bi' in the Song and Yuan editions is 'Zu', here following the Jigugē edition; the third and fourth lines in the Song and Yuan editions and the Jigugē edition are 'Shēn mò dān suǒ, jiàn qiú zhuāng cì', here following the Jigugē edition's entry on Daguò in Ji Ji.

坎。陰積不已，雲作滛雨。傷害平陸，民無室屋。坎為積、為雲、為雨，重坎故曰滛雨。艮為平陸、為室屋、為民，坎陷，故傷害而無室廬也。

The hexagram Mingyi transforms into Kan. Lin Ci says: Accumulated yin energy does not cease, thick clouds turn into continuous rain; flat land is flooded and destroyed, people lose their houses. This is a凶 omen of water disaster harming the people. Shang Binghe explains: Kan represents accumulation, clouds, and rain; upper and lower trigrams both being Kan, so it is called '淫雨', meaning continuous rain without end. Gen represents flat land and houses, and people; Kan signifies sinking, so people suffer and lose their homes.

離。山林麓藪，非人所處。鳥獸無禮，使我心苦。伏艮為山麓，巽為林。

The hexagram Mingyi transforms into Li. Lin Ci says: Mountains and forests, as well as grasslands and thickets, are not places where people should stay; the birds and beasts there do not understand propriety, causing me sorrow in my heart. This is a凶 omen of being stranded in the wilderness, with no one to share one's company. Shang Binghe explains: The concealed Gen represents the mountain foot, and Xun represents the forest trees— the commentary only points out the imagery of the first two sentences, and does not explain the latter two.

咸。新作初陵，踰蹈難登。三駒推車，跌頓傷頤。艮為陵，震為踰蹈、為登，震伏，故難登，言始皇初即位，即穿治驪山為陵，其高大難登也。震為駒、為車，數三故曰三駒，兌毀折故曰跌頓。兌又為頤。○蹈。汲古作陷。頓作損。均依宋元本。

The hexagram Mingyi transforms into Xian. Lin Ci says: A new tomb is built, climbing and ascending are difficult; three small horses pull a cart up, fall and injure the chin. This is a凶 omen of serious injury to people. Shang Binghe explains: Gen represents a tomb, Zhen represents climbing and trampling, and also ascending; since Zhen is hidden, it is difficult to ascend. This refers to Qin Shi Huang, upon ascending the throne, beginning to excavate Lishan to build a tomb, the tomb being high and difficult to climb. Zhen represents a young horse and a cart, and Zhen has the number three, hence 'three horses'; Dui signifies breaking and damage, hence 'falling and injuring'; Dui also represents the chin. Notes: The character '蹈' in the Ji Gu Ge edition is '陷', and '顿' is '损', but here we follow the Song and Yuan editions.

恆。魂微惙惙，屬纊聽絕。擴然大通，復更生活。乾為魂，陷陰中成大過，大過死，故曰魂微惙惙。惙惙，短氣貌。巽為纊，兌為絕，震為通、為生，震在上出大過，故更生也。○屬，宋元本作行，依汲古。

The hexagram Mingyi transforms into Heng. Lin Ci says: The spirit is weak, the breath is faint and shallow; placing new silk cotton over the mouth and nose to test for breath, there is no sound of breathing; suddenly there is a clear and open passage, and the person is revived again. This is an omen of being reborn in the midst of apparent death. Shang Binghe explains: Qian represents the spirit; when Qian is submerged in a yao of yin, it becomes Daguò, which is a death hexagram, hence the saying "the spirit is faint and weak." "Chuo chuo" describes a short and weak breath. Xun represents the silk cotton, which ancient people used to test for breath at the moment of death; Dui represents the end, Zhen represents communication and life; Zhen is above and escapes from Daguò, thus enabling rebirth. Note: The text in the Song and Yuan editions reads "xingshang" instead of "zhu", but this version follows the Jigugē edition.

遯。欒子作殃，伯氏誅傷。州犁奔楚，去其邑鄉。通《臨》。震木故曰欒子，坤為殃、為誅傷，震為伯，故伯氏誅傷。震為犁，坤為州，震為奔、為楚，坤為邑、為鄉，《左傳成十五年》："晉三卻殺伯宗及欒弗忌，伯宗子伯州犁奔楚"。○楚，宋元本作荊，依汲古。

The hexagram Mingyi transforms into Dùn. Lin Ci says: The son of the Luan clan brought calamity, and Bo Shi was executed. Bo Zhou Li fled to the state of Chu and left his city and hometown. This is ainauspicious sign indicating family disaster and flight. Shang Binghe explains: Dùn and Lin are complementary. Zhen represents wood, so it is said 'the son of Luan'; Kun represents calamity and punishment, and Zhen represents Bo, so it is said 'Bo Shi was punished'. Zhen represents fleeing, and Kun represents the state of Chu and the city and hometown. The historical reference is from the Zuo Zhuan, Chenggong Fifteenth Year: The three Xi of Jin killed Bo Zong and Luan Fu Ji, and Bo Zong's son Bo Zhou Li fled to Chu. Notes: The text in the Song and Yuan editions reads 'Jing', but this version follows the Jigugē edition.

