The Thirty-seventh Hexagram: Family

遯。樹表為壇，相與期言。午中不會，寵榮棄廢。《史記田穰苴傳》："苴與莊賈期旦日日中會，先期至軍，立表下漏以待，莊賈日午不至，殺之"。艮為壇、為時、為言，故曰期言。艮為日，納丙，故曰日午。乾為寵榮，陰消陽故曰寵榮廢棄。○榮，宋元本作名，依汲古。期，汲古作笑，非，依宋元本。

The trigram Gua transforms into Duan. Lin Ci explains: Setting up a wooden pole to measure the sun's shadow and building a earth altar, they agreed on a meeting time; by noon the other person had not arrived, and thus honor and prestige were abandoned — this is ominous. The 'pole' refers to a wooden rod used to measure shadows and keep time. Shang Binghe explains: The "Records of the Grand Historian · Biography of司马穰苴" records that司马穰苴 agreed with his military supervisor庄贾 to meet at the military gate at noon the next day.司马穰苴 arrived early, set up the pole and placed the water clock to wait. When庄贾 arrived after noon, he was executed. Lin Ci's explanation is based on this historical event. Gen governs the altar, time, and speech, so it is said 'period and speech'; Gen also governs the sun, and with the Najia stem assignment of Bing, which is in the south, corresponding to the position of the sun at noon, thus the sun reaches its zenith. Qian governs honor and prestige; now yin increases and yang decreases, so it is said 'honor and prestige are abandoned'. Note: The character '荣' in Song and Yuan editions is '名', here following the Jigugē edition; the character '期' in Jigugē edition is '笑', which is incorrect, here following the Song and Yuan editions.

大壯。四足俱走，奴疲在後。兩戰不勝，敗於東楚。震卦數四，故曰四足。艮為奴僕，艮伏，故曰在後。震為戰，兌卦數二，故曰兩戰。震為東、為楚，兌毀故敗。○兩，宋元本作德，非，依汲古。

The hexagram Guai transforms into Da Zhuang. Lin Ci says: four legs running together, servants exhausted and falling behind; two battles failed to win, defeated by the eastern state of Chu - an ominous omen. Shang Binghe explains: Da Zhuang is the hexagram with Qian below and Zhen above. The number of Zhen is four, hence 'four legs'. Gen represents servants, and since Gen is hidden, it indicates falling behind. Zhen represents warfare, and the number of Dui is two, hence 'two battles'. Zhen represents the east and also Chu, while Dui represents destruction, hence the defeat. Notes: The character 'two' in Song and Yuan editions was mistakenly written as 'de', but here we follow the Ji Gu Ge edition.

晉。執轡西朝，回還故處。麥秀傷心，叔父有憂。通《需》。兌為西，艮手為執、為拘。轡，所以拘拂馬，疑艮象也。坤為麥、為心，艮為叔，乾為父，坤憂。言箕子朝周，遇殷墟，作麥秀之歌，箕子為紂叔父。○西，汲古作在，依宋元本。有，宋本、汲古作無，依元本。

The trigram Guai transforms into Jin. Lin Ci explains: holding the reins and traveling west to pay homage, returning to the old place; seeing the wheat ears developing and feeling sorrowful, the uncle is full of grief - this is the thought of the homeland. Shang Binghe explains: this takes the image of the trigram's lateral transformation - Jin's six lines are all reversed to form Xu, so it is marked as 'connecting with Xu'. Dui is located in the west; Gen represents the hand, which can hold and restrain, and the reins are the thing used to restrain and control horses, so Shang suspected that 'reins' also belong to the image of Gen. Kun represents wheat, and also the heart, Gen represents the uncle, Qian represents the father, and Kun represents sorrow. The whole sentence describes Ji Zi paying homage to the King of Zhou, passing by the old ruins of Yin, feeling sorrowful and composing the song 'Mai Xiu' - Ji Zi was indeed the uncle of King Zhou of Shang. Notes: The character 'west' in the Ji Gu Ge edition is 'in', here following the Song and Yuan editions; the character 'have' in the Song edition and Ji Gu Ge edition is 'without', here following the Yuan edition.

明夷。夜長日短，陰為陽賊。萬物空枯，藏於北陸。震為長，坤坎皆為夜，故曰夜長。離日居坎，故曰短陽，皆在陰下，坎為盜，故曰陰為陽賊，言陰賊陽也。坤為萬物、為空虛，離為枯，坤藏，坎北，故曰藏於北陸。○首句作長夜短日，依汲古。

The hexagram Guai transforms into Mingyi. Lin Ci explains: the night is long and the day is short, with the Yin energy harming the Yang energy; all things are empty and withered, and they are all stored away in the north—this is an omen of excessive Yin and declining Yang. "North Land" refers to the north, and ancient people considered the area around Xu Xu to be the North Land, and the sun reaches there at the height of winter. Shang Binghe explains: Zhen (Thunder) governs the long day, while Kun (Earth) and Kan (Water) both govern the night, so it is said "the night is long"; the sun is submerged in Kan, so the day is short—Yang is located below Yin, and Kan also governs theft, so it is said "Yin is the thief of Yang," meaning Yin harms Yang. Kun governs all things and also emptiness, while Li governs withering; Kun's hexagram virtue is storage, and Kan is located in the north, so it is said "stored in the North Land." Note: The first sentence in other versions reads "long night and short day," but this version follows the Jiguge edition.

家人。鳲鳩七子，均而不殆。長大成就，棄而合好。離為鳩，伏震為子，數七，故曰七子。巽為長大，坎為合。○鳲，各本訛鳴，非。殆，音以，與子韻。鳲鳩，《曹風》篇名，"鳲鳩在桑，其子七兮；淑人君子，其儀一兮"。

The hexagram Guai transforms into Jiaoren. Lin Ci said: The cuckoo bird raises seven young ones, feeding them equally without any danger; although the young birds grow up and fly away, they still remain close and affectionate towards each other - this is auspicious. Shang Binghe explained: Jiaoren is composed of Li below and Xun above. Li represents the cuckoo bird, and in its hidden image, Zhen represents offspring. The number of the hexagram is seven, so it is said 'seven sons'. Xun represents growth, and Kan represents union. Notes: The character 'shī' was mistakenly written as 'ming' in various editions, which is incorrect. The character 'dài' is pronounced like 'yi', rhyming with 'zi'. 'Shījiū' is the title of a poem from the 'Book of Songs, Cao Feng', which says 'Shījiū sits in the mulberry tree, with seven young ones; the virtuous gentleman, his conduct is consistent'. The cuckoo bird feeds its young equally without bias, thus being used to illustrate the sincerity and consistency of a gentleman's heart.

睽。三羊上山，馳至太原。黃龍負舟，遂到夷陽，究其玉囊。兌為羊，離卦數三，故曰三羊。伏艮為山，餘象未詳。○遂，汲古作逐。

The hexagram Guai transforms into Kui. Lin Ci says: Three sheep climb up the mountain, galloping all the way to Taiyuan; a yellow dragon carries a boat, thus arriving at Yiyang, and investigating the jade bag thoroughly - this is an omen of gaining something on a distant journey. Shang Binghe explains: Kui consists of Dui below and Li above. Dui represents sheep, and the number of the Li hexagram is three, hence 'three sheep'. In the hidden image, Gen represents the mountain; as for the rest of the lines, Shang said he had not yet fully examined them. Note: The character 'sui' in the Jigusha edition is 'zhu'.

