The Thirty-seventh Hexagram: Family

中孚。禍走患伏，喜為我福。凶惡消亡，災害不作。巽為伏，兌為禍患，震行，故曰禍走患伏。震為喜、為福，兌剛魯故曰凶惡毀折，故曰災害。兌覆為巽，巽敝漏，故曰凶惡消亡，曰災害不作。○亡，元本作去，依宋本、汲古。

The hexagram Family changes to the hexagram Middle Trust. Lin Ci says: misfortune runs away, worries are hidden, joy becomes my fortune; evil is completely dispersed, calamity no longer arises. Great auspiciousness. Shang Binghe explains: Middle Trust is with the trigram Dui below and Xun above. Xun signifies concealment, Dui signifies calamity, Zhen signifies movement, so it is said that calamity moves away and worries are hidden. Zhen signifies joy and also signifies blessings; Dui has a nature that is fierce and rough, so it signifies evil, and Dui also signifies destruction, so it signifies calamity. However, when Dui is reversed, it becomes Xun, which signifies decay and leakage, so evil is dispersed and calamity no longer arises. Note: The original edition had the character '亡' as '去', but this follows the Song edition and the Jigugong edition.

小過。老馬為駒，病雞不雛。三雌獨宿，利在山北。震為馬，艮為壽，故曰老馬，兌少故曰駒。巽為雞、為疾，故曰病雞。兌為雛、為雌，震數三，故曰三雌。巽為獨、為伏，故曰獨宿。巽為利，上震為覆艮，故曰山北。《中孚》二至四艮覆曰鳴鶴在陰，在山陰也，茲曰山北，義同。

The hexagram Family changes to the hexagram Excess in Small. Lin's statement says: an old horse is used as a young colt, a sick chicken cannot hatch chicks; three hens each sleep alone, benefits are on the north side of the mountain. This is an image of old age and illness without success. Shang Binghe explains: Small Excess is composed of the lower trigram Gen (Mountain) and the upper trigram Zhen (Thunder). Zhen represents a horse, Gen represents longevity, thus forming 'old horse'; Dui represents youth, hence 'colt'. Xun represents a chicken, and also disease, hence 'sick chicken'; Dui represents chicks and females, Zhen's number is three, hence 'three females'; Xun represents solitude and concealment, hence 'sleeping alone'. Xun represents benefit, and the upper trigram Zhen is inverted Gen, Gen is mountain, inverted means facing the yin, hence 'north of the mountain'. Shang points out: the second to fourth lines of Zhongfu form an inverted Gen, the line statement says 'a crane calls in the yin', which is on the back of the mountain, here 'north of the mountain' has the same meaning.

既濟。播天舞，光地乳。神所守，樂無咎。此皆用半象。光地乳，各本皆作地撓亂，依《剝》之《兌》校。

The hexagram Family changes to the hexagram Completion. Lin's words say: Spread across the heavens and dance, shining on the earth and flowing milk; there is divine protection, peaceful and without error. Auspicious. Shang Binghe explains: These four lines all use the concept of 'half-figures'—half-figures take the image from two adjacent lines as half a hexagram, without needing to complete three lines into a full hexagram. According to this entry, the style differs from the previous and following entries which are in four-character lines; this entire passage is in three-character lines. Notes: The words 'light earth milk' are found in all editions as 'earth disturbance', but here we follow the correction from the entry on the hexagram Splitting changing to the hexagram Joy.

未濟。異國殊俗，情不相得。金木為仇，酋賊擅殺。第四句宋元本作酉賊檀榖，汲古作酋長擅役，茲酋字、擅字依汲古，賊字依宋元本。殺字，依《夬》之《比》校。

The hexagram Family changes to the hexagram Not Yet Completed. Lin's commentary says: Different countries and different customs, feelings and intentions do not harmonize with each other; metal and wood mutually oppose and overcome each other, chieftains and bandits commit killings arbitrarily. This is ominous. Notes: The fourth line in Song and Yuan editions reads 'bandits named Tan Gu', while the Jiguge edition reads 'chieftains acting arbitrarily'. Here, the characters 'chieftain' and 'arbitrarily' follow the Jiguge edition, 'bandit' follows the Song and Yuan editions, and the character 'kill' is corrected according to the change from the hexagram Guai to Bi.

睽，倉盈庾億，宜稼黍稷，年歲有息。詳《乾》之《師》。

The first line of the transformed hexagram Kui remains Kui itself. The line says: The granary is full, the grain stores are counted in millions; it is suitable for planting millet and millet, and the harvest increases every year. Great auspiciousness. Shang Binghe explains: The imagery of this line is detailed in the transformation of Qian to Shi, and is not repeated here.

乾。被服文衣，遊觀酒池。上堂見觴，喜為吾兄，使我憂亡。此兼用遇卦象。乾為衣，睽互離為文，坎為酒、為憂，兌為池。○觀，汲古作視，依宋元本。

The hexagram Kui changes to Qian. Lin Ci says: Wearing a garment with patterns, I stroll by the wine pool; entering the hall to raise a cup, joy for my elder brother dispels my sorrow. Auspicious. Shang Binghe explains: This line combines the imagery of the hexagram Kui. Qian represents clothing, and the mutual hexagram of Kui forms Li, which represents patterns; Kan represents wine and also sorrow; Dui represents a pond. Note: The character 'ganzhuan' in the Ji Gu Ge edition is 'shanshi', but here we follow the Song and Yuan editions.

坤。邑姜叔子，天文在手。實沈參虛，封為晉侯。詳《隨》之《恆》。

The hexagram Kui changes to Kun. Lin Ci says: The younger son of Yic Jiang was born with heavenly characters on his hand. The star Shen and the place of Shishen belong to him, and he was granted the title of Duke of Jin. Great auspiciousness. Shang Binghe explains: The imagery used here is detailed in the entry for the hexagram Sui changing to Heng. According to Lin Ci, the story refers to Taishuyu: After King Wu's death, Yic Jiang became pregnant and dreamed that the heavenly emperor told her, 'I will name your son Yu, and give him the territory of Shen.' When the child was born, there were indeed the characters 'Yu' on his hand. Later he was granted the territory of Tang, becoming the founder of the state of Jin. Shishen was the god of the star Shen, and the territory corresponding to the star Shen was precisely the land of Jin.

屯。改柯易葉，飯溫不食。豪雄爭強，先者受福。震為柯葉，坤殺，故更改。坎為飲食，下有艮火，故曰飯溫，坤閉故不食。震為雄強、為福，初至五正反震，故曰爭強。

The hexagram Kui changes to Tun. Lin's commentary says: The branches are changed, the leaves are altered, the food is warm but not eaten; heroic men contend for superiority, and those who come first receive the blessing. Shang Binghe explains: Tun consists of Zhen below and Kan above. Zhen governs branches and leaves, while Kun governs cutting and killing, hence the change of branches and leaves. Kan governs food, and below it is Gen, which represents fire, so it is said 'the food is warm'; Kun governs blockage, hence the food is not eaten. Zhen governs strength and blessing, and between the first line and the fifth line, Zhen and its opposite Zhen are both present, with two strong forces in contention, hence it is said 'contending for strength'.

蒙。馨香陟降，明德上登。社神佑顧，命予大鄰。伏巽為臭，故曰馨香，二至上正反震，故曰陟降。艮為明，震為德、為登，艮陽在上，故曰上登。坤為社，震為神，艮為顧，伏巽為命，震為鄰，震言，故曰命予大鄰。○予，汲古作為，依宋元本。

The hexagram Kui changes to Meng. Lin's commentary says: The fragrance rises and falls, the bright virtue ascends; the earth god protects and looks after, bestowing a mandate upon this great neighboring state. Great auspiciousness. Shang Binghe explains: Meng is composed of Kan below and Gen above, with Xun hidden, which governs fragrance, hence 'fragrance'; between the second line and the top line, Zhen and its reverse alternate, one ascending and one descending, hence 'rising and falling'. Gen represents brightness, Zhen represents virtue and ascending, and Gen's yang line at the top signifies 'ascending'. Kun represents the earth god and state, Zhen represents spirits, Gen represents looking after, and Xun, hidden, represents the mandate; Zhen represents neighbors, and Zhen also represents speech, hence 'bestowing a mandate upon this great neighboring state'. Note: The character '予' in the Jigusha edition is '为', but here we follow the Song and Yuan editions.

