The Thirty-seventh Hexagram: Family

睽。逐狐東山，水遏我前。深不可涉，失其後便。詳《大畜》之《震》。

The change from the hexagram "Yi" to "Kui": chasing a fox to the east mountain, a great body of water lies ahead; the water is too deep to cross, and even the convenience of retreating is lost. Being trapped between advancing and retreating, it is a凶 (auspicious) statement. Shang Binghe notes "see the 'Zha Xu' in 'Da Xu'". The same line of reasoning appears in the "Zha Zhen" entry under the hexagram "Da Xu", where the symbolic meaning is explained.

蹇。丑戌亥子，饑饉所生。陰為暴客，水絕我食。下艮，先天居戌，後天居丑，坎居亥子，丑戌亥子，皆在北方，北方屬水，《史記貨殖傳》水毀木飢，故曰饑饉所生，曰陰為暴客。北方坎水，故曰水絕我食。○所，宋元本作前，為作陽，均依汲古。

The change from the hexagram "Benefit" to "Obstruction" indicates the directions of Chou, Xu, Hai, and Zi as places where famine arises; the Yin energy transforms into a violent guest, and great water cuts off my food supply. This is a statement about famine caused by water disaster. Shang Binghe explains the relationship between the Earlier Heaven and Later Heaven trigram positions and the earthly branches: the lower trigram of "Obstruction" is Gen, which in the Earlier Heaven trigram position is Xu, and in the Later Heaven position is Chou; the upper trigram Kan corresponds to Hai and Zi. Thus, the four branches Chou, Xu, Hai, and Zi are all in the north, where the Five Phases belong to water. He cites the saying from "Records of the Grand Historian: Biographies of Merchants" by Jitian, "water destroys wood and causes famine," meaning that a year of water disaster harms crops, hence "famine arises" and "Yin becomes a violent guest." The flooding of the northern Kan water leads to "water cutting off my food." Notes: The character "所" in the Song and Yuan editions was "前," and "为" was "阳," both following the Jigugeshan edition.

解。狐狸雉兔，畏人逃去。分走竄匿，不知所處。詳《睽》之《大有》。○人，汲古作我。

The change from hexagram 41, "Benefit," to hexagram 39, "Release": foxes, wild pheasants, and rabbits fear people, and upon seeing people they flee away; they scatter and run off, hiding themselves, and no one knows where they have gone. This is an expression of dispersion and loss, indicating bad fortune for matters of fleeing or searching for someone. Shang Binghe notes, "See the explanation of hexagram 42, 'Strife,' to hexagram 49, 'Great Possession.'" The same phrase has already appeared in the section on hexagram 42, "Strife," under the entry "to hexagram 49, 'Great Possession,'" where the symbolic meaning is explained. Note: The character "人" in theJigu Pavilion edition is "我."

損。桀蹠惡人，使德不通。炎旱為殃，年穀大傷。坤為惡，故曰桀。伏巽為盜，故曰蹠。正反艮，故不通。震為使也。艮為火，故炎旱。震為年穀，兌毀故傷。○德，汲古作得，非，依宋元本。

The change from the hexagram "Yi" to "Sun": Evil men like Xia Jie and Dao Zhi are in power, and good things cannot be passed down; then comes a scorching heat and severe drought, causing great damage to the annual crops. Both human misfortune and natural disaster are described, indicating a凶辞. Shang Binghe says: The hexagram "Sun" has a mutual hexagram of "Kun," which represents evil, so it takes the image of Xia Jie; the hidden image of "Sun" includes "Xun," which represents stealthy theft, so it takes the image of Dao Zhi. Within the hexagram, one upright and one inverted "Gen" block each other, hence "not connected"; the mutual "Zhen" has the meaning of service. The upper trigram "Gen" belongs to fire, hence "scorching drought"; "Zhen" represents annual crops, and the lower trigram "Dui" signifies destruction, hence "great damage." Note: The character "De" in the Ji Gu Ge edition is mistakenly written as "De," which is incorrect. Following the Song and Yuan editions, it should be "De."

夬。兔乳在室，行來雀食。虎攫我子，長號不已。此用遇卦《益》象。震為兔，艮為室、為雀、為虎，艮手故曰攫。震為子、為長號，正反震故曰不已。○在，汲古作立，非，依宋元本。來，元本作求，攫訛懼，均依宋本、汲古。

The change from the hexagram "Yi" to "Gua" describes a situation where a mother rabbit is nursing her young in the nest, while a sparrow comes to peck at the food; a tiger with one claw takes away my child, leaving only prolonged and intense wailing. This is a great凶 omen of losing a child. Shang Binghe explains that this line uses the image of the hexagram "Yi": the lower trigram Zhen represents a rabbit, a child, and loud crying; the interacting trigrams from the third to fifth lines form Gen, which represents a house, a sparrow, and a tiger, and Gen also represents a hand, hence "to seize." The hexagram contains two continuous Zhen trigrams, one upright and one inverted, hence "not ceasing." Notes: In the Ji Gu Ge edition, the character "在" is written as "立," which is incorrect; it should follow the Song and Yuan editions. The character "来" in the Yuan edition is written as "求," and "攫" is mistakenly written as "惧" in the Yuan edition; these should follow the Song edition and the Ji Gu Ge edition.

姤。土階明堂，禮讓益興。雄雌相得，使我無疾。通《復》。坤為上階、為禮，震為興。一陽臨五陰，故曰雄雌相得。坤為我、為疾，震解故無。

The change from hexagram "益" to "姤" indicates that the Bright Hall is built with only three levels of earthen steps, symbolizing the growing prevalence of courtesy and propriety. Male and female elements each find their proper partners, resulting in no illness on my body. The "earthen steps" refer to the frugal virtue of Yao and Shun, who used earthen steps instead of luxurious dwellings, representing a favorable omen of clear governance and harmonious people. Shang Binghe explains that this line takes the meaning of "by mutual transformation": hexagram "姤" has all six lines transformed from "复," symbolizing the emergence from a state of concealment. The upper trigram of "复" is坤, representing steps and propriety; the lower trigram is震, signifying rising up. "复" has one yang line beneath five yin lines, indicating the proper pairing of yin and yang, hence "male and female find their proper partners."坤 also represents "I" and illness, while震 signifies dispersion, thus illness is removed.

萃。送金出門，並失玉丸。往來井上，破甕壞盆。坤為門，互艮為金，震為玉，互大坎為丸，震伏故失玉丸。兌為井，三至上正反兌，故曰往來井上。上疑為井，以重文作上，故訛為上也。震為甕、為盆，震覆故曰破，兌毀故也。往來井井，謂三至上正反兌也。井初至四亦正反兌，由此證《井彖》"往來井井"亦由正反兌，焦氏說之甚明也。○丸，汲古作兔，依宋元本。

The Change from the Hexagram "Benefit" to "Gathering": sending gold out the door, even losing the jade pills along with it; going back and forth by the well, breaking the jar and smashing the basin. This is a凶辞indicating loss of wealth and belongings. Shang Binghe says: the lower trigram is坤, representing a door; the interacting trigrams from the second to the fourth lines form艮, representing metal; the hidden trigram震 represents jade; when all the lines of the hexagram are considered together, they resemble an enlarged坎, representing pills; since震 is hidden and not visible, it is said "losing the jade pills." The upper trigram is兑, representing a well; from the third line to the top line, there is a right and an inverted兑, hence "going back and forth by the well." He then proposes a textual criticism: the character "上" may originally have been "井," as ancient texts used a double-character symbol to represent repeated characters, and during copying, the symbol was mistakenly read as "上," leading to the error "going back and forth by the well above" instead of "going back and forth by the well by the well."震 represents a jar and a basin; when震 is overturned, it breaks; when兑 is destroyed, it is ruined. He further extends this interpretation: the phrase "going back and forth by the well by the well" precisely reflects the image of the third to top lines, which consist of one upright and one inverted兑; the hexagram "Well" from the first to the fourth lines also consists of one upright and one inverted兑, indicating that the image of "going back and forth by the well by the well" in the "Well" hexagram's hexagram statement also originates from the upright and inverted兑. Jiao Yanshou's method clearly explains this point. This is a famous example of Shang's use of the "易林" to reverse-infer the ancient images of the "Zhou Changes." Note: The character "丸" in the Jiguchuo edition is "兔," but following the Song and Yuan editions, it is "丸."

升。諷德誦功，美周盛隆。加其旦輔，光濟沖人。震為德、為功、為言，故曰諷誦。震為周、為旦、為沖人，言周公旦輔成王以成周德。○光，汲古作夬，依宋元本。

The hexagram Yi transforms into the hexagram Sheng: it expresses praise of virtue, laudation of achievements, and admiration for the prosperity of the Zhou dynasty. It also includes the assistance of Duke Zhou, who greatly contributed to the young king's accomplishments. "Chong ren" refers to a young person, and King Cheng of Zhou referred to himself as "Yu chong ren." Shang Binghe said: the trigrams three to five of Sheng form Zhen, which represents virtue, achievements, and speech; thus, singing and praising are associated with Zhen. Zhen also symbolizes the Zhou dynasty, the dawn, and the young person. He clearly explained the entire meaning: it refers to Duke Zhou assisting King Cheng and establishing the virtue of the Zhou dynasty. Note: The character "guang" in the Ji Gu Ge edition is "gua," but we follow the Song and Yuan editions and use "guang."