蹇。首足易處，頭尾顛倒。公為雌嫗，亂其蠶織。此用《夬》象。乾為首，在下，伏震為足，覆在上，故曰首足易處。乾為頭，在下，伏艮為尾，在上，故曰首尾顛倒。乾為公，上兌故曰雌嫗。巽為蠶、為織，巽覆，故曰亂其蠶織。

The hexagram Guai transforms into Jian. Lin's commentary says: the head and feet have exchanged positions, and the whole head and tail are reversed; the man who should be in charge externally has become an old woman, and even the activities of raising silkworms and weaving have become disordered—this is a sign of disorder and confusion. "You" refers to a woman. Shang Binghe explains: this still uses the image of the primary hexagram Guai. Guai consists of Qian below and Dui above. Qian represents the head and is located in the lower trigram, while the hidden image contains Zhen representing the foot, which is inverted above, hence "the head and feet have exchanged positions." Qian represents the head in the lower position, while the hidden image contains Gen representing the tail, which is above, hence "the head and tail are reversed." Qian represents the superior, and the upper trigram is Dui, which represents a young woman, hence "old woman." Xun represents silkworms and weaving, but here Xun is inverted, hence "disorder in raising silkworms and weaving."

解。登高望家，役事未休。王事靡盬，不得逍遙。詳《鼎》之《困》。

The trigram Guai transforms into Jie. Lin Ci says: ascending a high place to look afar at one's hometown, with labor duties still unresolved; the king's tasks have no end, and there is no moment of rest - this is an image of arduous service. "Mí Gǔ" comes from "Po Ya" in the Shang Po, meaning without end. Shang Binghe explains: this line's Lin Ci is the same as in the previous section on "Ding" and "Kun," and the symbolic interpretation is detailed there.

損。畏昏不行，候旦待明。燎獵受福，老賴其慶。兌為昧，坤為畏、為昏，震為行，坤為閉，故曰畏昏不行。艮為明，震為旦，艮止，故曰候旦待明。震為獵，艮為火，故曰燎獵。坤為老，震為福慶。太公年八十遇文王田獵，後封於齊，故曰老賴其慶。

The hexagram Guai transforms into Shen. Lin Ci said: fearing darkness, one does not go out, waiting until dawn; lighting fires for hunting brings blessings, and the elderly benefit from this joy—auspicious. "Liao Lie" refers to burning fires to drive away animals for hunting. Shang Binghe explained: Shen consists of Dui below and Gen above. Dui represents confusion, while Kun signifies fear and darkness. Zhen represents movement, and Kun also signifies closure, hence "fearing darkness, one does not move." Gen represents clarity, and Zhen represents morning. Gen's hexagram virtue is stillness, so waiting until dawn. Zhen represents hunting, and Gen represents fire, combining to form "Liao Lie." Kun represents old age, and Zhen represents blessings. Jiang Taigong, at eighty years old, met King Wen of Zhou while hunting and was later granted the state of Qi, hence "the elderly benefit from blessings."

益。孤獨特處，莫依為輔，心勞志苦。詳《益》之《艮》。

The trigram Guai transforms into Yi. Lin Ci says: Being alone, without anyone to rely on or assist, feeling mentally exhausted and distressed - this is ominous. 'Special solitude' refers to being alone, and 'auxiliary' refers to someone who helps. Shang Binghe explains: This statement by Lin Ci is the same as the previous one in the hexagram Yi, which is based on the trigram Gen. The symbolic interpretation is detailed in that entry.

姤。山石朽破，消崩墮墜。上下離心，君受其祟。乾為山、為石，下斷，故朽破墜墮。乾為上，巽為下，坤為心，坤伏，故離心。乾為君，陰消陽，故君受其祟。○墮墜，汲古作墜墮，不協，依宋元本。祟墜皆去聲。

The trigram Guai transforms into Gou. Lin Ci says: mountains and stones decay and break apart, eroding and collapsing, falling down; the ruler and people are separated in heart and virtue, the king will suffer from this calamity—this is ominous. Shang Binghe explains: Gou consists of Xun below and Qian above. Qian represents mountains and stones, and the lower trigram has one broken line, hence it is said that the stones decay and fall. Qian is above, Xun is below, and Kun represents the heart. Since Kun is hidden and not visible, there is separation between above and below. Qian represents the ruler, and now a single yin line has emerged, consuming yang, hence it is said 'the ruler suffers from this calamity'. Note: the text '堕坠' in the Ji Gu Ge edition is '坠堕', which is not in harmony with the rhyme. Here we follow the Song and Yuan editions—both '祟' and '坠' are pronounced with a falling tone, which fits well with the rhyme.

萃。文母聖子，無疆壽考，為天下主。坤為文、為母，伏乾為聖，震為子，故曰文母聖子。艮為壽，坤為天下，伏震為主。○宋元本多人受其福四字，依汲古。

The trigram Guai transforms into Cui. Lin Ci said: There is a mother with literary virtue and a wise son, with an endless lifespan, ruling the world - a great auspicious omen. 'Long life' refers to a long lifespan. Shang Binghe explained: Cui consists of the trigram Kūn below and Dui above. Kūn represents literature and also mothers, while the hidden trigrams include Qian representing the sage and Zhen representing the son, forming 'a mother with literary virtue and a wise son'. The trigram Gen represents longevity, and Kūn represents the world, while the hidden trigram Zhen represents the ruler. Notes: The editions from the Song and Yuan dynasties include the phrase 'people receive its blessing' in this passage, but this version follows the Ji Gu Ge edition.

升。倔傀無儀，前後相違。言如鱉咳，語不可知。坤為儀，兌剛滷，故為倔傀。倔傀，倔強貌。兌見巽伏，故曰前後相違。震為言、為咳，伏艮為鱉，初至四正反兌，故語不可知。《詩》："無非無儀，惟酒食是議"。

The hexagram Guai changes into Sheng. Lin's commentary says: A person is stubborn and doesn't understand propriety, contradicting himself before and after; his speech is like a turtle coughing, unclear and hard to understand—this is ominous. Shang Binghe explains: Sheng consists of Xun below and Kun above, with Kun representing propriety and ceremony. The trigram Dui is strong and impetuous, so it takes the image of 'ju guai'—meaning stubbornness. Dui is revealed while Xun is hidden, appearing and disappearing alternately, hence 'contradictory before and after.' Zhen governs speech and coughing, and in the hidden trigram, Gen represents the turtle. From the first line to the fourth line, two Dui trigrams face each other, mouths opposing mouths, so speech is unclear. The quoted verse from "The Small Ya" in the Book of Songs, "wu fei wu yi, wei jiu shi yi," emphasizes 'yi' as the proper conduct to follow, which corresponds with Lin's 'wu yi.'

困。五龍俱起，強者敗走。露我苗稼，年歲大有。巽卦數五，伏震為龍，故曰五龍。兌為剛強，兌毀，故曰敗走。巽為苗稼，兌為雨澤，故曰露我苗稼。伏震為年歲。○敗，宋元本作敢，依汲古。

The hexagram Guai transforms into Kun. Lin Ci said: Five dragons rise together, the strong one retreats; rain and dew moisten my crops and grain, resulting in a bountiful harvest—auspicious. Shang Binghe explained: Kun is the hexagram with Kan below and Dui above. The number of Xun is five, and in its hidden image, Zhen represents the dragon, hence 'five dragons'. Dui represents strength and also destruction, so the strong one retreats. Xun represents crops and grain, and Dui represents rain, hence 'rain moistens my crops and grain'; in the hidden image, Zhen represents the year. Note: The character 'retreat' in Song and Yuan editions was written as 'dare', but here we follow the Ji Gu Ge edition.