需。老狼白獹，長尾大胡。前顛卻躓，進艮遇祟。此用《伏》象。艮為狼，下坤故曰老狼。獹，犬也。艮為犬，故曰白獹。艮為尾、為胡。胡，領肉下垂也，艮形長，故曰長尾大胡，坎陷故前顛卻躓。《詩》"狼跋其尾" "狼跋其胡"是也。○獹，宋元本作驢，汲古作駒，胡皆作狐，均非，依《震》之《恆》校。

The hexagram Kui changes to Xu. Lin Ci says: A old wolf and a white dog, with long tails and large hanging flesh under the neck; when moving forward, it steps on its own hanging flesh and stumbles, when moving backward, it steps on its tail and collides with ghosts. This is an image of being caught between two difficulties. Shang Binghe explains: This uses the image of the hidden hexagram. Gen represents a wolf, and below it is Kun, which represents old age, so it is called 'old wolf'; 'qiu' is a dog, and Gen represents dogs, so it is called 'white qiu'. Gen also represents the tail and the hanging flesh under the neck; the form of Gen is long, so it is called long tail and large hanging flesh. Kan represents a pit, so there is stumbling forward and backward. The poem "Poetry · Bin Feng · Wang Ba" says "Wang ba qi hu" and "Zai zhi qi wei", which describes exactly this awkward situation. Notes: The character 'qiu' in Song and Yuan editions is 'lu', and in the Ji Gu Ge edition is 'ju'; the character 'hu' in all editions is 'hu', which is incorrect. Here, it is corrected according to the change from Zhen to Heng. Also, the fourth line of this entry originally reads 'entering Gen meets ghosts', while in the entry of Bao changing to Kui, it reads 'advancing and retreating meets ghosts'. 'Gen' should be a mistake for 'retreat'.

訟。山沒邱浮，陸為水魚，燕雀無廬。詳《觀》之《大有》。

The hexagram Kui changes to Song. Lin Ci explains: high mountains submerge, hills float, land becomes a water country for fish and shrimp, and even swallows and sparrows have no place to nest. Great water brings calamity. Shang Binghe explains: the imagery of this line is detailed in the entry on Guan changing to Da You, and is not repeated here.

師。懿公淺愚，不受深謀。無援失國，為狄所賊。詳《比》之《家人》。○賊，汲古作滅，依宋元本。

The hexagram Kui changes to Shi. Lin Ci says: Wei Yi Gong had shallow and foolish insight, and could not accept far-reaching strategies; isolated and without support, he lost his country and was killed by the Di people. A great misfortune. Shang Binghe explains: The symbolic meaning of this instance is detailed in the case of Bi changing to Jiaren. According to Lin Ci, the story used here is about Wei Yi Gong's love for cranes leading to the fall of his state: Yi Gong raised cranes but neglected his people, and when the Di people attacked Wei, his soldiers would not fight for him, and Yi Gong died in the battle at Yongze. Note: The character 'ze' in the汲古阁 edition is 'miec', but here we follow the Song and Yuan editions.

比。鼎煬其耳，熱不可舉。大塗塞壅，旅人心苦。詳《觀》之《中孚》。○煬，汲古作易，依宋元本。

The hexagram Kui changes to Bi. Lin's commentary says: The handles of the tripod are scorched by fire and become too hot to lift; the great road is blocked, and travelers are full of sorrow. This is ominous. Shang Binghe explains: The imagery used here is detailed in the commentary on the change from Guan to Zhongfou, and is not repeated here. Note: The character 'Yang' in the Jigusha edition is 'Yi', but here we follow the Song and Yuan editions.

小畜。凶聲丑言，惡不可聞。君子舍之，往恨我心。通《豫》。坤為凶、為丑，震為聲、為言，坎為聞，坤惡故不可聞。艮為君子。坎為恨、為心。○惡，汲古作要，依宋元本。

The hexagram Kui changes to Xiao Xu. Lin Ci says: foul sounds and ugly words are so unpleasant that they are unbearable to hear; the gentleman deliberately ignores them, but the resentment remains in his heart. This is ominous. Shang Binghe explains: this line takes the opposite hexagram Yu from Xiao Xu. The hexagram Kūn represents calamity and ugliness, Zhen represents sound and speech, Kan represents hearing. Since Kūn is inherently calamitous and ugly, the sounds are unbearable. Gen represents the gentleman, and Kan represents resentment and the heart. Notes: The character 'evil' in the Jigusha edition is 'yao', but this version follows the Song and Yuan editions.

履。昧暮乘車，履危蹈溝。亡失群物，摧折兩軸。見前。蹈，宋元本作陷，非，依汲古。

The hexagram Kui changes into the hexagram Li. Lin's commentary says: At dusk when the sky is dark, one still drives a cart, stepping onto dangerous ground and falling into a ditch; all belongings are lost, and both axles of the cart are broken. This is ominous. Shang Binghe explains: The imagery used here is mentioned in the previous text, so it is not repeated here. Notes: The character '蹈' in Song and Yuan dynasty editions is mistakenly written as '陷', which is incorrect. This version follows the Jigugong edition.

泰。南有嘉魚，駕黃取。魴鱮詡詡，利來無憂。詳《離》之《中孚》。

The hexagram Kui changes to Tai. Lin Ci says: In the south there are fat fish, driving a carriage to catch them; the鲂 fish and the鱮 fish come in groups, rejoicing, benefits come, no need to worry. Auspicious. Shang Binghe explains: The symbolic imagery of this line is detailed in the entry on Li changing to Zhongfou, and is not repeated here. According to the second line, the original text only has the three characters 'drive yellow to take', which does not conform to the four-character structure, so there must be a missing character; the vocabulary of Lin Ci is based on the poem 'South There Are Fine Fish' from the Book of Songs, Xiao Ya.

否。隔在九山，往來勞難。心結不通，失其所歡。艮為山，乾數九，故曰九山，艮止故曰隔。坤役萬物，故曰勞難。坤為心、為失，坤閉故不通。震為歡，二至四震覆，故不歡。

The hexagram Kui changes to the hexagram Po. Lin's interpretation says: being blocked by nine great mountains, coming and going is laborious and difficult; the heart is blocked and not smooth, and the beloved person is lost. This is ominous. Shang Binghe explains: Po is the hexagram with K'un below and Qian above. Gen represents mountains, and Qian is numbered nine, so it is called 'nine mountains'. Gen's original meaning is to stop, hence 'blocked'. K'un governs the heart and also represents loss; K'un's nature is obstructive, hence the blockage. Zhen represents joy, but the lines two to four of Zhen are reversed, so joy is empty.

同人。下流難居，狂夫多疲。貞良溫柔，年歲不富。通《師》。坤水坎水，一陽在下，故曰下流難居。震為夫、為狂，坤柔故曰疲，坎冬故曰貞。坤為年歲，坤窮故曰不富。○狂夫，汲古訛任夫。疲，汲古作態，依宋元本。

The hexagram Kui changes to Tongren. Lin Ci says: Being in a low position makes it hard to settle, a reckless man becomes exhausted; the upright and gentle person, however, does not have a bountiful harvest. This is an omen of the virtuous not being recognized. Shang Binghe explains: This line takes the related hexagram Shi from Tongren. The hexagram坤 represents water, and Kan also represents water; a single yang line is submerged below, hence "difficult to dwell in the lower position." Zhen represents a man and also signifies restlessness;坤 is characterized by softness and gentleness, hence "exhaustion"; Kan corresponds to winter and signifies holding fast, hence "uprightness."坤 represents years, and since坤 is in a state of hardship and poverty, hence "not abundant." Notes: The text "狂夫" in the Jigusha edition is mistakenly written as "任夫"; the character "疲" in the Jigusha edition is written as "态," but here we follow the Song and Yuan editions.

