The Thirty-seventh Hexagram: Family

巽。積水不溫，北陸苦寒。露宿多風，君子傷心。伏坎故曰積水、曰苦寒，坎北故曰北陸。坎為露、為宿，重巽故風多。艮為君子，坎為心。

The hexagram Kui changes to Xun. Lin's commentary says: Accumulated water freezes and does not warm, the northern land is bitterly cold and hard to endure; staying outdoors exposes one to much wind, causing the gentleman to grieve. This is an ominous omen. Shang Binghe explains: Xun is a double Xun hexagram, the hidden Kan represents accumulated water, which also signifies bitter cold, and since Kan is located in the north, it is referred to as 'North Land'; Kan also represents dew and staying overnight. The two Xun overlapping indicate strong winds. Gen represents the gentleman, and Kan represents the heart.

兌。黃馬綠車，駕之大都。贊達才能，使我無憂。伏震為玄黃、為馬、為車，兌西方，數四，九宮四色綠，故曰綠車。艮為都，重艮故曰大都。兌口故曰贊達。互巽為材，坎為憂，坎伏故無憂。

The hexagram Kui changes to Dui. Lin Ci says: A yellow horse is driving a green carriage to a big city; someone praises and recommends my abilities, so I have no worries. It is auspicious. Shang Binghe explains: Dui is a double Dui hexagram, and the hidden Zhen (Thunder) indicates the colors of yellow and black, which also represent horses and carriages. Dui is located in the west, and the number four corresponds to it; in the nine palaces, the number four is associated with green, so it is said 'green carriage'. Gen (Mountain) represents a city, and two Gens overlapping indicate 'big city'; Dui is the mouth, so it is said 'praise and recommendation' — 'praise' means commendation, and 'recommendation' means introduction. The mutual hexagram Xun represents talent, and Kan represents worry. Since Kan is hidden and not visible, it is said 'no worry'.

渙。從風放火，艾芝俱死。三害積房，叔子中傷。巽風艮火，巽為艾芝，在火上故死。震數三，坎為害、為積，艮為房、為叔子，坎為中、為傷，《論衡》："身蒙三害，雖孔丘、墨翟不能自免"。○房，汲古作聚，依宋元本。叔，宋元本作十，依汲古。

The hexagram Kui changes to Hun. Lin Ci says: following the wind to set fire, the wormwood and the orchid are burned to death together; three kinds of calamities pile up in the house, and the younger son suffers internal injury. It is凶. Shang Binghe explains: Hun is Kan below and Xun above. Xun is wind, and Gen is fire. Xun governs wormwood and orchid, which grow on fire, so they are burned. The number of Zhen is three, Kan governs calamities and also accumulation; Gen governs the house and also the younger son; Kan governs the center and also injury. The Lunheng says, "To be afflicted by three calamities, even Confucius and Mozi cannot escape," which is the origin of "three calamities." Notes: The character "fang" in the Ji Gu Ge edition is "ju," so we follow the Song and Yuan editions here; the character "shu" in the Song and Yuan editions is "shi," so we follow the Ji Gu Ge edition here.

節。一身三手，無益於輔。兩足共節，不能克敏。艮為身，坎數一，故曰一身，震數三，艮手故曰三手。兌毀坎破，故無益於輔。正反震故曰兩足。艮多節，正反震故曰共節。節者，止也，故不能克敏。

The hexagram Kui changes into Jie. Lin's interpretation says: a body with three hands is of no use for assisting; two feet sharing one joint cannot run fast or accomplish anything. It is凶 (a凶 omen). Shang Binghe explains: Jie is composed of Dui below and Kan above. Gen represents the body, and Kan's number is one, so it is said 'one body'; Zhen's number is three, and Gen represents hands, so it is said 'three hands'; Dui signifies destruction and Kan signifies breaking, hence no benefit for assistance. In the hexagram, the correct Zhen and the reversed Zhen are both present, so it is said 'two feet'; Gen has many joints, and the correct and reversed Zhen combine, so it is said 'sharing a joint.' The meaning of 'Jie' is to stop, and stopping prevents agility.

中孚。南向陋室，風雨併入。埃塵積溼，王母盲痺。偏枯心疾，亂我家次。震為南，艮為室，巽為敝漏，故曰陋室。巽風故起埃塵，兌雨故積溼。艮為埃塵，震為王，巽為母，故曰王母，互大離故曰盲。上風下溼故曰痺。痺，溼病也。巽枯在上故曰偏枯。○次，宋元本作資，依汲古。

The hexagram Kui changes into Zhongfū. Lin's interpretation says: A single room facing south, a broken house, with wind and rain rushing in together; dust accumulates with dampness, and the old lady in the house is blind and suffers from numbness and pain; half of her body is paralyzed, and she has a heart condition, which has completely disrupted the order of the family. This is a凶 (auspicious) situation. Shang Binghe explains: Zhongfū is composed of the trigram Dui below and Xun above. The trigram Zhen represents the south, Gen represents the house, and Xun represents a dilapidated and leaking structure, so it is said to be a 'poor room'. Xun wind lifts up dust, and Dui represents rain, so dampness accumulates; Gen represents dust. Zhen represents the ruler, and Xun represents the mother, so it is said to be 'the ruler's mother'. The hexagram contains a large form of Li, so it is said to be 'blind'; above is wind and below is dampness, so it is said to be 'numbness and pain'—numbness and pain are caused by dampness. Xun is above and dry, so it is said to be 'half-paralysis'. Note: The character '次' in Song and Yuan editions is written as '资', but here we follow the Jiguge edition.

小過。采薇出車，魚麗思初。上下促急，君子懷憂。采薇、魚麗，皆《小雅》詩篇名，毛序謂美萬物盛多能備禮。鄭注：鄉飲酒云，魚麗言太平年豐物多也，焦雲思初念初時之盛而今不然也，與毛鄭異，艮手為採巽為薇，震為車，巽為魚，震為初，艮上震下，風散兌毀，故曰上下促急。艮為君子。

The hexagram Kui changes to Xiao Guo. Lin Ci said: Like the poems "Cai Wei" and "Chu Che" which describe going to war, and like "Yu Li" which expresses longing for the past; the upper and lower parts are urgent and pressing, and the gentleman is full of sorrow. Shang Binghe explained: "Cai Wei," "Chu Che," and "Yu Li" are all titles from the "Small Ya" section of the "Book of Songs." The Mao Shi Xu says that "Yu Li" praises the abundance of all things and the completeness of rituals; Zheng Xuan's commentary on the "Rites of the Village Banquet" also says that "Yu Li" refers to a time of peace, plenty, and abundant resources. Jiao Yanshou, however, said "thinking of the beginning," meaning recalling the former prosperity which is no more, differing from the interpretations of Mao and Zheng.艮 represents the hand, which is associated with gathering; 巽 represents the vegetable "wei," and 震 represents the chariot. 巽 also represents fish, and 震 represents the beginning. Since 艮 is above and 震 is below, 巽 wind disperses, and 兑 signifies destruction, so it is said "upper and lower are urgent and pressing." 艮 represents the gentleman.

既濟。先易後否，告我利市。騷蘇自苦，思我故止。○吾，汲古作再，依宋元本。

The hexagram Kui changes to Ji Ji. Lin's commentary says: At first it is easy, but later there is obstruction; someone tells me there is profit in the market. Rushing about and working hard brings only trouble, so it is better to stop and think. Notes: In the Jigusha edition, the character 'wu' is written as 'zai', but here we follow the Song and Yuan editions (note that the current version of Lin's commentary has the second sentence as 'gao wo li shi', which is slightly different from the 'wu' character mentioned in the note).

未濟。生宜地乳，上皇大喜。隆我福祉，貴壽無極。此與上皆用半象。

The hexagram Kui changes into Wei Ji. Lin Ci says: Growth is appropriate, the great earth nurtures all things, and both Heaven and the Supreme Heaven are very pleased; bestow upon me abundant blessings, honor, longevity without end. Great auspiciousness. Shang Binghe explains: This is similar to the previous one, both using the 'half-agram' method, that is, taking the image from adjacent two lines as half a hexagram.

蹇。同載共輿，中道別去。喪我元夫，獨與孤居。坎為輿，重坎故曰同載共輿。艮為道，坎為中，坎死故別去。震為夫、為元，震覆，故曰喪我元夫。坎為孤，艮為獨，故曰獨與孤居。

The first line of the hexagram "Jian" remains the hexagram "Jian" itself. The line says: originally sitting in the same carriage, but on the way they part ways; I lost my good husband, and now live alone. It is ominous. Shang Binghe explains: "Jian" is composed of "Gen" below and "Kan" above. "Kan" represents a carriage, and two "Kan" overlapping indicate "sitting together in the same carriage." "Gen" represents the road, and "Kan" represents the middle, as well as death, hence "parting ways." "Zhen" represents the husband and also signifies the beginning of goodness, but since "Zhen" is inverted, it signifies "losing my good husband." "Kan" represents solitude, and "Gen" represents isolation, hence "living alone and in solitude."