大壯。驕胡犬形，造惡作凶。無所能成，遠自滅身。通《觀》。坤為胡，艮為犬，故曰驕胡犬形。坤為凶惡、為身，兌毀故無成，坤死故滅身。

The hexagram Mingyi transforms into Dazhuang. Lin Ci says: A shape resembling a proud barbarian and a vicious dog, which specializes in creating evil and causing calamity; nothing can be accomplished, and it will ultimately bring about its own destruction. This is ainauspicious sign of self-destruction through wrongdoing. Shang Binghe explains: Dazhuang and Guan are complementary.坤 represents a barbarian, and Gen represents a dog, hence the phrase "proud barbarian and dog shape."坤 signifies evil and the body;兑 indicates destruction, hence no success;坤 also signifies death, hence self-destruction.

晉。陳詞達情，使安不傾。增榮益譽，以成功名。艮為榮譽、為名。○情，宋元本作城，蓋誠之訛，茲依汲古。

The hexagram Mingyi transforms into Jin. Lin Ci says: To state words clearly and express thoughts smoothly, making the situation stable and preventing collapse; glory and reputation continuously increase, thus achieving fame and success. This is a favorable omen of being good at expressing words and thus establishing oneself. Shang Binghe explains: This annotation is very concise, mentioning only that Gen represents honor and reputation. Notes: The character 'qing' in the Song and Yuan editions is 'cheng', likely a miswriting of 'cheng', here following the Jigugē edition.

家人。三杞無棗，家無積莠。使鳩求婦，頑不我許。巽為杞，離卦數三，故曰三杞。巽為不果，故無棗。巽為茅、為莠，坎為積、為室家，莠在火上故曰家無積莠。離為鳩，巽為婦、為反，兌言反故不許。

The hexagram Mingyi transforms into the hexagram Jiaoren. Lin Ci says: Three杞trees do not bear dates, and there is not even a pile of weeds in the house; sending a hoopoe to ask for a wife, but the other party is stubborn and refuses. This is a凶sign indicating failure in seeking. Shang Binghe explains: Xun represents杞, and the number of Li hexagram is three, hence 'three杞'. Xun has the image of 'not achieving', hence no dates are borne. Xun represents grass and weeds, Kan represents accumulation and family; weeds are on fire, hence 'no accumulated weeds in the house'. Li represents hoopoe, Xun represents wife and reversal;兑represents speech, which is reversed, hence refusal.

睽。慎禍重患，顏子為友，乃能安存。牢戶繫羊，乃能受福。坎為禍患，伏艮為顏，與下兌為友。坎為牢，兌羊在坎下，故曰繫羊牢戶，坎陷故曰繫。○患，宋元本作病，福作慶，依汲古。

The hexagram Mingyi transforms into Kui. Lin Ci says: be cautious to avoid calamity, value hardship, and associate with friends like Yan Hui, thus being able to remain safe; tie a sheep to the gate and prepare sacrifices, thus being able to receive blessings. This is a favorable omen of careful virtue and choosing good friends to gain blessings. Shang Binghe explains: Kan represents calamity, and the concealed Gen represents Yan. Combined with the lower Dui, it forms the image of 'friend'. Kan represents the prison, Dui represents the sheep, located below Kan, so it says 'tie the sheep to the gate'; Kan governs sinking, thus it says 'tie'. Note: In the Song and Yuan editions, 'huan' is written as 'bing', and 'fu' as 'qing'; this follows the Jigugē edition.

蹇。鹿得美草，鳴呼其友。九族和睦，不憂飢乏。詳《同人》之《蹇》。

The hexagram Mingyi transforms into Jian. Lin's interpretation says: A deer finds lush green grass and calls out to its companions; all nine clans live in harmony and have no fear of hunger or poverty. This is a great auspicious sign of close family relations and sharing blessings. The first two lines take the meaning from the poem "Luying" in the Book of Songs, "You you lu ming, shi ye zhi ping," which uses the deer finding grass and calling out to its companions to symbolize not enjoying benefits alone. Shang Binghe explains: A detailed explanation of this is found in the entry for "Tongren" transforming into "Jian."