困。盜竊滅身，二母不親。王后無黨，毀其寶靈。互巽為盜，艮為身，艮伏，故滅身。巽為母，正反巽相背，故曰二母，故曰不親。震為王、為寶，震伏故毀，兌為毀也。

The hexagram Yi changes to Kun: stealing and theft, destroying oneself; two mothers are not close to each other; the queen has no helpers, and precious objects and spirits are destroyed. This is an ominous omen of mutual defeat for both family and country. Shang Binghe says: the third to fifth lines of Kun form the trigram Xun, which signifies stealth and theft. Gen represents the body, but since Gen is hidden and not visible, it is said 'destroying oneself'. Xun represents mother, and with one upright and one inverted Xun facing opposite directions, it is said 'two mothers' and 'not close'. Zhen represents the king and treasures, but since Zhen is hidden, it is said 'destroyed'; the upper trigram Dui signifies destruction, also indicating destruction.

井。六月騤騤，各欲有至。專征束裝，俟時旦明。詳《蹇》之《小過》。旦明，汲古作明旦，非，明與裝韻，依宋元本。惟有首句各本皆作六目睽睽，非，因下雲專征，故知用六月出師詩也。時，各本作待，均依《小過》校。

The change from the hexagram "Yi" to "Jing": In the sixth month, the four-horse chariot is strong and galloping, and everyone is eager to rush forward; the general who has been ordered to campaign prepares his equipment, waiting only for the time when dawn arrives to set out. This is the same poem as at the beginning of "Jian" changing to "Xiao Guo." Shang Binghe notes "see the detailed explanation in 'Jian' changing to 'Xiao Guo.'" The annotations provided here demonstrate great skill: "Danming" in the Jigusha edition is "Mingdan," which is incorrect, because "Ming" needs to rhyme with "Zhuang" in the previous line; according to the Song and Yuan editions, it should be "Danming." The first line, in all editions, reads "Liu mu kuikuí," which is also incorrect—since it later mentions "zhuan zhen," it is clear that the reference is to the classic "Poetry · Xiao Ya · Liu Yue" where Yin Jifu is leading the military campaign, so it should be "Liu Yue Kui Kui." The character "shi" in all editions is "dai," and this is corrected according to the annotation in "Xiao Guo."

革。雀行求粒，誤入網罭。賴仁君子，復說歸室。離為雀、為網，巽為粒，伏震為仁、為脫、為歸，艮為君子、為室。○網，宋元本作罟，說作脫，均依汲古。說，古皆通脫。《易林》用古字多。

The hexagram Yi changes to Ge: A sparrow walks along the way, eating grain, and accidentally gets caught in a fine-meshed net. Fortunately, it meets a kind and benevolent gentleman, and is able to escape back to its nest. First there is danger, then safety, which is a favorable omen. "Guan" refers to a fine-meshed net. The poem "Jiu Guan" from the "Bing Feng" section of the "Shi Jing" uses this character. Shang Binghe says: In the lower trigram of Ge, Li represents the sparrow and also the net; the mutual trigram Xun represents the grain; the hidden image of Ge includes Zhen, which represents kindness, escape, and returning home. The mutual trigram Gen represents the gentleman and the dwelling. Notes: The character "wang" in the Song and Yuan editions was written as "gu", and "shuo" was written as "tuo", both following the Ji Gu Ge edition. He also points out that the character "shuo" was generally used interchangeably with "tuo" in ancient times, and there are many instances of such ancient characters in the "Yi Lin".

鼎。仁德孔明，患禍不傷。期誓不至，室人銜恤。通《屯》。震為仁德、為孔，艮為明，故曰仁德孔明。坤為患禍，艮為室，震為人，故曰室人。震為銜，坤憂故曰銜恤。

The change from hexagram "Yi" to "Ding": benevolence and virtue are clearly evident, and no harm can befall him; however, the appointed time has not arrived, and the family is full of sorrow. It is a half-beneficial omen, with good things at the beginning and worries later. The term "xian xu" comes from "Po E" in the "Small Ya" of the "Shi Jing," meaning to carry sorrow. Shang Binghe says this line uses the method of "pang tong" (side connection). The hexagram "Ding" has all six lines changing to "Zun," which is taken from the upper trigram of "Zun." The lower trigram of "Zun" is Zhen, representing benevolence and virtue, and "kong" (very, extremely), the interacting trigram Gen represents clarity, combining to form "benevolence and virtue are very clear." The interacting trigram Kun represents calamity, Gen represents the dwelling, and Zhen represents people, combining to form "the people in the dwelling." Zhen has the image of containing and bearing, and Kun represents sorrow, hence "carrying sorrow."

震。龜厭江海，陸行不止。自令枯槁，失其都市，雖憂無咎。詳《泰》之《節》。末句汲古作憂悔咎生，非，依宋元本。

The change from "Yi" to "Zhen": A turtle tired of rivers and seas, prefers to crawl continuously on land; as a result, it gets sunburned and dried up, losing its original lively place. Although it has worries, it does not lead to calamity. Abandoning strengths and focusing on weaknesses, yet ultimately avoiding disaster, this is a phrase indicating first misfortune then good fortune. Shang Binghe notes "see 'Jie' in 'Tai'". The same phrase is found in the section "Jie" under the "Tai" hexagram. Notes: The last sentence in the Jigushan edition reads "worries and calamity arise," which is incorrect. Following the Song and Yuan editions, it should be "although worried, no calamity" — another version says "there is calamity," another says "no disaster," which are opposite in terms of fortune and misfortune, hence the need for correction.

艮。孤獨特處，莫依為輔，心勞志苦。坎為孤，艮為獨，坎為心、為勞。○汲古心上多正字，心下多允濟神三字，作四句，依宋元本。

The hexagram Yi changes to Gen: Being alone and isolated, with no one to rely on or assist, the mind is weary and the spirit is sorrowful. This is an expression of being isolated and without support. Shang Binghe says: The second to fourth lines of Gen form the trigram Kan, which represents isolation, the heart, and toil; Gen itself signifies stillness and solitude. Notes: The Jigujia edition has an extra 'zheng' character above 'xin' and 'yujishen' below 'xin', making four lines, while Shang's version follows the Song and Yuan editions with three lines.

漸。伯仲言留，叔子云去。雖去無咎，主母大喜。通《歸妹》。震為伯，坎為仲，艮為叔，艮止故留，震往故去。巽為母，震為主、為喜，故曰主母大喜。○雖，汲古訛誰，依宋元本。雖去，宋元本作雖自，汲古作誰云，依局本。

The change from the hexagram "Benefit" to "Gradual Progress": The eldest and second sons say they want to stay, while the third son says he wants to go; even if he goes, there will be no calamity, and the head of the household, the main mother, is very happy. Shang Binghe says this line takes the meaning of "side passage": The six lines of "Gradual Progress" are all transformed into "Marriage by Capture," and the image is taken from "Marriage by Capture." Zhen represents the elder brother, Kan represents the second brother, and Gen represents the younger brother; Gen signifies stillness, so "stay"; Zhen signifies going forward, so "go." Xun represents the mother, Zhen represents the head of the household and joy, combining to form "the main mother is very happy." Notes: The character "虽" in the Jigujia edition is mistakenly written as "谁," following the Song and Yuan editions; the phrase "虽去" in the Song and Yuan editions is written as "虽自," while the Jigujia edition writes it as "谁云," and Shang's edition follows the official printing house edition as "虽去."

歸妹。初憂不安，後得笑歡，雖懼無患。互坎為憂，震為笑，在外卦故曰後。

The hexagram Yi changes to Gui Mei. Initially there was worry and unease, but later it turned into joy and laughter. Although there was a moment of fear, there was no actual calamity. This is a favorable omen of first worry then joy. Shang Binghe explains the image simply: the second to fourth lines of Gui Mei form Kan, which represents worry; the upper trigram Zhen represents joy and laughter, and since Zhen is the outer trigram, which comes later, it is said 'later one gets joy and laughter'. Using the order of the inner and outer trigrams to correspond with the terms 'initial' and 'later' in the hexagram's wording is a common technique in the Yi Lin annotations.