井。豦除善疑，難為攻醫。驥疲鹽車，困於銜棰。詳《艮》之《夬》。伏艮為遽除，坎為疑，震為驥、為車，兌為滷，故曰鹽車。坎勞故疲困。兌為銜，震為棰。○豦，宋元本作虎，汲古作雷，依《艮》之《夬》校。攻，宋本、汲古作功，元本作政，政者，攻形之訛，功者，攻音之訛，亦依《艮》之《夬》校。攻，治也。難，汲古作雖，依宋元本。

The trigram Guai transforms into Jing. Lin Ci says: illness has left, but there is still much doubt, making it difficult to treat; a thousand-mile horse is exhausted pulling a salt cart, trapped under the bit and the whip — this is an image of talent not being properly used. "Attack" here refers to treatment, "bit" refers to the horse's mouthpiece, and "whip" refers to the horse's whip; the story of the noble horse pulling a salt cart comes from the "Zhan Guo Ce · Chu Ce," originally a metaphor for talented people being confined and not properly utilized. Shang Binghe explains: Jing is composed of Xun below and Kan above. In its hidden image, Gen represents "sudden removal," Kan represents doubt, Zhen represents the noble horse and the cart, and Dui represents salt brine, hence "salt cart." Kan represents labor, so it is described as being exhausted and distressed. Dui represents the horse's bit, and Zhen represents the whip. Notes: The character "豦" is written as "hu" in Song and Yuan editions, and as "lei" in the Ji Gu Ge edition; here it is corrected according to the entry on "Gen" transforming into "Guai" in this book. The character "gong" appears in the Song and Ji Gu Ge editions, while the Yuan edition has "zheng" — "zheng" is a homophone error for "gong," and "gong" is a near homophone error for "gong," so it is corrected according to the entry on "Gen" transforming into "Guai," and "gong" here means treatment. The character "nan" in the Ji Gu Ge edition is written as "sui," but here it follows the Song and Yuan editions.

革。江南多蝮，螫我手足。冤煩詰屈，痛徹心腹。通《蒙》。坎為江、為螫、為蝮，震為南、為足，艮為手，坎為冤煩、為詰屈、為痛、為心，坤為腹。○我，宋元本作於。

The hexagram Guai transforms into Ge. Lin Ci said: There are many venomous snakes in the southern Jiangnan region, and they stung my hands and feet. I felt both wronged and annoyed, my body aching so badly that I could not stretch out, the pain reaching my heart and abdomen—this is ominous. 'Fu' is a type of venomous snake, and 'jie qu' means bending and twisting. Shang Binghe explained: This takes the image of a secondary transformation—Ge's six lines are all reversed to form Meng, hence it is labeled 'Connected to Meng'. Kan represents rivers and lakes, stings, and venomous snakes; Zhen represents the south and feet; Gen represents hands. Kan also represents injustice, annoyance, bending, pain, and the heart; Kun represents the abdomen. Note: The character 'I' in the Song and Yuan editions was written as 'Yu'.

鼎。心無所據，射鹿不得。多言少實，語無成事。通《屯》。坎為心，震為射、為鹿。正反震故曰多言，坤虛故少實。○所，汲古作可，依宋元本。無成，宋元本作成無，依汲古。

The hexagram Guai transforms into Ding. Lin Ci says: There is no reliance in the heart, so even shooting a deer cannot be achieved; speaking a lot but little is realized, talking back and forth but nothing is accomplished—this is ominous. Shang Binghe explains: This takes the image of a secondary transformation. The hexagram Ding has all its six lines reversed to form Tun, so it is labeled 'Connected to Tun'. Kan represents the heart, Zhen represents hunting and deer; the mutual reversal of the two Zhen indicates 'much speech', while the virtue of Kun is emptiness, hence 'little reality'. Note: The character '所' in the Jiguchuo edition is '可', here following the Song and Yuan editions; the words '无成' in the Song and Yuan editions are '成无', here following the Jiguchuo edition.

震。君明臣賢，鳴求其友。顯德之士，可以履土。震為君，互艮為臣、為明、為友、為求，震為鳴、為德，艮為顯，故曰顯德。震為士、為履，坎為土。○土榮，元作事，依汲古。

The hexagram Guai changes into Zhen. Lin Ci says: The sovereign is wise, the ministers are capable, birds call out seeking their companions; the virtuous gentleman may tread upon this land—auspicious. "Ming qiu qi you" is derived from "Ying qi ming yi, qiu qi you sheng" in the "Small Odes · Logging" of the Book of Songs. Shang Binghe explains: Zhen is two Zhen trigrams superimposed, with Zhen representing the sovereign. The second, third, and fourth lines form the trigram Gen, which represents ministers, clarity, companions, and seeking. Zhen also represents calling out and virtue, while Gen represents manifestation. Therefore, it is said "xian de." Zhen also represents the gentleman and treading upon the land, while Kan represents the land. Note: The original text reads "tu rong" in the original edition, but here it follows the Ji Gu Ge edition which reads "shi."

艮。安上宜官，一日九遷。踰群越等，牧養常山。詳《履》之《節》。○上，汲古作士，群越作越群，均依宋元本。養，宋元作在，依汲古。

The trigram Guai transforms into Gen. Lin's commentary says: to reside in a superior position, it is suitable for holding an official post, with nine promotions within a single day; surpassing one's peers and transcending ranks, going to govern the mountain region of Changshan - great auspiciousness. 'Surpassing the group and transcending ranks' refers to being promoted beyond regular ranks. Shang Binghe explains: this line's commentary by Lin is the same as the previous one from the hexagram Li's section on Jie. The symbolic interpretation is detailed in that entry. Notes: In the Ji Gu Ge edition, the character '上' is written as '士', and '群越' is written as '越群', both following the Song and Yuan editions; the character '养' in the Song and Yuan editions is written as '在', here following the Ji Gu Ge edition.

漸。峻詞解謝，除去垢汙。驚之成患，嬰去酷殘。艮山，故曰峻。峻詞，猶嚴詞也。坎為垢汙，伏震為驚，坎為患。○峻，汲古作汙，汙作活，嬰作屢，均依宋元本。去酷，宋元本作氏醳，依汲古。嬰蓋攖之叚借字。

The trigram Guai transforms into Jie. Lin Ci says: Using stern words to reject and excuse oneself, washing away the dirt on one's body; once disturbed, it leads to calamity, and if one offends, it brings severe punishment - this is ominous. Shang Binghe explains: Jie consists of Gen below and Xun above. Gen represents mountain, which is high and steep, hence 'steep' (Jun). 'Steep words' refer to stern words. Kan represents dirt, and within its hidden image, Zhen signifies alarm, while Kan also signifies calamity. Notes: The character 'steep' in the Ji Gu Ge edition is 'dirt', 'dirt' is 'alive', and 'offend' is 'often', all following the Song and Yuan editions. The words 'severe punishment' in the Song and Yuan editions are 'remove evil', here following the Ji Gu Ge edition. Shang also points out that 'offend' is likely a variant form of 'touch', meaning to offend.