解。亡玉失鹿，不知所伏。利以避危，全我生福。甘雨時降，年穀有得。震為玉、為鹿，坎為隱伏故亡失。坎為甘雨，震為年、為谷。○谷，宋元本作歲，依汲古。

The hexagram Mingyi transforms into Xie. Lin Ci says: losing jade, losing a deer, not knowing where they are hidden; it is appropriate to avoid danger, to preserve oneself and one's fortune; timely rain falls, and the harvest of grain for the year is secured. This is an omen of small loss and great gain. Shang Binghe explains: Zhen represents jade and deer; Kan signifies concealment, hence the image of loss. Kan represents timely rain, and Zhen represents year and grain. Note: The character '谷' in the Song and Yuan editions reads '岁', but here we follow the Jigugē edition.

損。逢時積德，身受福慶。○積德，宋元本作得當，依汲古。

The hexagram Mingyi transforms into the hexagram Shen. Lin Ci says: Having caught a favorable time and accumulated virtue, one thus receives blessings and joy. This entire phrase consists of only eight characters, making it one of the shortest auspicious phrases in the Yi Lin. It signifies the mutual contribution of 'time' and 'virtue'. Shang Binghe did not provide a commentary for this line, leaving the source of the imagery unspecified. The collation note states: 'Accumulated virtue' is written as 'appropriate conduct' in the Song and Yuan editions, but here we follow the Jiguge edition.

益。鵠思其雄，欲隨鳳東。順裡羽翼，出次須日。中留北邑，復反其室。艮為鵠，坤為鳳，震為東、為隨，故欲隨鳳東。震為羽翼，艮為日，艮止，故曰須日、曰中留。坤為邑、為北，艮為室。○須日中，汲古作日中須，茲依宋元本。

The hexagram Mingyi transforms into Yì. Lin's interpretation says: A female goose longs for her male companion, wanting to follow the phoenix to the east; having arranged its wings, it goes out and settles down waiting for the right time; it is temporarily detained in the northern city, and finally returns to its nest. This is an omen of having a far-reaching intention but ultimately returning to the original place. Shang Binghe explains: Gen represents the goose, Kun represents the phoenix, and Zhen represents the east and following. Therefore, it is said, "desiring to follow the phoenix to the east." Zhen represents the wings, and Gen represents the sun; Gen signifies stopping, so it is said, "waiting for the sun" (waiting for the right time) and "being temporarily detained." Kun represents the city and being in the north, and Gen represents the dwelling. Notes: The text "must wait at noon" in the Jigusha edition reads "noon must wait," but here we follow the Song and Yuan editions.

夬。環堵倚鉏，升斗屬口。貧賤所處，心寒悲苦。此用《明夷》象。坤為堵，震為鉏、為升斗、為口，坤為貧賤。坎為心、為寒、為悲苦。○升斗，宋元本作升升，悲作昨，依汲古。堵，汲古作緒，依宋元本。

The hexagram Mingyi transforms into Guai. Lin's commentary says: A single earthen wall, with a hoe leaning against it, barely making a living by measuring out one sheng and one dou; being in a state of poverty and lowliness, with a heart full of coldness and sorrow. This is an ominous sign of extreme poverty and hardship. Shang Binghe explains: This line uses the imagery of Mingyi. The earth element represents the wall; Zhen represents the hoe, the sheng and dou, and the mouth; the earth element also signifies poverty and lowliness. Kan represents the heart, coldness, and sorrow. Notes: The original text in the Song and Yuan editions reads 'sheng sheng' instead of 'sheng dou', and 'zuo' instead of 'bi'; this version follows the Jigugong edition. The character 'xu' in the Jigugong edition is here replaced by 'du' as per the Song and Yuan editions.

姤。孤獨特處，莫依為輔，心勞志苦。巽為寡，故曰孤獨。伏坤為心志、為勞苦。

The hexagram Mingyi transforms into Gou. Lin's interpretation says: being alone and isolated, with no one to rely on or support, exhausted in mind and body, and distressed in spirit. This is a凶 omen of being trapped in困境 without help. The word "莫" here means "no" or "without," referring to having no support. Shang Binghe explains: Xun represents寡, hence "loneliness"; the hidden Kun represents the mind and spirit, as well as labor and hardship.

萃。稷為堯使，西見王母。拜請百福，賜我喜子，長樂富有。此用《明夷》象。互震為稷，又為帝、為堯。坎為西，震為王，坤為母，故曰王母。震為百、為福、為富有，又為喜子，喜子，蠨蛸也。劉向《新論》"野人晝見蟢子者，以為有喜樂之瑞"。

The hexagram Mingyi transforms into Cui. Lin Ci says: After Jisi was sent by Emperor Yao to the west to pay homage to the Western Queen Mother, he knelt and prayed for all kinds of blessings, and the Queen Mother bestowed upon him the 'Xizi', a long-legged spider, so that he could enjoy lasting joy and wealth. This is a great auspicious omen of obtaining blessings. Shang Binghe explains: This line uses the image of Mingyi. The mutual trigram Zhen represents Jisi, as well as Emperor and Yao. Kan is located in the west, Zhen represents the king, and Kun represents the mother, hence 'Queen Mother'. Zhen represents hundred, blessings, wealth, and also 'Xizi'—which is a long-legged spider. Liu Xiang's Xinlun says that when country folk see Xizi during the day, they regard it as a sign of joy and auspiciousness.