豐。好戰亡國，師不以律。稱上隕墜，齊侯狠戾，被其災祟。震為戰，坤為國、為師，坎為律，坤坎皆伏不見，故曰亡國、曰師不以律。巽為齊，震為諸侯、為狠，離為災，似指頃公。○被其，宋元本作其被，依汲古。稱上二字疑有訛。

The change from the hexagram "Yi" to "Feng": A military man lost his country, the army went into battle without discipline; it fell down step by step, the Duke of Qi was harsh and stubborn, and suffered this calamity. "The army does not follow the law" refers to the first line of the hexagram "Shi": "When the army goes out with discipline, if it is not good, there will be misfortune." Shang Binghe said: The upper trigram is Zhen, representing the king's military campaigns; Kun represents the state and military forces, and Kan represents discipline. However, both Kun and Kan are hidden in this hexagram, so it is said "the country was lost" and "the army does not follow the law." The interacting trigram Xun represents the state of Qi, Zhen represents the feudal lords and also indicates harshness, and the lower trigram Li represents calamity. He inferred that this line refers to Duke Qing of Qi—during the Battle of An, the Qi army suffered a great defeat, and Duke Qing was almost captured. Notes: The text "bei qi" in the Song and Yuan editions is "qi bei" according to the Ji Gugé edition; he also said the words "cheng shang" might be a mistake and does not insist on interpreting them.

旅。鹿在澤陂，豺傷其麑，洋血獨哀。通《節》。震為鹿，兌為澤陂，艮為豺，震為麑。麑，鹿子也。兌折，故傷。坎為血、為獨、為憂，故曰哀。○在，汲古作生，依宋元本。泣，汲古作淬，依宋元本。

The change from hexagram Yi to hexagram Lu: A deer is by the edge of a marsh, and a jackal bites its young deer, the mother deer cries blood and mourns alone. "Ní" refers to a young deer; Lin Ci's "yang xue" is actually a mistake for "qi xue" according to the collation notes. Shang Binghe says this line uses the principle of mutual association: Hexagram Lu has all six lines changing to hexagram Jie, and the image is taken from hexagram Jie. The interacting trigram Zhen represents deer and young deer, the upper trigram Dui represents a marsh, and the interacting trigram Gen represents the jackal; Dui indicates destruction, hence "injury"; the lower trigram Kan represents blood, solitude, and sorrow, hence "mourns." Collation notes: The character "zai" in the Ji Gu Ge edition is "sheng," following the Song and Yuan editions; the character "qi" in the Ji Gu Ge edition is "cui," also following the Song and Yuan editions.

巽。天地閉塞，仁智隱伏。商旅不行，利潤難得。初至四大過，故曰天地閉塞。震為仁，坎為智，皆伏不見，故曰隱伏。震為商旅，震伏，故不行。巽為利。○閉，汲古作鈐，依宋元本。

The change from the hexagram "Yi" to "Xun" indicates that the energies of Heaven and Earth are blocked and uncommunicating, and the virtuous and wise people have hidden themselves. Merchants and travelers do not go out, and it is difficult to make money. The phrase "merchants and travelers do not move" is explained by the image of the hexagram "Fu," which says, "The former kings closed the borders on the winter solstice, and merchants and travelers did not move." Shang Binghe says: The hexagram "Xun" has two yin lines from the first line to the fourth line, with two yang lines in the middle, forming the shape of "Da Guo," which represents blockage. Zhen represents virtue, and Kan represents wisdom, but both are hidden in this hexagram, hence "hidden." Zhen also represents merchants and travelers, and since Zhen is hidden, "they do not move." Xun represents benefit, but the structure of the hexagram is blocked, so benefits are hard to obtain. Note: The character "closed" in the Jigusha edition is written as "qian," but according to the Song and Yuan editions, it is "closed."

兌。福德之士，歡悅日喜。夷吾相桓，三歸為臣，賞流子孫。通《艮》。互震為福德、為士、為喜，本卦互離，故曰日喜。震為桓、為歸，數三，故曰三歸。艮為臣、為孫。夷吾，管仲字，《論語》"管氏有三歸"，三歸，臺名。

The hexagram Yi changes to Dui: there are both fortune and virtue, and the scholar is happy every day. Guan Yiwu became the prime minister of Qi Huan Gong, built the three-return pavilion, reached the highest position among ministers, and his rewards extended to his descendants. Shang Binghe said that this line takes the meaning of mutual transformation: Dui hexagram with all six lines changing becomes Gen hexagram, and the image is taken from Gen. The mutual hexagram of Gen has Zhen, which represents fortune and virtue, scholars, and joy; the mutual hexagram of Dui forms Li, which is the sun, so it is said 'sun and joy'. Zhen also represents Qi Huan Gong, and 'return' is taken, with the number three, forming 'three returns'; Gen represents ministers and descendants. He finally notes the name and the story: Yiwu is Guan Zhong (Guan Zhong's name was Yiwu, and his name was Zhong, the note says 'name', which is slightly different). The Analects of Confucius, in the chapter 'Ba Yi', criticizes 'Guan family had three returns', and 'three returns' refers to the name of the pavilion.

渙。上無飛鳥，下無走獸。擾亂未治，民勞於事。互艮為鳥，上巽為伏，故曰上無飛鳥。艮為獸，下坎隱伏，故曰下無走獸。震為走也。風散故擾亂。坎為民、為勞。○擾亂，宋元本作亂擾，依汲古。

The hexagram Yi changes to Hun. There are no flying birds in the sky and no running beasts on the ground; the world is in disorder and not properly governed, and the people are exhausted by the burdens of officials. A scene of desolation, which is an ominous omen. Shang Binghe says: The third to fifth lines of Hun form the trigram Gen, which represents birds, while the upper trigram Xun indicates concealment, hence 'there are no flying birds above'; Gen also represents beasts, and the lower trigram Kan signifies concealment, hence 'there are no running beasts below'; the movement of running is taken from the trigram Zhen in the mutual trigrams. Xun is wind, and wind disperses when it blows, hence 'disturbance'; Kan represents people and toil. Note: The term 'disturbance' in the Song and Yuan editions is 'luan rao', and Shang followed the Ji Gu Ge edition.

節。握斗運樞，順天無憂，與樂並居。詳《謙》之《觀》。汲古多所行造德四字，依宋元本，汲古作《小過》林。

The change from the hexagram "Benefit" to "Restraint": holding the Big Dipper, turning the celestial pivot, following the movement of heaven, there is nothing to worry about, and long-lasting joy is present. Using the Big Dipper's pivot as a metaphor for the ruler who grasps the essential principle, this is a great auspicious omen. Shang Binghe notes "see the explanation of 'Modesty' to 'Observation'". The same expression is found in the section under the hexagram "Modesty" regarding "Observation". Notes: The Ji Gu Ge edition adds the four characters "the deeds cultivated" in this passage, but Shang followed the Song and Yuan editions in deleting them. He also points out that the Ji Gu Ge edition mistakenly attaches this passage to the hexagram "Small Excess", differing from the Song and Yuan editions.

中孚。戴盆望天，不見星辰。顧小失大，福逃牆外。盆，宋元本作瓶，牆作廬，依汲古。艮為戴，震為盆，艮為覆，震若戴盆於首，入不見天與星辰也。艮為天、為星，上巽為伏，亦不見也。艮為顧、為小，震為大，艮為牆，伏小過，震在艮外，故曰福逃牆外。

The change from the hexagram "Yi" to "Zhongfu" is described as wearing a basin on one's head to look at the sky, unable to see any stars; focusing on small matters and neglecting the big ones, so the good fortune has fled beyond the wall. The phrase "wearing a basin to look at the sky" comes from Sima Qian's "Bao Ren'an Shu" with the line "I think wearing a basin how can one look at the sky," illustrating that two things cannot be achieved at the same time. The collation note of the original text is placed before the commentary, without the "○" mark: in the Song and Yuan editions, the character "basin" was written as "bottle," and "wall" as "house," but Shang氏 followed the Jigugē edition. The commentary explains that the mutual trigrams of "Gen" (mountain) represent what is on top of the head, and the mutual trigram of "Zhen" (thunder) represents the basin. "Gen" also has the meaning of covering, so the "Zhen" trigram is like a basin placed on top of the head, making it impossible for a person to see the sky or stars. "Gen" represents the sky and stars, but the upper trigram "Xun" (wind) indicates concealment, which also explains the inability to see. "Gen" represents looking back and small matters, while "Zhen" represents large matters; "Gen" also represents a wall, and this hexagram contains the hidden hexagram "Xiaoguo." Since "Zhen" is outside of "Gen," it is said that "good fortune has fled beyond the wall."