乾。叔肸居冤，祁子自邑。乘遽解患，羊舌脫免，賴得生全。肸，叔向名也。《左傳襄二十一年》：欒盈之亂，範宣子殺羊舌虎，虎叔向弟，故囚叔向。大夫祁奚聞之，乘馹而見宣子，救叔向，免之。遽即馹。僖三十三年，且使遽告於鄭。注：傳車，即驛遞也，此似用遇卦象。蹇下艮為叔、為邑，坎為車，重坎故曰遽。遽，傳車至驛而更有類，重坎象。坎為患，兌為羊、為舌，兌伏故曰脫免。○肸居，宋元本作盻拘，依汲古。脫免，宋本、汲古作免脫，依元本校協。

The hexagram Jian changes to Qian. Lin Ci explains: Shu Xi was falsely accused and imprisoned, and Qi Zi came from his own fiefdom to rescue him. He traveled by relay carriage to relieve his difficulties, and the Yushē family eventually escaped punishment, thereby preserving his life. The outcome first seems ominous but later turns favorable. Shang Binghe explains: "Xi" is the name of Shu Xiang. The Zuo Zhuan records that in the twenty-first year of Duke Xiang's reign, Luan Ying caused chaos, and Fan Xuanzi killed Yang She Hu, who was Shu Xiang's younger brother. Therefore, Shu Xiang was also imprisoned. When the official Qi Xi heard about this, he traveled by relay carriage to see Fan Xuanzi and saved Shu Xiang, thus sparing him from punishment. "Ju" is the same as "Ri," as mentioned in the thirty-third year of Duke Xi's reign, where it says, "and send a messenger to inform the State of Zheng," with Du's commentary stating that this refers to a relay carriage, that is, a vehicle used for message delivery by the postal system. This instance seems to use the imagery of the Yu hexagram: The lower trigram of Jian is Gen, which represents a person or a city; the trigram Kan represents a carriage, and two Kan trigrams stacked together indicate "Ju" — relay carriages change vehicles at each station, matching the image of two Kan trigrams stacked. Kan represents difficulties, Dui represents sheep and the tongue, forming "Yang She." Dui is hidden and not visible, hence the phrase "escape punishment." Notes: The characters "Xi Ju" in the Song and Yuan editions are written as "Pan Ju," and here we follow the Jigugē edition. The characters "Tuo Mian" in the Song edition and Jigugē edition are written as "Mian Tuo," and here we follow the Yuan edition, taking into account the rhyming.

坤。兔聚東郭，眾犬俱獵。圍缺不成，無所能獲。此仍兼用遇卦象。坎為眾，離位東，艮為郭、為犬，坎為眾，坤為圍，中斷故圍缺。震為兔，茲無震象，疑用艮。《戰國策》"東郭●，宋之狡兔也"。

The hexagram Jian changes into Kun. Lin Ci explains: rabbits gather in the eastern suburb area, and a group of dogs chase them together; the enclosure leaves an opening, so it cannot be fully enclosed, and nothing is caught in the end. Shang Binghe explains: this still uses the image of the hexagram encountered. Kan represents many, Li is in the east, Gen represents the outer city and also dogs; Kun represents enclosure, with a break in the middle, so it is said 'the enclosure is missing'. Zhen represents rabbits, but this hexagram does not have the image of Zhen. Shang suspects that Gen is used instead for the rabbit. The "Zhan Guo Ce" says 'a rabbit in the eastern suburb, which is a cunning rabbit of the State of Song' — according to its name it should be 'Dong Guo Sun', but the original text has a missing character marked as a black dot, so it is kept as it was.

屯。作室山根，人以為安。一夕崩顛，敗我壺飱。艮為室、為山，震為人，艮為安。坎為夕，數一，故曰一夕。震為覆艮，故曰山崩。坤為壺、為漿、為我，坎破故曰敗。○顛，宋元本作頹，壺作盤，依汲古。

The hexagram Jian changes to Zun. Lin's commentary says: Building a house at the foot of a mountain, everyone thinks it is safe; but in one night the mountain collapses and the house collapses, even my vessel and food are smashed. This is ominous. Shang Binghe explains: Zun consists of Zhen below and Kan above. Gen represents a house and also a mountain; Zhen represents people; Gen represents safety. Kan represents night, and its number is one, so it is said 'one night'. Zhen is the inverted image of Gen, so it is said the mountain collapses. Kun represents a vessel, also soup and food, and also oneself; Kan represents damage, so it is said 'ruined'. Notes: The character 'dian' in Song and Yuan editions is 'tui', and the character 'hu' is 'pan', but here we follow the edition from Ji Gu Ge.

蒙。疾風塵起，亂擾崩始。強大並小，先否後喜。坤為風、為疾，艮為塵，震為起，坤為亂擾，二四艮覆故曰崩。震為始，言亂自此始也。震為強大，正反震，中互坤，坤小故曰強大並小。坎陷故曰否。震為喜、為後，故曰先否後喜。○擾，汲古作我，依宋元本。始，疑為殆，殆，古音以，亦葉。

The hexagram "Jian" changes into "Meng." Lin Ci says: "A fierce wind suddenly rises, dust flies about, and disorder and disturbances break out. The strong overpower the weak. At first there is obstruction, but later there is joy. First there is misfortune, then good fortune." Shang Binghe explains: "Meng consists of Kan below and Gen above. Kun governs wind and also rapid movement; Gen governs dust. Zhen governs the beginning and also rising; Kun governs disturbance. The Gen in lines two to four is inverted, hence the term 'collapse.' Zhen governs the beginning, meaning that disorder starts from here. Zhen governs strength; the correct Zhen and reversed Zhen are placed side by side, and the mutual relationship forms Kun, which governs smallness. Hence, 'the strong overpower the small.' Kan is a pit, hence 'no.' Zhen governs joy and also the later stage, hence 'first no, then joy.' Notes: The character '扰' in the Jigusha edition is '我,' but here we follow the Song and Yuan editions. Shang also suspects that '始' should be '殆,' as the ancient pronunciation of '殆' was '以,' which rhymes with the surrounding text."

需。潔齊沐浴，思明君德。哀公怯弱，風氏復北。《論語》："陳成子弒簡公，孔子沐浴而朝，請討之"。坎為水，故曰潔、曰沐浴。乾為君，互離為明。思明君德者，言宜討齊以明君臣之分也。乾為公，坎為憂哀、為怯，風疑為姜。巽為姜，二至四巽覆，故曰姜氏復北。北，敗也。坎為北，言公不從孔子之請，姜氏自此滅也。丁晏等以風氏指顓臾季氏伐之為解，似非。○君，汲古作不，非，依宋元本。

The hexagram "Jian" changes into "Xu." Lin Ci says: After fasting and bathing, one ponders the virtue of a wise and enlightened ruler; yet,无奈, Lu Ai Gong was timid and weak, and the Feng clan eventually perished. This is ominous. Shang Binghe explains: The "Analects" records that Chen Chengzi killed King Jian of Qi, and Confucius bathed and then went to court, requesting Lu Ai Gong to send troops to attack. The trigram Kan represents water, so it is said "clean" and "bathing"; the trigram Qian represents the ruler, and the interacting trigram Li represents brightness. The phrase "thinking of the virtue of a wise ruler" refers to the need to attack Qi, to reaffirm the distinction between ruler and subject. Qian represents a prince or marquis, Kan represents worry and timidity. The character "Feng" is suspected by the Shang school to be "Jiang": Xun represents the Jiang clan, and the lines two to four of Xun are inverted, so it is said "the Jiang clan returned north"—north means defeat, and Kan also represents the north; this refers to Lu Ai Gong not heeding Confucius's request, and the Jiang clan thus being lost. Ding Yan and others interpreted "Feng clan" as Zhuan Yu and interpreted this sentence as Ji Shi attacking Zhuan Yu, but the Shang school considers this incorrect. Notes: The character "jun" (ruler) in the汲古阁 edition is "bu" (not), which is inaccurate; here we follow the editions from the Song and Yuan dynasties.

訟。土痟瘦薄，培塿無柏，使我不樂。通《明夷》。坤土，坎為薄，震為陵，故曰培塿。艮為木、為堅，故為柏，艮覆故無柏。震為樂，坎憂故不樂。

The hexagram Jian changes to Song. Lin's commentary says: The soil is poor and thin, and even small hills do not support the growth of cypress trees, so I cannot feel happy. This is ominous. Shang Binghe explains: This line takes the hexagram Mingyi, which is the opposite of Song. The trigram坤 represents earth, 坎 represents thinness, and 震 represents hills, so it is said 'peilu'—peilu refers to small hills. The trigram艮 represents trees and hardness, so it refers to cypress trees, but since 艮 is reversed, it is said 'no cypress'. The trigram震 represents joy, and 坎 represents sorrow, so there is no joy.

