The Thirty-seventh Hexagram: Family

艮。登山履谷，與虎相觸。蝟為功曹，班叔奔北，脫之喜國。艮為山谷、為虎，震為登，坎為蝟，艮為官，故曰功曹。艮為叔，楚人謂虎為班，故曰班叔。《史記龜策傳》注：蝟能伏虎。故虎見而奔北。艮為國，震為脫、為喜，《論衛[當作衡]》云"人謂虎食人，功曹為奸所致也"，其意以為功曹眾吏之率虎亦諸獸雄。

The hexagram Jian changes to Gen: climbing to the top of a mountain and entering a valley, facing a tiger head-on; fortunately, a hedgehog acted as the official in charge, causing the tiger to turn back and flee, and the whole country rejoiced at escaping danger. Shang Binghe said: Gen represents mountain, valley, and tiger; the lines three to five form Zhen, which represents movement, hence 'climbing'; the lines two to four form Kan, which represents hedgehog; Gen also represents government offices, and the chief official of the county government is called 'gongcao', so 'hedgehog is gongcao'. Gen also represents a younger brother, and the Chu people called a tiger 'ban', so together they form 'ban shu'. He cited the annotation of the Records of the Grand Historian, Guicè Liezhuan, which says 'hedgehog can subdue a tiger', so when the tiger saw the hedgehog, it fled north. Gen represents a state, Zhen represents escape and joy, hence 'escape and rejoice throughout the country'. Finally, he quoted the Lunheng (the original text mistakenly wrote 'Lunwei', but the annotation already noted it should be 'Lunheng'), saying: people say tigers eat humans, which is the punishment brought about by the gongcao's wrongdoing. Wang Chong meant that gongcao is the chief among officials, and the tiger is the king of beasts, so their positions are equal, hence the common people connect them together. The poet uses the hedgehog to subdue the tiger and the gongcao to suppress the tiger, precisely taking this into account.

漸。麟鳳所翔，國無咎殃。賈市十倍，復歸惠裡。離為麟鳳，艮為國，巽為賈市、為利三倍，伏兌數十，故曰十倍。艮為室。

The hexagram Jian changes to the hexagram Jian: qilin and fenghuang circle in the sky, there is no calamity in the country; going out to trade brings ten times the profit, returning home with great benefits. This is a great auspicious omen. Shang Binghe says: Li represents the image of civilization, qilin and fenghuang are both auspicious signs of civilization, so "Li represents qilin and fenghuang"; Gen represents the state; the upper trigram of Jian is Xun, and the "Sayings of the Hexagrams" states "Xun represents profit three times over," which is the image of doing business. As for "ten times," it is derived from the number of the hexagram - Shang's interpretation of the Yi Lin often uses the number of the hexagram to correspond with the numerical words in the text. Here, the hidden Dui hexagram is taken as ten, hence the phrase "ten times." Gen also represents a dwelling, so "returning to the benevolent village" implies returning home to a secure place.

歸妹。路險道難，水遏我前。進往不利，回車復還。震為道路，坎險故曰道難。坎為水，坎陷故，水遏我前。震為進，坎險故不利。震為車、為反，故曰復還。○遏，汲古訛過，依宋元本。

The hexagram Jian changes to Guimei: the road is dangerous and difficult to travel, with a large body of water blocking the way ahead; proceeding further will not bring advantage, so it is better to turn back. If this hexagram is used to divinate travel, it indicates that retreat is preferable to advancement. Shang Binghe said: the upper trigram of Guimei is Zhen, which represents a great path, hence 'road'; Kan represents danger and peril, and this Kan is taken from the hexagram Jian — Jian is indeed Kan above and Gen below, and the images of the meeting hexagram and the changing hexagram can be used together — danger is on the road, hence 'difficult road'. Kan is also water, which blocks the path, hence 'water blocks my way'. Zhen represents forward movement, but there is a Kan danger ahead, hence 'advancing is not advantageous'; Zhen represents a vehicle, and also signifies repeated movement, hence 'turn back and return'. Note: the character 'e' in the original text was mistakenly written as 'guo' in the Ji Gu Ge edition, and Shang followed the Song and Yuan editions to correct it — if it were 'guo', it would mean smoothly crossing the water, which is contrary to the next sentence 'advancing is not advantageous'.

豐。延頸望邑，思歸我室。臺榭不成，未得安息。通《渙》。艮為頸、為望、為邑，坎為室，震為歸，故曰思歸我室。艮為臺榭，巽隕落故不成，不得安息也。○我，宋元本作其，依汲古。艮為我也。

The hexagram Jian changes to Feng: stretching the neck to look afar at one's own city, longing to return home; but the pavilions are not yet built, so people cannot rest. Shang Binghe first points out this line as a side path: Feng is Zhen above and Li below, with all six lines reversed, resulting in Xun above and Kan below, the hexagram Hun. The images are taken from Hun. Gen represents the neck, looking afar, and the city; Kan represents the dwelling. The second to fourth lines of Hun form Zhen, which represents returning, hence "longing to return home." Gen also represents pavilions and buildings, while the upper trigram of Hun is Xun, which signifies falling, so the pavilions cannot be built, hence "the pavilions are not yet built," and people naturally "have not yet found rest." Note: The character "I" in the Song and Yuan editions was written as "its," but Shang followed the Jiguge edition and used "I," adding a reason: In the Yi Lin, Gen has the image of "I," so using "I" in the image is justified.

旅。蒙生株瞿，棘掛我須。小人妬嫉，使恩不遂。通《節》。震為蕃鮮，故曰蒙生。震為木故曰株，為草故曰瞿。《爾雅釋草》："大菊蘧麥"注：即瞿麥藥草也。又《韓詩外傳》"直曰車前，瞿曰芣苢"。坎為棘，艮為須，坎在艮上，若須掛棘上也。艮為小，震為人，坎為妬嫉，故曰小人妬嫉。○須，汲古作須，非，依宋元本。蒙，蓋蔓生之屬，施於株瞿之上。

The hexagram Jian changes to Li. Vines cover the stumps and the plant called qu maie, and brambles catch my beard. Small people interfere out of jealousy, preventing the deserved favor from reaching me. Shang Binghe says this line takes the image of mutual transformation. Li is composed of Li above and Gen below, and when all six lines reverse, it becomes Jie, with Kan above and Dui below. The lines two to four of Jie form Zhen, which represents flourishing and tender plants, so it is said 'growth begins'. Zhen represents wood, hence 'stump'; Zhen also represents grass, hence 'qu'. He cites two sources for the character 'qu': the Er Ya · Xie Cao says 'big chrysanthemum, qu maie', and the annotators say this refers to the medicinal plant qu maie; the Han Shi Wai Zhuan also mentions 'straight is xian qian, qu is fu yi'. Kan represents thorns, and the lines three to five of Jie form Gen, which represents beard. Kan is above Gen, just like the beard hanging on the thorns. Gen represents small, Zhen represents person, combining to form 'small person'. Kan represents jealousy, hence 'small person envies'. The note says the original text reads 'beard', but the Ji Gu edition reads 'beard', and the two characters are now indistinguishable in modern characters, likely being the variant forms 'xu' and 'xu' in the traditional script. The Ji Gu edition used another form, which Shang did not adopt. He also adds: 'growth' is probably a type of vine, clinging to the stumps and qu maie.

巽。南至隱域，深潛處匿。聰明閉塞，與死為伍。互離為南，巽伏故曰隱、曰潛、曰匿、曰閉塞。伏坎為聰，離為明，初至四大過死，故曰與死為伍。

The hexagram Jian changes to Xun. One walks straight south to a secluded and hidden place, hiding the body deeply and not appearing. The ears and eyes are blocked, accompanying the dead. This is a great凶 omen. Shang Binghe says: Xun is a pure hexagram with upper and lower parts the same. The lines three to five form Li, which is located in the south, hence 'south'. Xun itself has the image of concealment, so the meanings of 'hidden', 'concealed', 'hidden away', and 'blockage' all come from Xun. Hearing is called 'Cong', taking the image of Kan, which governs the ears; seeing is called 'Ming', taking the image of Li, which governs the eyes. Counting from the first line to the fourth line, the ends are yin and the middle two are yang, forming the shape of Da Guo. Da Guo in the Yi Lin represents coffin and funeral, hence 'accompanying the dead'.

兌。機餌設張，司暴子良。範叔不廉，凶害及身。通《艮》。坎為機，震為餌、為張、為暴、為子，艮為司、為良，故曰司暴子良。《左傳》："鄭子良之父子孔為政也專，國人殺子孔，子良奔楚"。互巽為蟲，故曰範，範，蠭也。《禮內則》"爵鷃蜩範"是也。艮為叔，故曰範叔。坎為凶害，艮為身。《史記》"范睢從須賈使齊，齊王賜睢金牛酒歸，以此受折髂之辱"。○首句元本作機設餌張，依汲古。司，汲古作計，依宋元本。

The hexagram Jian changes to Dui. A trap is set with bait and a net is stretched, and the one in charge of the violent affairs is Zi Liang. Fan Shu has lost his integrity, and misfortune falls upon himself. Shang Binghe points out that the change is by mutual opposition: the six lines of Dui are all reversed to become Gen. The lines two to four of Gen form the hexagram Kan, which represents a crossbow; the lines three to five form Zhen, which represents bait, setting up, turmoil, and Zi. Gen represents official duty and goodness, so the phrase "Zi Liang in charge of turmoil" is explained. He cites an event from the Zuo Zhuan about the state of Zheng: Zi Kong, the father of Zi Liang, held power, and the people killed Zi Kong. Zi Liang fled to the state of Chu, which is exactly what "in charge of turmoil" means. The character "Fan" is derived from the lines three to five of the original hexagram Dui, which form Xun, representing insects. "Fan" refers to bees, as mentioned in the Li Ji, Inner Rules, where "Jue, Yan, Tiao, Fan" refers to bees. Gen represents "Shu," so "Fan Shu" is formed, referring to Fan Su from the Warring States period. Kan represents misfortune, and Gen represents the body, so "misfortune falls upon oneself." He also cites the Shiji: Fan Su followed Xu Jia on a mission to the state of Qi, and King Qi rewarded him with golden oxen and wine, which led to his humiliation of broken ribs. Notes: The first sentence in the original edition reads "machine set bait stretched," but Shang Binghe follows the Jigugē edition as "machine bait set stretched." The character "ji" in the Jigugē edition is "ji," but according to the Song and Yuan editions, it is "si."