大有。狐狸雉兔，畏人逃去。分首竄匿，不知所處。通《比》。離為雉，艮坎皆為狐狸。坎為畏，坎隱伏故曰逃去，曰竄匿。坎為首，乾亦為首，乾在下，坎伏，故曰分首竄匿。○首，宋元本作走，依汲古。

The hexagram Kui changes into Da You. Lin Ci explains: foxes, wild chickens, and rabbits are afraid of people and scatter in all directions; each one hides separately, not knowing where to go. Shang Binghe explains: this line takes the adjacent hexagram Bi from Da You. Li represents wild chickens, and both Gen and Kan represent foxes; Kan represents fear, and Kan is also hidden, so it is said they flee away and hide. Kan represents the head, and Qian also represents the head. Qian is in the lower trigram and Kan is hidden, so it is said 'dividing their heads to hide'. Note: The character 'shou' (head) in Song and Yuan editions was written as 'zou' (run), but here we follow the Ji Gu Ge edition.

謙。異體殊俗，各有所屬。西鄰孤嫗，欲寄我室。主母罵詈，終不可得。坤為體、為俗，中為一陽所隔，故曰異體殊俗。伏兌為西，震為鄰，巽為寡，故曰西鄰孤嫗。互坎為室，艮止，故曰欲寄我室。震為主，坤為母，正反震相背，故曰罵詈。艮為終。

The hexagram Kui changes into Qian. Lin Ci explains: Different forms and different customs, each has its own place; a lonely old widow from the western neighbor wants to stay in my house; the female host scolds her fiercely, and she cannot stay. Shang Binghe explains: Qian is composed of the mountain (Geng) below and the earth (Kun) above. Earth governs form and customs, and a yang line is in the middle, so it is said "different forms and different customs." The hidden trigram Dui governs the west, Zhen governs neighbors, and Xun governs a widow, so it is said "a widow from the western neighbor." The interacting trigrams Kan governs the house, and Geng governs stopping, so it is only "wanting to stay." Zhen governs the host, and Kun governs the mother; the original Zhen and the reversed Zhen are opposite, so it is said "scolding." Geng governs the end.

豫。怒非怨妬，貪得腐鼠。而呼鷹鸇，自令失餌，致被困患。震為怒，坎為妬、為鼠，伏巽故曰腐鼠。震為呼，艮為鷹鸇，坤為失，震為餌，坎為困，言自得腐鼠而呼鷹鸇，致為所奪，語襲莊子。○鷹，宋元本作鵲，依汲古。致作倒，依宋元本。

The hexagram Kui changes into Yu. Lin's commentary says: anger does not arise from hatred or jealousy, but merely because one desires a rotten mouse; yet one also calls in the hawk and the falcon, thus losing the food in one's mouth and inviting misfortune and calamity. This is凶 (a凶 outcome). Shang Binghe explains: Yu consists of the trigram Kun below and Zhen above. Zhen represents anger, Kan represents jealousy and also the mouse, and the concealed Xun represents decay, hence the phrase 'rotten mouse'. Zhen signifies calling out, Gen signifies the hawk and falcon, Kun signifies loss, Zhen signifies baiting food, and Kan signifies distress. Shang's explanation says: one has picked up a rotten mouse, yet calls in the hawk and falcon, resulting in being deprived of the mouse by the hawk and falcon — this statement draws upon the allegory from the Zhuangzi about the yuanyu and the chi bird obtaining a rotten mouse. Notes: the character 'eagle' in the Song and Yuan editions is 'qie', here following the Jigugē edition; the character 'to lead' in the Jigugē edition is 'dao', here following the Song and Yuan editions.

隨。五心六意，歧道多怪。非君本心，生我恨悔。巽卦數五，互坎為心意，數六故曰五心六意。艮為道路，正反艮故曰歧道。坎為怪，互大坎故曰多怪。震為君、為生，坎為心、為恨。○心，宋元本作志，依汲古。

The hexagram Kui changes into Suí. Lin's commentary says: There are five different minds and six different intentions, with many diverging paths and many strange events; this is not the true intention of the superior person, but instead causes me to feel both hatred and regret. Shang Binghe explains: Suí is composed of Zhen below and Dui above. The number of Xun is five, and the mutual hexagram Kan represents the mind, with Kan's number being six, hence the phrase 'five minds and six intentions'. Gen represents paths, and both the correct and inverted Gen appear, hence 'diverging paths'; Kan represents strangeness, and there is a large Kan shape within the hexagram, hence 'many strange things'. Zhen represents the superior person and also represents growth; Kan represents the mind and also represents resentment. Note: In Song and Yuan editions, the character 'heart' is written as 'will', but here we follow the Jigugé edition.

蠱。三班六黑，同室共食。日長月息，我家有德。楚人呼虎為班，艮為虎，數三，故曰三班。黑，豕也。《詩小雅》"以其騂黑"傳：黑，豕也。巽為豕，艮為室，兌為貪、為月，艮為日、為家，震為息，言德能感物使虎豕同居也。

The hexagram Kui changes into Gu. Lin Ci says: Three tigers and six black pigs live in the same room and eat from the same trough; as days grow longer and months increase, my family has its own virtue. This is auspicious. Shang Binghe explains: The Chu people called tigers 'ban', and Gen represents tigers, with the number three, so it is said 'three bans'. 'Black' refers to pigs; the Book of Songs, Xiao Ya, mentions 'with its red and black', and the Mao commentary says 'black refers to pigs'. Xun represents pigs and cattle. Gen represents dwellings, Dui represents greedy eating and also the moon; Gen also represents the sun and the family; Zhen represents growth and life. This indicates that virtue can influence different creatures, even tigers and pigs can live together in the same room.

臨。方船備水，旁河然火，終身無禍。震為船，坤方，故曰方船。方，並也。坤為水、為河，伏艮為火、為終，坤為身、為禍，震解故無禍，言有船則無水患，旁河則無火患也。

The hexagram Kui changes to Lin. Lin's interpretation says: connect the boats together to guard against floods, light fires by the riverbank, and there will be no calamity throughout one's life. It is auspicious. Shang Binghe explains: Lin consists of the trigram Dui below and Kun above. Zhen represents boats, and Kun represents the direction. Here, 'direction' means connecting, as two boats connected are called 'fang' (connected) boats. Kun also represents water and rivers; the hidden trigram Gen represents fire and also signifies completion. Kun also represents the body and calamity, while Zhen has the function of dispersing, hence saying 'no calamity'. Shang points out that these two lines mean: having boats prevents flooding, being by the river prevents fire, both precautions are complete, so there is no worry throughout life.

觀。翳屏獨語，不聞朝市上。以利居服，兔跛後閗。艮為屏，坤為寡，故曰獨，伏兌為語，巽為翳，翳屏獨語，隔屏獨語也。坤為朝市、為利，兌為耳，兌覆故不聞。艮為居，震為兔，兌折故曰兔跛。○以利，汲古作利以，兔跛後閗作究被後門，垮，依宋元本。

The hexagram Kui changes into Guan. Lin Ci says: speaking to oneself behind a screen, unable to hear the affairs of the court and the marketplace; relying on benefits and enjoying comfort, while a rabbit with a lame leg still fights behind. Shang Binghe explains: Guan is composed of K'un below and Xun above. Gen represents the screen, and K'un represents the lonely and the destitute, hence the term 'alone.' The hidden trigram Dui represents speech, and Xun represents concealment, so 'speaking behind a screen alone' refers to speaking to oneself behind a screen. K'un governs the court and the marketplace, and also wealth and benefits; Dui represents the ear, but it is inverted, hence the inability to hear. Gen represents dwelling, Zhen represents the rabbit, and Dui represents injury, hence 'the rabbit is lame.' Notes: The text 'with benefit' in the Ji Gu Ge edition reads 'benefit with,' and 'the lame rabbit still fights behind' in the Ji Gu Ge edition reads 'finally suffers behind the door,' here following the Song and Yuan editions. (The original text at the end of this note has an additional character 'kua,' which does not fit the meaning and is likely a printing error.)