升。鳴條之災，北奔犬胡。左袵為長，國號匈奴。主君旄頭，立為單于。詳《屯》之《無妄》。災，宋元本作郊，為作尊，依汲古。

The hexagram Mingyi transforms into Sheng. Lin Ci says: After the defeat at Mingshao, they fled north to the Qianrong Hu region. They adopted the custom of wearing clothes with the left side in, and were regarded as the leader, establishing their country as HuXu. As a ruler, he was called Maotou and was established as the Xan Yu. This is the story of a defeated tribe that established a new state. It is said that after the defeat of Xia Jie at Mingshao, his descendants moved north. The Records of the Grand Historian: Biography of the Hu Xiu mentions that the ancestors of the Hu Xiu were descendants of the Xia Hou clan. Lin Ci used this account. Shang Binghe explains: A detailed explanation of this is found in the section on Zun in the hexagram Zun. Note: In the Song and Yuan editions, 'zai' is written as 'jiao', and 'wei' as 'zun'; this text follows the Ji Gu Ge edition.

困。絕而復通，雖危不窮。終得其願，姬姜相從。兌為絕，坎為通，故絕而復通。坎為危，巽為姜，伏震為姬。○危，宋元本作達，依汲古。

The hexagram Mingyi transforms into Kun. Lin Ci says: After a break, there is a restoration, though there is danger, it does not lead to a dead end; finally, the wish is fulfilled, the Ji surname and the Jiang surname form a marriage alliance. This is a favorable omen of turning danger into safety and achieving a successful marriage. "Ji" is the royal surname of the Zhou dynasty, and "Jiang" is the royal surname of the Qi dynasty. In ancient times, "Ji Jiang" was used to refer to marriages between families of equal status. Shang Binghe explains: Dui represents a break, Kan represents a connection, so it is said "after a break, there is a restoration." Kan represents danger, Xun represents Jiang, and the hidden Zhen represents Ji. Note: The character "danger" in the Song and Yuan editions is "reach," but this follows the Jiguge edition.

井。陽並悖狂，拔劍自傷，為身生殃。並，依宋本、汲古，元本作氏。生，宋元本作坐，依汲古。翟云升云：《內經》：陰不勝其陽，則脈流薄疾並乃狂，注：盛，實也。

The hexagram Mingyi transforms into Jing. Lin Ci says: When the yang energy becomes excessively strong, it leads to madness and rebellion. One draws the sword and wounds oneself, bringing calamity upon oneself. This is a凶 portent indicating self-inflicted harm out of loss of control. Shang Binghe did not provide a commentary on the numerical and symbolic aspects of this transformation, only recording collation notes and previous interpretations. The collation note states: The character '并' follows the Song edition and Jigugong edition, while the Yuan edition reads '氏'; the character '生' is '坐' in the Song and Yuan editions, but follows the Jigugong edition here. Zhai Yunsheng cites the Yellow Emperor's Inner Canon, stating that when yin cannot overcome yang, the pulse becomes urgent and rapid, and yang's excess leads to mania; the old commentary says '盛' means 'full' or 'excess'. This uses medical theory to explain the four characters '阳并悖狂'.

革。方圓不同，剛柔異鄉。掘井得石，勞而無功。互乾為圓，伏坤為方。乾剛坤柔故曰異鄉。兌為井，乾為石，互巽亦為石。伏坎為勞，掘井得石，不能再掘，故勞而無功。

The hexagram Mingyi transforms into Geg. Lin Ci says: Square and round are originally different, hardness and softness each occupy their own place; digging a well yet hitting a stone, wasting effort and achieving nothing. This is an ominous image of seeking something inappropriate and labor in vain. Shang Binghe explains: The interacting trigrams Qian represents round, and the hidden trigram Kun represents square; Qian is hard and Kun is soft, hence 'different places,' meaning each in its own position. Dui represents a well, Qian represents a stone, and the interacting trigram Xun also represents a stone. The hidden trigram Kan represents labor; digging a well and hitting a stone prevents further digging, hence labor without success.