歸妹。翁狂嫗盲，相牽北行。欲歸高邑，迷惑不得。震為翁、為狂，伏巽為嫗，兌半離，故曰嫗盲。伏艮為牽，互坎故北行。震為行、為歸，艮為高邑，坎疑，故曰迷惑不得，言不得高邑也。

The hexagram Guai changes into Gui Mei. Lin Ci said: The old man goes mad, the old woman is blind, they support each other and walk northward; they wish to return to Gaoyi, but get lost and cannot reach it — this is ominous. Shang Binghe explained: Gui Mei is composed of Dui below and Zhen above. Zhen governs the old man and also signifies madness; in the hidden trigrams, Xun governs the old woman. Dui only forms half of Li, and since Li originally governs the eyes but the hexagram is incomplete, it is said the old woman is blind — this is what Shang referred to as 'half-image': two lines form only half of a hexagram, so the image is incomplete and its meaning does not hold. In the hidden trigrams, Gen signifies guidance, and the mutual trigrams produce Kan, which is located to the north, so they walk northward. Zhen governs movement and returning, Gen governs Gaoyi, and Kan signifies confusion, hence 'unable to reach Gaoyi' — meaning they ultimately cannot arrive there.

豐。醉臥道傍，迷旦失明，不全我生。通《渙》。巽進退不果，故曰醉。震為道傍、為旦，艮為明，坎隱，故曰失明。坎破，故曰不全我生。震為生。○旦，汲古訛且，全訛合，均依宋元本。

The hexagram Guai changes into Feng. Lin Ci said: Drunk on the roadside, even when it is daylight I remain dazed and unable to see clearly, I cannot preserve my life — this is ominous. Shang Binghe explained: This takes the meaning of the reverse hexagram — Feng's six lines are all reversed to form Hun. Therefore it is labeled 'Connected to the Hexagram of Hun.' The nature of Xun is hesitation and indecision, just like being drunk, so it is said 'drunk.' Zhen represents the roadside and also the morning, Gen represents brightness, while Kan represents concealment, so it is said 'losing sight.' Kan also represents damage, so it is said 'my life is not complete'; Zhen represents life. Notes: The character '旦' in the Jigujia edition was mistakenly written as '且,' and '全' was mistakenly written as '合,' both are corrected according to the Song and Yuan editions.

旅。北登鬼丘，駕龍東遊。王叔御後，文武何憂。通《節》。坎為北、為鬼，艮丘，故曰北登鬼丘。震為龍，位東，故曰駕龍東遊。震王，艮為叔，故曰王叔。王艮善御，故不憂。離為文，伏震為武。○叔，汲古作母，依宋元本。

The hexagram Guai changes into the hexagram Lu. Lin Ci says: Going north to ascend the ghost hill, driving a dragon eastward for a tour; the prince's uncle is driving behind, so what can King Wen and King Wu worry about? It is auspicious. Shang Binghe explains: This takes the meaning of the adjacent hexagram. The six lines of Lu are all reversed to form Jie, so it is marked as 'connecting with Jie'. Kan represents the north and also the ghost, Gen represents hills, thus forming 'north to ascend the ghost hill'. Zhen represents the dragon, and its direction is east, so it says 'driving a dragon eastward'. Zhen represents the king, Gen represents the uncle, thus forming 'king's uncle'; there is a skilled driver guiding the reins behind, so there is no worry (the original text here reads 'Wang Gen is good at driving', 'Gen' is likely a mistake for 'Liang', and Wang Liang was a famous skilled driver in ancient times). Li represents Wen, and its hidden image includes Zhen representing Wu, thus forming 'Wen Wu'. Note: The character 'shu' in the original text is 'mu' in the Ji Gu Ge edition, but here it follows the Song and Yuan editions.

巽。恬淡無患，遊戲道門。與神往來，長樂以安。巽為伏，故曰恬淡。坎伏，故無患。伏震為遊戲，艮為道、為門，震為神，巽究成震，故曰與神往來。震為樂。○往來，汲古作來往。樂，汲古作出，均依宋元本。

The hexagram Guai transforms into Xun. Lin's commentary says: The mind is tranquil and free from worries, enjoying leisure and play within the Dao; communicating with divine beings, leading to long-term peace and happiness—auspicious. Shang Binghe explains: Xun is composed of two overlapping Xun trigrams, and the virtue of Xun is concealment and restraint, hence 'tranquil and free from worries'. The trigram Kan represents worries, but here it is concealed and not visible, thus 'no worries'. In the hidden image, Zhen represents play, and Gen represents the Dao and the gate; Zhen also represents spirits, and the 'Sayings of the Guan' states 'Xun ultimately becomes the trigram of restlessness', so when Xun reaches its extreme, it transforms into Zhen, hence 'communicating with spirits'. Zhen represents joy. Notes: The characters 'come and go' in the Ji Gu Ge edition are written as 'come and go', and the character 'joy' is written as 'go' in the Ji Gu Ge edition, both following the Song and Yuan editions.

兌。以緡易絲，抱布自媒。棄禮急情，卒罹憂悔。詳《蒙》之《困》。○憂悔，汲古作悔憂，依宋元本。緡，元本作緡，依宋本、汲古。急情，汲古作怠惰，依宋元本。

The trigram Guai transforms into Dui. Lin Ci says: exchanging money strings for silk, embracing cloth and acting as one's own matchmaker; abandoning ceremony and acting hastily out of private affection, eventually leading to sorrow and regret—this is ominous. "Mén" refers to the rope used to string coins, and by extension, refers to串 of coins. "Embracing cloth and acting as one's own matchmaker" refers to the story from the poem "Meng" in the "Wei Feng" section, where a man uses the pretext of buying silk to propose marriage, without the mediation of a matchmaker, thus indicating the abandonment of proper ceremony. Shang Binghe explains: this line of Lin Ci is the same as the previous one from "Meng" transforming into "Kun," and the symbolic interpretation is detailed in that entry. Notes: the characters "regret and sorrow" in the Jigusha edition are written as "sorrow and regret," here following the Song and Yuan editions; the character "mén" in the Yuan edition is written in a different form (the current edition's reproduction has made the forms indistinguishable), here following the Song edition and Jigusha edition; the characters "hasty affection" in the Jigusha edition are written as "laziness and indolence," here following the Song and Yuan editions.

渙。被服衣冠，遊戲道門。以禮相終，身無災患。震為衣，艮為冠、為道、為門、為終、為身，坎為災患，震解故無。○衣，宋元本作大，災作殃，皆依汲古。

The hexagram Guai changes into Hun. Lin Ci said: wearing complete robes and hats, enjoying leisurely games within the gate; everything follows proper rites from beginning to end, with no calamity to oneself - this is auspicious. Shang Binghe explained: Hun is composed of Kan below and Xun above. Zhen represents clothing, Gen represents hats, gates, the end, and the body; Kan represents calamity, while the virtue of Zhen is to disperse, so calamity is dispelled, hence it says 'no'. Note: In the Song and Yuan editions, the character '衣' was written as '大', and '灾' as '殃', both following the Ji Gu Ge edition.