嗑噬。居處不安，徙反觸患。艮為居處，正反艮故不安。震為徙，前與坎遇故曰觸患。○徙，汲古作徒，依宋元。

The hexagram Kui changes into Shehe. Lin's commentary says: staying in one place is unstable, moving away leads to encountering misfortune. It is凶 (a凶 hexagram). Shang Binghe explains: Gen represents dwelling, and in this hexagram both the correct Gen and its opposite Gen appear, indicating instability and hence the statement 'unstable'; Zhen represents movement, and moving forward meets Kan, hence the statement 'meeting with misfortune'. According to this, the original name of the hexagram was 'Keshi', which is the reversed order of 'Shihe'. Notes on the text: the character '徙' in the汲古阁 edition is '徒', but here we follow the Song and Yuan dynasty editions.

賁。剠刖髠劓，子所賤棄。批捍之言，我心不快。通《困》。兌上缺故曰剠，巽下斷故曰刖，巽寡髮故曰髠。艮為鼻，兌上缺故曰鼻。震為人、為言，艮手，故曰批捍。批捍之言，猶打之使言也。坎為心、為憂，故不快。

The hexagram Kui changes to Ben. Lin's commentary says: people who have been branded, had their feet cut off, shaved their heads, or had their noses cut off are looked down upon and despised by the world; words forced out by torture make me feel very uncomfortable. This is a凶 (auspicious) situation. Shang Binghe explains: this line takes the opposite hexagram of Ben, which is Guan. The top line of Dui is broken, so it is called 'branding'—branding is tattooing on the face; the lower line of Xun is broken, so it is called 'amputation'—cutting off the feet; Xun governs hair, so it is called 'shaving'—shaving the head bald. Gen governs the nose, and Dui has a broken upper line, so it is called 'nose-cutting' (the original text here 'nose' should be 'nose-cutting'). Zhen governs people and speech, and Gen represents hands, so it is called 'beating and forcing speech'; 'beating and forcing speech' refers to beating someone to make them speak. Kan governs the heart and sorrow, so the heart feels uncomfortable.

剝。阜田禾黍，堆壤麻枲。衣食我躬，室家饒有。艮為阜，坤為田、為茅茹，故曰禾黍、曰麻枲。艮為堆壤，坤為衣，伏兌為食，艮為躬、為室家，坤多，故曰饒有。麻枲可以為衣，禾黍可食，故曰衣食我躬。○堆，宋元本作槌，依汲古。枲，各本皆訛阜，從王校。

The hexagram Kui changes to Bao. Lin Ci says: In the fields on high ground, millet and millet grow; on piled-up soil, hemp and ramie are planted; clothing and food come from my body, and the family is abundant. Great auspiciousness. Shang Binghe explains: Bao is composed of the earth element below and the mountain element above. The mountain represents high land and soil hills, while the earth represents fields and grasses, hence the mention of millet and ramie. The mountain represents piled-up soil, and the earth represents clothing. The hidden trigram Dui represents food, and the mountain represents the body and the family. The earth represents abundance, hence the phrase 'abundant.' Hemp and ramie can be woven into clothing, and millet and millet can satisfy hunger, hence the phrase 'clothing and food come from my body.' Notes: The character 'pile' in Song and Yuan editions is written as 'chui,' here following the Jigugong edition. The character 'ramie' in all editions is mistakenly written as 'fu,' here following Wang's corrected edition.

復。兩目失明，日奪無光。脛足跛倚，不可以行，頓於丘旁。此兼用遇卦《睽》象。睽重離故曰兩目，坎黑故失明。離為日光，為坎所奪故無。震為脛足，坤敝，故跛倚不行，坤閉故頓於丘旁。震為陵丘。

The hexagram Kui changes to Fu. Lin's interpretation says: both eyes are blind, the light of the sun is taken away; the legs are lame, unable to walk straight, so one can only stop by the hillside. This is ominous. Shang Binghe explains: this line combines the imagery of the hexagram Kui. The hexagram Kui has two Lisi, so it is said 'both eyes'; Kan is black, so it is said to be blind. Lisi represents sunlight, which is taken away by Kan, so there is no light. Zhen represents the legs and feet, Kun represents decay, so there is lameness and leaning; Kun also represents blockage, so one stops by the hillside; Zhen represents the hill.

無妄。金城朔方，外國多半。履霜不時，去復為憂。艮為城，乾金，故曰金城，乾西北故曰朔方，金城，亦西北郡也。伏坤為國，在外卦故曰外國。震為羊，正覆震，故曰多羊。坤初為霜，初震爻故曰履霜。艮為時，正反艮故不時。伏坤為憂，去復為憂者，言震往與坤遇也。

The hexagram Kui changes to Wuwang. Lin's interpretation says: In the northwest, the golden city, the outer lands have flocks of sheep; the time of stepping on frost is inappropriate, going and returning, causing worry. Shang Binghe explains: Wuwang is composed of Zhen below and Qian above. Gen represents the city, Qian represents metal, so it is called 'golden city'; Qian is located in the northwest, so it is called 'Shuofang'—the golden city is also the name of a commandery in the northwest. The hidden Kun represents the state, located in the outer trigram, so it is called 'foreign land'. Zhen represents sheep, and both Zhen and inverted Zhen are present, so it is called 'many sheep' (according to Lin's text, it is now 'mostly', which does not match Shang's explanation; 'half' should be a mistake for 'sheep'). The first line of Kun represents frost, and the first line is exactly the line of Zhen, so it is called 'stepping on frost'; Gen represents the season, and both Gen and inverted Gen are present, so it is called 'not timely'. The hidden Kun represents worry; 'going and returning as worry' refers to Zhen moving forward and colliding with Kun.

大畜。匿病不醫，亂政傷災。紂作淫虐，商破其墟。通《萃》。坤為病，巽為伏匿，艮止，故曰匿病不醫。坤為政、為亂、為災、為惡，故曰紂。坤為虐、為墟，兌為破，震為子，震覆，故曰商破其墟。商，子姓也。○病，汲古作痼，傷作生，均依宋元本。

The hexagram Kui changes to Da Xu. Lin's commentary says: hiding an illness and refusing to seek medical treatment, political affairs are in disorder and disasters injure people; King Zhou of Shang acted tyrannically and indulged in debauchery, and the Shang dynasty eventually became a ruin. This is a great凶 (misfortune). Shang Binghe's explanation: this line takes the opposite hexagram of Da Xu, which is Cui. The hexagram坤 (Kun) represents illness, Xun (Xun) represents concealment, and Gen (Gen) represents stopping, hence the saying 'concealing illness and refusing to seek treatment'. The hexagram坤 also represents political affairs, disorder, disasters, and calamity, so it takes King Zhou as an example;坤 also represents tyranny, and also ruins, Dui (Dui) represents destruction, Zhen (Zhen) represents the royal family, but Zhen is reversed, hence the saying 'Shang destroyed its ruins'—the royal family of Shang was of the Zhen lineage. Notes: the character '病' (illness) in the Jigugong edition is '痼' (chronic illness), and the character '伤' (injury) is '生' (to be born), both follow the Song and Yuan editions.