渙。從騎出谷，遊戲苦域。阪高不進，利無所得。震為騎、為出，艮為谷、為域，坎為苦，艮為阪、為高，巽為利，風散故無得。○谷，宋元本作門，苦域作空城，均依汲古。

The hexagram Jian changes to Hun. One travels with attendants on horseback out of a valley, wandering in a difficult place; the path is steep and high, making it impossible to ascend, and no benefits are gained. Shang Binghe says: The second to fourth lines of Hun form the trigram Zhen, which represents horses and travel; the third to fifth lines form the trigram Gen, which represents valleys, borders, hills, and high ground. The lower trigram Kan indicates hardship, so phrases like 'wandering in a difficult place' and 'steep and high ground that cannot be ascended' have their origins. The upper trigram is Xun, which signifies advantage, but Xun is also wind, which disperses easily, hence 'no benefits are obtained'. Note: The character 'valley' in Song and Yuan editions was 'gate', and 'difficult place' was 'empty city' in Song and Yuan editions; Shang's interpretations follow the Ji Gu Ge edition.

節。西國強梁，為虎作倀。東吞齊楚，並有其王。兌西艮國，震為健，故為強梁。強梁，多力也。艮為虎，坎為鬼，故曰倀。《本草》"人死於虎則為倀鬼，導虎而行"。震為楚，伏巽為齊，兌口為吞，震東，故曰東吞齊楚。震為王，言西秦併吞六王也。

The hexagram Jian changes to Jie: A western country is strong and forceful, acting as a伥 for the tiger; it swallows up Qi and Chu in one move, seizing the thrones of the six states. This clearly refers to the unification of the world by Qin. Shang Binghe says: The lower trigram of Jie is Dui, which is located in the west; the trigrams from three to five lines form Gen, which represents states, thus forming 'western country,' referring to Qin. The trigrams from two to four lines form Zhen, which symbolizes strength and vigor, hence 'strong and forceful'—meaning strong in power. Gen represents the tiger, and the upper trigram Kan represents ghosts; the tiger and ghost together form '伥.' He cites the 'Ben Cao' which states that a person who dies at the hands of a tiger becomes a伥 ghost, guiding the tiger. Zhen represents Chu, and the hidden image of Jie includes Xun, which represents Qi. Dui is the mouth, which can swallow; Zhen is located in the east, hence 'swallowing Qi and Chu to the east.' Zhen also has the image of a ruler, so the whole sentence refers to the western state Qin swallowing the kings of the six states all at once.

中孚。登山伐輻，虎在我側。王孫無懼，仁不見賊。艮山震登，艮為伐、為虎，巽為輻，故曰登山伐輻。震為王，艮為孫，故曰王孫。震為仁，巽伏故為賊。

The hexagram Jian changes to Zhongfu: cutting wood for making the spokes of a cart on a mountain, a tiger lies nearby; the nobleman is not afraid, because a person with benevolence will not be harmed. Shang Binghe says: in Zhongfu, the third to fifth lines form the hexagram Gen, which represents mountain, cutting, and tiger; the second to fourth lines form Zhen, which signifies movement, hence 'ascending'; the upper trigram is Xun, which represents wood, and the straight wood on the cart wheel is 'spoke'; the poem 'Fav Tal' from the Book of Songs says 'kan kan fa fu xi', which refers to this. Zhen represents the king, Gen represents the nobleman, combining to form 'the nobleman'. Zhen has the image of benevolence, while Xun is concealed and not revealed, so the harmful aspect does not emerge, hence 'benevolence does not meet the thief'—a person with benevolence will not be harmed.

小過。六月騤騤，各欲有至。專征束裝，俟時旦明。兌為月，震為反，故曰至。震為征、為旦明，艮為時，艮止，故曰俟時旦明。《詩小雅》："六月棲棲，戎車既飭；四牡騤騤，載是常服。王於出征，以匡王國"，載是常服，即束裝之事，言尹吉甫奉宣王命出征獫狁而治裝也。○首句依元刊，宋本、汲古作六目，非。至，依汲古，宋元本作望。束裝，宋、汲古本作未壯，依元本。第四句汲古作候待明旦，依宋元本。俟即待也，故知待為時之訛字。

The hexagram Jian changes to Xiaoguo. In the sixth month, strong horses gallop swiftly, and everyone rushes forward. The general, appointed to lead a special campaign, prepares his equipment, waiting only for the arrival of dawn to set out. Shang Binghe says: The third to fifth lines of Xiaoguo form the trigram Dui, which represents the moon; the upper trigram Zhen indicates movement and return, so it is said 'to arrive'. Zhen represents military campaigns and daylight, while the second to fourth lines form the trigram Xun, with the lower trigram Gen, which represents time and stillness, waiting motionless, thus 'waiting for the arrival of dawn'. He clearly identifies the source of this line: In the poem Xiao Ya, June, it says 'In June, restless, the war chariots are ready; four strong horses gallop, carrying their regular attire. The king goes forth to campaign, to assist the kingdom'. The phrase 'carrying their regular attire' refers to preparing equipment, describing how Yin Jifu was sent by King Xuanwang of Zhou to campaign against Xianyu and was ready to depart. Notes: The first line follows the Yuan edition as 'June', while the Song and Jigugong editions read 'Six Eyes', which is incorrect. The word 'to arrive' follows the Jigugong edition, while the Song and Yuan editions read 'to look'. The phrase 'preparing equipment' in the Song and Jigugong editions reads 'not yet strong', following the Yuan edition. The fourth line in the Jigugong edition reads 'waiting for the arrival of dawn', while Shang Binghe follows the Song and Yuan editions as 'waiting for the arrival of dawn', explaining that 'wait' means 'to wait', indicating that the Jigugong edition's 'wait' is a mistake for 'time'.

既濟。道陟多阪，牛馬蜿蟺。車不利載，請求不得。用半象，重艮故曰多阪。

The hexagram Jian changes to Ji Ji: going uphill, with many steep slopes, oxen and horses struggle forward in a winding manner; the cart is overloaded and cannot carry more, and requests cannot be fulfilled. Shang Binghe simply pointed out the method of taking images with one sentence: this one uses the "half image."the so-called half image means not taking the full three lines of a hexagram, but considering adjacent two lines as half of a hexagram. Ji Ji has six lines with yin and yang alternating; taking out two lines as a half image, they overlap to form two Gen hexagrams. Gen represents mountain, which represents slope, and two Gen overlapping indicates "many slopes." The other images mentioned in Lin's text, such as oxen and horses, carts, and requests, are also found in the half image in this way.

未濟。一口三舌，相妨無益。群羊百牂，不為威強。亡馬失駒，家耗於財。用半象，重兌故曰三舌，故曰群羊。

The hexagram Jian changes to Wei Ji: A single mouth produces three tongues, each interfering with the others, so that nothing useful can be said; a group of male and female sheep gather together, but this does not signify strength or power; horses and foals are both lost, and family wealth is wasted. Shang Binghe still says this is a half-image. In the hexagram Wei Ji, the six lines take adjacent pairs of lines to form half-images, resulting in several Dui trigrams. Dui represents mouth and tongue, hence 'three tongues'; Dui also represents sheep, hence 'flock of sheep'. 'Zang' refers to female sheep, and 'hundred Zang' describes a large number of sheep that are useless. The whole passage indicates disputes over words, outward strength but inner weakness, loss of property and objects, and is a凶 (auspicious) omen.

解。駕言出遊，鳥鬬車前。更相捽滅，兵寇旦來。回車亟還，可以無憂。震為駕、為言、為遊、為車，離為鳥，艮為鬬，離正反艮相對，故曰鬬、曰捽。坎隱伏故曰滅。坎為寇，震為旦，故曰兵寇旦來。震為反，故回車亟還。坎憂震解，故無憂。○寇旦，汲古作馬旦，依宋元本。

The first line of the hexagram "Jie" (Release) describes the hexagram itself: driving a carriage for a tour, two birds fighting in front of the carriage, pulling each other, and bandits coming at dawn; one should quickly turn back and return, thus avoiding trouble. "Jia yan chu you" uses the phrase from "Poetry · Bei Feng · Quan Shui" "Jia yan chu you, yi xie wo you." Shang Binghe says: the upper trigram of Jie is Zhen, which represents driving a carriage, speech, traveling, and a carriage; Li represents flying birds, and Gen signifies contention. A upright Gen and an inverted Gen facing each other indicate mutual struggle, hence "dou" (fight) and "cuo" (pulling hair and wrestling). Kan has the image of concealment, hence "mie" (extinguishing); Kan also represents bandits, while Zhen signifies daylight, thus "bing kou dan lai" (bandits come at dawn). Zhen has the image of returning, hence "hui che ji huan" (turn back quickly). Kan originally signifies worry, but the meaning of Jie is release, so the conclusion says "can be free from worry." Note: The term "kou dan" in the Ji Gu Ge edition is "ma dan," but Shang followed the Song and Yuan editions.