節。大麓魚池，陸為海涯。君子失行，小人相攜。中爻艮為山麓，伏巽為魚，兌為池，故曰大麓魚池。兌為海，艮為陸，艮兌連體，故曰陸為海涯。艮為君子，艮止，故失行。震為人，兌小，故曰小人。艮手為攜，正反艮故曰相摧。○大，汲古作天，池作地，依宋元本。

The hexagram Guai transforms into Jie. Lin Ci says: There is a fish pond at the foot of a big mountain, and the land becomes the seaside; the gentleman loses his conduct, while the small person holds hands and forms gangs—this is ominous. "Lu" means the foot of a mountain, and "ya" means the edge of water. Shang Binghe explains: Jie consists of Dui below and Kan above, with the middle lines forming Gen in between. Gen represents the foot of a mountain; in the hidden image, Xun represents fish, Dui represents the pond, forming "big mountain foot fish pond." Dui represents the sea, and Gen represents land, and since Gen and Dui are connected in form, it is said "land becomes the seaside." Gen represents the gentleman, and the virtue of Gen is to stop, so when it stops, it does not move, hence "losing conduct." Zhen represents people, and Dui represents the young, so it is said "small people"; Gen represents hands, and hands can pull, with two Gens facing each other, hence "holding hands" (Shang's original note writes "colliding"). Note: In the Ji Gu Ge edition, the character "big" is written as "heaven," and "pond" as "earth," but here we follow the Song and Yuan editions.

中孚。淵泉溢出，為我邑祟。道路不通，孩子心憒。兌為淵泉，互震出，故曰淵泉溢出。艮為我、為邑，兌毀，故曰為我邑祟。震為道路，艮止故不通。震為孩子，坎為心，卦中虛無心，故曰孩子心憒。集韻：憒，亂也。孩子與箕子音同，易林以震為孩子，是讀《明夷六五》"箕子之明夷"為孩子之明夷也。○我邑，汲古作邑之，依宋元本。憒，元本作貫，依宋本、汲古。

The hexagram Guai transforms into Zhongfu. Lin Ci says: The spring water in the deep pool overflows, becoming a calamity for this city of mine; the roads are blocked, and the children are frightened in their hearts - this is ominous. "Kui" means confusion. Shang Binghe explains: Zhongfu has Dui below and Xun above. Dui represents the deep pool and spring water, and the middle interchanging trigram is Zhen, which represents movement and going out, so it is said "the spring water overflows." Gen represents "I" and the city, and Dui represents destruction, so it is said "becoming a calamity for this city." Zhen represents the roads, and the virtue of Gen is to stop, hence the roads are blocked. Zhen represents children, Kan represents the heart, and the two middle lines of Zhongfu are empty, so there is no heart, hence it is said "the children's hearts are confused"; the "Ji Yun" explains "kui" as disorder. Shang also points out that "children" and "Jizi" are homophones, and since the "Yi Lin" uses Zhen to represent children, it is evident that it misreads the phrase "Jizi's Mingyi" in "Mingyi·Six in the Fifth" as "children's Mingyi." Notes: The characters "I city" in the Ji Gu Ge edition are "city's," following the Song and Yuan editions here; the character "kui" in the Yuan edition is "guan," following the Song edition and Ji Gu Ge edition here.

小過。十里望煙，散渙四方。形體滅亡，可入深淵，終不見君。詳《豫》之《觀》。○方，汲古作分，依宋元本。

The hexagram Guai changes into Xiao Guo. Lin Ci says: From ten miles away, a single thread of cooking smoke is seen, but in an instant it disperses in all directions; the form is completely eliminated, able to sink into the deep abyss, yet ultimately unable to see the king—this is ominous. Shang Binghe explains: This line's Lin Ci is the same as the previous one in "Yu" and "Guan," and the symbolic interpretation is detailed in that entry. Note: The character "fang" in the汲古阁 edition is "fen," but here we follow the Song and Yuan dynasty editions.

既濟。傳言相誤，非乾徑路。鳴鼓逐狼，不知跡處。詳《乾》之《無妄》。○乾，毛作好，宋元作姧，依《無妄》校。徑，汲古訛經，誤作談，依宋元本。

The trigram Guai transforms into Ji Ji. Lin Ci says: messages passed back and forth become confused, not following the correct path; beating drums to chase a wolf, yet not knowing where it is — ominous. Shang Binghe explains: this line's Lin Ci is the same as the previous one in the hexagram Qian's Wu Wang, and the symbolic interpretation is detailed in that entry. Notes: In the Mao Jin Ji Gu Ge edition, the character 'Qian' is mistakenly written as 'Hao', and in the Song and Yuan editions, it is written as 'Jiang'. Here, we follow the correction from the Wu Wang entry. The character 'Jing' in the Ji Gu Ge edition is mistakenly written as 'Jing', and 'Wu' is mistakenly written as 'Tan', both corrected according to the Song and Yuan editions.

未濟。東失大珠，西行棄稱。時多不利，使我後起。多用半象。漢書：終軍至關，棄襦於地。注：襦，關驗也。按：易既濟、漢書皆作繻，繻襦通用。周禮羅氏及弓人前鄭注，兩引易既作襦，又作繻，是通用也。

The hexagram Guai changes into Weiji. Lin Ci says: going east, I lost a big pearl; going west, I dropped the scale; there are many misfortunes in fate, and I was left behind before I could get up — ominous. Shang Binghe explains: this passage makes frequent use of 'half-figures,' meaning that two lines only form half of a hexagram, and the figure is incomplete. The cited text from the "Hanshu · Zhongjun Zhuan" says that Zhongjun reached the Hangu Pass and dropped the 'ru' garment given by the gatekeeper. The annotation explains that 'ru' is the document used for passing through the pass. Shang's commentary says: both the "Zhouyi · Ji Ji" and the "Hanshu" write the character as 'ru', and 'ru' and 'ru' are interchangeable. In the "Zhouli", in the Luo and Gongren sections, the old annotations by Zheng Zhong cite the "Zhouyi", one using 'ru' and the other 'ru', showing that they are indeed interchangeable.

姤。河伯大呼，津不可渡。往復爾故，乃無大悔。詳《屯》之《大有》。

The hexagram Gou remains unchanged, meaning the original hexagram stays the same, which is the first entry of the sixty-fourth hexagram. The line commentary says: The river god shouts loudly, the ferry is impassable; coming and going repeatedly, you return to your original place, thus avoiding great regret. "Hebo" refers to the river god of the Yellow River, "jin" means ferry, and "er gu" refers to your original location. Shang Binghe explains: This line commentary is the same as that of the hexagram Zun and Dàyǒu, and the symbolic interpretation can be found in that entry.

乾。蒙被恩德，長大成就。柔順利貞，君臣合好。此用《姤》象。上乾為恩德、為大，下巽為柔，《姤彖傳》："天地相遇"，天地即君臣，故曰君臣合好。

The hexagram Gou changes into Qian. Lin's commentary says: receiving grace and virtue, growing up and achieving success; being gentle and yielding, it is favorable to maintain uprightness, and the ruler and minister get along well—auspicious. Shang Binghe explains: this passage uses the image of the primary hexagram Gou. Gou has Wind below and Heaven above. The upper trigram Heaven represents grace and virtue, and signifies greatness, while the lower trigram Wind represents gentleness and yielding, hence the statement 'gentle and yielding, favorable to uprightness'. The Commentary on the Judgment of Gou says 'Heaven and Earth meet', and in human affairs, Heaven and Earth correspond to the ruler and minister, hence the statement 'the ruler and minister get along well'.