頤。鬼哭泣社，悲傷無後。甲子昧爽，殷人絕嗣。坤為社、為鬼，震為哭、為後，艮為覆震，故無後。震為子，在東方故曰甲子，震為旦，故曰昧爽。震為子，殷，子姓，坤殺故殷人絕嗣。按：《論衡》云：世稱紂之時，鬼郊夜哭，又曰紂郊鬼哭，即所謂鬼哭泣社也。又《墨子非攻》下雲商王紂之時，婦妖宵出，有鬼宵吟。○社，宋元本作柱，從汲古。人字，汲古作湯，從宋元本。

The hexagram Kui changes into Yi. Lin's interpretation says: ghosts cry in the temple of the earth god, grieving without descendants; on the day of Jiazi, at the time when the sky is just beginning to brighten, the bloodline of the Yin people comes to an end. This is a great misfortune. Shang Binghe explains: Yi is composed of Zhen below and Gen above. Kun governs the temple of the earth god and also the ghost; Zhen governs crying and also descendants, while Gen is the reverse image of Zhen, hence the saying 'without descendants'. Zhen governs the son, which is in the east, hence 'Jiazi'; Zhen also governs the time of daybreak, hence 'mi shuang'—mi shuang means the time just before dawn. The Book of Documents, the Military Oath, says 'at the time of Jiazi, mi shuang', which is the day when King Wu conquered the Shang. Zhen governs the surname of the Son, and the royal family of Yin bore the surname of the Son; Kun governs killing and warfare, hence the extinction of the Yin dynasty. Shang's commentary says: The Discourses on Weight records that during the time of King Zhou, ghosts cried at night in the outskirts, and also says that King Zhou had ghosts crying in the outskirts, which is what Lin's words mean by 'ghosts crying in the temple of the earth god'. The Mozi, Lower Part on Non-aggression, also says that during the time of King Zhou of Shang, there were female spirits appearing at night and ghosts chanting at night. Notes: The character 'suo' in the Song and Yuan editions was written as 'zhu', here following the Jigugong edition; the character 'ren' in the Jigugong edition was written as 'tang', here following the Song and Yuan editions.

大過。猋風卒起，車馳揭揭。棄古追亡，失其和節，憂心惙惙。正反巽故曰猋風。猋風，迴風也。《月令》"猋風暴雨絕至"注：迴風曰猋。伏震為車、為馳，乾為古，大過死故曰棄古、曰追亡。伏坤為失、為憂、為心。按：《詩檜風》："匪風發兮，匪車偈兮"，《傳》云"偈偈疾驅"，茲作揭揭，是齊詩與毛異字。又按此詩思周道而作，棄古追亡者，言見今之人棄周道而蹈滅亡之道也。

The hexagram Kui changes to Da Guo. Lin Ci says: A whirlwind suddenly arises, the chariot rushes swiftly; abandoning the old path to pursue the path of destruction, losing harmony and order, filled with anxiety. This is ominous. Shang Binghe explains: Da Guo consists of Xun below and Dui above. In the hexagram, both Xun and its reverse are present, so it is said "Biao wind" — Biao wind refers to a whirling wind. The "Monthly Order" in the Li Ji says "Biao wind and heavy rain come suddenly," and Zheng's commentary explains that a returning wind is called Biao. The hidden Zhen represents the chariot and also signifies swift movement; Qian represents the past, while Da Guo has an image of death, hence abandoning the old path and pursuing destruction. The hidden Kun signifies loss, also indicating worry and the mind. Shang's commentary notes: The poem "Fei Feng" in the Hui Feng section of the Shi Jing has "Fei Feng fa xi, Fei che ji xi," and the Mao transmission explains "ji ji" as a description of swift movement. Here it is written as "jie jie," showing that the Qi Shi version uses different characters from the Mao Shi version. Furthermore, the poem "Fei Feng" is composed with thoughts of the Zhou Dao, meaning "abandoning the old and pursuing destruction" refers to seeing people abandon the Zhou Dao and head toward destruction.

坎。耄老失明，聞善不從。自令顛沛，反為咎殃。互艮為明、為耄老，坎黑故失明。坎耳為聞，互震為善、為從，艮止故曰不從。○反，宋元本作敗，依汲古。

The hexagram Kui changes into Kan. Lin Ci says: an old man who is blind, hearing good words but not willing to follow them; he himself brings about hardship and wandering, yet it turns into calamity and misfortune. It is凶. Shang Binghe explains: Kan is a double Kan hexagram, and the interacting trigrams include Gen, which signifies brightness and also old age, specifically the elderly in their eighties and nineties. Kan is black in color, so it is said to signify blindness. Kan represents the ear and hearing, while the interacting trigram Zhen signifies goodness and obedience, and Gen signifies stopping, hence the saying 'not following'. Note: The character '反' in Song and Yuan editions reads '败', but here we follow the Jigugē edition.

離。隨風騎龍，與利相逢。田獲三狐，商伯有功。沖沖之邑，長安無他。互巽為風，伏震為龍，巽為利。震為田獲，艮為狐，數三，故曰三狐。震為伯、為商旅，艮為邑、為安。○田，汲古訛日，依宋元本。

The hexagram Kui changes into Li. Lin Ci said: riding on the wind and mounting a dragon, meeting benefits face to face; hunting in the fields, capturing three foxes, the leader of merchants establishes merit; in this city called Chongchong, long peace and no other matters. Auspicious. Shang Binghe explained: Li is the hexagram of double Li, and the mutual structure of Xun represents wind, while the hidden Zhen represents dragon. Xun also represents benefit. Zhen represents hunting and harvest, Gen represents foxes, and the number three is taken from this, hence 'three foxes' — the text of Zhou Yi's Xie Gua (Hexagram 9, second line) mentions 'hunting three foxes.' Zhen represents the leader and merchants, Gen represents the city and peace. Notes: The character '田' (field) in the汲古阁 edition is mistakenly written as '日' (sun), and this version follows the Song and Yuan editions.

咸。三牛五牂，重明作福。使我有得，疾入官獄，憂在心腹。艮為牛，數三，故曰三牛。兌為羊，巽卦數五，故曰五牂。互乾為大明，艮亦為明，故曰重明。艮為官，伏坤為憂、為疾、為心腹，坤閉故曰入獄。○牂，汲古作，依宋元本。入，宋元本訛人，依汲古。

The hexagram Kui changes into Xian. Lin's interpretation says: three oxen, five female sheep, two layers of brightness bring blessings; I gain something, but quickly fall into legal troubles and imprisonment, worry accumulates in my chest. This is an omen of gaining first and then suffering. Shang Binghe explains: Xian is composed of Gen below and Dui above. Gen represents oxen, and the number three is taken from it, hence 'three oxen'; Dui represents sheep, and Xun's number is five, hence 'five female sheep'—'zang' refers to female sheep. The interacting trigrams Qian represents great brightness, Gen also represents brightness, two brightnesses overlapping, hence 'double brightness'. Gen represents government offices, and the hidden trigram Kun represents worry, disease, and the chest; Kun is obstructive, hence 'imprisonment'. Notes: The character 'zang' in the Jigusha edition is a different character (the original text here is missing the character being compared), so this version follows the Song and Yuan editions; the character 'ru' in the Song and Yuan editions is mistakenly written as 'ren', so this version follows the Jigusha edition.

恆。孟巳己丑，哀呼尼父。明德訖終，亂害滋起。巽居巳，巳四月為孟夏，故曰孟巳。巽貞丑，故曰已丑。《左傳哀十六年》四月己丑孔丘卒，公誄之曰：嗚呼哀哉尼父。乾為父、為山，故曰尼父。兌口為呼，乾為明德，伏坤為死，故曰訖終、曰亂虐。○己丑，各本多作乙丑，與左傳不符，依《歸妹》之《夬》校。害，汲古作虐，依宋元本。

The hexagram Kui changes to Heng. Lin Ci says: In the fourth month of the first season, on the day of Ji Chou, people wept and cried out for Master Ni Fu; the bright virtue came to an end, and chaos and harm began from then on. Great misfortune. Shang Binghe explains: Heng is composed of Xun below and Zhen above. Xun is located in the direction of Si, and Si corresponds to the fourth month, which is the first season, hence it is called "the first Si month." Xun's initial term is Chou, hence it is called "Ji Chou." The "Zuo Zhuan" records that in the sixteenth year of Duke Ai's reign, in the fourth month on the day of Ji Chou, Confucius died, and Duke Ai composed a eulogy saying, "Alas, how sad! Master Ni Fu." Lin Ci is referring to the mourning for Confucius. Qian represents the father, and also represents the mountain (Ni is the name of a mountain, Ni Qiu), hence it is called "Ni Fu." Dui represents the mouth, which is associated with crying out; Qian represents the bright virtue, and the hidden Kan represents death, hence it is said "the end," and "chaos and harm." Notes: The characters "Ji Chou" in all versions are usually written as "Yi Chou," which does not match the "Zuo Zhuan." Here, it is corrected according to the case of "Gui Mei" changing to "Guai." The character "harm" in the Ji Gu Ge edition is written as "nu," and here it is corrected according to the Song and Yuan editions.