乾。大都之居，無物不具。抱布貿絲，所求必得。伏坤為大都、為萬物、為布。抱布貿絲，《衛風》語。

The hexagram 解 changes to 乾: living in a large and prosperous city, everything is fully provided; holding silk cloth to exchange for raw silk, whatever one desires can be fulfilled. This is a favorable omen, indicating smooth transactions. Shang Binghe says: The hexagram 乾 has all six lines as pure yang, its hidden image is the pure yin hexagram 坤. 坤 represents the earth, and on the earth people gather to form cities, hence it is called 'great city'; 坤 can nurture all things, thus 'nothing is lacking'; 坤 represents silk and cloth, hence 'holding silk'. The four characters '抱布贸丝' are directly taken from the poem '氓' in the 'Wind of Wei' of the 'Book of Songs', which describes using cloth to exchange for silk, actually referring to discussing marriage matters. The 'Forest of Changes' uses this to indicate that seeking through transactions will surely result in gain.

坤。膠著木連，不出牢關，家室相安。此用《解》象。坎為膠、為木，與震木連體，故曰木連。坎為牢、為室，重坎故不出。

The change from the hexagram 《解》 to 《坤》: like glue sticking together, pieces of wood connect into one, unable to escape the prison gate, yet the family members are thus in their proper places. Shang Binghe specially emphasized: this line does not take the image of the hexagram 《坤》, but uses the image of the hexagram 《解》—in the 《易林》 annotations, both the encountered hexagram and the following hexagram can be taken. When only one side is taken, he marks it accordingly in the text. The lower trigram of 《解》 is Kan, which represents water that is sticky like glue, and Kan also represents wood; the upper trigram Zhen is also wood, so it is said 'wood connects'. Kan also has the images of prison and dwelling, with the double image of Kan, making it impossible to escape, hence 'unable to get out of the prison gate'; being confined in one place leads to stability, thus 'family members are in harmony'.

屯。孟伯食長，懼其畏王。賴四蒙五，抱福歸房。震為孟伯、為長、為口，故曰食長。坎為畏懼，震為王，卦數四，坎納戊，數五，故曰賴四蒙五。艮為抱、為房，震為福，故曰抱福歸房。

The change from the hexagram 《解》 to 《屯》: The eldest son, the elder brother, manages the household, taking care of the family's food, and is afraid of the ruler. He relies on the protection of the numbers four and five, thus returning home with good fortune. Shang Binghe says: The lower trigram of 《屯》 is Zhen, which represents the eldest son. Among the brothers, the eldest is called "Mengbo." Zhen also represents the mouth, so managing food is called "food of the eldest." The upper trigram is Kan, which represents fear. Zhen has the image of a ruler. The numbers four and five come from the sequence of the Earlier Heaven and the method of Najia: Zhen is in the fourth position in the Earlier Heaven sequence, so it is assigned the number four; Kan is paired with the heavenly stem "Wu" in the Najia method, and Wu is the fifth in the sequence of heavenly stems, so it is assigned the number five. The method of Najia is an old way of assigning the eight trigrams to the heavenly stems. Shang's interpretation of the numbers in the "Yi Lin" often uses this method. The trigrams from the third to the fifth lines form Gen, which represents embracing and a room, and Zhen represents good fortune, so it is said "embrace good fortune and return home."

蒙。朽輿疲駟，不任銜佩。君子服之，談何容易。震為車、為馬，坤敝故曰朽、曰疲。震口為銜，艮手為佩。艮為君子，坤為服。服，用也，言車馬不良不易駕馭。

The hexagram 解 changes to 蒙: a broken-down cart with four tired horses, the bit and ornaments unable to bear the strain; the gentleman wishes to drive this cart, which sounds easy but is difficult to accomplish. Shang Binghe says: the second to fourth lines of 蒙 form the trigram 震, which represents a cart and horses; the third to fifth lines form the trigram 坤, which signifies decay and deterioration, hence the cart is 'rotten' and the horses are 'tired'. 震 represents mouth, and the mouth of the horse holds the 'bit'; 艮 represents hand, and the hand holds the 'ornaments'. 艮 represents the gentleman, and 坤 represents use and control—'use' here means to drive or manage. The whole sentence indicates that the cart and horses are not fit for use, and driving them is extremely difficult. The phrase 'talk about it being easy' is an idiom from the Han Shu, the biography of Dongfang Shuo, referring to the difficulty of giving advice. The Yilin uses this phrase to illustrate the difficulty of driving.

需。許嫁既婚，利福在身。適惠生桓，為我魯君。《左傳隱元年》："宋武公生惠子，惠子生而有文在其手，曰為魯夫人，故歸"，惠公生桓公，因手文故曰利福在身。坎為婚，伏坤為身，兌為魯，乾為君。

The change from 《Jie》 to 《Xu》: The promised marriage has already been fulfilled, and happiness was originally with her; she married Lu Hui Gong and gave birth to Huan Gong, becoming the ruler of our state Lu. This is a great auspicious statement regarding marriage. Shang Binghe cites 《Zuo Zhuan·Yin Gong Year One》 as evidence: Duke Wu of Song had a daughter, who at birth had palm lines forming characters stating "to be the wife of Lu." Therefore, she was married into the Lu state (the 《Zuo Zhuan》 originally called her Zhong Zi, but Shang refers to her as "Hui Zi"). She married Duke Hui of Lu and gave birth to Duke Huan of Lu. The fortune was evident in her palm lines, so the divination text says "favor is already on her." In terms of symbolic representation, 《Xu》 has the upper trigram Kan representing marriage, with the hidden trigram Kun representing the body. The lower trigram is兑, symbolizing Lu state, and Qian representing the ruler.

訟。入門大喜，上堂見母。妻子俱在，兄弟饒有。巽為入，乾為門，伏震為喜，故入門大喜。坎為室，故為堂。巽為母，伏震故上堂見母。離為坎妻，震為子、為兄，坎為弟。○有，宋元本作友，依汲古。

The hexagram 解 changes to 讼: Entering the family gate brings great joy, ascending the hall to see the mother; wife and children are present, siblings are numerous. This is most auspicious for matters concerning the family home or a person returning home. Shang Binghe said: Xun indicates entering, Qian represents the gate, and the hidden trigram Zhen beneath the line of 讼 signifies joy, hence 'entering the gate brings great joy'. Kan represents the dwelling, and the central position of the house is called 'hall'. Xun is the eldest daughter, and by extension represents the mother; the hidden Zhen rises upward, hence 'ascending the hall to see the mother'. Kan and Li are paired as husband and wife, hence 'Li is the wife of Kan'; Zhen is the eldest son and represents the elder brother, while Kan is the middle son and represents the younger brother, thus all family members are present. Notes: The character '有' in Song and Yuan editions was '友', but Shang followed the Jiguge edition and used '有'.

師。推車上山，力不能任。顛蹶蹉跌，傷我中心。坤為車，震往，故曰推車。震為陵，故曰上山，坤弱故不能任，坎蹇故顛蹶蹉跌。坎為心、為中，坎破故傷。

The hexagram "Jie" changes into "Shi": pushing a cart up a mountain, the strength is really not enough; stumbling all the way, falling down, hurting my heart as well. This is an expression of being unable to bear the task and suffering loss through labor. Shang Binghe says: the upper trigram of "Shi" is Kun, representing a big cart; the trigrams from the second to the fourth lines form Zhen, which indicates movement forward, thus combining to mean "pushing a cart"; Zhen also represents hills and mountains, so it is said "going up a mountain." Kun is characterized by softness and weakness, unable to carry heavy loads, hence "strength is not enough"; the lower trigram is Kan, representing difficulty and obstacles, indicating instability on the ground, hence "stumbling and falling." Kan also represents the heart and the center, and Kan has the image of breaking and collapsing, hence "hurting my heart."

比。鷹飛退去，不食其雛。禽尚如此，何況人乎。艮為鷹、為飛，坎隱伏故退去。兌為食、為雛，兌伏，故不食其雛。○乎，宋元本作與，依汲古。

The hexagram 解 changes to 比: An old hawk flies over but then retreats back, finally unwilling to eat its own young. Even birds take care of their offspring, how much more so humans? This line uses the hawk not eating its young to illustrate human compassion and reluctance to harm, which is a favorable omen. Shang Binghe says: The third to fifth lines of 比 form the trigram Gen (Mountain), which represents the hawk and flying. The upper trigram Kan (Water) indicates concealment and hidden things, hence the hawk 'retreating'. The trigram Dui (Lake) represents the mouth and food, as well as the young, and although Dui is not present in the primary hexagram, it appears in the hidden image, thus it is concealed and not revealed, hence 'not eating its young'. Note: The character '乎' in Song and Yuan editions is '与', both are sentence-ending interrogative particles. Shang followed the Jigugé edition and used '乎'.