坤。東山西山，各自止安。心雖相望，竟不同堂。詳《漸》之《屯》。第三句汲古本作雖欲登望，依宋元本。竟，宋元本作意，依汲古。

The hexagram Gou transforms into Kun. Lin's commentary says: There is a mountain to the east and a mountain to the west, each remaining in its original place; although their hearts may look towards each other, they can never be in the same hall together — this is an omen of separation and difficulty in union. Shang Binghe explains: This line's commentary by Lin is the same as that in the hexagram Zhen from the hexagram Zun, and the symbolic interpretation is detailed in that entry. Notes: The third sentence in the Ji Gu Ge edition reads 'though one wishes to ascend and look,' here we follow the Song and Yuan editions; the character 'jìng' in the Song and Yuan editions is 'yì,' here we follow the Ji Gu Ge edition.

屯。登山上谷，與虎相觴。蝟為功曹，班叔奔北，脫之嘉國。詳《解》之《艮》。

The hexagram Guo changes into Tun. Lin Ci says: climbing a mountain, entering a valley, and drinking wine with a tiger; the hedgehog serves as a minister of merit, Ban Shu flees northward in defeat, and escapes to a favorable state. 'Xiang shang' means mutual toasting, 'gongcao' refers to an official in the prefectural government responsible for assessing performance, and 'ben bei' means fleeing in defeat. Shang Binghe explains: this line's Lin Ci is the same as in the previous section of 'Jie' with 'Gen', and the symbolic interpretation is detailed in that section.

蒙。躓跌未起，失利後市，不得鹿子。坎蹇故跌。巽為利市，巽伏，故失利後市。震為鹿子，坤喪，故不得。宋元本無末句，依汲古。

The hexagram Guo transforms into Meng. Lin Ci says: 'Stumbling and not getting up, missing wealth and opportunity, arriving late at the market, even a small deer cannot be caught—this is ominous.' 'Zhi die' means stumbling. Shang Binghe explains: Meng consists of Kan below and Gen above. Kan represents difficulties, hence the falling. Xun represents wealth and markets, but here it is hidden, hence the loss of opportunity and arriving late. Zhen represents a small deer, and Kun represents loss, hence the failure to catch it. Note: The last sentence is not present in Song and Yuan editions; this is based on the Jigugong edition.

需。結珠懷履，卑斯似鬼，為君奴婢。通《晉》。震為珠履，震覆，故曰結珠懷履，言不見也。艮為奴婢、為斯役，坤為鬼。○似，汲古作以，依汲古。

The hexagram Guo changes into Xu. Lin Ci says: Take the pearls and tie them up, put the shoes into your bosom, be lowly like a ghost, serve as a slave or servant — this is ominous. Shang Binghe explains: This takes the image of the opposite hexagram — Xu's six lines all reverse to form Jin, so it is marked as 'Connected to Jin'. Zhen governs pearls and shoes, but here Zhen is in a reversed position, so it is said 'tie the pearls and carry the shoes in the bosom', meaning to conceal them and not reveal them. Gen governs servants and menials, and also those who are at the mercy of others, while Kun governs ghosts. Notes: The character 'seem' in the汲古阁 edition is 'with', but the original text here still reads 'follow the汲古' (according to the meaning, it should be 'follow the Song and Yuan editions' as a mistake).

訟。雞鳴失時，民僑勞苦。厖吠有威，行者留止。通《明夷》。巽為雞、為鳴，震為時辰，坎失，故失時。坤為民，與震連，故曰僑。僑，旅寓也。震為商旅，坎為勞，震為厖。厖，多毛犬也。震多毛，故為厖。震為威，坎陷故留止。○三四汲古作"犬吠不休，留止作稽"。留，依宋元本，此似說鄭風女曰雞鳴詩意，故曰勞苦，非齊雞鳴詩也。召南無使尨也吠，茲作厖。說文：厖，多毛犬。《毛傳》：尨，狗也。是焦與毛義同而字微異。

The hexagram Guo transforms into Song. Lin Ci said: The rooster's crowing was mistaken for the right time, the traveler abroad suffered hardship; the long-haired dog barked fiercely, so the traveler had to stop — this is ominous. Shang Binghe explained: This hexagram takes the meaning of the opposite trigram — Song, with all six lines reversed, becomes Mingyi, so it is labeled 'Connected to Mingyi'. Xun represents the rooster and the sound of calling, Zhen represents the time, and Kan represents loss, so it is said 'losing the time'. Kun represents the people, and it is connected to Zhen, so it is said 'qiao' — qiao means to live in exile. Zhen represents merchants and travelers, Kan represents hardship; Zhen also represents 'mang', which is a dog with much fur, and Zhen has the image of a dog with much fur, so it takes the image of 'mang'. Zhen represents authority, and Kan represents being trapped, so the traveler is detained. Notes: The third and fourth lines in the Ji Gu Ge edition read 'the dog barks continuously, stopping the journey'; the character 'stop' follows the Song and Yuan editions. Shang said this hexagram resembles the meaning of the poem 'Nv Ye Ji Ming' from the Zheng Feng section of the Book of Songs, so he mentioned hardship, not from 'Ji Ming' in the Qi Feng section. The poem 'Yao Nan · Ye You Si Jun' has 'do not let the mang bark', here it is written as 'mang'; the Shuo Wen says mang is a dog with much fur, while the Mao Zhuan says mang is a dog — this shows that Jiao Yanshou and Mao Gong had the same meaning, but used different characters.

師。陳媯敬仲，示兆興姜。乃適營丘，八世大昌。詳《屯》之《噬嗑》。第二三句汲古作兆興齊姜，營丘立適，依宋元本。

The hexagram Gou transforms into Shi. Lin Ci said: The Duke Jingzhong of the state of Chen, of the Gui surname, divined a hexagram indicating that he would cause the state of Jiang to flourish; thus he went to Yingqiu, and by the eighth generation it became greatly prosperous—this is a good omen. It refers to Chen Wan (posthumously Duke Jingzhong) fleeing from disaster to Qi, and his descendants of the Tian clan becoming prominent, eventually replacing the Jiang clan to take over the state of Qi. Yingqiu was the capital of the state of Qi. Shang Binghe explained: This passage of Lin Ci is the same as the previous one in the hexagram Zun and its transformation into Shi. The symbolic interpretation is detailed in that passage. Note: In the Ji Gu Ge edition, the second and third sentences read 'the omen indicates the rise of Qi Jiang' and 'establishing the heir in Yingqiu', but here we follow the Song and Yuan dynasty editions.

比。鹿畏人匿，俱入深谷。短命不長，為虎所得，死於牙腹。震為鹿，震覆坎為隱、為畏，故曰鹿畏人匿。艮為谷，初至五形長，故曰深谷。艮為虎，坤為死，故曰短命。坤為腹，伏兌為牙，故曰死於牙腹。

The hexagram Guo changes into Bi. Lin's commentary says: Deer fear people and hide, all running into deep valleys; in the end their lives are short and they do not live long, eventually being caught by tigers and dying between the tiger's teeth and belly — this is ominous. Shang Binghe explains: Bi is composed of K'un below and Kan above. Zhen represents deer; when Zhen is inverted, it becomes Kan. Kan signifies concealment and fear, hence the phrase 'deer fear people and hide'. Gen represents valleys; from the first line to the fifth line, the form extends long, hence 'deep valley'. Gen represents tigers, K'un represents death, hence 'short life'. K'un represents the belly, and within the concealed image, Dui represents teeth, hence 'dying between the teeth and belly'.