師。褰衣涉河，水深漬罷。賴遇舟子，濟脫無他。第二句汲古作澗流渦多，依宋元本。罷，音婆，詳《訟》之《萃》。

The hexagram Changes to . Lin Ci says: Pulling up one's clothes to wade across a river, the water is so deep that one becomes exhausted; fortunately, one meets a boatman who helps cross the river without any further mishaps. First danger, then safety. Shang Binghe explains: Notes: The second sentence in the Jigu Academy edition reads 'stream with many whirlpools,' but here we follow the Song and Yuan dynasty editions. The character 'bà' is read as 'pó' sound, meaning tired, as detailed in the entry on changing to .

比。送我季女，至於蕩道。齊子旦夕，留連久處。詳《屯》之《大過》。

The hexagram Jian changes to Bi. Lin Ci says: I sent my youngest daughter to be married, and I accompanied her all the way to the place called Dang; the women from the state of Qi stayed there all day and night, lingering for a long time without leaving. Shang Binghe explains: The symbolic meaning of this line is detailed in the case of Zun changing to Da Guo. According to the text, 'Qi Zi' refers to the woman named Wen Jiang from the state of Qi who was married to the state of Lu. The poem 'Qi Feng' in the Book of Songs frequently mentions 'Qi Zi', and Lin Ci is using this reference.

小畜。三孫六子，安無所苦。中歲廢殆，亡我所使。通《豫》。艮為孫，數三，故曰三孫。震為子，坎數六，故曰六子。艮為安，坎為勞苦、為中，坤為歲、為喪，故曰廢殆。坤又為亡、為我。○歲，汲古作藏，依宋元本。廢，宋元本訛發，依汲古。

The hexagram Jian changes to Xiaoxu. Lin's commentary says: three grandsons, six sons, peaceful and without hardship; but by middle age, decline comes, and even servants are lost. It starts with good fortune and ends with misfortune. Shang Binghe explains: this line takes the parallel hexagram Yu from Xiaoxu. Gen represents grandsons, and the number is three, hence 'three grandsons'; Zhen represents sons, and Kan represents the number six, hence 'six sons'. Gen represents stability, while Kan represents labor and middle age; Kun represents years and also loss, hence 'decline and hardship'; Kun also represents loss and oneself. Notes: the character 'sui' in the Ji Gu Ge edition is 'cang', here following the Song and Yuan editions; the character 'fei' in the Song and Yuan editions is mistakenly written as 'fa', here following the Ji Gu Ge edition.

履。揚風偃草，塵埃俱起。清濁溷散，忠直隱處。互巽為風、為草，巽為伏，故曰偃伏。艮為塵，埃伏，坎為水而與土連，故曰濁、曰溷。清濁溷散，言清濁不分也。坎為忠，乾為直，坎為隱。○首句元本作偃風掦草，依宋本、汲古。

The hexagram Jian changes to the hexagram Lu. Lin's commentary says: A great wind rises, blowing down all the grass, causing dust to rise together; clear and turbid things mix into one, so the upright and sincere persons are forced to hide. This is ominous. Shang Binghe explains: Lu is composed of the trigram Dui below and Qian above. The interacting trigrams include Xun, which represents wind and grass. Xun also signifies concealment, hence the term 'Yan'—grass being bent down. Gen represents dust, and dust first lies down then rises again. Kan represents water connected with earth, hence 'turbid' and 'mixed'. The phrase 'clear and turbid mixed and scattered' means the distinction between clear and turbid is lost. Kan represents loyalty, Qian represents uprightness, and Kan also signifies concealment. Notes: The original text in the first line was 'Yan wind掦 grass' in the original edition, but this version follows the Song edition and the Jigugong edition.

泰。履險登危，道遠勞罷。去家自歸，困涉大波。兌折故危險，震為足，故曰履、曰登。震為道，坤役萬物故勞疲。伏艮為家，震為歸、為涉，坤水乾大，故曰大波。○去家，宋本作玄家，元本作元豕，依汲古。

The hexagram Jian changes to Tai. Lin's interpretation says: walking on dangerous ground, ascending perilous terrain, the path is long and the person is exhausted; after leaving home, returning alone, struggling through great waves. It is ominous. Shang Binghe explains: Tai is composed of Qian below and Kun above. Dui governs loss and damage, hence there is danger and peril; Zhen governs the feet, so it is said 'to walk' and 'to ascend'. Zhen governs roads, and Kun manages all things with toil and hardship without complaint, hence it is said 'exhausted and weary'. The hidden trigram Gen represents home, Zhen represents returning, and also signifies crossing water; Kun represents water, and Qian represents great, hence it is said 'great waves'. Note: The text 'go home' in the Song edition reads 'xuan jia', and in the Yuan edition reads 'yuan shi', here following the Jigugē edition.

否。六藝之門，仁義俱存。鎡基逢時，堯舜為君。傷寒溫，下至黃泉。乾為門，數六，故曰六藝之門。六藝，六經也。乾仁坤義，艮為時，乾為堯舜、為君、為寒，艮火故曰溫。坤為水、為泉、為下，坤死，故下至黃泉。鎡基，《孟子》趙岐注：耒耜也。伏震象。五六二句與上意不屬，似為他林溷入者。

The hexagram Jian changes into the hexagram Po. Lin's commentary says: The six arts contain benevolence and righteousness; agricultural tools are used at a favorable time, and Yao and Shun became kings; alternating cold and heat cause injury, which goes straight down to the Yellow Spring. Shang Binghe explains: Po is the hexagram with the Earthly Trigram K'un below and the Heavenly Trigram Qian above. Qian represents the gate, and the number associated with it is six, so it is said 'the gate of the six arts'—the six arts refer to the six classics. Qian represents benevolence, and K'un represents righteousness; Gen represents the seasons; Qian represents Yao and Shun, as well as the king, and also coldness; Gen represents fire, so it is said 'warmth'. K'un represents water, as well as springs, and also downward direction; K'un's nature is associated with death, so it is said 'down to the Yellow Spring'. 'Zi Ji' refers to plow tools according to Zhao Qi's commentary on the Mencius, and it takes the hidden image of Zhen. Shang pointed out that the fifth and sixth sentences do not fit with the previous text and seem to be mixed in from another Lin's commentary. According to the original text, the fifth sentence only had 'Shang Han Wen' (cold and heat), which does not fit the four-character structure, so there must be a missing character.

同人。被服文衣，遊觀酒池。上堂見觴，喜為吾兄，使我憂亡。乾為衣，離為文，故被服文衣。伏震為遊，離為觀，伏坎為酒池，故遊觀酒池。震為觴、為喜、為兄，伏坤為我、為憂、為亡。

The hexagram Jian changes into Tongren. Lin Ci says: wearing clothes with patterns, enjoying the wine pool; entering the hall to raise a cup, joy for my elder brother dispels my worries. It is auspicious. Shang Binghe explains: Tongren is composed of Li below and Qian above. Qian governs clothing, Li governs patterns, hence 'wearing patterned clothes'. The hidden Zhen governs travel, Li governs viewing, the hidden Kan governs the wine pool, hence 'wandering by the wine pool'. Zhen governs wine cups, which also signify joy and elder brothers; the hidden Kun governs oneself, also signifying worries and demise.

大有。生時不利，天命災至。制於斧瘢，晝夜勤苦。伏艮為時，巽為利、為命，巽覆故不利，故災至。乾為天，坤為災也。伏坎為制，兌為斧，艮多節，故曰斧瘢。離晝坎夜，坎勞故勤苦。

The hexagram Jian changes into Dàyǒu. Lin's commentary says: being born at an inauspicious time, encountering continuous misfortunes everywhere, calamities from heaven follow one after another; restricted by the scar from an axe, working day and night without rest. This is ominous. Shang Binghe explains: Dàyǒu has Qian below and Li above. The hidden Gen represents the season, Xun represents benefit and also heavenly mandate, but Xun is inverted, hence saying 'not beneficial,' hence calamities arrive. Qian represents heaven, Kun represents calamity. The hidden Kan represents restriction, Dui represents the axe, Gen has many scars, hence saying 'axe scar.' Li represents daylight, Kan represents night, and Kan also represents labor, hence saying 'hard work.'