鼎。乘風駕雨，與鳴鳥俱。動舉千里，見我愛母。通《屯》。震為乘，坤為風，故曰乘風。坎為雨，故曰駕雨。震為鳴，艮為鳥，坤為千里、為母。○駕雨，宋元本作雨會，鳴作飛，均依汲古。

The hexagram Mingyi transforms into Ding. Lin Ci says: riding the wind, driving the rain, traveling with the calling birds; once moving, it is a thousand miles, and one sees the mother one has longed for. This is a favorable omen of swift travel and reunion between mother and child. Shang Binghe explains: Ding and Tun are complementary. Zhen represents riding, Kun represents wind, so it is said 'riding the wind'; Kan represents rain, so it is said 'driving the rain'. Zhen represents calling, Gen represents bird, Kun represents a thousand miles and mother. Notes: The Song and Yuan editions read 'rain meeting' instead of 'driving the rain', and 'flying' instead of 'calling'; here we follow the Jigugeshan edition. This passage is similar in meaning to the one in Da Zhuang's Bao, which says 'riding the wind, driving the rain, traveling with flying birds'. The textual criticism here is based on mutual verification with that passage.

震。三塗五獄，陽城太室。神明所扶，獨無丘革。詳《需》之《蒙》。

The hexagram Mingyi transforms into Zhen. Lin Ci says: The three Tu Mountains and the five great mountains, Yangcheng and Taishi Mountain, all have divine assistance, but there is no such calamity as the change of hills. This is a favorable omen of receiving divine protection and being secure and unshaken. The three Tu Mountains are famous ancient mountains, Taishi is the main peak of Song Mountain, and Yangcheng is located below Song Mountain; they are all sacred places revered by ancient people. The 'five yu' refer to the five great mountains. Shang Binghe explains: A detailed explanation of this is found in the entry on Xu and Meng.

艮。鴟鴞娶婦，深目身。折要不媚，與伯相背。艮為鴟鴞，震為娶，伏兌為艮婦，互大離故曰深目。艮為身，坎隱，故曰身。坎為腰、為折，兌為媚，兌伏，故曰不媚。互震為伯、為反艮，故曰相背。○元本作鴞鴟，從宋本、汲古。背，汲古作悖，依宋元本。

The hexagram Mingyi transforms into Gen. Lin's commentary says: A crow takes a wife, with deep-set eyes, a body (the original text here is missing some characters, making the four-character phrase incomplete); the waist is broken, the appearance is unattractive, and it is separated from the elder brother. This is a凶 omen of ugliness and separation. Shang Binghe explains: Gen represents the crow, Zhen represents taking a wife, and the hidden Dui becomes the wife of Gen; the lines from two to five form a large Li together, so it is said 'deep eyes'. Gen represents the body, Kan is hidden, so it is said 'body' — this sentence in the annotation is also missing characters, and the original text is difficult to restore. Kan represents the waist and breaking, Dui represents charm; since Dui is hidden, it is said 'not charming'. The mutual Zhen represents the elder brother and also reversal of Gen, so it is said 'mutual separation'. Notes: The original text says 'xiao chi' in the original edition, but here follows the Song edition and Jiguguo edition; 'bei' in Jiguguo edition is 'bei', here follows the Song and Yuan editions.

漸。轉行軌軌，行近不遠。旦夕入門，與君笑言。伏震為旦，坎為夕，艮為門，巽入。震為君、為笑言。

The hexagram Mingyi transforms into Zhen. Lin Ci says: The chariot wheel turns and moves forward, with tracks connected, the distance is near and not far; one can enter in the morning and evening, and converse with the lord in joy. This is a favorable omen of ease in coming and going and close, harmonious relations. Shang Binghe explains: The hidden Zhen represents dawn, Kan represents dusk, Gen represents the gate, and Xun governs entry. Zhen represents the ruler and joyful speech.

歸妹。求利離國，逃去我北。復歸其城，不為吾賊。伏艮為求、為國、為城，巽為利，在外故曰離國、曰逃去。坎為北、為賊，巽亦為賊，茲曰不為吾賊。似用伏巽。○離，從汲古，宋元本作難。

The hexagram Mingyi transforms into Guimei. Lin's interpretation says: leaving the country in pursuit of benefit, fleeing north; later returning to that city, without becoming my misfortune. This is an image of first dispersing and ultimately without blame. Shang Binghe explains: the hidden Gen represents seeking, the country, and the city; Xun represents benefit. Since Xun is the outer trigram, it is said 'leaving the country' and 'fleeing'. Kan is located in the north and represents thieves; Xun also represents thieves. However, here it says 'not becoming my thief', seemingly using the hidden Xun image. Note: 'difficult' is taken from the Jigugē edition; the Song and Yuan editions read 'difficulty'.