遯。華燈百枝，消暗衰微。精光訖盡，奄如灰糜。乾為大明、為百，艮亦為明，巽為枝，故曰華燈百枝，陰消陽故衰盡。糜，爛也。《孟子》"糜爛其民"。巽消象也。

The hexagram Kui changes to Dun. Lin's interpretation says: A beautiful lamp with a hundred branches of candles gradually becomes dim and weak; the bright light is exhausted, suddenly like it has been burned to ashes. This is ominous. Shang Binghe explains: Dun is the hexagram with Gen below and Qian above. Qian represents great brightness and also the number hundred; Gen also represents brightness. Xun represents branches, so it is said 'a lamp with a hundred branches'. Yin energy consumes Yang energy, hence the decline and exhaustion. 'Mi' means rotten; The Mencius says 'rot the people'. Xun is precisely the image of decline and loss.

大壯。鷹飛雉退，兔伏不起。狐張狼鳴，野雞駭驚。通《觀》。艮為鷹，坤文為雉，艮上故曰鷹飛，坤下故曰雉退。震為兔，巽伏故曰兔伏不起。艮為狐狼，震為張、為鳴，巽為雞，坤為野，故曰野雞。震為驚駭。○狐，宋元本作弧，非，依汲古。退，汲古作遽，駭驚作驚駭，失韻，均依宋元本。

The hexagram Kui changes to Da Zhuang. Lin Ci says: The hawk flies up, the pheasant retreats; the rabbit crouches and does not move; the fox looks around, the jackal howls, and the pheasant is frightened and flies away. This is ominous. Shang Binghe explains: This line takes the related hexagram Guan from Da Zhuang. The mountain (Gèn) represents the hawk, and the earth (Kūn) represents the pheasant's plumage, so it refers to the pheasant. Since Gèn is on top, it says 'the hawk flies'; since Kūn is at the bottom, it says 'the pheasant retreats'. The thunder (Zhèn) represents the rabbit, and the wind (Xūn) represents crouching, so it says 'the rabbit crouches and does not move'. The mountain (Gèn) represents the fox and the wolf, the thunder (Zhèn) represents looking around and also howling; the wind (Xūn) represents the pheasant, and the earth (Kūn) represents the open field, so it says 'the pheasant'; the thunder (Zhèn) also represents being startled. Notes: The character 'fox' in the Song and Yuan editions is 'hú', which is incorrect; this follows the Jigugē edition. The character 'retreat' in the Jigugē edition is 'jù', and the words 'startled and frightened' in the Jigugē edition are 'jīng hài', both of which lose the rhyme; this follows the Song and Yuan editions.

晉。鬬戰天門，身有何患。室家俱在，不失其歡。《內經》以戌亥為天門。艮為刀兵，居戌亥為天、為門，故曰天門。坤為身、為患，坎為室，艮為家。

The hexagram Kui changes to Jin. Lin's interpretation says: fighting beneath the heavenly gate, yet there is no harm to oneself; the family remains intact, and joy is not lost. This is auspicious. Shang Binghe explains: The Yellow Emperor's Inner Canon takes the position of Xu and Hai as the heavenly gate. Gen represents weapons and military conflict, and the original position of Gen is Xu and Hai, combining the images of heaven and gate, hence called 'heavenly gate'. Kun represents the body and also misfortune; Kan represents the house, and Gen represents the family.

明夷。東家殺牛，行逆腥臊。神背西顧，命衰絕周。亳社災燒，宋人夷誅。詳《噬嗑》之《巽》。震為周，坤為社，下離故曰災。艮為宋，坤殺故夷誅。

The hexagram Kui changes into Mingyi. Lin's commentary says: The eastern neighbor killed a cow for worship, but his actions were against ritual propriety, the stench and filth were offensive to the nose; the deities turned their backs and looked westward, indicating the decline of heavenly mandate and the break of the Zhou dynasty; the temple of Bo suffered a fire, and the people of Song were exterminated and executed. This is a great calamity. Shang Binghe explains: The symbolic imagery of this case is detailed in the case of Shihe changing into Xun. Here, I add a few remarks: Zhen represents the Zhou dynasty, Kun represents the temple, and the lower trigram is Li, so it is said 'calamity'; Gen represents the State of Song, and Kun represents warfare and punishment, so it is said 'extermination and execution'. According to the historical record, the temple of Bo was destroyed by fire, as recorded in the Spring and Autumn Annals, the fourth year of Duke Ai's reign, which is the source of Lin's statement.

家人。陰陽辨舒，二姓相合。婚姻孔云，生我利福。坎為合，巽為利。二姓謂離坎。

The hexagram Kui changes to the hexagram Jiaoren. Lin Ci says: Yin and Yang distinguish and expand, two families harmonize with each other; the news of marriage spreads widely, giving rise to my benefits and good fortune. It is auspicious. Shang Binghe explains: Kan represents harmony, Xun represents benefit; the mentioned 'two families' refer to the hexagrams Li and Kan.

蹇。東入海口，循流北走。一高一下，五邑無主。十日六夜，死於水涘。離為東，坤為海，伏兌為口，坎入坤中故曰東入海口。坎為流，重坎故曰循流，坎北故北走。艮高，坎下卦一陰一陽相間，故曰一高一下。坎納戊，數五，艮為邑，震為主，震覆，故五邑無主。伏兌數十，故曰十日坎為夜，數六，故曰六夜。坎為死卦，故曰死於水涘。

The hexagram Kui changes to Jian. Lin's interpretation says: going east into the mouth of the sea, following the current northward; one place high, one place low; five cities without a master; after ten days and six nights, dying by the water. Great misfortune. Shang Binghe explains: Jian is the hexagram with艮 below and坎 above. Li is in the east, Kun represents the great sea, and the hidden Dui represents the mouth. Kan enters into Kun, so it is said 'entering the mouth of the sea to the east'. Kan represents water flow, with two Kan overlapping, so it is said 'following the current'. Kan is in the north, so it is said 'going north'.艮 represents high, and the lower trigram of Kan has one yin and one yang alternating, so it is said 'one high and one low'. In the system of Najia, Kan is paired with Wu, taking the number five.艮 represents cities, and Zhen represents the master, but Zhen is reversed, so it is said 'five cities without a master'. The hidden Dui takes the number ten, so it is said 'ten days'; Kan represents night, taking the number six, so it is said 'six nights'. Kan is the hexagram of death, so it is said 'dying by the water's edge'—'涘' means the edge of the water.

解。孤竹之墟，失婦無夫。傷於蒺藜，不見其妻。東郭棠姜，武子以亡。詳《需》之《剝》。

The hexagram Kui changes to Xie. Lin Ci says: On the ruins of the Guzhu state, a woman loses her spouse and husband; she is pierced by thorn bushes and cannot see her own wife; the East Guo family's Tang Jiang causes Duke Cui Wu Zi to lose his position and family. Great misfortune. Shang Binghe explains: The imagery used here is detailed in the case of Xu changing to Bao. The last two sentences refer to a story from the Zuo Zhuan, year 25 of Duke Xiang: The wife of Qi's Tang Gong, East Guo Jiang, was beautiful, and Duke Cui Wu Zi married her, which led to Duke Zhang Gong's assassination and the downfall of the Cui family.

損。天門東墟，盡既為災。跰喑聾，秦伯受殃。艮居戌亥為天門，震為東，坤為墟、為災。跰，足互貌。震為足，兌為口、為耳，坤閉故曰喑、曰聾。喑，失音也。震為伯，兌西故曰秦伯。義多不解。

The hexagram Kui changes to Sun. Lin's commentary says: The ruins at the eastern gate of heaven have all been exhausted, resulting in disaster; the lame, the mute, the deaf, the Qin lord has suffered. It is凶. Shang Binghe explains: Sun is composed of Dui below and Gen above. Gen is located at Xu and Hai, which are the heavenly gate; Zhen governs the east, and Kun governs ruins and calamity. "Tong" refers to the appearance of both feet entangled; Zhen governs the feet, Dui governs the mouth and the ears, and Kun is characterized by blockage, hence the description of being mute and deaf. "Yin" means not being able to speak. Zhen governs the lord, and Dui is located in the west, hence the reference to "the Qin lord." Shang notes that the meaning of this passage is not entirely clear. According to the original text, the third sentence only has the three characters "tong yin long," which does not conform to the four-character structure. There must be a missing character.