小畜。言無約結，不成券契。殷叔季姬，公孫爭之。強人委禽，不悅於心，乃適子南。詳《頤》之《革》。姬，宋元本作女，依汲古。事在昭元年。

The hexagram Guo changes into Xiao Xu. Lin Ci says: talking verbally without making a commitment, a contract cannot be established; the marriage between the uncle of the Yin family and the younger sister of the Ji family was contested by Gongsun; a domineering person sent the bride price, but the woman was not pleased, yet in the end she married Zi Nan — this is an image of marital disputes. 'Wei Qin' refers to the gift of a goose during the betrothal ceremony. Shang Binghe explains: this line's Lin Ci is the same as the previous one in 'Yi' changing into 'Ge', and the symbolic interpretation is detailed in that entry. Notes: the character 'Ji' in Song and Yuan editions is written as 'Nu', here following the Jigugē edition. Shang also points out that this incident is recorded in the 'Zuo Zhuan' Zhao Gong Year 1 — the sister of Xu Wu Fan of the Zheng state was beautiful, and Gongsun Chu and Gongsun He both competed for her hand in marriage, which matches the Lin Ci exactly.

履。鼓瑟歌舞，歡遺於酒。龍喜張口，大喜在後。通《謙》。震為鼓、為瑟、為歌舞、為歡喜，坎為酒，震為龍、為口、為後。○遺，汲古作悅，依宋元本。

The hexagram Guo changes into the hexagram Li. Lin Ci says: "Beating drums and playing the zither, singing and dancing, all happiness is寄托 on wine; the dragon is delighted and opens its mouth, greater joy is yet to come—auspicious." Shang Binghe explains: This takes the image of the opposite hexagram—Li, with all six lines reversed to become Qian, so it is labeled "通《Qian》." Zhen governs drums, zithers, songs and dances, joy and happiness; Kan governs wine. Zhen also governs the dragon, the mouth, and the rear. Note: The character "遗" in the Jigong Hall edition is "悦," but here we follow the Song and Yuan editions.

泰。凶憂災殃，日益章明。禍不可救，三卻夷傷。詳《需》之《復》。○章明與殃傷韻，汲古作明章，以期韻協，豈知明殃古亦協，故依宋元本。

The hexagram Guo transforms into Tai. Lin Ci says: calamity, worry, disaster, and misfortune become increasingly evident; the misfortune is already beyond remedy, as the three Xie of Jin were all killed on the same day — calamity. The 'three Xie' refer to the Jin ministers Xi Qi, Xi Chou, and Xi Zhi, who were all executed by Duke Li of Jin on the same day. Shang Binghe explains: this line's Lin Ci is the same as in the previous hexagram Xu transforming into Fu, and the symbolic interpretation is detailed in that entry. Notes: 'Zhangming' and 'yang' and 'shang' rhyme with each other. The Jigugeshan edition reads 'Mingzhang', intending to make the rhyme consistent, but it was unaware that 'Ming' and 'yang' already rhyme in ancient pronunciation. Therefore, this passage follows the Song and Yuan dynasty editions.

否。水流趨下，遂至東海。求我所有，買鱣與鯉。詳《益》之《無妄》。○至，汲古作成，非。

The hexagram Guo changes into the hexagram Po. Lin's commentary says: water flows to lower places, flowing all the way to the East Sea; using all I have at hand to exchange for, and buy back, the fish known as zhan and li. This is auspicious. The zhan is a large fish. Shang Binghe explains: this line's commentary by Lin is the same as in the hexagram Yi's line Wuwang. The symbolic interpretation is detailed in that entry. Note: the character 'to' in the汲古阁 edition is mistakenly written as 'to become', which is incorrect.

同人。陰為陽賊，君不能克。舉動失常，利無所得。通《師》。上下五陰，坎為盜，故曰陰為陽賊。震為君，陽寡，故不能勝陰。巽為利，坤虛，故無得。○克，汲古訛充，動作連，均依宋元本。

The hexagram Gou transforms into Tong Ren. Lin Ci says: "The Yin energy harms the Yang energy; the ruler cannot subdue it. Every action deviates from the norm, and there is nothing gained in seeking profit — this is a凶 (auspicious). Shang Binghe explains: This takes the image of mutual transformation — the six lines of Tong Ren are all reversed to form Shi (The Army). Therefore, it is labeled 'Communicate with The Army.' The Shi hexagram has five Yin lines in total, and Kan represents thieves, so it is said 'Yin is the thief of Yang.' Zhen represents the ruler, but the Yang line is solitary and isolated, so it cannot overcome Yin. Xun represents profit, and Kun's hexagram virtue is emptiness, so nothing is obtained. Note: The character '克' (overcome) in the Jigusha edition is mistakenly written as '充' (fill), and the character '动' (movement) is written as '连' (connect), both are followed according to the Song and Yuan dynasty editions."

大有。離床失案，龜喪其願。都市無會，叔季懷恨。通《比》。艮為案、為床、為龜，坤喪，故曰離、曰失、曰喪。坎為心，故曰願。坤為都市，艮為叔季，坎憂，故曰懷恨。

The hexagram Guo transforms into Dàyǒu. Lin Ci said: "The fire (Li) has left the bed, several tables have been lost, and the turtle used for divination cannot fulfill one's wishes; there are no markets or gatherings in the city, and the uncle and the youngest brother are full of resentment—this is ominous." Shang Binghe explained: This line takes the meaning of mutual transformation. Dàyǒu has all six lines reversed to form Bi, so it is marked as 'mutual transformation with Bi.' Gen governs tables, beds, and the turtle, while Kun governs loss, so it is said 'fire,' 'loss,' and 'suffering.' Kan governs the heart, so it is said 'wish.' Kun governs the city, Gen governs the uncle and the youngest brother, and Kan governs worry, so it is said 'bearing resentment.'

謙。壅遏堤防，水不得行。火盛陽光，陰霓伏藏，走歸其鄉。詳《比》之《大畜》。○火，汲古訛大，依宋元本。艮為火也。盛，各本皆作慎，音訛字，依《比》之《大畜》校。

The hexagram Guo transforms into Qian. Lin Ci says: "The embankment blocks the water, so the water cannot flow out; the fire is strong and the sunlight is intense, so the dark clouds and the rainbow have hidden away, each returning to its own place — this is the image of Yang's supremacy and Yin's retreat." "Ni" refers to the secondary rainbow, which ancient people believed was formed from condensed Yin energy. Shang Binghe explains: this passage by Lin Ci is the same as the previous one in "Bi" transforming into "Da Xu," and the symbolic interpretation is detailed in that section. Notes: In the Ji Gu Ge edition, the character "fire" is mistakenly written as "Da," so here we follow the Song and Yuan dynasty editions; Shang also points out that Gen has the image of "fire." The character "Sheng" (prosperous) in all editions is mistakenly written as "Shen" (cautious), due to similarity in sound; here we follow the correction made in the "Bi" transforming into "Da Xu" section.