謙。天門開闢，牢戶寥闊。桎梏解脫，拘囚縱釋。《內經》以戌亥為天門，艮先天居戌亥，故曰天門。坤為門戶也。坎為牢、為桎梏，震解故脫。坎為拘囚，震縱釋。

The hexagram Jian changes to Qian. Lin Ci says: The heavenly gate is wide open, and the prison doors are empty. The fetters and shackles are all removed, and all the prisoners are released. This is auspicious. Shang Binghe explains: The Yellow Emperor's Inner Canon takes the position of Xu and Hai as the heavenly gate. Gen is located at the position of Xu and Hai in the Earlier Heaven arrangement, so it is called the heavenly gate. Kun governs doors and gates. Kan governs prisons and shackles, and Zhen has the function of dispersing, so it is said to be 'release'. Kan governs imprisonment, and Zhen governs release.

豫。川原難遊，水為我憂。多言少實，命鹿為駒。建德開基，君子逢時，利以中疑。坤為川原，坎陷故難遊。震為言，正反震，坤虛故少實。震為鹿，亦為馬，故曰命鹿為駒。命，名也。《史記》秦趙高命鹿為馬。艮為名、為君子、為時，伏巽為利，坎為疑、為中，林文疑祇四句而止，後三句皆他人林文羼入者。○建，汲古作道，依宋元本。中，宋元本作仲，依汲古。

The hexagram Jian changes to Yu. Lin's commentary says: It is difficult to travel on river plains, great waters have become my worry; speaking a lot but doing little, forcing a deer to be called a foal; establishing virtue and founding a great cause, the gentleman meets a favorable time, it is appropriate to hold to the middle path in difficulties. Shang Binghe explains: Yu is composed of the trigram Kun below and Zhen above. Kun represents river plains, and Kan represents a pit, so it is difficult to travel. Zhen represents speech, and since Zhen is both the main and the reversed trigram, and Kun is empty, it is said 'little reality'. Zhen represents deer and also horse, so it is said 'calling a deer a foal'—'ming' means naming, referring to the designation. The Records of the Grand Historian mention Zhao Gao of the Qin dynasty who called a deer a horse, which is exactly this meaning. Gen represents name, also gentleman, and also time; the hidden trigram Xun represents benefit, Kan represents doubt, and also the middle. Master Shang doubts that this Lin's commentary originally had only four lines and the last three lines were inserted by others. Notes: The character 'jian' in the Jigusha edition is 'dao', here following the Song and Yuan editions; the character 'zhong' in the Song and Yuan editions is 'zhong', here following the Jigusha edition.

隨。鄉歲逢時，與生為期。枝葉盛茂，君子無憂。震為歲，艮為時，震為生、為枝葉、為茂盛，艮為君子，震喜兌悅故無憂。

The hexagram Jian changes to Suí. Lin's commentary says: In previous years, favorable conditions coincided with the right time for growth; the branches and leaves became flourishing, and the gentleman had no worries. It is auspicious. Shang Binghe explains: Suí is composed of Zhen below and Dui above. Zhen represents years, while Gen represents the seasons. Zhen signifies growth and also the branches and leaves becoming flourishing; Gen represents the gentleman. The movement of Zhen and the joy of Dui lead to the saying 'no worries'.

蠱。六鷁退飛，為襄敗祥。陳師合戰，左股夷傷。遂崩不起，霸功不成。《左傳僖十六年》："六鷁退飛，過宋都，周內史叔興對襄公曰：君將得諸侯而不終。後二十一年，楚人執宋公，二十二年，宋敗於泓，襄公傷左股，遂卒。"故曰為襄敗徵。艮為鷁，震反故曰退飛。震為諸侯，故曰襄公，兌折故敗。祥猶征也。震為陳，坎為眾，互大坎故曰陳師。巽為股，震為戰、為左，兌折故傷。三至五艮覆故曰崩。震為霸、為功，四至上震覆，故霸功不成。○襄敗，宋元本作衰敗，汲古作衰殷，皆非。依《旅》之《萃》校。

The hexagram Jian changes to Gu. Lin's commentary says: Six egrets flying backwards is a premonition of the downfall of Song Xianggong; armies clash, and the left leg is seriously injured; eventually he falls ill and dies, his hegemonic ambitions are not realized. This is a great misfortune. Shang Binghe explains: The "Zuo Zhuan" records in the sixteenth year of Duke Xi's reign that six egrets flew backwards over the capital of Song. Zhou Inner Historian Shuxing told Duke Xianggong that he would gain the support of the feudal lords, but would not have a good end. Later, in the twenty-first year, the Chu people captured Duke Xianggong at Mu; in the twenty-second year, the Song army was defeated at Hong Water, and Duke Xianggong was wounded in his left leg, and then died. Therefore, this is a premonition of the downfall of Duke Xianggong. Here, "xiang" means a sign or omen. Gen represents egrets, and Zhen is reversed, so it is said "flying backwards"; Zhen represents the feudal lords, so it is said "Xianggong"; Dui represents loss, so it is said "defeat". Zhen represents military deployment, Kan represents many, and there is a large Kan in the hexagram, so it is said "military deployment"; Xun represents the thigh, Zhen represents battle, also represents the left, Dui represents loss, so there is an injury. The third to fifth lines are Gen, which is reversed, so it is said "collapse"; Zhen represents hegemony and achievements, and the fourth to top lines are Zhen, which is reversed, so hegemony is not achieved. Notes: The characters "Xiang" and "Bai" in the Song and Yuan editions are written as "Shuai" and "Bai", and the Jigugong edition is written as "Shuai Yin", which are both incorrect. This is corrected according to the case of "Lv" changing to "Cui".

臨。雷君出裝，隱隱西行。霖雨不止，流為河江，南國以傷。震為雷、為君、為出，故曰雷君出裝。雷君，即雷師也。兌為西、為雨，坤為水、為江河、為國，震為南，故曰南國。兌為傷。○河，宋元本作巨，依汲古。以傷，汲古作凶憂，依宋元本。

The hexagram Jian changes to Lin. Lin's commentary says: The thunder god is preparing to go out, moving westward with a rumbling sound; continuous rain falls without end, gathering into rivers and streams, causing disaster to the southern country. This is ominous. Shang Binghe explains: Lin consists of the trigram Dui below and Kun above. Zhen is the trigram of thunder, also representing the ruler and travel, so it is said 'the thunder ruler is preparing to go out' — the thunder ruler is the thunder general. Dui is located in the west and also represents rain; Kun represents water, as well as rivers and states; Zhen represents the south, so it is said 'the southern country'; Dui also signifies injury. Notes: The character 'river' in the Song and Yuan editions is 'ju', here following the Jigugē edition; the words 'to injure' in the Jigugē edition are 'fear and worry', here following the Song and Yuan editions.

觀。牙孽生達，室蟠啟戶。幽人利貞，鼓翼起舞。通《大壯》。震為芽孽、為生，艮為室，坤為戶。蟠，曲也，屈也，言室宇曲屈而啟戶也。震為啟，艮為高尚、為幽人，巽為利、為伏，故曰利貞。震為鼓、為翼、為起、為舞。○汲古林詞與《小畜》之《睽》同，依宋元本。

The hexagram Jiàn changes to Guān. Lin's commentary says: grass sprouts and extends, houses are winding and their doors are open; a person in seclusion maintains correctness and gains benefit, flaps his wings and dances gracefully. It is auspicious. Shang Binghe explains: this line takes the opposite hexagram of Guān, which is Dàzhuàng. Zhen represents the sprouting of grass and growth; Gen represents houses, and Kūn represents doors. "Pan" means winding and twisting, indicating that the houses are winding with open doors. Zhen represents opening, Gen represents high virtue, and also signifies a person in seclusion; Xun represents benefit and also concealment, so it says "benefit in uprightness." Zhen represents movement, also wings, rising, and dancing. Notes: The Lin's commentary in the Jigusheluo edition is the same as that in the line where Xiaoxu changes to Kui. This version follows the Song and Yuan editions.

噬嗑。火起上門，不為我殘。跳脫東西，獨得生完。不利出鄰，病疾憂患。離火在艮門上，故不為患。震為跳脫，離東坎西故跳脫東西。震為鄰、為出，然出即與坎逢而疾病，故不利也。○上，汲古訛土，依宋本。

The hexagram Jian changes into Shexie. Lin's commentary says: fire starts from the upper part of the door but does not harm me; I run around east and west to escape, and my life is preserved alone; it is not advisable to go out to the neighborhood, for there are diseases and troubles there. Shang Binghe explains: Shexie has Zhen below and Li above. The fire of Li is above the door symbolized by Gen, so the fire does not reach me. Zhen represents movement and escape, and Li is in the east while Kan is in the west, hence the phrase 'running east and west'. Zhen also represents the neighborhood and going out, but once one goes out, it meets Kan, which signifies disease, hence 'not advisable'. Note: The character '上' in the汲古阁 edition is mistakenly written as '土', and this version follows the Song edition.