小畜。福棄我走，利不可得。幽人利貞，終無怨慝。乾福，風隕，故福棄我走。巽為利，在外，故利不可得。艮為幽人、為終，坎怨慝，正伏象雜用。

The hexagram 解 changes to 小畜: My good fortune has left me, and I cannot gain any benefits; the person who lives in seclusion should remain steadfast and upright, and will ultimately not attract hatred or evil. Shang Binghe says: In the hexagram 小畜, the lower trigram is Qian, which represents good fortune, and the upper trigram is Xun, which is wind. When the wind rises, it blows away the good fortune, hence "good fortune leaves me." Xun has the image of "gaining three times the profit," but since Xun is the outer trigram, the benefit lies outside and is out of reach, hence "the benefit cannot be obtained." Gen represents a person living in seclusion and the completion of an action; the statement "the secluded person benefits from uprightness" is based on the line Nine in the Second of 履, which says "the secluded person is auspicious when upright." Kan represents hatred and evil. He finally points out this line "the correct image and the hidden image are both used" — the image of the original hexagram is called the correct image, and the image of the hexagram obtained after all six lines have changed is called the hidden image. Here both are used together, and readers should not be overly rigid.

履。夫妻反目，不能正室。翁雲於南，嫗言還北。並後匹嫡，二政亂國。伏坎為夫，離為妻、為目，離上下兩半目相對，坎上下兩半目相背，故曰反目。坎為室、為邪曲，故曰不能正室。乾為父，位南故曰翁雲於南。伏坤為母、為北，故曰嫗言還北。坤為後、為政、為國、為亂，數二，故曰並後、曰匹敵、曰二政。震為嫡也。○翁，汲古作公，嫗作姬，依宋元本。林意謂政權不一，國必亂也。

The hexagram "Jie" changes into "Lv": husband and wife turn against each other, the family cannot be harmonious; the old man speaks in the south, the old woman speaks in the north; there is a concubine beside the main wife, and a rival son beside the legitimate son; orders come from two different sources, and the country thus falls into great chaos. Shang Binghe said: the second to fourth lines of "Lv" form the trigram "Li" (Fire), which represents the eyes and the middle daughter, hence the wife. The hidden trigram "Kan" (Water) represents the husband. "Li" is two halves of the eyes facing each other, while "Kan" is two halves of the eyes facing away from each other, which is called "reverse eyes." "Kan" also represents the house and deviation, so the house is not upright, hence "cannot establish the proper wife." "Qian" (Heaven) represents the father, and since the position of "Qian" is in the south, it is called "the old man speaks in the south." The hidden "Kun" (Earth) represents the mother, and since the position of "Kun" is in the north, it is called "the old woman speaks in the north." "Kun" represents the queen, orders, states, and chaos. "Kun" also takes the number two, so "multiple queens," "rival sons," and "two sets of orders" all come from "Kun." "Zhen" (Thunder) has the image of the legitimate eldest son. These four terms come from "Zuo Zhuan · Huang Gong Eighteenth Year": "multiple queens, rival sons, two sets of orders, and divided states, these are the roots of chaos." Notes: In the Ji Gu Ge edition, "Weng" is written as "Gong," and "Yu" as "Ji," but Shang followed the Song and Yuan editions. In the end, he explained the purpose of the text: if power does not come from one source, the country will surely fall into chaos.

泰。陽衰伏匿，陰淫為賊。賴幸王孫，遂至嘉國。陽在下故曰伏匿，陰在上故曰陰淫。坤殺兌折，故曰賊。震為王、為嘉，坤為國。○賴幸，汲古作倖賴，依宋元本。嘉，汲古作家，依宋本。

The hexagram 解 changes to 泰: Yang energy declines and hides, while Yin energy becomes excessive, turning into harmful forces; fortunately, with the protection of the prince, one reaches a prosperous country. Shang Binghe explains the structure of the hexagram: 泰 is with坤 above and 乾 below, with the three Yang lines below, hence 'hidden'; the three Yin lines are above, hence 'Yin excess'—'excess' means overabundance.坤 represents severity and killing, and the lines two to four form the trigram 兑, which represents destruction, so severity and destruction together form 'thief'. The lines three to five form the trigram 震, which represents the prince and beauty, and 坤 represents the state, hence 'reaching a prosperous country'. Notes: 'Relying on fortune' in the Jigujia edition is 'Fortune relying on', following the Song and Yuan editions; 'beautiful' in the Jigujia edition is 'family', following the Song edition as 'beautiful'.

否。入山求王，不見和璞。終日至暮，勞無所得。巽為入，艮為山、為求，乾為玉、為璞，楚人卞和得璞玉，故曰和璞，巽伏故不見。艮為日、為終，坤為暮、為勞，坤虛故無得。○山，汲古作水，坤水亦可從。

The change from Hexagram 41, "Jie" (Release), to Hexagram 12, "Pu" (Obstruction): Going into the mountain to search for jade, but not seeing the璞 of Ho Shih; searching from morning till night, working hard in vain, with nothing gained. Lin Ci's "Wang" refers to "Yu" (jade), as the ancient characters are similar and interchangeable, so Shang Zhu directly uses "Yu" to represent "Jie". He says: The third to fifth lines of "Pu" form the trigram Xun (Wind), which represents entering; the second to fourth lines form the trigram Gen (Mountain), which represents mountain and seeking; the upper trigram Qian (Heaven) represents jade and uncarved璞. The story of Bi Han, a Chu man, who found a璞 in the mountain and presented it but was cut off his foot, is well known, so it is called "He Pu". Xun has the image of hidden things, hence "not seeing". Gen represents sun and termination, Kun represents sunset and labor, and Kun is empty, so "labor without result". Note: The "mountain" character in the Ji Gu Ge edition is "water", Shang Zhu says that Kun originally also has the image of water, so "water" can also be acceptable.

同人。鳴鸞四牡，駕出行狩。合格有獲，獻公飲酒。通《師》。震為鳴鸞、為馬，卦數四，故曰四牡。震為行、為狩，坎為獲、為酒，震為公。

The transformation from 《Xie》 to 《Tong Ren》: The bells on the chariot jingle, four stallions pull the chariot out for a hunt; arrows hit their marks, the game is fully loaded, and the animals are presented to the king, and they drink together to celebrate. Shang Binghe says this line takes the image of the lateral transformation: 《Tong Ren》 is Qian above and Li below, and all six lines change to Kun above and Kan below, forming 《Shi》. The images of the hexagram are all derived from 《Shi》. The second to fourth lines of 《Shi》 form the trigram Zhen, which represents the jingling of bells and horses; Zhen is in the fourth position in the Earlier Heaven sequence, so it is said "four stallions." Zhen also represents travel and hunting, Kan represents capturing and wine, and Zhen also has the image of a prince or duke, so it is said "presenting to the prince and drinking together."

大有。覆手舉牘，易為功力。正月元日，平飲致福。通《比》。艮為手為舉。牘，木簡也，所以作書。坤為文，坎為木，故曰牘。坎為月、為中正，離為日，乾為元，故曰元日。坎為平、為飲。《史記魏其侯傳》：灌夫與長樂衛尉飲，輕重不得其平，茲曰平飲。則兩人對飲輕重得平也。○正月，元刊作月正，依汲古。平飲，汲古作永平，依宋元本。舉牘，汲古作齊犢，依宋元本。

The divination changes from "Xie" to "Da You": turning the hand over allows one to lift the wooden tablet easily, making things easier. On the first day of the first lunar month, two people drink together without distinguishing between light and heavy, and good fortune comes. Shang Binghe says this line follows a lateral interpretation: all six lines of "Da You" change into "Bi," and the image is taken from "Bi." The third to fifth lines of "Bi" form the trigram Gen, which represents the hand and lifting. "Du" is a wooden tablet used for writing, and Kun represents literature, while Kan represents wood, combining to form the wooden tablet. Kan also represents the moon and uprightness, while Li represents the sun, and Qian represents the beginning. Thus, the phrase "first day of the first lunar month" is explained. Kan also has the meaning of levelness and drinking. He cites "Records of the Grand Historian: Biography of Wei Qi and Wu An Hou" where Guan Fu drank together with the Chief Attendant of Changle, and the serving of wine was uneven, causing trouble. Conversely, if two people drink together with evenness, it is called "ping yin" (level drinking). Notes: In the original edition, "first month" is written as "month first," following the Jigugē edition; "ping yin" in the Jigugē edition is written as "yong ping," following the Song and Yuan editions; "ju du" in the Jigugē edition is written as "qi du," also following the Song and Yuan editions.

謙。三火起明，雨滅其光。高位疾顛，驕恣誅傷。詳《大有》之《師》。

The change from the hexagram 《解》 to 《谦》: three fires are ignited, lighting up the whole scene, but then a rain comes and extinguishes the flames; a person in a high position quickly falls, and arrogance and indulgence bring about punishment and injury. This is a warning against excess. The fire is strong but meets rain, and a high position leads to swift downfall. The two sentences share the same underlying meaning. Shang Binghe does not repeat the explanation of the imagery, but instead notes 'see the '《师》' in 《大有》'. The same line of interpretation has already appeared under the '《师》' entry in the hexagram 《大有》, and the explanation of the imagery is detailed there. Among the 4,0096 lines in 《易林》, many lines are repeated. Shang氏 always indicates where the line was previously mentioned when a repetition occurs, and readers are required to refer back to that section.