小過。月削日衰，工女下機。宇宙滅明，不見三光。兌為月，艮為日，艮手為削，巽為工、為女，互坎為機，風散艮止，故曰工女下機。艮為天、為字宙，坎黑故滅明，故不見三光。艮為光，數三。汲古作《節》林。

The change from the hexagram "Yi" to "Xiao Guo" describes a situation where the moon gradually wanes, the sun gradually dims, and the Weaver Girl stops her loom and leaves; between heaven and earth, light is lost, and the three luminaries, sun, moon, and stars, are no longer visible. This is an extremely obscure and ominous omen. Shang Binghe says: the mutual trigrams of Dui represent the moon, Gen represents the sun, and Gen also represents the hand, which can diminish, hence "the moon is diminished and the sun declines." The mutual trigrams of Xun represent a worker and a woman, and the mutual trigrams of Kan represent the loom; wind disperses and Gen stops, so the loom stops, hence "the worker and woman leave the loom." Gen represents heaven and the universe (note: the text mistakenly writes "zi zhou" instead of "yu zhou"), and Kan is black, hence "the light is extinguished." The "three luminaries" refer to the sun, moon, and stars; Gen represents light and the number three is taken from it. Finally, he adds a note: the Jiguge edition places this passage under the hexagram "Jie."

既濟。操戟剌魚，被髮立憂。虎脫我衣，狼取我袍，亡馬失財。此用《益》象。艮為戟，巽為魚、為髮，艮為虎狼，震為衣、為馬。○衣，汲古作輿，依宋元本。

The change from the hexagram "Yi" to "Ji Ji": holding a spear to stab a fish, standing there with hair disheveled and worrying; a tiger stripped me of my clothes, a wolf took my robe, the horse also ran away, and all my money was lost. Using an inappropriate tool and suffering a calamity, this is a sign of great misfortune. Shang Binghe says this line uses the image of the hexagram "Yi": the mutual hexagram "Gen" represents the spear and tigers and wolves; the upper trigram "Xun" represents the fish and hair; the lower trigram "Zhen" represents clothes and horses. Notes: The character "yi" (clothes) in the Ji Gu Ge edition is written as "yu" (chariot), but following the Song and Yuan editions, it is written as "yi" — the next sentence mentions "taking my robe," so "yi" (clothes) is more appropriate.

未濟。兩人俱醉，相與悖戾。心乖不同，爭訟匈匈。此仍用《益》象。坤迷故曰醉。

The change from the hexagram "Yi" to "Wei Ji": two people are both drunk and stubbornly opposing each other; their minds are divergent and different, quarreling loudly and fighting a lawsuit. "Xiong xiong" means noisy and clamorous. This is the last entry of the forty-second line of the hexagram "Yi" in this section, also the end of the source text for this section. Shang Binghe says that this entry still uses the image of the hexagram "Yi". The hexagram "Yi" has the trigram "Kun" in its mutual trigrams, which represents confusion, hence it is said "drunk". The other images of contention and discord are also sought in the mutual trigrams and hidden trigrams of "Yi" as in the previous entries.

震為人，坤數二，故曰兩人。坤為悖戾、為心，初至五正反震，故曰心乖、曰爭訟。

This continues the previous explanation. The trigram Zhen represents the person, and the number of the trigram Kun is two. One person multiplied by two results in two people, so the line says "two people." Kun also signifies rebellion and disorder, and it governs the heart. Counting from the first line to the fifth line, when viewed in sequence, it is Zhen, and when viewed in reverse, it is still Zhen. Shang Binghe refers to this as "Zhen in both directions"—two Zhen facing each other, forming a situation where they are mutually opposed. Therefore, the line says "the heart is rebellious" and "there is litigation."

夬。戴堯扶禹，松喬彭祖。西遇王母，道路夷易，無敢難者。詳《訟》之《家人》。松，汲古作從，非。

The hexagram Guai remains unchanged, meaning the primary hexagram does not change (according to the structure of the "Yi Lin": each hexagram is followed by sixty-four lines, and the name of the hexagram at the beginning of each line is the "zhī guā" or the hexagram it transforms into; in this case, the transformed hexagram is the same as the primary one). The line says: above, it is supported by Tang Yao, below, it supports Xia Yu, standing in the same rank as the immortal Chongqiao, Prince Wangzi of the Zhou dynasty, and Pengzu, all of whom are known for long life; going west, it meets the Queen Mother of the West, the path is smooth and easy, no one dares to interfere—overall, it is extremely auspicious. "Songqiao" refers to the immortal Chongzi and Prince Wangzi of the Zhou dynasty. Pengzu is said to have lived for eight hundred years, and both are representatives of longevity in ancient times. The Queen Mother of the West resides on Kunlun Mountain, which is to the west of the central land, hence it is said "meeting her in the west." Shang Binghe explains: this line of Yi Lin is exactly the same as the previous one from "Song" transforming into "Jiaoren," and the interpretation of the symbolic meaning can be found in that entry, so it is not repeated here. Notes: In the Ji Gu Ge edition, the character "Song" is mistakenly written as "Cong."

乾。狼戾美謀，無言不殊。允厭帝心，悅以獲佑。此用遇卦《夬》象。伏艮為狼，兌為言，乾亦為言，而兌言與乾言相背，故曰殊。乾為帝、為佑，伏坤為心，兌為悅。

The hexagram Guai transforms into Qian. Lin Ci says: "His nature is harsh and cruel, yet his plans are excellent, and his words are all unique. Indeed, this matches the emperor's mind, the king is pleased and thus receives protection. 'Yun' means truly, and 'yan' here is read as 'yan', meaning satisfaction or agreement. Shang Binghe explains: this line uses the 'encountered hexagram' (the primary hexagram used to generate the卦), which is Guai, with Qian below and Dui above. When all six lines of Guai are reversed, it becomes Bo (Kun below and Gen above), and this reversed hexagram is called the 'hidden image' or 'parallel passage'. The hidden image's Gen represents a wolf, so it is said 'wolfish'. Dui represents speech, and Qian also represents speech, but their directions are opposite, one upward and one downward, hence 'shu', meaning different from others. Qian represents the emperor and protection; the hidden image's Kun represents the heart, combining to form 'emperor's heart'; Dui represents joy, so it is said 'pleased and thus receives protection'.

坤。歲暮華落，陽入陰室。萬物伏匿，絕不可得。候卦坤居亥，故曰歲暮。遇卦夬為華，後天乾本居亥，陽為陰所牝，故《坤上六》曰"龍戰于野"。戰，即交也，故曰陽入陰室。其義詳《焦氏易詁》中。坤為萬物，坤藏，故曰伏匿。

The hexagram Guai transforms into Kun. Lin's commentary says: As the year nears its end, flowers wither, and the yang energy moves into the dwelling of yin; all things hide and conceal themselves, and nothing can be sought out—this is an image of closure and storage. Shang Binghe explains: The term 'waiting hexagram' refers to the matching of hexagram energies with the monthly commands. Kun corresponds to the tenth month, and its position is亥 (Hai), which is the earth branch. At this point in the year, it is nearly over, hence 'the end of the year.' The original hexagram Guai has the image of 'flowers,' and when it transforms into Kun, the flowers fall. In the Later Heaven Trigrams, Qian is originally located at the northwest position of亥 (Hai). Now, yang is received and combined by yin, so the line statement of the sixth line of Kun says 'the dragon fights in the fields'—here, 'fight' means union, hence Lin says 'yang enters the yin dwelling.' The reasoning is further elaborated by Shang in his own work, 'Jiao's Glosses on the Changes.' Kun governs all things, and its hexagram virtue is storage, hence 'concealment.'

屯。雞鳴失時，君騷相憂。犬吠不休，行者稽留。伏巽為雞，震為鳴，艮為時，坎為失，失時者，言至雞鳴而尚未治事，故下曰騷憂。震為君、為相，坤為憂，艮為犬，震為吠、為行，艮止故稽留。○相，汲古作於，依宋元本。

The hexagram Guai changes into Zun. Lin's commentary says: The rooster's crowing is out of time, causing the king and his minister to be anxious and worried; the dog barks continuously, blocking the travelers halfway—this is an omen of missed opportunity. Shang Binghe explains: Zun consists of Zhen below and Kan above. The hidden image (the reversed hexagram, which is Ding) contains Xun, representing the rooster, and Zhen, representing the sound of barking. The second, third, and fourth lines form the mutual structure (a hexagram made by taking three adjacent lines), which is Gen, representing time. Kan represents loss. Combined, this forms the image of 'the rooster crows out of time.' The term 'out of time' refers to the time for the rooster to crow having arrived, yet the affairs of state have not yet begun to be handled, hence the next line speaks of anxiety and worry. Zhen represents the king and also the minister, while Kun represents worry. Gen represents the dog, Zhen represents barking and movement, and Gen's hexagram virtue is to stop, hence the traveler is detained on the road. Note: The character 'minister' in the Jigujia edition is 'yu,' but here we follow the Song and Yuan editions.