賁。舉事無成，不利出征。言不可用，眾莫能平。震為舉，正反震故無成，故不利出征，故言不可用。坎為平、為眾。○莫，汲古作不，依宋元本。

The hexagram Jian changes to Ben. Lin's commentary says: affairs cannot be accomplished, it is not advisable to go to war; words are not accepted by others, and the people cannot be pacified. This is a凶 (auspicious) situation. Shang Binghe explains: Ben is the hexagram with Li below and Gen above. The trigram Zhen is the main one, indicating action. In the hexagram, the trigram Zhen appears both in the main and the reverse position, thus cancelling each other out, so affairs cannot be accomplished, hence it is not advisable to go to war, hence words are not accepted. Kan represents pacification and also the people. Notes: The character '莫' in the Ji Gu Ge edition is '不', but here we follow the Song and Yuan editions.

剝。老狼白獹，長尾大胡。前顛卻躓，進退遇祟。詳《睽》之《需》。獹、胡原作驢、狐，驢，獹之形訛字。狐，胡之音訛字，並依《震》之《恆》校。

The hexagram Jian changes to Bao. Lin's commentary says: A old wolf and a white dog, with long tails and fat hanging flesh below their necks; when moving forward they stumble, when retreating they run into ghosts. This is ominous. Shang Binghe explains: The imagery of this line is detailed in the line where Kui changes to Xu. Notes: The characters 'lou' and 'hu' were originally 'lu' and 'hu'—'lu' is a homonym for 'lou' due to similar form, and 'hu' is a homonym for 'hu' due to similar sound. Both are corrected according to the line where Zhen changes to Heng.

復。日入道極，勞者休息。班馬還師，復我燕室。此用《蹇》象。坎為暮，離在坎下故曰日入。艮為道。極，盡也，言道止於此也。坎為勞，艮止故休息。坎為馬，重坎故曰班馬，坎眾故曰師，艮止故曰還師。坎為室，伏兌故曰燕室。

The hexagram Changes into . Lin's commentary says: The sun has set, the road has reached its end; the weary may rest; the army returns, returning to my comfortable dwelling. Auspicious. Shang Binghe explains: This line uses the image of the hexagram . The trigram Kan represents dusk, and Li is below Kan, so it is said 'the sun has set'. The trigram Gen represents roads, 'extreme' means the end, meaning the road has reached its end. Kan represents toil, Gen represents stopping, so it is said 'rest'. Kan represents horses, with two Kan trigrams overlapping, so it is said 'returning horses' — 'ban' means to line up; Kan represents many, so it is said 'army'; Gen represents stopping, so it is said 'returning the army'. Kan represents a dwelling, and the hidden trigram Dui represents comfort, so it is said 'returning to the dwelling'.

無妄。林麓山藪，非人所處。鳥獸無禮，使我心苦。震為林、為藪，艮為山、為麓，乾為人，在上故不處山林。艮為鳥、為獸，坤為禮，坤伏故曰無禮。伏坤為我、為心。○首句依宋元本，汲古作山林麓藪。第三句疑。

The hexagram Jian changes into Wuwang. Lin Ci said: Mountains, forests, mountain foot and marshes are not places for people to stay; birds and beasts do not understand propriety, which makes me feel distressed. It is凶 (a凶 sign). Shang Binghe explained: Wuwang has Zhen below and Qian above. Zhen represents forests and also marshes; Gen represents mountains and also mountain foot; Qian represents people, located in the upper trigram, so people do not dwell in mountains and forests. Gen represents birds and beasts; Kun represents propriety. Since Kun is hidden and not apparent, it is said to be 'without propriety'. The hidden Kun also represents oneself and the heart. Notes: The first line follows the Song and Yuan editions; the Ji Gu Ge edition reads 'mountain forest foot and marsh'. The third line is doubted by Shang's school.

大畜。蓄利積福，日新其德。高氏飲食，憂不為患。乾為福，伏巽為利，艮止在上故曰蓄積。艮為日、為高，兌口為飲食，故曰高氏飲食。坤為憂患，坤伏故不憂。

The hexagram Jian changes to Da Xu. Lin's interpretation says: accumulating benefits, gathering good fortune, virtue grows day by day. The high family has enough to eat and drink, even if there is worry, it does not become a calamity. Auspicious. Shang Binghe explains: Da Xu is composed of Qian below and Gen above. Qian represents blessings, and the hidden Xun represents benefit. Gen represents stopping and being at the upper position, hence the meaning of accumulation. Gen represents the day and also the high;兑 is the mouth, representing food and drink, hence the phrase 'the high family has food and drink'.坤 represents worry, but since坤 is hidden and not apparent, there is no worry.

頤。張羅百目，鳥不得北。縮頸掛翼，困於窘國。君子治德，獲譽受福。離為目、為網羅，大離故曰百目，坤為百也。坤先天位北，震為鳥，艮止在上故不得北。艮為頸，震為翼，坤退而閉，故縮頸，震反在上故掛翼。艮為國，坤閉故曰窘國。艮為君子、為名譽，震為福，艮為獲，故獲譽。坤受，故受福。

The hexagram Jian changes to Yi. Lin's commentary says: There are over a hundred mesh holes in an open net, and birds cannot fly to the north; they are hunched with their wings hanging, trapped in a difficult country. The gentleman cultivates virtue, gaining a good reputation and receiving blessings. First there is difficulty, then good fortune. Shang Binghe explains: Yi is composed of Zhen below and Gen above. Li governs the eyes and also the net, and the hexagram contains an enlarged image of Li, hence 'a hundred eyes'—Kun originally governs the number of a hundred. The先天 position of Kun is in the north, Zhen governs birds, Gen governs stopping and being above, so birds cannot fly to the north. Gen governs the neck, Zhen governs the wings; Kun is shrinking and closing, hence 'hunching the neck'; Zhen is above, hence 'hanging the wings'. Gen governs the state, and Kun is closed, hence 'difficult country'. Gen governs the gentleman, and also reputation; Zhen governs blessings; Gen governs obtaining, hence 'gaining reputation'; Kun governs receiving, hence 'receiving blessings'.

大過。伯虎仲熊，德義淵宏。使布五教，陰陽順序。伏艮為虎熊，震為伯，坎為仲，卦本大坎也。乾為德，伏坤為義、為淵，故曰淵宏。巽卦數五，又為命令，故曰使布五教。乾陽坤陰，巽順，伯虎仲熊，高辛子，八愷之二。

The hexagram Jian changes to Da Guo. Lin Ci said: Bo Hu and Zhong Xiong, their virtue and righteousness are profound and extensive; they were assigned to promulgate the five teachings, thus bringing yin and yang into proper order. Great auspiciousness. Shang Binghe explained: Da Guo is composed of Xun below and Dui above. The hidden trigram Gen represents the tiger and the bear, while Zhen represents Bo, and Kan represents Zhong. This hexagram itself is a magnified Kan. Qian represents virtue, and the hidden trigram Kun represents righteousness, also representing a deep abyss, hence the phrase 'vast depth'. Xun has the number five and represents commands, hence the phrase 'promulgating the five teachings'. Qian belongs to yang, Kun to yin, and Xun is gentle and harmonious. Bo Hu and Zhong Xiong were sons of Gao Xin, that is, two of the so-called 'eight virtuous men' mentioned in ancient history.

坎。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。詳《大有》之《歸妹》。

The hexagram Jian changes to Kan. Lin Ci says: A lame person walks alongside another with a limp, and when it gets dark the ox is also tired; the whole journey is declining and they fall behind the group, losing benefits and losing the female companion. This is ominous. Shang Binghe explains: The imagery of this line is detailed in the case of Dàyǒu changing to Guīmèi, and is not repeated here.