豫。裹糗荷糧，與利相逢。高飛有得，君子獲福。震為糗糧，艮為荷，伏巽為利，艮為高飛、為君子。○得，宋元作德，子作大，均依汲古。裹，汲古作裒，非，依宋元本。

The hexagram of "Release" changes to "Joyful Expectation": prepare good dried food, carry the bag on your shoulder and start the journey, and along the way you meet good fortune; flying high and going far brings great gain, and the gentleman thus gains blessings. This is a favorable omen for traveling and seeking wealth. Shang Binghe says: In the hexagram of "Joyful Expectation," the upper trigram is Zhen (Thunder), which represents dried food—"qiu" refers to roasted rice and millet; the mutual trigrams from lines two to four form Gen (Mountain), which represents hands and shoulders, so "to carry on the shoulder." The hidden image of "Joyful Expectation" includes Xun (Wind), which signifies benefit. Gen also has the image of rising high and flying, and is associated with the gentleman. Notes: "De" in the Song and Yuan editions is "De," and "Zi" is "Da," both following the Ji Gu Ge edition; "Guo" in the Ji Gu Ge edition is "Pou," which is incorrect, so it is taken as "Guo" from the Song and Yuan editions.

隨。水土相得，萬物蕃殖。膏澤優沃，君子有德。兌為水，艮為土，震為萬物、為蕃鮮，故曰蕃殖。兌為膏澤、為優沃，艮為君子。○德，汲古作得，依宋元本。

The hexagram 解 changes to 随: water and earth combine harmoniously, and all things flourish vigorously; rain and dew are abundant and nourishing, so the gentleman thus accumulates virtue. This is an excellent description of a good year. Shang Binghe says: The upper trigram of 随 is Dui, representing a marsh, and the trigrams from the second to the fourth lines form Gen, representing earth. Water and earth complement each other; the lower trigram Zhen represents the flourishing of all things, hence the term '蕃殖'. Dui also symbolizes rich and fertile moisture, and Gen represents the gentleman. Note: The character '德' in the Jigusha edition is '得', but Shang followed the Song and Yuan editions and used '德' — the upper sentence refers to the nourishment of water and earth, while the lower sentence refers to people receiving virtue, and using '德' is more appropriate in meaning.

蠱。道理和得，人不相賊。君子往之，樂有利福。艮為道，震為人、為樂，巽為利。

The change from 《Xie》 to 《Gu》: All matters concerning roads are smooth and appropriate, people do not harm each other; a gentleman going anywhere will be happy and gain benefit. Shang Binghe's explanation is brief: The upper trigram of 《Gu》 is Gen, representing roads. The trigrams from three to five lines form Zhen, which represents people and joy. The lower trigram is Xun, representing benefit. The whole passage presents a peaceful atmosphere, which is a rare entirely auspicious statement in 《Yi Lin》.

臨。天孫帝子，與日月處。光榮於世，福祿繁祉。伏艮為天、為孫，震為帝、為子，故曰天孫帝子。伏乾為日，兌為月，《漢書天文志》："織女，天帝孫也"，伏艮為星，故曰與日月處。

The hexagram 解 changes to 临: The heavenly granddaughter, the heavenly son, and the sun and moon dwell on the same day; their brilliance shines brightly in the world, and their blessings are countless. Shang Binghe says: The hexagram 临 has all six lines changed from the original hexagram, transforming into 遯. The hidden image shows the upper trigram as Qian (Heaven) and the lower trigram as Gen (Mountain). Gen represents Heaven and the grandson; the interacting trigrams formed by lines two to four of the original hexagram form Zhen (Thunder), which represents the emperor and the son. Together, they form the term "Heavenly Grandson and Emperor's Son." The hidden Qian trigram represents the sun, and the lower trigram Dui represents the moon. He cites the "Astronomical Records" from the "Book of Han" which states "Zhi Nu is the heavenly granddaughter," thereby identifying "Heavenly Grandson" as the star Zhi Nu. The hidden Gen trigram also has the image of stars, so it is said "dwelling with the sun and moon" — Zhi Nu and the sun and moon are aligned in the sky, which matches the meaning of glory in the world.

觀。陪依在位，乘非其器。折足覆餗，毀傷寶玉。坤順故曰陪依。艮為貴、為位，坤為車、為小人，以小人而乘車故曰非器。又震為器，震覆故非器。震為足、為餗、為玉，震覆，故折足覆餗，故傷玉。○陪依，汲古作部衣，依宋元本，然部衣或為布衣之訛。布衣在位，故乘非其器。

The change from the hexagram 解 to 观 indicates that someone who clings and attaches himself has taken a position, sitting on a carriage that was not meant for him. As a result, the legs of the tripod break, the porridge in the tripod spills out, and even the jade is broken. "Breaking the legs and spilling the contents" is taken from the fourth line of the hexagram 鼎: "The tripod's legs break, and the food is spilled." "Sitting on an unsuitable vessel" is taken from the Great Treatise: "A petty person sits on the vessel of a superior, and thieves will desire to take it." Both statements indicate that when ability does not match the position, misfortune is certain. Shang Binghe said: The nature of the earth (Kun) is gentle and yielding, so it is called "clinging and attaching"; the mountain (Gen) represents dignity and rank. The earth also represents a carriage and petty people, so petty people sitting on a great carriage is exactly "sitting on an unsuitable vessel." Another interpretation: The zhen trigram originally represents a vessel, but here it is overturned, so the vessel is overturned and naturally ceases to be a vessel. The zhen trigram represents legs, the contents of the tripod, and jade. When zhen is overturned, it results in broken legs, spilled contents, and damaged jade. Note: The term "clinging and attaching" is written as "bu yi" in the Ji Gu Ge edition, but Shang followed the Song and Yuan editions. However, he also speculated that "bu yi" might be a miswriting of "bu yi" (common people), which would be more appropriate for "sitting on an unsuitable vessel," as common people occupying high positions.

噬嗑。鷁飛中退，舉事不遂。且守仁德，猶恐失墜。《左傳》：六鷁退飛，宋襄圖霸不成，故曰舉事不遂。艮為鷁、為飛，震為歸，故曰退。艮為守，震為仁，坎為失。○恐，宋元作免，依汲古。

The hexagram 解 changes to 噬嗑: A heron flies halfway and retreats back, indicating that things will not be accomplished; one should temporarily hold on to benevolence, but even this may be lost. Shang Binghe cites the strange event recorded in the Zuo Zhuan, Xi Gong Sixteenth Year, where "six herons flew back over the State of Song," which year the Duke of Song's attempt to dominate failed, hence the line says "undertakings will not succeed." In terms of imagery, the second to fourth lines of 噬嗑 form the hexagram Gen, which represents herons and flying; the upper trigram Li is below the trigram Zhen, which signifies returning, hence the meaning of "retreating." Gen also signifies guarding, and Zhen represents benevolence; the third to fifth lines form the trigram Kan, which signifies loss. Note: The character "kǒng" (fear) in the Song and Yuan editions was written as "miǎn" (avoid), but Shang followed the Ji Gu Ge edition and used "kǒng."

賁。經棗正冠，意盈不廉。桀紂迷讒，惑佞傷賢，使國亂煩。艮為棗、為冠艮手為正，正冠舉手有類摘果，故曰不廉。盈，極也。離為惡人，故曰桀紂。坎為迷惑，三至上正反震，故曰讒佞。艮為賢、為國。離為亂。○棗，宋元本作棘，依汲古。正，汲古作整，廉作厭，均依宋元本。讒惑，宋、汲古本作惑讒，今依元本。

The hexagram 解 changes into 贲: passing by a mulberry tree and lifting one's hat, the mind is full and overflowing, resulting in an unclear reputation; King Jie of Xia and King Zhou of Shang were misled by slander, favored villains and killed the virtuous, causing great chaos in the country. The first line uses the old saying "do not put on shoes in a melon field, nor adjust your hat under a plum tree" — raising your hand under a fruit tree makes others think you are picking fruit. Shang Binghe says: the trigram Gen represents mulberry trees and hats, and Gen also represents hands; lifting the hat under a mulberry tree is the image of Gen. Raising the hand under the mulberry tree resembles picking fruit, so it is said "not clean." "Full" means reaching the extreme. The trigram Li represents warfare and cruelty, so it is used to refer to villains like Jie and Zhou. The trigrams from the third to the fifth lines form the trigram Kan, which represents confusion. From the third line to the top line, there are two Zhen trigrams facing each other, one upright and one inverted, hence it is said "slanders and flatterers." Gen represents the virtuous and the state, while Li represents chaos. Notes: In the Song and Yuan editions, "mulberry" is written as "thorn," following the Jigugé edition; "correct" is written as "adjust" and "clean" as "dislike" in the Jigugé edition, following the Song and Yuan editions; "slander and confusion" in the Song edition and Jigugé edition is written as "confusion and slander," following the Yuan edition.