蒙。鳧鷖游涇，君子以寧。履德不愆，福祿來成。艮為鳧鷖，坎水故曰涇。艮為君子，震為德，為福，艮為成。鳧鷖，《大雅》篇名。首句及第四句皆《詩》語。

The hexagram Guai changes into Meng. Lin Ci says: Wild geese and water herons float on the waters of Jing, thus the gentleman may enjoy peace; practicing virtue without error, blessings and official rank follow - this is auspicious. "Qian" refers to a mistake. Shang Binghe explains: Meng consists of Kan below and Gen above. Gen represents waterfowl such as fu yi, and Kan represents water, so it refers specifically to the waters of Jing. Gen also represents the gentleman. The second, third, and fourth lines form Zhen, which represents virtue and blessings. Gen also signifies accomplishment. "Fu Yi" is the title of a poem from the "Great Ya" section of the "Book of Songs." The first chapter of this poem says, "Fu Yi in Jing, the public corpse comes to rest and enjoys peace," and the final chapter says, "Blessings and official rank come to be." The first and fourth lines of Lin Ci's statement directly quote the original text of the poem.

需。魃為災虐，風吹雲卻。欲上不得，復歸其宅。通《晉》。坎為鬼，離為惡人，故曰魃。坎為災、為雲，坤為風，艮止，故不能上。艮為宅。○首句宋元本作"薄為藩蔽，勁風吹郄"，汲古同，惟蕃蔽作蕃皮，茲依《小畜》之《中孚》校。

The hexagram Guai changes into Xu. Lin Ci says: A drought demon causes calamity and wreaks havoc; when the wind blows, the clouds disperse; one wants to go upward but cannot, so one can only return to one's own house — this is an image of wanting to advance but being unable to. "Bai" refers to the ancient concept of a demon causing drought, and "que" means dispersal. Shang Binghe explains: This line takes the image of "by-way" (or "complementary"). The hexagram Xu has all its six lines reversed in yin and yang, resulting in Jin (Kun below, Li above), so the annotation notes "corresponding to Jin." Kan represents ghosts, and Li represents wicked people; together they form the drought demon. Kan also represents disaster and clouds, while Kun represents wind; in the hexagram Jin, the interacting trigrams produce Gen, whose virtue is to stop, hence the desire to go upward but being unable to. Gen also represents houses, hence the saying "returning to one's house." Notes: The first line in the Song and Yuan editions reads "Bao wei fan bi, jing feng chu xi," and the Jigugē edition is the same, though "fan bi" is written as "fan pi." Here, following the text of this book's "Xiao Xu" and "Zhong Fu" sections, the text is corrected to its current form.

訟。東行破車，步入危家。衡門倒垂，無以為主。賣袍續食，糟糠不飽。通《明夷》。震為東行、為車、為步，坎為破、為室，故曰危家。艮為門，坎平，故曰衡門。艮覆，故曰倒垂。震為主、為袍、為食、為商，故曰賣。震為糟糠。坤虛，故不飽。○行，汲古作人，依宋元本。

The hexagram Guai transforms into Song. Lin Ci said: A carriage going east breaks down on the road, so one can only walk into a dangerous house; a door made of a horizontal beam falls down, and there is no one in charge of the family; one sells one's robe to buy a meal, but even coarse food is not enough to eat — this is the image of extreme poverty. "Hengmen" refers to a door made of a horizontal beam, which is the dwelling of the poor. Shang Binghe explained: This line takes the image of mutual transformation — the hexagram Song, with all its lines reversed, becomes Mingyi (Fire below Earth above). Therefore, it is marked as "connecting with Mingyi." Zhen (Thunder) governs eastward movement, as well as carriages and walking; Kan (Water) signifies damage, and also houses, so "broken house" is called "dangerous home." Gen (Mountain) governs doors, and Kan's form is straight, so it is a horizontal beam door; Gen is also the inverted form of Zhen, which is called "inverted image" (the image obtained by turning the hexagram upside down), and when inverted, it becomes "inverted hanging." Zhen governs the family head, as well as robes, food, merchants, so it is said "to sell"; Zhen also governs coarse food. The virtue of Kun (Earth) is emptiness, so one cannot eat enough. Note: The character "行" in the Ji Gu Ge edition is "人," but this version follows the Song and Yuan editions.

師。青牛白咽，呼我俱因。厯山之下，可以多耕。歲稔時節，民人安寧。詳《觀》林。

The hexagram Guai transforms into Shi. Lin Ci says: A blue ox with a white neck approaches me, inviting me to travel together; at the foot of Lishan, there is much land to cultivate; when the harvest is abundant, the people will be at peace — this is a favorable omen for proper farming. "Lishan" refers to Lishan, traditionally believed to be where Yu Shun once tilled the land; "yin" here means to rely on or accompany. Shang Binghe explains: This line from Lin Ci is the same as one found in the lower section of the Guan hexagram, and the symbolic interpretation is detailed in the Lin Ci section of Guan, so it is not repeated here.

比。異國殊俗，情不相得。金木為仇，百賊擅殺。坤為國、為俗，重坤，故曰異國殊俗。坤為心志，故曰情。艮為金，坎為木、為仇，金克木，故相仇。坎為賊，坤為百、為殺，故曰百賊擅殺。○殺，汲古作谷，依宋元本。

The hexagram Guai changes into Bi. Lin Ci says: Different countries and states have different customs, and their feelings and intentions do not align; metal and wood mutually control each other, leading to hundreds of bandits acting freely to kill and plunder — this is an omen of misfortune caused by mutual control. Shang Binghe explains: Bi consists of the hexagram Kun below and Kan above. Kun governs states and countries, as well as customs; since this hexagram shows the appearance of Kun twice, it is said 'different countries with different customs'. Kun also governs the mind and will, hence the term 'feelings'. Gen governs metal, Kan governs wood, and also represents enemies; in the Five Phases, metal controls wood, hence the mutual hostility between them. Kan governs bandits, and Kun governs hundreds and represents military force and killing, thus forming the meaning 'hundreds of bandits acting freely to kill'. Note: The character 'kill' in the Ji Gu Ge edition is 'grain', but here we follow the Song and Yuan editions.

小畜。陰陽精液，膏熟脫拆。胎卵成魄，肇生頭目，日有大喜。通《豫》。乾陽坤陰，坎為精液、為膏，巽下斷，故曰拆。震為胎、為卵，坤為魄，故曰胎卵成魄。艮為頭，離為目、為日，震為喜。○脫，宋元本作免，依汲古。胎，汲古作治，喜作吉，均依宋元本。晉語：其魄兆乎民矣。注：魄，形也。成魄者，言由精液而成胎卵之形，頭目以次生也。

The hexagram Guai transforms into Xiaoxu. Lin Ci said: Yin and yang interact to form essence, and when the fat and oil mature, they shed their shells and split open; the embryo and egg form a shape, the head and eyes appear in order, day by day there is great joy — this is a favorable omen of forming a shape. "Zhao" means beginning. Shang Binghe explained: this line takes the image of mutual transformation — Xiaoxu's six lines are all reversed to form Yu (Zhen below Kun above), so it is marked as "communicating with Yu." Qian represents Yang, Kun represents Yin; Kan represents essence, also fat and oil; Xun's hexagram line breaks at the lower position, so it is said "split," meaning to split open. Zhen represents embryo and egg, Kun represents the spirit, together forming "embryo and egg forming the spirit." Gen represents the head, Li represents the eyes, also the sun, and Zhen represents joy. Shang also cited the Guoyu · Jin Yu: "Its spirit is manifested to the people," with old annotations explaining "spirit, form," — so "forming the spirit" refers to the formation of the shape of the embryo and egg from essence, the head and eyes appearing in order. Notes: The character "tuo" in Song and Yuan editions is "mian," here following the Jigugē edition; the character "tai" in Jigugē is "zhi," and "xi" is "ji," all following Song and Yuan editions.

履。飢蟲作害，偏多亂纒，緒不可得。離虛，故飢。巽為蟲，故曰飢蟲。巽為纒、為緒，離為亂，故難得緒。○蟲，宋元本作蠱，姑依汲古，疑蠶之訛。二三句汲古作"多亂纒綿，不可得秋"，依宋元本。

The trigram Guai transforms into the trigram Li. Lin Ci says: "Starving insects cause trouble, and they are also entangled in a mess, making it impossible to untangle the threads." "Chuan" is the same as "chuan," and "xu" refers to the end of a thread. Shang Binghe explains: Li is composed of Dui below and Qian above, with the mutual trigram Li in the middle, and the central line is empty, which indicates hunger, hence the term "hunger." Xun represents insects, thus forming "hunger insects." Xun also signifies entanglement and threads, while Li signifies confusion, hence the inability to untangle. Notes: The character "chong" in the Song and Yuan editions is written as "gu," but here we follow the Ji Gu Ge edition, and Shang suspected it should be "can." Can eats mulberry and spins silk, which corresponds exactly to "chuan" and "xu." The second and third sentences in the Ji Gu Ge edition read "much confusion and entanglement, cannot be harvested in autumn," but here we follow the Song and Yuan editions.