離。嬴氏違良，使孟尋兵。老師不已，敗於齊卿。互兌為西，故曰嬴氏。艮為良，艮伏故曰違良。伏震為孟，艮為兵，坎為眾、為師，重坎故曰老師不已。兌為敗，巽為齊。齊卿，言孟明視、西乞術、白乙丙，皆卿爵。案：《漢書食貨志》："世家子弟富人或走狗馬博戲，亂齊民。"如淳注：齊，等也，言無貴賤。又《詩召南》："齊侯之子"，齊侯，猶通侯，即諸侯也，由此證敗於齊卿即敗於諸卿也。《左傳僖三十二年》："秦穆公違蹇叔諫，使孟明等伐鄭，敗於崤函"。○老師，宋元本作師老，依汲古。

The hexagram Changes to Li. Lin's commentary says: The Qin king of the Ying surname violated the advice of the virtuous, sending Meng Ming to provoke war; the army was weary and the soldiers exhausted, yet they would not stop, eventually defeated by the ministers. Great misfortune. Shang Binghe explains: The interacting trigrams have Dui (Lake) ruling the west, so it is said 'Ying'—Ying is the state surname of Qin. Gen (Mountain) represents the virtuous, but Gen is hidden and not visible, so it is said 'violated the virtuous'; the trigram Zhen (Thunder) hidden within represents Meng, Gen represents weapons, Kan represents many and also army, with two Kans overlapping, so it is said 'the army was weary and did not cease'; Dui represents defeat, Xun represents unity. So-called 'the ministers of Qi' refers to Meng Mingshi, Xi Qi Shu, and Bai Yi Bing, all of whom held the rank of minister. Shang's research: The "Book of Han·Food and Goods Annals" says 'the descendants of the noble families and the wealthy often indulge in horse racing, gambling, and disorderly conduct, disturbing the common people,' and like Chuan notes that 'Qi' means equivalence, referring to not distinguishing between high and low; the "Poetry·Zhao Nan" mentions 'the son of the Qi Duke,' where Qi Duke is like a Marquis, that is, a feudal lord—thus it can be confirmed that 'defeated by the ministers of Qi' means defeated by the ministers. The "Zuo Zhuan" records in the thirty-second year of Xian Gong that Duke Mu of Qin did not listen to Jian Shu's advice, sent Meng Ming and others to attack Zheng, and was defeated at Xiangyang. Notes: The characters 'teacher old' in the Song and Yuan editions were written as 'teacher old,' here following the Ji Gu Ge edition.

咸。日月並居，常暗且微。高山崩顛，丘陵為溪。兌月艮日，故曰並居。兌為闇昧故曰暗微也。艮為高山，兌毀巽隕，故崩顛。艮為丘陵，兌為溪。○崩，宋本誤萌，依元本、汲古。溪，依宋元本，汲古作溪。

The hexagram Jian transforms into Xian. Lin's commentary says: the sun and moon are squeezed together, the sky becomes dark and obscure; high mountains collapse and fall, hills sink into ravines. This is a great misfortune. Shang Binghe explains: Xian consists of Gen below and Dui above. Dui represents the moon, Gen represents the sun, so it is said 'both dwell together'. Dui signifies darkness, so it is said 'dark and faint'. Gen represents high mountains, Dui signifies destruction, Xun signifies falling, so mountains collapse and the land crumbles. Gen also represents hills, and Dui represents streams and ravines. Notes: The character 'collapse' was mistakenly written as 'germinate' in the Song edition, here we follow the Yuan and Jigugong editions. The character 'ravine' follows the Song and Yuan editions, while the Jigugong edition uses a different form (the original text has the same character in both instances, so it is likely that the variant forms 'xi' and 'xi' were confused in transmission).

恆。鳥雀食榖，張口受哺。蒙被恩德，長大成就。柔順利貞，君臣合好。震為鳥雀、為谷，兌為口，故曰食穀，曰受哺。乾為大，巽為順、為利，乾君伏坤為臣，六爻皆有應，故曰合好。○被恩，汲古作恩被，依宋元本。

The hexagram Jian changes to Heng. Lin Ci explains: birds pecking at grain, opening their mouths to be fed; receiving kindness, growing slowly into maturity; being gentle and upright to gain advantage, with harmonious relations between sovereign and minister. Great auspiciousness. Shang Binghe explains: Heng consists of Xun below and Zhen above. Zhen represents birds and grain; Dui represents the mouth, so it refers to eating grain and being fed. Qian represents growth, Xun represents harmony and benefit; Qian represents the sovereign, and the concealed Kun represents the minister. All six lines correspond in pairs, hence the statement 'harmonious relations'. Note: The text 'be blessed by kindness' in the Ji Gu Ge edition reads 'kindness blessed', but here we follow the Song and Yuan editions.

遯。雖躓復起，不毀牙齒。克免平復，憂除無疾。通《臨》。兌毀折故曰躓。震為起，兌為牙齒，坤為憂、為疾，震解故除。

The hexagram Jiàn changes to Dùn. Lin's interpretation says: although stumbling, one can rise again; the teeth are not harmed; finally avoiding calamity and restoring peace, worries are removed and diseases are completely cured. First danger, then safety. Shang Binghe explains: this line takes the opposite hexagram of Dùn, which is Lín. Dui represents breaking, so it is said 'stumbling'—stumbling refers to being tripped up; Zhen represents rising, Dui represents teeth; Kun represents worry and also disease, while Zhen has the function of dispersing, so it is said 'removal'.

大壯。草木黃落，歲暮無室。虐政為賊，大人失福。通《觀》。候卦為八月，巽為草木、為隕落，坤黃故曰黃落。候卦坤居亥，故曰歲暮。艮為室，巽隕故無室。坤為政，巽為賊，乾為大人。壯，傷也，故失福。

The hexagram Jian changes to Da Zhuang. Lin Ci says: grass and trees wither and fall, in the end of the year there is not even a house; cruel policies become harm, the superior person loses his fortune. This is ominous. Shang Binghe explains: this line takes the opposite hexagram of Da Zhuang, which is Guan. Guan corresponds to the eighth month in the twelve message hexagrams. Xun governs grass and trees, and also falling, while Kun represents yellow, so it is said 'yellow falling'. In the message hexagrams, Kun corresponds to the亥 month, so it is said 'end of the year'. Gen governs houses, Xun governs falling, so it is said 'no house'. Kun governs policies, Xun governs harm, and Qian governs the superior person. 'Zhuang' here is interpreted as 'injury', so it is said 'losing fortune'.

晉。避凶東走，反入禍口。制於牙爪，骨為灰土。坤為凶，離位東，在外，故曰避凶東走。坤為禍，伏兌為口、為牙爪、為骨骸，坤為土，艮火離火，故曰灰土。

The hexagram Jian changes to Jin. Lin's commentary says: fleeing from danger to the east leads one into greater misfortune; bitten by teeth and claws, bones turn to dust. This is a great calamity. Shang Binghe explains: Jin consists of the trigram坤 (Earth) below and 离 (Fire) above. Earth represents misfortune, and Fire is located in the eastern position, which is the outer trigram, hence the saying 'fleeing east to avoid danger'. Earth signifies disaster, and the hidden trigram兑 (Lake) represents the mouth, also symbolizing teeth and claws, as well as bones. Earth is associated with soil, while both Gen (Mountain) and Li (Fire) represent fire, hence the phrase 'dust and soil'.

明夷。欲飛不能，志苦心勞，福不我求。離為飛，坎陷故不能飛。坎為心志、為勞苦。○求，依宋元本，汲古作來。

The hexagram Jian changes into Mingyi. Lin's commentary says: wanting to fly but unable to take off, aspirations are obstructed, heart and strength are exhausted, and good fortune does not come to me. This is凶 (a凶 hexagram). Shang Binghe explains: Mingyi is composed of Li below and Kun above. Li governs flying, while Kan represents a pitfall, hence the inability to fly. Kan also governs aspirations and toil. Notes: The character '求' is taken from the Song and Yuan editions; the Ji Gu Ge edition reads '来'.

家人。羔裘豹袪，東與福遇。駕迎吾兄，送我驪黃。疑用半象。驪，從元本，餘多訛鸝。

The hexagram Jian changes to Jiaoren. Lin Ci says: Wearing a qiu made of young sheepskin with leopard-skin cuffs, going east to meet good fortune; driving a carriage to meet my elder brother, who gives me a black horse and a yellow horse. Auspicious. Shang Binghe explains: This is likely based on the concept of 'half image'. The phrase 'gao qiu bao qu' comes from the poem 'Gao Qiu' in the 'Tang Feng' section of the Book of Songs, referring to the attire of a high-ranking official. Notes: The character 'li' is taken from the Yuan edition, while other editions mostly mistakenly use 'li' instead. 'Li' refers to a black horse.

睽。東耕破犁，西失良妻。災害不避，家貧無資。離為東，兌為西，坎為災害。

The hexagram Jian changes to Kui. Lin's interpretation says: plowing in the east, the plow breaks; in the west, losing a virtuous wife; calamity cannot be avoided, the family is poor with no resources. It is凶 (a凶 omen). Shang Binghe explains: Kui consists of Dui below and Li above. Li is in the east, Dui in the west, and Kan represents calamity.

解。魚陸失所，鳧鼃困苦。澤無雈蒲，晉國以虛。伏巽為魚，震為鳧，鼃坎為困。

The hexagram Jian changes to Xie. Lin's interpretation says: fish are thrown onto land and lose their habitat; wild geese and frogs are also in distress; there is no reed or marsh grass in the water, so Jin is therefore empty. This is ominous. Shang Binghe explains: Xie is composed of Kan below and Zhen above. The hidden Xun represents fish, and Zhen represents wild geese; frogs belong to Kan, and Kan also signifies hardship.