豐。日月之塗，所行必到。無凶無咎，安寧不殆。離日兌月，伏震為大塗、為行，伏艮為安寧。

The hexagram Mingyi transforms into Feng. Lin Ci says: The path taken is the great way of the sun and moon, and the destination is certainly reachable; there is no danger and no mistake, peace and no peril. This is a statement of complete good fortune, similar to the line Zun in the original hexagram Mingyi, which says, "The path of the sun and moon, what is set out upon will surely be reached." The meaning is the same, but the expression of good fortune is more complete. Shang Binghe explains: Li represents the sun, Dui represents the moon; the hidden Zhen represents the great way and movement, and the hidden Gen represents peace and security.

旅。管仲遇桓，得其願歡。膠目啟牢，振冠無憂。笑喜不莊，空言妄行。通《節》。震為管，坎為仲，震為桓，桓，木表也，故曰管仲遇桓。震為歡，兌為澤、為膠，上離故曰膠目，坎為牢，互震故曰啟牢。艮為冠、為手，故曰振冠。坎憂震解，故曰不憂。《呂氏春秋》："魯送管仲於齊，鞹其拳，膠其目"。○啟牢，汲古、丁本作殺糾，局本作膠口，依宋元本。

The hexagram Mingyi transforms into Lü. Lin Ci says: Guan Zhong met Qi Huanggong, thus fulfilling his wish and being happy; previously he was sealed with glue and imprisoned, now the prison door is opened, he shakes his hat and no longer has worries; however, his laughter is casual and not solemn, speaking empty words and acting recklessly. There is good fortune at first but something to be cautious about afterwards. Shang Binghe explains: Lü and Jie are complementary hexagrams. Zhen represents Guan, Kan represents Zhong, and Zhen also represents Huang—'Huang' originally refers to a wooden post, so it is said 'Guan Zhong met Huang'. Zhen represents joy; Dui represents泽 (lake), and also glue, with Li above, so it is said 'glue on the eyes'; Kan represents prison, and the interacting Zhen indicates action, so it is said 'opening the prison'. Gen represents hat and hand, so it is said 'shaking the hat'. Kan represents worry and Zhen represents resolution, so it is said 'no more worry'. The story is found in the Lüshi Chunqiu: Lu country sent Guan Zhong to Qi, binding his hands with leather and gluing his eyes. Notes: 'Opening the prison' is written as 'killing Jiu' in the Ji Gu ge edition and Ding edition, and as 'glue on the mouth' in the Ju edition; here we follow the Song and Yuan editions.

巽。出入蹈踐，動順天時。俯仰有節，禍災不來。

The hexagram Mingyi transforms into Xun. Lin's commentary says: Going out and coming in, every step is solid and grounded, every movement conforms to the heavenly timing; bowing and lifting the head, advancing and retreating, all are in proper measure, so calamity will not come knocking. This is a favorable omen of following the right time and maintaining proper conduct, ensuring safety. This passage by Shang Binghe is continued in the next section, and this section only contains Lin's four lines.

巽入震出，伏艮為天、為時，巽順，離為禍災。

Following the previous annotation on the hexagram Mingyi changing to Xun, Shang Binghe continues to explain the imagery sources used in Lin's verses. In the hexagram Xun, the original meaning is to enter, while in Zhen, the original meaning is to exit. Since both Xun and Zhen appear in the same hexagram, Lin's verse begins with "entering and exiting." The hidden hexagram, which is Gèn, combines the imagery of heaven and time — the term "hidden image" refers to the hexagram obtained by reversing the yin and yang of each line of the original hexagram, as well as the image that is concealed within the hexagram but not apparent. Shang Binghe's interpretation of the Yi Lin particularly emphasizes this method — the term "heavenly time" in "moving in accordance with heavenly time" now has a clear reference. The virtue of Xun is precisely flexibility and compliance, which aligns with "moving in accordance with." In the Yi Lin, Li represents fire, calamity, and disaster; the words "calamity and disaster" in the final line derive from the imagery of Li.

兌。內崩中傷，上亂無常。雖有美粟，我不得食。互離為亂，兌毀故曰內崩中傷。兌為常，亂故無常。互巽為粟，兌為食。○中傷，宋元本作傷中，常作恆，依汲古。美，汲古作米，依宋元本。

The hexagram Mingyi changes into Dui. Lin's interpretation says: the inner part collapses, the middle is injured, the upper part is in disorder and loses its regular course; even though there is good grain stored, I cannot get it into my mouth — this is an ominous sign of having something on the outside but not being able to enjoy it. Shang Binghe explains: the second to fourth lines of Dui form the mutual hexagram Li (mutual hexagram is formed by taking three consecutive lines from the six lines to form another hexagram). In the Yi Lin, Li signifies disorder, hence the phrase 'upper disorder'; Dui's nature is to break, hence the collapse inside and the injury in the middle. Dui originally has the image of regularity, but now it is taken away by chaos, hence the phrase 'no regularity'. The third to fifth lines form the mutual hexagram Xun, which governs grasses and grains, from which the character 'sù' (grain) comes; Dui represents the mouth and governs food, but Dui also signifies breaking, hence having grain but not being able to eat it. Notes: The words 'injury in the middle' in the Song and Yuan editions are 'injury in the middle', and the character 'constant' is 'constant'; here we follow the Jigugong edition. The character 'beauty' in the Jigugong edition is 'rice', here we follow the Song and Yuan editions.