剝。申酉退跌，陰慝前作。柯條華枝，復泥不白。候卦申否酉觀戌剝陽退，故曰跌。陰日增，故曰作。艮為柯條，伏兌為華，震為白，震覆故不白。○慝，汲古作雨，非，依宋元本。華枝疑枝葉之訛。

The hexagram 解 changes to 剥: by the time we reach the months of Shen and You, the yang energy gradually declines, and the yin evil energy advances to cause disturbances; the flowers on the branches are covered by mud, so they cannot appear white. Shang Binghe explains these two lines using the concept of "waiting hexagram" — the waiting hexagram refers to the twelve message hexagrams, which assign each of the twelve months to a hexagram to show the waxing and waning of yin and yang: the month of Shen is paired with 否, the month of You with 观, and the month of Xu with 剥. The yang lines gradually decrease and the yin lines increase, so yang "falls" and yin "arises." In terms of imagery, Gen represents the branches, hidden Dui represents the flowers, and Zhen represents white color. However, in this case, Zhen is inverted as overturned Zhen, so the white does not appear, hence "covered by mud and not white." Note: The character "tè" in the Jigusha edition is mistakenly written as "yǔ," which is incorrect; it should follow the Song and Yuan editions. He also suspects that "hua zhi" should originally be "zhi ye."

復。平正賤使，主服苦事。震為主，坤賤而役萬物，故主服苦事。

The change from the hexagram 解 to 复 indicates a person who is upright and straightforward, yet is engaged in menial tasks, while the head of the household is forced to personally endure hard labor. Shang Binghe succinctly points out: In the hexagram 复, the lower trigram Zhen (Thunder) represents the master, and the upper trigram Kun (Earth) signifies a lowly position that bears the burden of all tasks. The master and the servant are matched, hence the saying 'the master suffers hardship.' The entire phrase is concise yet meaningful, indicating that the laborer is not in the proper position.

無妄。釣魴河湄，水泛無涯。振衣徒歸，上下昏迷。屬公遜齊。巽為魚，艮手為釣，乾為河海，乾大故水無涯。乾為衣，震為歸、為公，互巽為齊，《左傳昭二十五年》公孫於齊注："諱奔，猶遜讓而去也，孫音遜。"○泛，宋元本作長，衣作手，均依汲古。

The hexagram 解 changes into 无妄: fishing for a crucian carp by the riverbank, the water is so vast that the shore cannot be seen; shaking off one's clothes and returning empty-handed, confusion and bewilderment pervade all directions. Shang Binghe says this line is associated with the event of Lu Zhao Gong fleeing to the state of Qi. In terms of imagery, the trigrams from lines three to five form Xun, which represents fish; the trigrams from lines two to four form Gen, which represents the hand, hence the action of 'fishing'; the upper trigram Qian represents rivers and seas, and since Qian is vast and expansive, it signifies 'water stretching endlessly'. Qian also represents clothing, and the lower trigram Zhen represents returning and the Duke, while Xun in the Forest of Changes represents the state of Qi. He cites the annotation from the Zuo Zhuan, Year 25 of Duke Zhao: the historian avoided the word 'fled' and used 'Sun', as a way of modesty and retreat, 'Sun' being read as 'Xun'. Notes: In the Song and Yuan editions, the character 'pan' was written as 'chang', and 'yi' as 'shou', but Shang followed the Ji Gu Ge edition.

大畜。胎養蒙生，始見兆形。遭逢雷電，摧角折頸。採山頭，終安不傾。震為胎、為萌芽，艮為龜，故曰兆形。震為雷電，艮為角、為頸，兌毀故折角摧頸。震為草莽，故曰。《詩墉風》言采其蝱，注：蝱，貝母也。艮為山頭、為終、為安。

The hexagram 解 changes to 大畜: the embryo is just beginning to form, the initial confusion is just emerging, showing only a slight trace; yet suddenly there is thunder and lightning, breaking the horn and breaking the neck. Going to collect herbs on the mountain top, in the end it remains stable and does not fall over. The original text has a missing character: after the character 采 (collect), there should be a missing 蝱 (a type of plant), and below the note "Zhen represents grass and wild plants, so it is said," the word being explained is also missing. Now, following the original text, we do not add any interpretations. Shang Binghe says: the third to fifth lines of 大畜 form the trigram Zhen, which represents the embryo and the sprout; Gen represents the turtle, and after scorching the turtle shell, the signs appear, so it is said "the form of the sign." Zhen also represents thunder and lightning, and Gen represents the horn and the neck. The second to fourth lines form the trigram Dui, which signifies destruction and breaking, hence "breaking the horn and breaking the neck." Zhen represents grass and wild plants, which corresponds to collecting herbs; he also cites the poem from "Zai Chi" in the Yong Feng section of the Shang Poem, saying "speaking of collecting 蝙," and the commentators explain that 蝙 is a type of mother-of-pearl, a medicinal herb collected from the mountain. Gen represents the mountain top, the completion, and stability, so the final sentence "finally remaining stable and not falling over."

頤。陽春枯槁，夏多水潦。霜雹俱作，傷我禾黍，年歲困苦。震為春，坤死，故枯槁。坤為水，互重坤，故曰多水。卦本大離，故曰夏。坤為霜、為冰，故曰雹。震為禾稼，坤為年歲。○作，宋元本作擊，依汲古。

The transformation from the hexagram "Xie" (Release) to "Yi" (Nourishment): In a warm spring, the grass and trees become withered and dry, and by summer, there is flooding due to excessive water; frost and hail come together, destroying my millet and rice crops, making the year difficult. Shang Binghe said: The lower trigram of "Yi" is Zhen (Thunder), representing spring. The mutual trigrams formed by the second to fourth lines and the third to fifth lines are both Kun (Earth). Kun represents death and destruction, so spring becomes "withered and dry." Kun also represents water; two Kuns together result in "much water." The entire hexagram has two yin lines above and below, with four yin lines in the middle, forming a shape similar to a large Li (Fire) trigram. Shang referred to this as "Da Li" (Great Fire). Li represents summer, hence the reference to "summer." Kun represents frost and ice, and when ice and frost form into particles, they become hail. Zhen represents crops, and Kun represents years. If crops are damaged, the harvest naturally becomes difficult. Note: The character "zuo" (to strike) in the Song and Yuan editions is "ji" (to hit), but Shang followed the Jiguge edition and used "zuo."

大過。三耳六齒，痛疾不已。齲病蠧缺，墮落其宅。兌為耳，艮數三，故曰三耳。兌為齒，乾數六，故曰六齒。伏坤為疾痛，正反兌故曰齲，齲，齒缺也。巽為蟲，故曰蠧，巽隕故墮落。○耳，宋元本作身，依汲古。

The transformation from "Jie" to "Da Guo" describes a situation where someone has three ears and six teeth, suffering from continuous pain; the teeth are decayed and broken, falling one by one from the jaw. This is a凶辞 indicating physical defects and persistent illness. Shang Binghe explains: "Dui" represents ears, and "Gen" has the number three, hence "three ears"; "Dui" also represents teeth, and "Qian" has the number six, hence "six teeth." In interpreting the numerical terms in the "Yi Lin," Shang often uses the numbers of the hexagrams, sometimes the earlier heaven sequence, sometimes the numbers of the Luo Shu nine palace arrangement, and sometimes the order of the three young males in Zhen, Kan, and Gen, and the three young females in Xun, Li, and Dui. He adapts according to the text, without being confined to a single method. The hidden image of "Da Guo" is "Kun," which governs pain and illness; a upright "Dui" and an inverted "Dui" paired together, with uneven teeth, indicates "yu" — meaning tooth decay. The lower trigram Xun represents insects, and worms are called "du"; Xun also signifies falling, hence the teeth "fall from their dwelling," where "dwelling" refers to the jaw. Note: In the Song and Yuan editions, the character for "ear" was written as "body," but Shang followed the Ji Gu Ge edition and used "ear."

坎。失時無友，嘉耦出走，傫如喪狗。坎為失，艮為時、為友，震為嘉、為走，艮為狗、為家，二四艮覆，故如喪家之狗。《史記孔子世家》："儽儽然如喪家之狗"。○時，宋元作恃，非，依汲古。傫儽同。

The hexagram changes to Kan: missing the opportunity, having no friends around, even a good spouse has left, and one is destitute, like a dog without a master. Shang Binghe says: Kan is a pure hexagram with heaven and earth in the same form, and Kan represents loss. The lines three to five form the hexagram Gen, which represents time and friends; the lines two to four form the hexagram Zhen, which represents beauty and movement. Gen also represents dogs and homes, and this Gen is inverted, forming a reversed Gen, meaning the home has collapsed, hence the saying "like a dog without a master." He cites the description of Confucius by Zheng people in the "Records of the Grand Historian" that "he looked pitiful, like a dog without a master." Notes: The character "时" in the Song and Yuan editions was mistakenly written as "恃," which is incorrect. According to the Ji Gu Ge edition, it should be "时." The characters "傫" and "儽" are different forms of the same character.

離。宣重微民，歲樂年息。有國無咎，君子安喜。重離故曰宣重，宣，明也，言宣重光於民也。微字恐有訛。伏震為年歲、為樂、為息，伏艮為國、為君子。

The hexagram "Jie" changes to "Li": Light shines gradually upon the people, the harvest is abundant, and life is secure; possessing the state without calamity, the gentleman is at ease and joyful. Shang Binghe says: "Li" has both upper and lower trigrams as "Li", so it is called "Xuan Chong" — "Xuan" means brightness, meaning the brightness is proclaimed to the people. He honestly acknowledges that the character "Wei" may have an error, and does not force an explanation. The hidden image of "Li" is "Kan", and the trigrams formed by the second to fourth lines of "Kan" are "Zhen", which represents years, joy, and growth; the trigrams formed by the third to fifth lines of "Kan" are "Gen", which represents the state and the gentleman. Therefore, the last two lines come from the hidden image. The term "wu jiao" means no calamity and no mistakes.