損。脫兔無蹄，三步五罷。南行不進，後市勞苦。震為兔、為蹄，《莊子》"得兔而忘蹄"注：蹄，兔罥也，繫其腳故曰蹄，坤亡故無蹄。震數三，故曰三步，伏巽，卦數五，坤乏，故曰五罷。震為南，艮止，故行不進。伏巽為市，坤勞苦。○兔，元本訛足，依宋本、汲古。勞，宋元本作身，依汲古。

The hexagram Jian changes to Sun. Lin's commentary says: A rabbit that has escaped is no longer tied by a rope, it walks three steps and rests five times; it tries to go south but cannot move forward, and trying to chase the market only wastes effort. This is ominous. Shang Binghe explains: Sun is the trigram Dui below and Gen above. Zhen represents the rabbit, and also the hoof — in the Zhuangzi, "after catching the rabbit, one forgets the hoof," the commentary says that the hoof refers to the rope net used to catch the rabbit, which is tied around the rabbit's foot, hence called the hoof. Kun represents loss, so it is said "without hoof." Zhen's number is three, hence "three steps"; the hidden Xun trigram has the number five, and Kun represents deficiency, hence "five steps" — "five" here means exhaustion. Zhen represents the south, and Gen represents stopping, so it cannot move forward; the hidden Xun trigram represents the market, and Kun represents labor. Notes: In the original edition, the character "兔" was mistakenly written as "足," here we follow the Song and Jigugong editions. In the Song and Yuan editions, the character "劳" was written as "身," here we follow the Jigugong edition.

益。行役未已，新事復起。姬姜勞苦，不得休止。震行坤役，震為姬，巽為姜，坤為勞苦，艮止故曰休止，正反艮故不得休止。

The hexagram Jian changes to Yi. Lin Ci said: The conscription has not yet finished, and new tasks are assigned again; the woman of the Ji surname and the woman of the Jiang surname are overworked and cannot rest. This is ominous. Shang Binghe explained: Yi consists of Zhen below and Xun above. Zhen represents movement and the Ji surname, while Xun represents the Jiang surname. Kun represents labor, and Gen represents stopping, so it is said 'rest'. However, in the hexagram, the correct Gen and the reversed Gen cancel each other out, so even rest is not obtained.

夬。白日楊光，火為正王。消金厭兵，雷車避藏。陰雨不行，民安其鄉。通《剝》。艮為日、為光、為火，乾為王、為金，艮為兵戈，陰消陽故曰消金厭兵。震為雷、為車，震覆故曰避藏。兌為雨，坤為民、為鄉，艮日在上故陰雨不行而民得安也。○白，宋本、汲古皆作向，依元本。

The hexagram Jian changes to Guai. Lin's commentary says: The sun shines brightly and radiates light, fire becomes the ruling king; the metal energy is melted away, weapons are subdued; the thunder chariot hides away; rain does not fall, and the people live in peace in their hometowns. It is auspicious. Shang Binghe explains: This line takes the opposite hexagram of Guai, which is Bao. Gen represents the sun, light, and fire; Qian represents the king and metal; Gen also represents weapons; the yin energy consumes the yang energy, so it is said 'eliminate metal and suppress weapons.' Zhen represents thunder and chariots, but Zhen is inverted, so it is said 'hide away.' Dui represents rain, and Kun represents people and hometowns; the sun represented by Gen is high in the sky, so rain cannot descend and the people can live in peace. Note: The character 'white' in the Song edition and the Jigugong edition is 'towards,' but here we follow the Yuan edition.

姤。放銜垂轡，奔馬不制。棄法作奸，君失其位。通《復》。震為銜、為轡、為奔馬，陽遇陰則通，故曰奔馬不制。坤為奸，震為君，坤為喪，故失位。

The hexagram Jian changes to Gou. Lin's commentary says: releasing the bit and lowering the reins, the wild horse cannot be stopped; abandoning laws and committing wicked deeds, the ruler thus loses his position. A great misfortune. Shang Binghe explains: this line takes the opposite hexagram Fu of Gou. The bit and reins of the horse, as well as the wild horse, are symbolic; when a yang line meets a yin line, there is no obstruction, hence 'the wild horse is not restrained.' The earth element represents wickedness, the thunder element represents the ruler, and the earth element also signifies loss, hence the loss of position.

萃。司命下游，喜解我憂。皇母緩帶，嬰兒笑喜。巽為命，《禮記》："大夫祭五祀"注：五祀：一曰司命。《漢書天文志》："近魁六星，四曰司命"。《晉書天文志》："司命主壽"。互艮為星，故曰司命下游，主壽故解憂，兌悅故喜。坤為母，伏乾故曰皇母。巽為帶，兌為嬰兒，兌悅故笑喜。○兒，宋元本作子，依汲古。

The hexagram Jian changes to Cui. Lin's commentary says: The deity of destiny descends to wander below, joyfully relieving my worries; the mother appointed by the heavenly sovereign loosens her sash, and the infant smiles with joy. Auspicious. Shang Binghe explains: Cui is composed of the earth element below and the metal element above. The trigram Xun represents commands. The Book of Rites says, "The scholar-officials worship five deities," and Zheng's annotation lists the five deities, with the first being the deity of destiny. The Book of Han, in its Records of Astronomy, says that near the handle of the Big Dipper there are six stars, the fourth of which is the deity of destiny. The Book of Jin, in its Records of Astronomy, says the deity of destiny governs longevity. The interacting trigrams have Gen, which represents stars, hence "the deity of destiny descends." Since the deity of destiny governs longevity, it can relieve worries. The trigram Dui represents joy, hence the joy. The trigram Kun represents the mother, and the concealed trigram Qian represents the heavenly sovereign, hence "the heavenly mother." The trigram Xun represents the sash, and the trigram Dui represents the infant; Dui also represents joy, hence the infant smiles with joy. Notes: In the Song and Yuan editions, the character "儿" was written as "子," but here we follow the Jigugong edition.

升。黃帝出遊，駕龍乘馬。東上泰山，南過齊魯，邦國咸喜。震為帝，坤土色黃，故曰黃帝。震為龍、為馬、為東，伏艮為山，故東上太山。

The hexagram Jian changes to Sheng. Lin's commentary says: The Yellow Emperor went on a tour, riding a dragon and a horse; he went eastward to Mount Tai, and southward through the states of Qi and Lu, and all the states and countries were joyful. This is a great auspicious omen. Shang Binghe explains: Sheng consists of Xun below and Kun above. Zhen governs the emperor, and Kun belongs to earth and is yellow in color, hence it is said 'the Yellow Emperor'; Zhen also governs the dragon and the horse, and also the east, and the hidden Gen governs the mountain, hence it is said he went eastward to Mount Tai. According to this volume, the text ends here. The latter part of this commentary—explaining 'southward through Qi and Lu', 'all states and countries were joyful', as well as the collation notes—follows at the beginning of the next volume's page.

震又為南，巽齊兌魯，故曰南過齊魯。坤為邦國，震樂兌悅，故曰咸喜。○邦，宋本、汲古作郡，依元本。

This passage is the latter half of a commentary on the "Jian" hexagram leading to the "Sheng" hexagram. The latter two lines of Lin's commentary, "The Yellow Emperor went out for a tour, riding a dragon and a horse. He went east to Mount Tai, and passed south through the states of Qi and Lu, with all the states rejoicing," are explained here. The "Yi Lin" follows the format of sixty-four verses for each hexagram, with the name of the hexagram at the beginning called the "zhigu" (the hexagram to which it refers). The commentary draws imagery from both the encountered hexagram and the "zhigu." Shang Binghe said: "Zhen" (Thunder) not only represents the east but also the south, so the word "south" has its meaning. The lower trigram of "Sheng" is "Xun" (Wind), and in the "Yi Lin," "Xun" represents the state of Qi, while "Dui" (Lake) represents the state of Lu. Thus, the phrase "passed south through the states of Qi and Lu" is derived. The upper trigram "Kun" (Earth) represents land, which is extended to mean the states; "Zhen" has the image of joy, and "Dui" itself signifies joy, so together they explain "all the states rejoiced." Below the "○" is Shang's collation note: "the character 'bang' (state), in the Song edition and Mao Jin's Ji Gu Ge edition, is written as 'jun' (prefecture). Shang followed the Yuan edition and used 'bang'—prefectures and counties were institutions established after the Qin dynasty, so the term 'states' in the Yellow Emperor's story is more appropriate to ancient language."