泰。青蛉如云，為兵導先。民人冤急，不知東西。伏巽為蟲、為青蛉，坤為雲、為眾，故為兵。震為民人、為急，坤憂，故曰冤急。震東兌西，體連，故不知東西。○東西，宋元本作西東，依汲古。青蛉，宋元本作清冷，依《臨》之《夬》校。按：清蛉，淵名，見《山海經》，莊子：茲曰如雲則非淵也，疑清冷為青蛉之訛，抑或古字通用。《呂氏春秋》有人好青蛉者，每朝至海上，蜻蛉從遊者數萬；又《漢志》越巂郡有青蛉縣青蛉水，而《水經注》作蜻蛉，是青蛉與蜻蛉通用，故依《臨》之《夬》校，此似有故實，俟考。

The hexagram Guai changes into Tai. Lin's commentary says: Dragonflies are numerous like clouds, acting as guides for the army; the people are wronged and in urgent distress, confused and unable to distinguish east from west — this is an omen of military disturbances. "Qingling" refers to dragonflies or damselflies. Shang Binghe explains: Tai consists of Qian below and Kun above. In its hidden image, Xun represents insects, and thus also dragonflies; Kun represents clouds and multitude, and a gathering multitude signifies soldiers. The third, fourth, and fifth lines together form Zhen, which represents people and urgency, while Kun signifies worry. Combined, this indicates "wronged and urgent." Zhen is in the east, and Dui is in the west; the forms of these two hexagrams are connected and indistinct, hence the confusion between east and west. Note: The characters "east and west" in Song and Yuan editions read "west and east," here following the Jiguge edition; "Qingling" in Song and Yuan editions reads "Qingling," here following the correction from the entry "Lin" in "Guai" in this book. Shang also examines that "Qingling" is the name of a water spring mentioned in the "Shanhai Jing"; however, the passage in the "Zhuangzi" refers to it as "like clouds," so it cannot be a water spring, suggesting that "Qingling" might be a miswriting of "Qingling," or the two forms were used interchangeably in ancient times. The "Lüshi Chunqiu" records a person who loved dragonflies, who every morning went to the seaside, following dragonflies that numbered in the tens of thousands; the "Hanshu · Dili Zhi" mentions a Qingling County and Qingling River in Yuezhi Commandery; the "Shuijing Zhu" writes "Qingling" — this shows that "Qingling" and "Qingling" are interchangeable, so we follow the correction from the entry "Lin" in "Guai." This Lin commentary seems to have a historical background, and Shang suggests further research is needed.

否。班馬旋師，以息勞疲。役夫嘉喜，入戶見妻。詳《觀》之《既濟》。

The trigram Guai transforms into the trigram Po. Lin Ci says: To halt the horses and return, allowing the weary soldiers to rest; those in service are all joyful, and upon entering the gate they see their wives — this is a favorable omen indicating the return of soldiers. "Ban ma" refers to halting the horses and turning back, and "xuan shi" means to return from a campaign. Shang Binghe explains: This interpretation by Lin Ci is the same as in the previous case of Guan transforming into Ji Ji. The symbolic explanation is detailed in that entry.

同人。坐爭立訟，紛紛匈匈。卒成禍亂，災及家公。詳《大過》之《離》。

The trigram Guai transforms into Tongren. Lin Ci says: Whether sitting or standing, there is contention and litigation, causing a great commotion; eventually leading to calamity and disaster that involve the head of the family - a凶 (misfortune). "Xiong xiong" refers to a state of disturbance and unrest, and "jia gong" refers to the family head. Shang Binghe explains: This line's commentary by Lin Ci is the same as the previous one in the hexagram Da Guo's Li (Fire). The symbolic interpretation is detailed in that entry.

大有。鹿食美草，逍遙求飽。趍走山間，過期乃還，肥澤且厭。通《比》。艮為鹿，坤為草，坎實故飽。艮為求、為山、為時，故曰期。坎為肥澤。厭，足也。○第三句宋元本作日暮後門，依汲古。

The trigram Guai transforms into Dàyǒu. Lin Ci says: A deer eats the lush green grass, content and at ease, only seeking to eat enough; it runs about in the mountains, returning after the agreed time, its body fat and moist, and very satisfied — this is an image of each getting what it deserves. "Tú" is the same as "qū", and "yàn" here means satisfaction. Shang Binghe explains: This line takes the image of mutual transformation — Dàyǒu has all six lines reversed, forming the trigram Bi (Kun below, Kan above), so it is marked as "communicating with Bi". Gen represents the deer, Kun represents grass, and the central line of Kan is solid, which signifies fullness, so it is said "seeking to be full". Gen also represents seeking, mountains, and time; time is "qī". Kan represents fat and moisture. Notes: The third sentence in the Song and Yuan editions reads "after the gate at dusk", but this version follows the Jigugē edition.

謙。田鼠野雉，意常欲去。拘制籠檻，不得搖動。詳《需》之《隨》。

The trigram Guai transforms into Qian. Lin Ci says: field mice and wild pheasants in the wild always think of escaping; yet they are confined in cages and enclosures, unable to move at all — this is an image of being controlled and lacking freedom. "Ling jian" refers to cages and enclosures used to confine wild animals. Shang Binghe explains: this line's Lin Ci is the same as in the previous section on "Xu" and "Sui," and the symbolic interpretation is detailed there.

豫。日趨月步，周遍次舍。厯險致遠，無有難處。艮日坎月，震為步趨、為周，艮為次舍，坎險震出，故無難處。

The trigram Guai transforms into Yu. Lin Ci explains: The sun moves swiftly, the moon moves slowly, and both traverse the star positions where they rest; they endure hardships and reach distant places without encountering difficulties—this is auspicious. 'Ci she' originally refers to the star positions passed through and rested at by the sun and moon, and is extended to mean places of rest along the way. Shang Binghe explains: Yu consists of the trigram Kun below and Zhen above. Gen represents the sun, Kan represents the moon; Zhen signifies movement and walking, and also signifies thoroughness, while Gen also represents places of rest, hence 'comprehensively traversing ci she'. Kan signifies difficulties, while Zhen signifies movement and going out, thus being able to emerge from difficulties, hence 'no difficulties encountered'.

隨。天孫帝子，與日月處。光榮於世，福祿祉祉。詳《解》之《臨》。祉祉，依宋元本，汲古作祺祉。

The trigram Guai transforms into Suí. Lin Ci says: The grandson of the Heavenly Emperor, the son of the Heavenly Emperor, and the sun and moon are all in the same place; their brilliance shines in the present age, and blessings and official rank continue endlessly - this is a great auspicious omen. "Zhizhi" refers to continuous and unending blessings. Shang Binghe explains: This line's Lin Ci is the same as the previous one in "Jie" under "Lin," and the symbolic interpretation is detailed in that entry. Note: The characters "Zhizhi" are based on the Song and Yuan editions; the Ji Gu Ge edition reads "Qizhi."

蠱。晨風文翰，大舉就溫。昧過我邑，羿無所得。詳《小畜》之《革》。文翰，鳥名，見《周書》。

The trigram Guai transforms into Gu. Lin Ci says: Morning wind birds and Wen Han birds spread their wings and fly high toward warm places; they pass over my city before dawn, and even the skilled archer Hou Yi fails to shoot them — this is an omen of flying high to avoid harm. "Morning wind" refers to Zhan, a fierce bird; "Wen Han" is also the name of a bird, mentioned in the "Wang Hui Chapter" of the "Yi Zhou Shu"; "mèi" refers to the time before dawn. Shang Binghe explains: This line of Lin Ci is the same as the previous one in "Xiao Xu" and "Ge," and the symbolic interpretation is detailed in that entry.

臨。旦生夕死，名曰嬰鬼。不可得祀。○祀，宋元本作視，汲古作潛視，依《小畜》之《升》校。

The trigram Guai transforms into Lin. Lin Ci says: "Being born in the morning and dying in the evening, this is called 'infant ghost'; it is impossible to offer even a single sacrifice to it - this is ominous." According to ancient rites, those who die before reaching adulthood are not included in the ancestral temple and do not receive regular sacrifices, hence it is said "it cannot be worshipped." This passage only has a collation note and no explanation from the Shang family's symbolic interpretation. Collation note: The character "sacrifice" in Song and Yuan dynasty editions reads "view," while the Jigushan edition reads "secretly view." Here, it is corrected according to the entry on "Xiaoxu" in this book's "Sheng" section.

觀。疾貧望幸，使伯南販。開牢擇羊，多得大牂。詳《訟》之《遯》。

The trigram Guai transforms into Guan. Lin Ci says: Suffering from poverty and hoping for good luck, sending the eldest son to the south to do business; opening the sheep pen to select sheep, selecting many fat female sheep — this is an omen of gaining wealth. "Ji Pin" refers to suffering from poverty, and "Zang" refers to female sheep. Shang Binghe explains: This line's Lin Ci is the same as the previous one in "Song" transforming into "Dun," and the symbolic interpretation is detailed in that entry.