咸。登几上車，駕駟南遊。合從散橫，燕秦以強。詳《屯》之《否》。

The transformation from "Jie" to "Xian": climbing on a stool to get on a cart, driving four horses southward for a tour; the alliance of the vertical coalition is formed, and the horizontal alliance is broken, thus making Yan and Qin strong. This line directly writes about the events of the Warring States period's纵横家 (strategists of the vertical and horizontal alliances): Su Qin advocated the vertical coalition to resist the strong state of Qin, while Zhang Yi promoted the horizontal alliance to break the alliance of the six states. The four characters "he cong san heng" ("vertical coalition and horizontal disbandment") are precisely the key turning point of that era. Shang Binghe does not repeat the discussion of the hexagram here, but only notes "see the 'Zun' transformation to 'Po'". ——the same poetic line has already appeared in the "Zun" hexagram's transformation to "Po" entry. The explanatory meaning of the imagery is given there.

恆。鳥集茂林，柔順利貞。心樂願得，感戴慈母。通《益》。艮為鳥，正反艮故曰鳥集。震為林，正反震故曰茂林。坤為柔順，巽為利，艮為貞，坤為心、為慈母，艮為戴。○林，宋本、汲古本作木，依元本。易林讀林略如凌，以與貞韻，其例甚多，今晉音仍如此，汲古願得下多"鳥鵲食榖，張口受哺"二句，今依宋元本。

The hexagram 解 changes to 恒: A group of birds gather in a thick forest, their nature gentle and compliant, suitable for maintaining righteousness; the heart is joyful, and what is desired is achieved, with gratitude and reverence towards the kind mother. This is a harmonious and auspicious phrase. Shang Binghe explains that this line uses the principle of mutual transformation: the six lines of 恒 change completely to 益, symbolizing taking from 益. The mountain trigram represents birds, and two mountains, one upright and one inverted, placed side by side, indicate a gathering of birds, hence "birds gathering." The thunder trigram represents trees, and when the upright thunder trigram is placed over the inverted one, the forest becomes dense, hence "thick forest." The second to fourth lines of 益 form the earth trigram, which represents gentleness, the heart, and the kind mother; the upper trigram is wind, representing benefit, and the interwoven trigram is mountain, representing uprightness. The mountain trigram also symbolizes the act of bowing and showing respect. Notes: The character "林" in the Song edition and the Jigugong edition is written as "木," but Shang Binghe followed the Yuan edition and used "林," explaining that in the "Yi Lin," the character "林" is pronounced close to "凌," which rhymes with "贞," a common occurrence, and this pronunciation is still found in the dialects of Shanxi today. The Jigugong edition adds two lines below "愿得": "birds and magpies eat grain, opening their mouths to be fed," but these have been deleted following the Song and Yuan editions.

遯。啟蟄始生，萬物美榮。祉祿未成，市賈無贏。通《臨》。震為春、為生，故曰啟蟄始生。震為蕃鮮，故曰萬物美榮。乾為祉祿，陽消故未成。巽為市賈，巽隕故無贏。○祉祿未成，局本作福祿來成，來為未之訛字，依宋元本。贏，元本作盈，義同。賈，汲古訛買，依宋元本。

The hexagram 解 changes to 遯: When the moment of惊蛰 arrives, all things begin to sprout, and grass and trees grow beautifully and flourish. However, blessings and official ranks have not yet been achieved, and business does not show profit. The first two lines describe the emergence of life, while the last two lines indicate a turning point, saying that the time has not yet come. Shang Binghe says that this line takes the meaning of 旁通: The hexagram 遯 has all six lines changing to 临, and the image is taken from 临. In 临, the second to fourth lines form the trigram 震, which represents spring and growth, hence "the beginning of惊蛰 and the start of life." 震 also represents the flourishing and tender growth of grass and trees, hence "all things are beautiful and prosperous." The trigram 乾 represents blessings and official ranks, but 遯 is a hexagram of retreating yang energy, hence "not yet achieved." The trigram 巽 represents markets and merchants, and 巽 also signifies falling, hence "no profit." Notes: The phrase "祉禄未成" is printed as "福禄来成" in the official edition, where "来" is a mistake for "未." The text follows the Song and Yuan editions. The word "赢" in the Yuan edition is written as "盈," meaning the same. The word "贾" in the Jigugē edition is mistakenly written as "买," and the text follows the Song and Yuan editions.

大壯。驕胡犬形，造惡作凶。無所能成，還自滅身。詳《明夷》之《大壯》。○犬，汲古訛大，依宋元本。

The change from the hexagram "Xie" to "Da Zhuang" indicates that a proud and arrogant person, who looks like a dog, persistently commits evil deeds; in the end, he achieves nothing and only destroys himself. This is a warning against arrogance: those who act violently will ultimately bring about their own downfall. Shang Binghe no longer discusses the images, but notes "carefully examine the transformation from 'Ming Yi' to 'Da Zhuang'". The same phrase appears in the section under the hexagram "Ming Yi" titled "to 'Da Zhuang'", where the symbolic meaning is explained in detail. Note: The character "qian" (dog) in the Ji Gu Ge edition is mistakenly written as "da" (big), following the Song and Yuan editions as "qian".

晉。異國他土，出良駿馬。去如奔，害不能傷。坤為國土、為馬，艮為良，潘岳《閒居賦》"激矢飛"，此云奔，言馬疾如奔也。又箭名飛，《方言》云箭之三鐮長尺六者，謂之飛。晉互坎為矢，奔，坎象也。

The hexagram "Jie" changes into "Jin": On foreign lands, excellent horses are bred; they run so fast like arrows shot forth, no harm can catch up or touch them. This passage has a missing character in both the text and the commentary: "go like □ rush", "arrows □ fly", "arrow name □ fly", "called □ fly". According to Shang Binghe's reference to "Fangyan", the missing character is the next character after the arrow name "Fei Yu". Now, following the original text, we do not add any characters. Shang Binghe says: The lower trigram of "Jin" is Kun, representing land and also horses. The trigrams from the second to fourth lines form Gen, meaning good quality, so "foreign lands producing good horses". He also cites Pan Yue's "Xianju Fu" where arrows fly swiftly, explaining that the term used in the text describes horses running as fast as arrows. He further cites "Fangyan", stating that arrows with three ridges and a length of sixteen inches are called "Fei Yu". The trigrams from the third to fifth lines of "Jin" form Kan, representing arrows, and the image of swift running comes from Kan.

明夷。恪敬競職，心不作慝。君明臣忠，民賴其福。坎為心，震為君，坤為臣、為民。

The hexagram 解 changes into 明夷: being respectful and diligent in one's duties, without harboring evil thoughts; the sovereign is wise and virtuous, the ministers are loyal, and the people benefit from their virtue. Shang Binghe explains succinctly: in 明夷, lines two to four form the trigram Kan, representing the heart; lines three to five form the trigram Zhen, representing the sovereign. The upper trigram is Kun, representing ministers and the people. 明夷 is originally a hexagram of obscured brightness, yet this instance yields a favorable interpretation, entirely due to the six characters "kè jìng" (diligence and respect) and "bù zuò tè" (not committing evil). Human conduct's goodness can transform the ominous implications of the hexagram.

家人。三女求夫，伺候山隅。不見覆關，長思憂嘆。詳《乾》之《家人》。

The change from the hexagram 《解》 to 《家人》: three women are waiting for their husbands, standing in a mountain corner looking around. They cannot see the figure of the man across the hill, and thus long for him, sighing with sorrow. The phrase "not seeing the return gate" is taken from the poem "The Mulberry Picker" in the Book of Songs, which says, "Climbing the broken wall to look for the return gate. Not seeing the return gate, tears flow down like streams." The return gate refers to the place where the man lives. Shang Binghe notes, "See the explanation of 《乾》 changing to 《家人》." The same line of poetry has already been explained under the section "from 《乾》 to 《家人》" in the commentary on the hexagram 《乾》. The explanation of the hexagram image is given there.

睽。駕福乘喜，東至嘉國。戴慶南行，離我室居。詳《小畜》之《賁》。

The change from 《Jie》 to 《Kui》: riding on good fortune and carrying joy, going east to a beautiful country; heading south with auspiciousness, leaving one's original dwelling. This is a favorable omen for migration or long journeys, though it involves leaving one's homeland. Shang Binghe notes 'see 《Xiao Xu》's 《Ben》', this phrase is repeated, and the explanatory meaning is found in the entry under 《Xiao Xu》's 'to 《Ben》'.

騫。四奸為殘，齊魯道難。前驅執殳，戒守為患。《左傳僖二十四年》："富辰曰聾昧頑囂，狄皆有之，四奸具矣"，坎為奸，伏兌數四，故曰四奸。伏兌為魯，覆巽為齊，艮為殳、為守，坎為患。○殳，汲古訛役，從宋元本。

The hexagram 解 changes to 蹇 (originally written as 骞, meaning 蹇). Four kinds of wickedness combine to cause harm, making it difficult to travel along the path of Qi and Lu; the vanguard soldiers hold long spears, being on guard and defending, yet still suffering continuous worries. Shang Binghe cites the words of Fu Chen, a Zhou official, from the Zuo Zhuan, Xi Gong Twenty-Fourth Year: not being able to distinguish five sounds is called deaf, not being able to distinguish five colors is called blind, not keeping to virtue and righteousness is called stubborn, and not speaking words of loyalty and trust is called noisy. The Di people possess all four, which is called 'four evils are complete'. In terms of symbolic meaning, Kan represents wickedness, and the hidden Dui hexagram takes the number four, hence 'four evils'; the hidden Dui also represents Lu country, while the inverted Xun hexagram represents Qi country; Gen represents the spear and guarding, and Kan represents worries. Note: In the Ji Gu Ge edition, the character 'shu' is mistakenly written as 'yu', but in the Song and Yuan editions, it is correctly written as 'shu'.