渙。逐禍除患，道德神仙。遏惡萬里，福常在前，身樂以安。坎為患，震為逐，艮為壽，故曰仙。震為神、為道德、為福、為樂，艮為身。○遏，汲古作過，依宋元本。

The hexagram Mingyi changes to Huan. Lin's words say: driving away misfortune, removing worries, cultivating virtue, achieving immortality; evil qi is blocked ten thousand miles away, blessings are always before one's eyes, and one enjoys peace and comfort. Great auspiciousness. Shang Binghe explains: Huan is composed of Kan below and Xun above. Kan represents calamity and hardship, from which the character "huan" (trouble) originates; the lines two to four form the trigram Zhen through mutual interaction, and Zhen represents driving away and running, hence the term "chase"; the reversed image of Zhen, known as "fu xiang" (reversed image), corresponds to Gen (reversing a hexagram and taking another image), and Gen represents longevity and high age. Longevity without aging is immortality, hence the term "shen xian" (immortal). In the Yi Lin, Zhen also represents deities, virtue, blessings, and joy, while Gen represents the body. The last two lines, "blessings always before, body enjoying comfort and peace," are derived from the images of these two hexagrams. Note: The character "e" (to block) in the Jigusha edition is "guo" (to pass), but here we follow the Song and Yuan editions.

節。牛驚馬走，上下渾擾。鼓音不絕，頃公奔敗。艮為牛，震為馬，正反艮震故曰牛驚馬走，上下渾擾。震為鼓、為音、為公，兌毀折故敗。○頃，汲古及各本訛項，依宋元本。齊頃公與郄克戰，敗。見《左傳成十三年》。

The hexagram Mingyi changes to Jie. Lin's commentary says: Cows are startled, horses flee, and there is chaos everywhere; the war drums sound continuously, and King Qinggong finally retreats in defeat. This is a凶 (auspicious) outcome. Shang Binghe explains: Jie is the hexagram with Dui below and Kan above. In the hexagram, Gen represents cows and Zhen represents horses; this hexagram includes both the original Gen and its reversed form, as well as the original Zhen and its reversed form. "Reversed" means looking at the hexagram upside down. The cows and horses run in opposite directions, hence the saying that cows are startled and horses flee, causing confusion above and below. Zhen also represents war drums and sounds, as well as the Duke. "Continuous war drum sounds" and "King Qinggong" both come from the Zhen image. Dui represents destruction, which is an omen of defeat. Notes: The character "Qing" in the汲古阁 edition and other versions is mistakenly written as "Xiang," so here we follow the Song and Yuan editions. Shang also notes that this refers to the battle between King Qinggong of Qi and Xie Ke of Jin, which resulted in a great defeat. This event is known as the Battle of An, recorded in the Zuo Zhuan, dated to the second year of Chenggong, but Shang records it as the thirteenth year of Chenggong.

中孚。西上九阪，往來流連。止須時日，虛與有得。兌西，震為阪，數九，故曰西上九阪，正覆艮震，故曰往來流連。艮為時日，艮止故曰須。○阪，宋本、汲古皆作陂，依元本。止，汲古作心虛、作靈，依宋元本。

The hexagram Mingyi transforms into Zhongfu. Lin's commentary says: going westward, climbing a ninefold slope, coming and going, hesitating and not advancing; stopping down, one must wait for some time, seemingly empty, but in the end, there will be something gained—first delayed, then connected. Shang Binghe explains: Zhongfu is the hexagram with Dui below and Xun above. Dui is located in the west, so it is said 'west'; Zhen governs slopes and ridges, and the number nine is used, forming 'nine slope' (In the "Yi Lin," numbers are taken in various ways, either using the Earlier Heaven hexagram numbers, or the Later Heaven nine palace numbers, or the yarrow stalk method of old yang nine and old yin six. Shang's approach varies with the text). Within the hexagram, the correct Zhen and inverted Zhen, the correct Gen and inverted Gen are seen together, going and coming, hence 'coming and going, lingering.' Gen also governs time and days. The original meaning of Gen is to stop, hence 'must wait,' which means waiting. Notes: The character 'ban' in the Song edition and Jigugē edition is 'bei,' here following the Yuan edition; the character 'zhi' in the Jigugē edition is 'xin,' and 'xu' is 'ling,' here following the Song and Yuan editions.