噬嗑。長城驪山，生民大殘。涉叔發難，唐叔為患。艮為城、為山，震為長、為馬，故曰長城驪山。坎為民、為殘破，故曰生民大殘。艮為叔。涉，陳勝字。叔，吳廣字。坎為患，言秦役民築長城、驪山，民不堪命，陳吳因以為亂，而唐叔興起也。漢為唐堯，後劉向高祖頌雲漢帝本係出自唐帝，又《隨》之《剝》云：唐季發憤，禽滅子嬰，皆指漢高。牟庭謂唐為廣，是不知涉叔為二人，並不知唐季即劉季，故謬誤若斯也。○涉叔，汲古作涉並，依宋元本。牟庭雲唐叔應作廣叔，非。

The hexagram Guai transforms into Shehe. Lin's commentary says: building the Great Wall and constructing the Lishan mausoleum caused great suffering to the people; Chen She and Wu Shu raised an army in rebellion, and Tang Shu became a major threat to the Qin dynasty - this is an omen of chaos caused by tyranny. Shang Binghe explains: Shehe consists of Zhen below and Li above. Gen represents cities and mountains, Zhen represents length and horses, thus forming the meaning of 'Great Wall and Lishan' (Lishan mausoleum is located in present-day Lintong, Shaanxi, where Qin Shi Huang mobilized seventy thousand people for its construction). Kan represents the people and also destruction, hence the phrase 'the people suffered greatly'. Gen also represents 'shu'. 'She' is the given name of Chen She, and 'shu' is the given name of Wu Shu, so 'she shu' refers to Chen She and Wu Shu. Kan represents calamity. The entire sentence refers to the Qin dynasty's conscription of the people to build the Great Wall and construct Lishan, leading to unbearable hardship, which caused Chen She and Wu Shu to rise in rebellion, and Han Gaozu to rise to power. The reason for calling Liu Bang 'Tang' is because the Han dynasty claimed to inherit the legacy of the Tang Yao dynasty. Liu Xiang's 'Song of Gaozu' states that the Han emperor's lineage originates from the Tang dynasty. This book's entry on 'Su' and 'Bo' says 'Tang dynasty at the end suffered greatly, and exterminated Ziying', where 'Tang dynasty at the end' refers to Liu Ji, the later name of Liu Bang. Qing dynasty scholar Mou Ting mistakenly interpreted 'Tang' as 'Guang', the given name of Wu Shu, which shows he did not understand that 'she shu' refers to Chen She and Wu Shu, nor did he know that 'Tang dynasty at the end' refers to Liu Ji. Note: The 'she shu' in the Ji Gu Ge edition is 'she bing', but here we follow the Song and Yuan editions. Mou Ting's claim that 'Tang shu' should be 'guang shu' is incorrect.

賁。娶於姜呂，駕迎新婦。少齊在門，夫子歡喜。詳《否》之《渙》。

The trigram Guai transforms into Ben. Lin Ci says: Going to the family of the Jiang surname Lu clan to marry, driving a carriage to welcome the bride; a young woman from the state of Qi is already at the gate, and the husband is full of joy - this is a favorable omen for marriage. The royal house of the state of Qi belongs to the Jiang surname Lu clan, so the next line refers to the bride as 'Shao Qi'. Shang Binghe explains: This line of Lin Ci is the same as the previous one in 'Pu' transforming into 'Huan', and the symbolic interpretation is detailed in that entry.

剝。隨時草木，灌枝葉起。扶疏條桃，長大盛美，華沃鑠舒。艮為時、為木，坤為草。○草木，宋元本作春草，依汲古。灌枝，宋元本作舊枝，汲古作灌時。今枝依宋元本，灌依汲古，第五句亦有訛字。

The trigram Guai transforms into Bao. Lin Ci says: Grass and trees grow in accordance with the seasons, with branches sprouting leaves; peach trees have branches spreading out and flourishing, growing tall and lush, with flowers that are plump and bright — this is a sign of flourishing vitality. "Fu shu" describes branches and leaves spreading out in all directions, "hua wo yue shu" describes flowers that are rich and radiant. Shang Binghe explains: Bao consists of the trigram Kun below and Gen above. Gen represents the seasons and also trees, while Kun represents grass, so the first line says "following the seasons, grass and trees." Notes: The characters "cao mu" in the Song and Yuan editions read "chun cao," so here we follow the Jigugē edition; "guan zhi" in the Song and Yuan editions read "jiu zhi," while the Jigugē edition reads "guan shi," so now the character "zhi" follows the Song and Yuan editions, and "guan" follows the Jigugē edition; Shang also points out that the fifth line still contains an error that has not been corrected.

復。姬姜既歡，二姓為婚。霜降合好，西施在前。震為姬，伏巽為姜，坤為姓，數二，故曰二姓為婚。坤為霜，《荀子》：霜降婚嫁冰泮殺止。西施，吳王妃。陽息至二成兌，為西，故曰在前。○既，汲古作悅，依宋元本。

The hexagram Guai changes into Fu. Lin Ci said: The Ji surname and the Jiang surname are in harmony, the two surnames form a marriage; at the time of Frost Descent, they unite in marriage, and Xi Shi appears before them — this is a favorable omen of a good match. Shang Binghe explained: Fu is composed of Zhen below and Kun above. Zhen represents the Ji surname, and within the hidden image, Xun represents the Jiang surname. Kun represents the surname, and the number of Kun is two, hence it is said 'two surnames marry'. Kun also represents frost; the Xunzi says that marriage begins at the time of Frost Descent and stops when ice melts, which matches the phrase 'at Frost Descent they unite'. Xi Shi was the favorite concubine of King Fu Chai of Wu. The Fu hexagram has one yang line emerging at the initial position, and when yang energy reaches the second line, it becomes Dui, which is located in the west, hence it is said 'Xi Shi is before them'. Note: The character 'ji' in theJigu Pavilion edition is 'yue', but here we follow the Song and Yuan editions.

無妄。戴笠獨宿，晝不見日。勤苦無伐，長勞悲思。艮為戴、為笠，巽伏，故曰宿。巽寡，故獨宿。乾為晝、為日，巽伏，故不見日。伏坤為勞、為悲思。○苦代，汲古作勞妄，依宋元本。

The hexagram Guai transforms into Wuwang. Lin Ci said: wearing a straw hat and staying alone through the night, unable to see the sun even in the daytime; working hard without any commendable achievements, enduring long toil and filled with sorrow—this is ominous. 'Fā' here refers to boasting of one's merits. Shang Binghe explained: Wuwang is composed of Zhen below and Qian above. Gen governs wearing a hat and also a straw hat; Xun is hidden and thus not visible, hence 'staying overnight.' Xun also has the image of 'few' or 'solitude,' hence staying alone. Qian governs daylight and the sun; since Xun is hidden, the sun is not visible. In the hidden image, Kun governs toil and also sorrow. Note: the original text here reads 'kǔ dài,' referring to the phrase 'qín kǔ wú fá' in Lin Ci's statement. The Jiguge edition reads 'láo wàng,' but this version follows the Song and Yuan editions.

大畜。始加元服，二十繫室。新婚既樂，伯季有得。古者年二十行冠禮，艮為冠，故曰元服。乾為始，故曰始加。兌數二，又數十，艮為室，伏巽為繩，故曰二十繫室。易繫釋文云：繫，繫也，續也。二十繫室者，言繼續將有室家也，故下曰新婚。或曰古男子三十而娶，然證以孔子伯魚之年亦不拘也。震為嫁，故曰婚。為樂、為伯，艮為季。○得，汲古作德，依宋元本。

The hexagram Guai transforms into Da Xu. Lin's commentary says: Initially wearing the adult cap and clothes, at the age of twenty, one is about to marry; newlywed happiness is present, and both the eldest and youngest sons gain something - this is a favorable omen of becoming an adult and establishing a family. "Yuan fu" refers to the first cap, meaning a hat, which is the cap worn by men at the age of twenty during the coming-of-age ceremony. Shang Binghe explains: In ancient times, men of twenty underwent the cap ceremony, and Gen (the mountain) represents the cap, so it is called "Yuan fu." Qian (Heaven) represents the beginning, and the cap ceremony involved three additions, with the first addition being called "Shi jia" (the first addition). The number of Dui (Lake) is two, which can also be ten, and Gen represents the dwelling place. In its hidden image, Xun (Wind) represents ropes, combining to form "Er shi xi shi" (twenty and the dwelling). The "Xie" in "Xie ci" (Great Treatise) is interpreted as connecting or continuing, so "Er shi xi shi" means that one will soon have a family, hence the next sentence refers to "new marriage." Some people say that men in ancient times married at thirty, but using the age when Confucius had his son Bo Yu as evidence, it is clear that this was not a strict rule. Zhen (Thunder) represents marriage, so it is called "hun" (marriage); Zhen also represents joy and being the eldest, while Gen represents the youngest, combining to form "Bo Ji you de" (the eldest and the second eldest gain something). Note: The character "de" in the汲古阁 edition is "de," but here we follow the Song and Yuan editions.