困。既往不說，憂來禍結。比戶為患，無所申雪。坎為憂患，坎陷故禍結。伏艮為戶，正反艮相對，故曰比戶，下與坎連，故曰比戶為患。比戶，近鄰也。近鄰為患，防禦難，故曰無所申雪。○雪，汲古作冤，以與患韻，今依宋元本，雪結為韻。

The hexagram Jian transforms into Kun. Past entanglements cannot be escaped, and sorrow follows one after another, calamities forming a dead knot. Neighbors door to door become sources of trouble, and grievances fill the heart with nowhere to appeal or clear. This is a凶辞. Shang Binghe explains the origin of the Lin Ci: The lower trigram of Kun is Kan, which represents sorrow and hardship, and Kan also signifies a pit or trap, where one falls in and cannot get out, hence "happiness is bound." Although the hexagram Kun itself does not contain Gen, its "fu xiang" does—fu means the hexagram obtained by reversing all the yin and yang lines of the original hexagram. Although the reversed hexagram does not appear, its image can still be used. When Kun is reversed, it becomes the hexagram Ben, which is mountain fire. The upper trigram is Gen, representing doors. A right-side-up Gen and an upside-down Gen facing each other, two doors close together, form "bi hu" (every household). These two Gens are connected below by Kan, representing hardship, hence "bi hu wei huan" (every household is a source of trouble). "Bi hu" refers to neighbors, and the trouble comes from them, making it impossible to guard against, hence "wu suo shen xue" (no place to appeal or clear). The note says: "xue" in the Ji Gu Ge edition is written as "yuan," which is to rhyme with the previous "huan." Shang followed the Song and Yuan editions and used "xue," which rhymes with "jie," making the rhyme correct.

井。何蕢隱居，以避亂傾。終身不仕，遂其潔清。通《噬嗑》。艮為何，震為蕢，坎隱伏故曰避亂。離為亂也。艮為終、為身、為仕，坎隱故不仕。坎水故曰潔清。

The hexagram Jian changes to Jing. The hermit carrying a basket of grass hides away to live in seclusion, avoiding the chaotic and turbulent times. He refuses to take office all his life, thus preserving his integrity. "He who carries the basket" refers to "He who carries the basket," as recorded in the Analects of Confucius, Xianwen, where a man carrying a basket of grass passes by Confucius' house and comments on the sound of Confucius playing the磬. This is a famous example of a hermit in ancient texts. Shang Binghe first pointed out that this instance should be interpreted using the method of "parallel transformation," which refers to two hexagrams whose six lines are completely opposite, and is noted as "transformation into a certain hexagram." Jing is composed of Kan above and Xun below, with all six lines transformed, exactly corresponding to the hexagram Shike, which is composed of Li above and Zhen below. Therefore, the following hexagram images are derived from Shike. The "intermediate body" of Shike consists of lines two to four forming Gen, which is the concept of an intermediate body, where lines two to four and three to five of a hexagram are combined to form two other hexagrams. Gen represents stopping, the body, and official position, so it is said "why does Gen represent?" "Why" is equivalent to "carry," meaning to carry. Zhen represents grass and trees, and a basket made of grass is called "ke." Kan represents concealment and hidden things, hence "avoiding chaos"; Li represents the conflict between military force and civilization, hence "chaos." Gen represents stopping, the body, and official position, so it is said "lifelong refusal to take office"; since Kan is hidden, the path to taking office is cut off. Kan is water, which can wash away dirt, hence "clean and pure."

革。折梃舂稷，君不得食。頭癢搔跟，無益於疾。兌為折，巽為梃、為稷，伏艮手故曰春。《孟子》"殺人以梃"趙岐注：梃，杖也，舂米須用槌，今以梃舂，非器。乾為君，兌為食，二至上大過，大過死，故不得食。伏艮為頭，震為跟，坤為疾，故曰癢。正反震艮，故曰頭癢搔跟。搔不得所，與以梃舂稷無功同也。○梃，各本皆作挺，形訛字。孟子梃亦多訛挺，然唐本皆作梃，見阮校。

The hexagram Jian changes to Ge: Using a stick to pound grain, the ruler cannot wait for the meal; an itch on the head yet scratching the heel, there is no benefit at all. Both sentences are metaphors of using the wrong tool and searching in the wrong place, indicating labor without result. Shang Binghe explains: The upper trigram of Ge is Dui, which signifies destruction and breaking, hence 'breaking'; the second to fourth lines form the trigram Xun, which represents wood, so 'stick', and Xun also represents crops, hence 'grain'. The hidden trigram of Ge is Gen, which represents the hand, and pounding rice is a task of the hands, hence 'pounding'. He cites the annotation from Zhao Qi on the sentence 'killing with a stick' in Mengzi: 'stick' refers to a rod. Pounding rice should be done with a pestle, but now a stick is used, which is entirely inappropriate. Qian represents the ruler, and Dui represents food; counting from the second line to the top line, these five lines have yin at both ends and yang in the middle, forming the shape of Da Guo. Da Guo in the Yi Lin signifies funerals and death, hence 'the ruler cannot eat'. The hidden Gen represents the head, Zhen represents the heel, and Kun represents illness; an upright Zhen and an inverted Gen form a pair of head and foot, hence 'itching on the head yet scratching the heel'. Scratching the heel cannot relieve the itch, just as using a stick to pound grain is a wasted effort. Note: The character 'ting' is mistakenly written as 'ting' in all versions, due to similar characters; the 'ting' in Mengzi is also often miswritten as 'ting', but the Tang manuscript consistently uses 'ting', as noted in Ruan Yuan's 'Thirteen Classics Annotations and Corrections'.

鼎。植根不固，華葉落去，便為枯樹。巽下腐，故曰植根不固。兌為華，巽為落、為枯、為樹。

The hexagram Jian changes into Ding. A tree is planted but its roots are not firmly established, causing the flowers and leaves to fall off one after another, and soon it becomes a withered tree. In terms of human affairs, this symbolizes a lack of solid foundation and a situation that is difficult to sustain. Shang Binghe says: The lower trigram of Ding is Xun, which represents wood, and the first line of Xun is a yin line, which is empty and hollow, like rotten roots, hence "the roots are not firmly established." The lines three to five form the trigram Dui, which signifies the blooming of flowers, hence "flowers." Xun also represents falling, withering, and trees, so "falling off" and "withered tree" both come from Xun. This is a typical way in the "Yi Lin" of explaining good or bad fortune through the upper and lower trigrams and their emptiness or solidity.

震。凶門生患，牢戶多冤。沙池禿齒，使叔困貧。艮為門，坎陷故曰凶門。坎為獄，故曰牢戶，坎為憂患，故曰多冤。艮為沙，伏兌為齒，巽為寡髮，故曰禿齒。艮為叔，坎為困。○患，汲古作意，池作陁，叔作我，貧作窮，均依宋元本。沙池，即差池，古通用，言齒差池不齊，正以狀貧困之貌，若作沙陁，何以與下句相屬，且禿齒亦無此國名，故陁字斷為妄人所改，昔人不見易林善本，不知此為訛字。輙據此及安民呼池之語，以疑易林，豈知安為按、呼為湖之訛字也。《詩》"差池其羽"。

The change from the hexagram "Jian" to "Zhen" indicates an unfavorable situation where a door of misfortune gives rise to calamity, and within the prison gate there is much injustice; the teeth are uneven and fall out, causing the third brother to fall into poverty. Shang Binghe explains the imagery: the second to fourth lines of "Zhen" form the trigram "Gen" (Mountain), which represents a door; the third to fifth lines form the trigram "Kan" (Water), which signifies a pit or trap. The door is connected to the trap, hence called "Xiongmen" (a dangerous door). "Kan" also represents prison, hence "Lao Hu" (prison gate); "Kan" signifies worries and troubles, hence "du yuan" (much injustice). "Gen" represents sand and stones, and the hidden image of "Zhen" is "Xun" (Wind). The opposite of "Xun" is "Dui" (Lake), which represents teeth. "Xun" also has the image of "guafa" (sparse hair), and sparse hair is extended to mean missing teeth, hence "tu chi" (sparse teeth). "Gen" represents the third brother (among siblings), and "Kan" represents being inpredicament (困境 means being in a difficult situation). This note is particularly important: the term "huan" in the Ji Gu Ge edition is "yi", "chi" is "tu", "wu" is "wo", and "pin" is "qiong". Shang Binghe follows the old Song and Yuan editions. He clarifies that "shachí" (sand pool) is actually "chachi" (difference), which were commonly used characters in ancient times. In the poem "Yan Yan" from the "Bai Feng" section of the "Shi Jing", "chachi qiyu" (difference in their feathers) refers to this character, describing uneven teeth, which perfectly describes the appearance of poverty. If we take the Ji Gu Ge edition as "shatu" (sand hill), it does not connect well with the next sentence, and moreover, "tu chi" is not a country name. Therefore, "tu" is a false alteration. Previously, people who did not see good editions of the "Yi Lin" suspected that the "Yi Lin" was written after the Tang dynasty, based on this "shatu" and other phrases like "anmin huchí" (calm the people by calling a pool). However, they did not realize that "an" is actually a mistake for "an" (to press), and "hu" is a mistake for "hu" (lake), and these are not valid evidence for the late origin of the "Yi Lin".