小過。虎怒捕羊，蝟不能攘。艮虎兌羊，卦是坎形，故曰蝟。蝟能伏虎，見《龜策傳》注。

The hexagram Mingyi changes into Xiaoguo. Lin Ci explains: A tiger attacks a sheep, and even a hedgehog cannot stop it — a凶 omen showing the difficulty of the weak to protect themselves. Shang Binghe explains: In the hexagram Xiaoguo, the trigram Gen represents the tiger, and the trigram Dui represents the sheep; the entire hexagram has two yang lines in the middle and four yin lines above and below, forming a large Kan shape. The middle is solid while the surrounding is empty, and it is all covered with spines, exactly like a hedgehog, so Lin Ci says "hedgehog." The idea that a hedgehog can subdue a tiger is found in the annotations of the "Records of the Grand Historian: Biographies of Divination and Omens." Here, however, it is said that the hedgehog "cannot repel" — "repel" meaning to resist — using the opposite meaning, thereby highlighting even more the fierce power of the tiger.

既濟。湧泉涓涓，南流不絕。卒為江海，壞敗邑里。家無所處，將師襲戰，獲其丑虜。重坎，故泉流不絕，故為江海。離為南。○湧，元本作踴，依宋本、汲古。四五兩句依宋元本增，汲古無。

The hexagram Mingyi changes into Ji Ji. Lin's commentary says: spring water flows continuously, flowing gently southward without ceasing; eventually it gathers into rivers and seas, flooding villages and destroying homes, leaving people without a place to live; generals take advantage of the situation to attack, capturing numerous captives. After the water disaster comes military calamity. Shang Binghe explains: Ji Ji consists of Li below and Kan above, with the upper trigram being Kan. The interaction of lines two to four also forms Kan, resulting in two Kan trigrams overlapping. The water source does not run dry, so the spring flows continuously and eventually becomes rivers and seas; Li is located to the south, thus determining the direction of the southern flow. Notes: The character '涌' in the original edition was '踊', here following the Song and Jigugong editions. The fourth and fifth sentences 'destroying villages and towns, families having nowhere to stay' are added according to the Song and Yuan editions, while the Jigugong edition does not include these sentences.

未濟。桃弓葦戟，除殘去惡，敵人執服。此用遇卦明夷象。震為桃葦，坎為弓，離為戟。丁雲《左傳昭四年》："桃弧棘矢以除其災"，又《太平御覽》引《禮稽命徵》曰"桃孤葦矢以除疾殃"。

The hexagram Mingyi transforms into Weijì. Lin's commentary says: Using peach wood as a bow and reed as a spear, to drive away cruelty and eliminate evil, enemies are forced to submit. It is auspicious. Shang Binghe explains: This line refers to the hexagram Mingyi as the encountered hexagram—the encountered hexagram is the one originally obtained, and the transformed hexagram is opposite to it. Each hexagram in the Yilin has sixty-four commentaries, and the name of the hexagram at the beginning of each line is the transformed hexagram. Mingyi is composed of Li below and Kun above. The hexagram contains Zhen representing peach wood and reed, Kan representing the bow, and Li representing the spear and halberd. Qing scholar Ding Yan points out that the Zuo Zhuan from the fourth year of Zhao Gong mentions "peach bows and thorn arrows to remove calamity." The Taiping Yulian cites a text from the esoteric book Li Ji Mingzheng, which also says "peach bows and reed arrows to remove illness and calamity" (the original text writes "hu" as "gu," which is a homonym error). This shows that using peach bows and reed arrows to remove disasters was a common ancient ritual among the Han people, and Lin's commentary is based on this.

行唐尚秉和節之注

This is the title at the beginning of volume ten. "Xingtang" is Shang Binghe's native place, that is, Xingtang County in Zhili (now part of Hebei); "Jie zhi" is his given name. The whole sentence indicates that the annotations of this volume of "Yi Lin" were written by Shang Binghe from Xingtang, and "Jie zhi zhu" means the annotations made by Jie.

受業蒲城仵道益、豐潤董維城堃校刊

Following the official title is the name of the editor: the disciple from Pucheng, Wu Daoyi, and the disciple from Fengrun, Dong Weicheng Kun, who jointly took charge of the proofreading and overseeing the carving of the edition. Pucheng is now in Shaanxi, and Fengrun is now in Hebei. In old editions, "receiving instruction" was a self-reference by students to their teachers, and "proofreading and printing" referred to both checking the text and carving it for printing. "Dong Weicheng Kun" would be a surname Dong, given name Kun, and courtesy name Weicheng. In ancient times, when giving names, the courtesy name was often placed before the given name.