益。賴先休光，受福之祉。雖遭亂潰，獨不危殆。伏乾為先、為休、為光、為福祉，坤為亂潰、為危殆，震解故不危殆。殆，古音以。

The hexagram Kui changes to Yi. Lin's commentary says: entirely relying on the beautiful radiance left by our ancestors, inheriting blessings and auspicious fortune; although encountering calamity and collapse, I alone do not reach peril. It is auspicious. Shang Binghe explains: Yi consists of Zhen below and Xun above. The concealed Qian represents ancestors, symbolizing beauty, goodness, brightness, and blessings. The concealed Kun represents calamity, collapse, and peril, but Zhen has the power to disperse, so peril does not occur. The character 'dai' was pronounced 'yi' in ancient times, rhyming with the previous text.

夬。折若蔽日，不風稚叔。三足孤烏，遠其元夫。詳《師》之《蒙》。○若，汲古作葉，非。

The hexagram Kui changes into Guai. Lin's commentary says: The ifu tree bends down to block the sun, and there is no wind at Zhi Shu's place; the three-legged crow, which resides in the middle of the sun, has flown far away from its original mate. This is ominous. Shang Binghe explains: The imagery used here is detailed in the commentary on the hexagram Shi changing into Meng, and will not be repeated here. Note that 'ifu' refers to the ifu tree, which is the mythical tree where the sun rises, and 'three-legged crow' refers to the crow that resides in the middle of the sun. Both phrases derive their imagery from the sun. Note: The 'ifu' character in the Jigusha edition is mistakenly written as 'ye', which is incorrect.

姤。二人同室，兄弟合食。和樂相好，各得所欲。通《復》。震為人，坤數二，故曰二人。坤為室，震為口，故曰食。震為樂。○欲，宋元本作敬，依汲古。

The hexagram Kui changes to Gou. Lin Ci says: Two people living in the same house, siblings eating together; harmonious and happy, mutually affectionate, each fulfilling their wishes. Auspicious. Shang Binghe explains: This line takes the opposite hexagram of Gou, which is Fu. Zhen represents the person, Kun has the number two, so it is said 'two people'; Kun represents the dwelling, Zhen represents the mouth, so it is said 'eating'; Zhen also represents joy. Notes: The character 'desire' in Song and Yuan editions reads 'respect', but here we follow the Jigugong edition.

萃。繼體守藩，縱慾廢賢。君臣淫佚，夏氏失身。側室之門，福祿來存。坤為體，艮為藩，乾為賢，乾伏故曰廢賢。乾為君，坤為臣，正反震故曰縱慾、曰淫佚。巽為夏，坤為身、為失，故曰夏氏失身。艮為室，兌毀，故曰側室。坤為門，乾為福祿，此似指陳靈公君臣通夏姬事。

The hexagram Kui changes into Cui. Lin Ci says: inheriting the throne, guarding the territory, yet indulging in desires and abandoning virtuous men; the king and ministers together indulge in licentiousness, the woman of the Xia family loses her chastity; from the side door, blessings and favors come instead. Shang Binghe explains: Cui is composed of the earth element below and the lake element above. The earth element represents the body, the mountain element represents the borders and territories, the heaven element represents virtuous men, and the heaven element is hidden and not visible, hence it is said 'abandoning virtuous men'. The heaven element represents the king, the earth element represents the ministers, and in the hexagram, the correct thunder and the reverse thunder are both present, hence it is said 'indulging in desires' and 'licentiousness'. The wind element represents the Xia, the earth element represents the body, and also represents loss, hence it is said 'the woman of the Xia family loses her chastity'. The mountain element represents the dwelling, the lake element represents destruction, hence it is said 'side door'; the earth element represents the gate, the heaven element represents blessings and favors. Shang's interpretation suggests this line refers to the incident of King Chen Linggong and his ministers indulging in licentiousness with the woman Xie Ji.

升。老狐屈尾，東西為鬼。病我長女，哭涕屈指。或西或東，大華易誘。通《無妄》。艮為狐、為尾，正反艮，故曰屈尾。震東兌西，坤為鬼、為病，巽為長女。兌為哭涕，艮為指，艮覆故曰屈指。此似述狐祟人故事，自莊子即有孽狐為祥之語，《虞初志》亡後不得其詳耳。○哭，宋元本作坐，依汲古。華，汲古作革，依宋元本。恐仍有訛，然太華為近。

The hexagram Kui changes to Sheng. Lin Ci says: an old fox curls up its tail, playing tricks here and there, causing my family's daughters to fall ill, making them cry and count the days with their fingers. The fox moves east or west, and it is easiest to lure people in the area near Ta Hua Mountain. This is ominous. Shang Binghe explains: this line takes the opposite hexagram of Sheng, which is Wu Wang. The mountain trigram represents a fox and also the tail, and since the mountain trigram appears both upright and inverted, it is said 'bent tail'. The trigram Zhen is in the east, Dui in the west; the earth trigram represents ghosts and illness; the wind trigram represents the eldest daughter. The trigram Dui represents crying and tears, the mountain trigram represents fingers, and since the mountain trigram is inverted, it is said 'bent fingers'. Shang says this seems to be a story about a fox causing trouble and misleading people - since the Zangzi period there have been accounts of foxes bringing good fortune, but after the loss of works like the Yu Chi Zhi, the details are no longer clear. Notes: the character 'cry' in Song and Yuan editions is 'sit', here following the Jigugong edition; the character 'Hua' in Jigugong edition is 'Ge', here following the Song and Yuan editions. Shang says there may still be errors, but using 'Tai Hua' is more accurate.

困。大樹之子，百條共母。當夏六月，枝葉茂盛。鸞鳳以庇，召伯避暑。翩翩偃仰，各得其所。第七句依《大過》之《需》校，各本皆作穉穉卭甚，恐非。

The hexagram Kui changes to Kun. Lin's commentary says: The fruits grow on a big tree, with hundreds of branches all connected to one trunk; in the sixth month of summer, the branches and leaves grow luxuriantly; the phoenixes and larks find shade under the tree, and Zhao Bo takes shelter from the heat beneath it; birds fly gracefully up and down, moving freely, each finding its proper place. Great auspiciousness. Shang Binghe explains: The last two lines of Lin's commentary describe all things finding their proper places. The reference to 'Zhao Bo taking shelter from the heat' uses the story from the Book of Songs, Zhao Nan, Gan Tang, where Zhao Bo held court under the mulberry tree. Notes: The seventh line is corrected according to the entry where Da Guo changes to Xu, and all versions read 'zhi zhi qiong shen', which seems likely incorrect.

井。井堙木刊，國多暴殘。秦王失戍，壞我太壇。兌為井，坎為塞，故曰井堙。巽為隕落，故曰木刊。伏艮為國，震為暴、為王，兌西故曰秦王。戍，守也。艮為守，艮伏故曰失戍。太壇者，社稷，言秦社稷之壞由於謫戍也。

The hexagram Kui changes to Jing. Lin Ci says: The well is filled up, the trees are cut down, and there is much cruelty and harm in the country; the king of Qin lost his guards, and destroyed my altar of the state. A great misfortune. Shang Binghe explains: Jing is composed of Xun below and Kan above. Dui governs the well, and Kan governs blockage, so it is said 'the well is filled up'; Xun governs falling, so it is said 'trees are cut down'—'cut down' means to cut and削. The hidden trigram Gen governs the state, Zhen governs cruelty and also the king; Dui is located in the west, so it is said 'the king of Qin'. 'Shu' means to guard, and Gen governs guarding, but Gen is hidden and not apparent, so it is said 'lost the guards'. The term 'Tai Tan' refers to the altar of the state; these two lines indicate the collapse of the state of Qin, which began with the rebellion of the谪戍 soldiers.