損。下擾上煩，蠧政為患，歲飢無年。下互震為擾，上互坤為亂，故曰擾煩。坤為政，伏巽為蟲，故曰蠧政。坤為患、為年歲，坤虛故曰飢。○擾，汲古作憂，依宋元本。政，宋元本作蠱，依汲古。

The hexagram 解 changes to 损: There is disturbance below and confusion above; corrupt policies like insects cause harm, resulting in a poor harvest and no grain to return. Shang Binghe says: The second to fourth lines of 损 form the trigram 震, which represents movement and disturbance, indicating 'disturbance below'; the third to fifth lines form the trigram 坤, which represents confusion and disorder, indicating 'confusion above'. 坤 represents government orders, and the hidden image of 损 includes 巽, which represents insects. Insects damaging government affairs is called 'corrupt policies'. 坤 also represents calamity and years; since the structure of 坤 is hollow in the middle, it is said 'hunger' and 'no harvest'—'no harvest' means no crop yield. Note: The character 'disturbance' in the Ji Gu Ge edition is 'anxiety', following the Song and Yuan editions; the character 'government' in the Song and Yuan editions is 'corruption', but Shang followed the Ji Gu Ge edition and used 'government'.

益。雞雉失雛，常畏狐狸。黃池要盟，越國以昌。巽為雞，坤文為雉，艮少故曰雛，坤死故失雛。坤為畏，艮為狐狸，狐狸食雛，故畏之。坤為黃，坤水故曰黃池，正反震故曰要盟。坤為國，巽位東南，故曰越國。

The hexagram 解 changes to 益: A hen and a wild pheasant lose their young, constantly anxious about foxes. At the Yellow Pool meeting, the king strongly invited the feudal lords to swear an oath of alliance, but the state of Yue took advantage of this to become powerful. The last two lines refer to major events in the late Spring and Autumn period: King Fuchai of Wu went north to meet King Dinggong of Jin at the Yellow Pool, and with his entire army abroad, King Goujia of Yue took advantage of the opportunity to attack and destroy Wu's capital, thus making Yue flourish. Shang Binghe said: The upper trigram is Xun, representing a chicken. The trigrams from the second to the fourth lines form Kun, which has the appearance of a pheasant. The trigrams from the third to the fifth lines form Gen, which represents the young, so it is called 'chick'. Kun represents death and mourning, hence 'losing the chick'. Kun also represents fear, and Gen represents a fox, which eats chicks, hence the constant fear of it. Kun has the color yellow and also represents water, forming 'Yellow Pool'. One upright and one inverted Zhen trigrams facing each other indicate mutual confrontation and agreement, hence 'to make an alliance'. Kun represents states, and Xun is located in the southeast, hence 'the state of Yue'.

夬。堅冰黃鳥，終日悲號。不見白粒，但觀蓬蒿。數驚鷙鳥，為我心憂。乾為堅冰，伏坤為黃，艮為鳥、為終日，兌口為號，坤憂，故曰悲號。巽為白、為粒，巽覆故不見白粒。坤為茅茹，故曰蓬蒿。伏艮為鷙鳥，坤為心、為憂。○第二句汲古作常哀悲愁，白作米，均依宋元本。第六句宋元本作孰為我憂，依汲古。

The hexagram 解 changes to 夬: hard ice covers the ground, the yellow bird cries all day; no grain is seen, only weeds and grass are visible; repeatedly startled by fierce birds, causing worry in the heart. This passage describes the hardship of searching for food during a famine, derived from the poem "Yellow Bird" in the Book of Songs, "Yellow bird, yellow bird, do not rest on the mulberry tree, do not peck my grain." Shang Binghe says: The lower trigram of 夬 is Qian, representing cold and solidification, hence "hard ice"; the hidden trigram Kun has the yellow color, and the trigrams from the third to fifth lines form Gen, which represents birds and continuous days; the upper trigram Dui is the mouth, and the bird's cry comes from the mouth, while Kun also represents worry, hence "sorrowful cries." The color white is represented by Xun, which also signifies grain, but here Xun is inverted as Fu Xun, hence "no white grain is seen." Kun represents grass and reeds, hence "weeds and grass"; the hidden trigram Gen represents fierce birds like hawks and falcons, while Kun represents the heart and worry. Notes: The second line in the Ji Gu Ge edition reads "often sorrowful and anxious," and the character "white" in the Ji Gu Ge edition is "grain," both following the Song and Yuan editions; the sixth line in the Song and Yuan editions reads "who will be my worry," but Shang followed the Ji Gu Ge edition and wrote "worrying about my heart."

姤。玉銑鐵頤，倉庫空虛。市賈無盈，與我為仇。詳《晉》之《鼎》。○玉銑，元本作玉統，汲古作五銳，依宋本。無，汲古作為，依宋元本。

The change from the hexagram 《解》 to 《姤》: jade-made axes and iron jaws, look nice but not useful, the granary is empty; doing business brings no profit, instead it creates enmity. Shang Binghe does not add further commentary, indicating 'refer to the 'Ding' in the 'Jin' hexagram'. The symbolic meanings of the same words have already been explained in the 'Ding' section under the 'Jin' hexagram. Notes: The term '玉铣' in the original edition is '玉统', and in the Jigugeshi edition it is '五锐'; Shang followed the Song edition and used '玉铣'. The character '无' in the Jigugeshi edition is '为', and Shang followed the Song and Yuan editions and used '无'.

萃。竊名盜位，居非其家。霜隕不實，為陰所賊。艮為名位，巽伏故曰盜名竊位。艮為居、為家，盜位故非其家。坤為霜，艮為果蓏，霜殺物故不實。巽為賊。○元本多三句，汲古多一句，皆衍文，依宋本刪。

The hexagram 解 changes to 萃: stealing reputation, usurping official position, the place he resides in is not his true home; a frost comes down, the fruits do not form, all ruined by the cold. Shang Binghe says: the second to fourth lines of 萃 form the trigram Gen, which represents name and position; the hidden image of 萃 includes Xun, which signifies entering secretly, hence saying 'stealing reputation and usurping position'. Gen also represents dwelling and home, so if the position is stolen, the home naturally is 'not his home'. The lower trigram is Kun, representing frost, and Gen represents fruits, so when frost destroys things, the fruits do not mature. The third to fifth lines form Xun, which represents thief. Note: the original edition has three more sentences, and the Jiguguo edition has one more sentence, all added by later commentators, and Shang followed the Song edition to delete them.

升。賊仁傷德，天怒不福。斬刈宗社，失其本域。巽為賊，震為仁德、為怒，伏乾故曰天怒，坤殺故曰斬刈。震為宗，坤為社、為失。○宗，汲古作家，依宋元本。

The transformation from hexagram 50, "Jie" (Release), to hexagram 46, "Sheng" (Ascend): harming benevolent people, corrupting virtue and righteousness, heaven's anger is aroused, and no more blessings are bestowed; ancestral temples and state altars are cut down and levelled, even the native land and territory are lost. This is the language of a nation's downfall. Shang Binghe says: the lower trigram of "Sheng" is Xun (Wind), which represents thieves; the trigrams from lines three to five form Zhen (Thunder), which represents benevolence and righteousness as well as anger. The hidden image of "Sheng" includes Qian (Heaven), which together with Qian as Heaven forms "heaven's anger." The upper trigram is Kun (Earth), which governs severity and slaughter, hence "cutting down." Zhen represents ancestral temples, Kun represents state altars and also signifies loss. Note: In the Ji Gu Ge edition, the character "宗" is written as "家," but following the Song and Yuan editions, it is "宗." The term "宗社" is used together, which is the correct expression for the downfall of a nation.

困。萬物初生，蟄蟲振起。益壽增福，日受其喜。巽為草莽，故曰萬物，伏震為春，故曰初生。巽為蟲，坎蟄震起，震福，伏艮為壽、為日。○初生，汲古作和生，壽作爵，均依宋元本。

The hexagram Changes to the hexagram of Difficulty: All things are just beginning to sprout, and the insects that have been hibernating shake themselves free and come out; longevity increases, blessings deepen, and there is joy every day. Although the hexagram is named Difficulty, its words are auspicious. Shang Binghe said: The third to fifth lines of the hexagram of Difficulty form the trigram Xun, which represents grass and wild growth, and by extension, all things. The hidden image of the hexagram of Difficulty is the hexagram of Brightness, and within the hexagram of Brightness, the trigram Zhen represents spring, so it is said 'initial sprouting'. Xun also represents insects, with the lower trigram Kan representing hibernation, and the hidden trigram Zhen representing vigorous action; one hibernation and one action together signify 'hibernating insects stirring'. Zhen represents blessings, and the hidden trigram Gen represents longevity and the sun. Note: The term 'initial sprouting' in the Jigusha edition reads 'harmonious sprouting', and 'longevity' reads 'cup', both following the Song and Yuan editions.