頤。二至靈臺，文所止遊。雲物備具，長樂無憂。震為冬至，震之反則夏至矣，故曰二至靈臺。艮為臺，坤為文，艮止震遊，故曰文所止遊。坤為雲、為物、為憂，震樂，故不憂。《左傳》：至日登臺望雲物。○具，宋元本作故，依汲古。文，謂文王，《詩大雅》："經始靈臺，經之營之"，又曰"王在靈囿"。

The hexagram Guai transforms into Yi. Lin Ci said: At the winter solstice and summer solstice, these two seasonal points, people ascend the LingTai, which is exactly where King Wen of the Zhou dynasty stopped to enjoy himself; the clouds and phenomena are all complete, there is long-lasting joy without worry - this is auspicious. Shang Binghe explained: The hexagram Zhen (Thunder) represents the winter solstice, and when Zhen is inverted, it becomes the summer solstice, hence the term 'two solstices'; the hexagram Gen (Mountain) represents the platform, thus forming 'LingTai'. The hexagram Kun (Earth) represents 'Wen', referring to King Wen of the Zhou dynasty. The virtue of Gen is to stop, and the virtue of Zhen is to move and travel, hence 'Wen's stopping and traveling'. The hexagram Kun also represents clouds, things, and worry, while Zhen represents joy, hence there is no worry. The Zuo Zhuan records that on the days of winter and summer solstices, people ascend the platform to observe the clouds and phenomena, to predict the coming year's water, drought, abundance, or scarcity. Notes: The character 'ju' in Song and Yuan editions was written as 'gu', but here we follow the Jigugong edition. Shang also noted that 'Wen' refers to King Wen of the Zhou dynasty. The Shijing, Da Ya, LingTai says 'Jing shi LingTai, jing zhi ying zhi', and also says 'Wang zai Lingyou', which is exactly the source of Lin Ci's statement.

大過。久陰霖雨，塗行泥潦。商人休止，市空無寶。伏坤為陰、為水，互大坎，故曰霖雨。伏震為大塗，坤為泥潦，震為商人，艮止，故休。巽為市，坤虛，故曰市空。震為玉、為寶，震伏，故曰無寶。○伏止，宋元本作休山，依汲古。寶，各本皆作有，依《革》之《睽》校。

The hexagram Guai transforms into Da Guo. Lin Ci says: prolonged darkness with no light, continuous heavy rain, muddy roads and water accumulation; merchants stop traveling and do not proceed, the market is empty with no goods — this is a sign of blockage. "Tu" refers to road, "lao" is water accumulation. Shang Binghe explains: in the hidden image of Da Guo (the reversed hexagram of six lines, which is Yi), the trigram Kun represents Yin and water; the entire hexagram has two Yin lines at both ends enclosing four Yang lines in the middle, forming the shape of an enlarged Kan. Shang refers to this as "Hu Da Kan." Kan represents rain, so it is called "continuous rain." In the hidden image, Zhen represents the road, Kun represents mud and water accumulation; Zhen also represents merchants, and Gen's trigram virtue is to stop, so merchants stop. Xun represents the market, and Kun's trigram virtue is emptiness, so it is called "empty market." Zhen represents jade and treasure, but Zhen is hidden, so there is "no treasure." Note: the original text says "fu zhi" in Song and Yuan editions, but here it follows the Jigugē edition; the character "bao" is written as "you" in all editions, but here it is corrected according to the entry on "Ge" and "Kui" in this book.

坎。城壞厭境，數為齊病。侵伐不休，君臣擾亂。上下屈竭，士氏乏財。互艮為城，坎破，故曰城壞。艮為境，伏巽為齊，坎為病，上下坎故曰數為齊病。震為侵伐，正反震故曰不休。震君艮臣，正反艮震，故曰擾亂、曰上下屈竭。巽為利，巽伏，故乏財。震為士也。林意似指吳伐齊事。○乏，宋元本作無，依汲古。

The trigram Guai transforms into Kan. Lin Ci says: The city walls are destroyed, military calamity presses upon the border, repeatedly causing disaster for the state of Qi; invasion and warfare never cease, with disorder among the ruler and ministers; the resources of the upper and lower levels are exhausted, and the families of the scholars have no money—this is ominous. "Yan" here means oppression and pressure. Shang Binghe explains: Kan consists of two Kan trigrams stacked together, with the trigram Gen in the middle, which represents the city. Kan signifies destruction, so it is said "the city is ruined." Gen also represents the border, and within the hidden image, the trigram Xun represents the state of Qi, while Kan signifies illness. Since both upper and lower parts are Kan, it is said "frequently causing illness in Qi." The trigram Zhen represents invasion and warfare, and the two Zhen trigrams facing each other continuously, so it is said "never ceasing." Zhen represents the ruler, and Gen represents the minister; the alternating Zhen and Gen trigrams indicate disorder and exhaustion of the upper and lower levels. Xun represents wealth and profit, but since Xun is hidden and not visible, there is a lack of money. Zhen also represents the scholars. Shang said this line of Lin Ci seems to refer to the old incident of Wu attacking Qi. Note: The character "fa" in the Song and Yuan editions is "wu," but here we follow the Jigugong edition.

離。南國盛茂，黍稷醴酒。可以饗養，樂我嘉友。通《坎》。艮為國，離南，故曰南國。震為盛茂、為黍稷，坎為酒，兌口，故曰饗養。艮為友，震為樂。○友，依宋元本，汲古作佑。

The trigram Guai transforms into Li. Lin Ci says: The southern state has abundant grass and trees, with millet and millet grains full in the granaries, and sweet wine full in the cups; it can be used for feasting and offerings, allowing my friends to rejoice — this is auspicious. 'Sweet wine' is wine made in one night. Shang Binghe explains: This takes the image of the opposite trigram — Li, with all six lines reversed in yin and yang, becomes Kan, so it is marked as 'connecting to Kan'. Gen represents the state, Li is in the south, thus forming 'Southern State'. Zhen represents flourishing growth and also millet and millet grains, Kan represents wine, Dui represents mouth, so it is said 'feasting and offerings'. Gen represents friends, Zhen represents joy. Note: The character 'friend' is based on Song and Yuan editions; the Ji Gu Ge edition reads '佑'.

咸。憂在心腹，內崩為疾。禍起蕭牆，意如制國。通《損》。坤為憂、為心腹、為內、為疾，兌為毀，與坤連體，故曰憂在心腹、內崩為疾。坤為禍、為牆，震為草莽，故曰蕭牆。坤為心意、為國。意如，魯三家季平子名也。《論語》："吾恐季氏之憂不在顓臾，而在蕭牆之內也"，制國言專政。

The hexagram Guai transforms into Xian. Lin Ci says: Worry and calamity arise within the heart and abdomen, causing internal collapse and illness; misfortune originates within the family's inner courtyard, as Ji Yi Ru controlled the state affairs of Lu, indicating internal turmoil. "Xiao qiang" refers to the inner wall of the palace, symbolizing internal affairs. Shang Binghe explains: This takes the meaning of mutual connection. Xian's six lines are all reversed to form Shen, so it is labeled "connecting with Shen." Kun governs worry, the heart and abdomen, internal matters, and illness. Dui signifies destruction, and Dui is connected in form with Kun, hence "worry within the heart and abdomen" and "internal collapse leading to illness." Kun also governs misfortune and walls, while Zhen represents grass and wild growth, forming "Xiao qiang." Kun also governs thoughts and states. "Yi Ru" is the name of Ji Pingzi, one of the three Huan of Lu. The Analects of Confucius states, "I fear that the worry of Ji Sun is not in Zhuan Yu, but within the inner courtyard," which is the source of Lin Ci's statement. "Zhi guo" refers to Ji Shi's exclusive control over state affairs.

恆。朽根刖樹，華葉落去。卒逢大猋，隨風僵仆。巽木下斷，故曰朽根，故曰刖樹。兌華，震葉，巽隕，故曰落去。初至四正反巽，故曰猋。猋，迴風也。巽隕落，故僵仆。○大猋，宋元本作火焱，非，依汲古。

The hexagram Guai transforms into Heng. Lin's commentary says: The roots are rotten, the trunk is cut off, the flowers and leaves have all fallen; finally, a great whirlwind comes, and the tree falls down with the wind—this is ominous. "Yue" means to cut off, and "Biao" is the same as "biao," referring to a violent whirlwind. Shang Binghe explains: Heng consists of Xun below and Zhen above. Xun represents wood, and the first line is broken, so it is said the roots are rotten and the tree is cut off. Dui represents flowers, Zhen represents leaves, and Xun's hexagram virtue is falling, so it is said the flowers and leaves have fallen away. From the first line to the fourth line, looking in order it is Xun, looking in reverse it is still Xun; thus, the two Xuns are connected, so it is said "Biao"—Biao is a whirlwind. Since Xun represents falling, the tree falls down. Note: The characters "Da Biao" in Song and Yuan editions are mistakenly written as "Huoyan," which is incorrect; here we follow the Jigugē edition.