革。駕黃賈蒼，與利相迎。心獲所守，不累弟兄。通《蒙》。震為馬、為黃、為蒼，巽為利，震巽相往復故曰相迎。坎為心，艮為守、為弟，震為兄。

The hexagram Kui changes to Ge. Lin's interpretation says: riding a yellow horse, trading green goods, meeting with benefits face to face; keeping what should be kept, not involving brothers. Auspicious. Shang Binghe explains: this line takes the related hexagram Meng from Ge. Zhen represents the horse, which also signifies yellow and green; Xun represents benefit; Zhen and Xun interact and cross each other, hence 'meeting face to face.' Kan represents the heart, Gen represents keeping and also brothers, while Zhen represents the elder brother.

鼎。倉盈庾億，宜稼黍稷。年豐歲熟，民得安息。詳《乾》之《師》。

The hexagram Kui changes to Ding. Lin Ci says: The granary is full, the grain stores are counted in millions; it is suitable for planting millet and millet; the harvest is abundant, the five grains are ripe, and the people can rest in peace. Great auspiciousness. Shang Binghe explains: The imagery of this line is detailed in the case of Qian changing to Shi, and is not repeated here.

震。龍生馬淵，壽考且神。飛勝上天，舍宿軒轅。居常樂安。震為龍、為馬、為神，坤為淵，艮為壽考、為天、為星，故曰舍宿軒轅。《史記天官書》"軒轅十二星"。○龍，各本皆作人，依《未濟》之《歸妹》校。考，宋本作若，依元本。馬淵指坤，坤初變震，故曰龍生馬淵。

The hexagram Kui changes to Zhen. Lin's commentary says: A dragon is born in the horse abyss, long-lived and capable of communicating with spirits; it ascends to heaven and resides in the mansion of Xuanyan; it enjoys peace and comfort in its ordinary state. Great auspiciousness. Shang Binghe explains: Zhen is the hexagram of repeated shocks, and Zhen represents dragons, horses, and spirits; Kun represents the deep abyss; Gen represents longevity, also heaven, and also stars and constellations. Therefore, it is said 'abandoning the mansion of Xuanyan' — the Records of the Grand Historian, Book of Celestial Offices, says that Xuanyan consists of twelve stars. The term 'horse abyss' refers to Kun. The first line of Kun changes to a yang line, becoming Zhen, hence 'a dragon is born in the horse abyss.' Notes: The character 'dragon' is recorded as 'person' in all versions, but here it is corrected according to the change from Wei Ji to Gui Mei; the character 'examine' in the Song edition is 'if,' but here it follows the Yuan edition.

艮。思顧所之，今乃逢時。洗濯故憂，拜我歡來。互坎為思，震為之，艮為顧、為時，坎為洗濯、為憂，震為歡。○濯，各本多作我，依《節》之《震》校。

The hexagram Kui changes to Gen. Lin's commentary says: thinking about and remembering the place one wishes to go, now finally encountering a good opportunity; cleansing the old worries, joy comes naturally in gratitude. It is auspicious. Shang Binghe explains: Gen is a hexagram of double mountains, with the mutual element Kan representing thought and worry, Zhen representing movement, and Gen representing contemplation and also opportunity. Kan also represents cleansing and worry; Zhen represents joy. Notes: The character 'zhuo' (washing) is commonly written as 'wo' (I) in various editions, but here it is corrected according to the commentary on the hexagram Jie changing to Zhen.

漸。魁罡所當，初為敗殃。君子流連，困於水漿。求金東山，利在代鄉。賈市有息，子載母行。艮為星，故曰魁罡。《參同契》："二月榆魁臨於卯，麥生天罡據西"注，天罡即北斗。《夢溪筆談》"斗杓謂之剛"。《史記天官書》："魁枕參首"注：魁，北斗第一星也。《渙》之《比》云"行觸天罡，馬死車傷"，是罡星所指之地凶也。巽隕落故敗。艮為君子，坎為水漿，坎陷故困。艮為金、為求、為山，離位東，故曰東山。巽為利市、為母，伏震為子。

The hexagram Kui changes into Jie. Lin Ci says: Where the Kui Gang star is located, there is initially calamity and ruin; the gentleman is stuck and cannot move forward, even water and drink are lacking; going to the East Mountain to gather gold, profit is found in the area of Dai; doing business brings profit, the son carries the mother on the journey. Initially dangerous, later auspicious. Shang Binghe explains: Jie is the mountain below and wind above. The mountain represents stars, so it is said 'Kui Gang'. The "Threefold Concordance" of the Zhou Changes mentions 'In the second month, the Yu Kui star is at the卯, and the wheat grows under the Tian Gang'; the commentary says that Tian Gang is the Big Dipper. The "Dream Pool Essays" says that the handle of the Big Dipper is called 'Gang'. The "Records of the Grand Historian: Celestial Officials" says 'Kui rests on the head of Shen', and the commentary explains that Kui is the first star of the Big Dipper. The hexagram Huan changing into Bi says 'Touching the Tian Gang, the horse dies and the carriage is damaged', showing that the position indicated by the Gang star brings misfortune. The wind represents falling, so it is said 'ruin'. The mountain represents the gentleman, the water represents drink, and the water is a pit, so it is said 'trapped'. The mountain represents gold, also seeking and mountains, the fire is in the east, so it is said 'East Mountain'; the wind brings profit, also represents the mother, and the hidden Zhen represents the son.

歸妹。鉛刀攻玉，無不鑽鑿。龍體具舉，魯般為輔。三聖翼事，所求必喜。通《漸》。艮為刀，巽柔故曰鉛刀。震為玉、為龍，艮手為鑽鑿，兌為魯，故曰魯般。坎為聖，震數三，故曰三聖。震為羽翼、為喜。○具，宋元本作其，般作班，依汲古。

The hexagram Kui changes into Guimei. Lin Ci says: Using a soft lead knife to carve jade, there is no part that cannot be drilled and carved; the entire body of the dragon is carved out, with Lu Ban assisting from the side; three sages have arranged for this matter, and what is sought will certainly be fulfilled. Great auspiciousness. Shang Binghe explains: This line takes the parallel hexagram Zhen from Guimei. Gèn represents the knife, Xùn is flexible, hence it is called 'lead knife'; Zhèn represents jade and also the dragon, Gèn represents the hand, which is the one drilling and carving; Dui represents Lu, hence it is called 'Lu Ban'—meaning the skilled craftsman Lu Ban. Kan represents the sages, Zhèn's number is three, hence it is called 'three sages'; Zhèn also represents wings and joy. Notes: The character 'ju' in Song and Yuan editions is 'qi', and 'ban' is written as 'ban', here following the Jigugē edition.

豐。喜來如云，舉家蒙歡。眾才君子，駕福盈門。通《渙》。震為喜，坎為雲，艮為家、為君子、為門，坎為眾，震為駕、為福。○蒙歡，汲古作歡忻，從宋元本。

The hexagram Kui changes to Feng. Lin Ci says: Joyous events come like clouds, bringing happiness to the whole family; many talented gentlemen arrive with good fortune, filling the gates. Great auspiciousness. Shang Binghe explains: This line takes the opposite hexagram of Feng, which is Huan. Zhen represents joy, Kan represents clouds, Gen represents the family and the gentleman, as well as the gate; Kan signifies multitude, Zhen signifies driving or governing, and also signifies good fortune. Note: The text "mont huān" in the Jigusha edition reads "huān xīn", but here we follow the Song and Yuan editions.

旅。響像無形，骨體不成。微行衰索，消滅無名。巽風響而無形，艮為體、為名，巽伏故無名。

The hexagram Kui changes into Lu. Lin Ci says: Echoes and reflections have no form, and the body cannot be formed; the path is hidden and the strength is exhausted, and after destruction, there is no name left. This is凶. Shang Binghe explains: Lu is formed by the trigram Gen below and Li above. Xun is wind, which has sound but no form; Gen represents form and also reputation, but Xun is hidden, so it is said 'without a name'.