豫。躄屈復伸，東乘浮雲，貴寵毋前。坎蹇，故曰躄屈。震為伸、為東，坤為雲，艮為貴。毋前者，言莫過也。○東，宋元本訛本，依汲古。又按：《三國志關張傳》：亮知羽護前，護前猶好勝。貴寵毋前者，言既貴寵宜退讓也。

The hexagram Guo changes into Yu. Lin Ci says: A person with both legs paralyzed and unable to walk is now able to straighten them again, going eastward on floating clouds, receiving honor and favor but not striving to be first—this is auspicious. "Bì" refers to both legs being paralyzed and unable to walk. Shang Binghe explains: Yu consists of the trigram Kūn below and Zhèn above. Kan represents difficulties, so it is said "bì qū" (paralyzed and bent). Zhèn represents extension and the east, Kūn represents clouds, and Gen represents honor. The phrase "wú qián" (do not go ahead) means one should not strive to be first. Notes: The character "dōng" (east) was mistakenly written as "běn" (origin) in Song and Yuan editions, but here we follow the Ji Gu Ge edition. Shang also notes: The "Records of the Three Kingdoms · Biography of Guan Zhang Ma Huang Zhao" states that Zhuge Liang knew that Guan Yu had a tendency to "hù qián" (protect the front), meaning he was eager to be first. "Guì chǒng wú qián" (honor and favor without striving to be first) means that when one has already received honor and favor, one should yield and not strive to be first.

隨。實沈參伐，以義斷割。次陸服刑，成我霸功。艮為星辰，故曰實沈、曰參伐。《考工記》：熊旗六斿以象伐也。注：伐屬白虎，宿與參連體而六星，《漢書天文志》太白曰西方，秋，金義也。以義斷割，謂太白主兵殺也。次陸服刑者，謂鮑叔迎管仲至堂阜而脫其桎梏，仲持斧絀纓請罪也。○伐，宋元本作罰，依汲古，局本作虛，非。刑，依汲古，謂管仲也，宋元本作薪，非。

The hexagram Gou transforms into Suí. Lin Ci said: The star Shishen and the mansions of Cān and Fá are in position, relying on the principle of righteousness to judge and execute punishment; on the land of Cì Lù, they were bound and punished, ultimately achieving my hegemonic achievements—auspicious. "Shishen" refers to the deity of the division of the Cān star, and "Cān Fá" refers to the mansion of Cān and the star below it called Fá. Shang Binghe explained: The trigram Gen governs stars, so the image of Shishen and Cān Fá is taken. The "Rites of Zhou · Records of the Artisan" says that a flag with six streamers hanging down symbolizes the star Fá, and the commentary explains that Fá belongs to the Western White Tiger, connected with Cān to form six stars together; the "Book of Han · Records of Astronomy" says that Taibai belongs to the West, to autumn, and to metal, and metal represents righteousness—what is called "cutting with righteousness" means that Taibai governs military weapons and execution. As for "Cì Lù being punished," it refers to Bao Shuyao going to Tangfu to welcome Guan Zhong, helping him to remove his shackles, and Guan Zhong holding an axe and a halberd, hanging his sash and pleading for mercy in the past; later Guan Zhong assisted Qi Huan Gong to become hegemon, thus saying "achieving my hegemonic achievements." Notes: The character "Fá" in the Song and Yuan editions is written as "Fá," but here we follow the Jigugong edition; the official book edition writes it as "Xu," which is incorrect. The character "Xing" follows the Jigugong edition, referring precisely to Guan Zhong being bound, while the Song and Yuan editions write it as "Xin," which is incorrect.

蠱。金泉黃寶，宜與我市。娶嫁有息，利得過母。艮為金，震為寶、為玄黃，兌為泉，故曰金泉黃寶。巽為市，震為歸，故曰娶嫁。震為子，故曰息。息，生也。巽為母、為利，言以寶泉權子母，息過母也。○得，汲古作後，依宋元本。

The hexagram Guo transforms into Gu. Lin Ci says: money, springs, and yellow treasures are most suitable for trade with me; marriage and childbirth are beneficial, and the profit exceeds the capital—auspicious. Ancient people called the capital 'mother' and the interest 'son', thus saying 'profit surpasses the mother'. Shang Binghe explains: Gu consists of Xun below and Gen above. Gen represents metal, Zhen represents treasure and the color of black and yellow, and Dui represents springs (anciently called 'spring' for currency). Together they form 'metal springs and yellow treasures'. Xun represents markets, and Zhen represents marriage, hence 'marriage'. Zhen represents son, thus 'interest'—interest is birth. Xun represents mother and also wealth; the whole sentence refers to lending treasures and currency to generate interest, which is called 'taking the son from the mother'. The note says: the character '得' in the Ji Gu Ge edition is '后', but here we follow the Song and Yuan editions.

臨。禹召諸神，會稽南山。執玉萬國，天下康安。詳《損》之《旅》。○安，依《損》之《旅》校，各本皆作康寧。

The hexagram Guo changes into Lin. Lin Ci says: Great Yu gathered all the spirits from every direction, meeting at Mount Huiji; the princes of all the states came with jade and silk to pay homage, and the whole world was peaceful and prosperous — a great auspicious omen. Mount Huiji is traditionally said to be the place where Yu convened the princes and calculated their merits. Shang Binghe explains: this line's Lin Ci is the same as in the previous hexagram Sun, section Lu. The symbolic interpretation is detailed in that entry. Note: the last phrase reads 'Kang'an' following the correction from Sun, Lu, while all other versions originally read 'Kangning'.

觀。三蟲作蠱，踐跡無與。勝母盜泉，君子不處。《左傳》"三蟲為蠱"。巽馬蟲，艮數三，故曰三蟲為蠱。蠱，壞也。震為跡，震覆，故無跡。巽為母、為盜，坤水，故曰盜泉。《家語》孔子忍渴於盜泉，里名勝母，曾子回車，故曰不處。艮為君子。

The hexagram Guo transforms into Guan. Lin Ci said: Three insects gathering together form Gu, moving along old paths but finding no one to accompany them; names of places like 'Shengmu' and names of springs like 'Daquan' are avoided by the gentleman — this is an omen of avoiding evil and keeping away from harm. Shang Binghe explained: The 'Zuo Zhuan' says 'three insects form Gu,' and insects gathering in a vessel represent Gu. Xun governs insects (the original text here reads 'Xun Ma Chong,' with the character 'Ma' possibly being an addition), and Gen's number is three, hence 'three insects form Gu'; Gu signifies decay. Zhen governs footprints, but Zhen is inverted here, hence 'no traces.' Xun governs mother and also theft, while Kun governs water, combining to form 'Daquan.' The 'Kongzi Jiayu' records that Confucius passed by Daquan spring, even when thirsty, he refrained from drinking; when encountering a place named 'Shengmu,' Zengzi turned his carriage around and did not enter — thus it is said 'the gentleman does not dwell there.' Gen governs the gentleman.

噬嗑。華葉隕落，公歸嫗宅。夷子失民，潔己不食。伏兌為華，震為葉，巽為隕落、為嫗，震為公、為歸，艮為宅，故曰公歸嫗宅。坎為平，故曰夷。坎為民、為失，巽為白，故曰潔。言伯夷讓國，不食周粟也。○隕，宋元作墮，己作白，均依汲古。嫗，汲古作樞，依宋元本。

The hexagram Guo changes into Shehe. Lin's commentary says: flowers and leaves both wither, the nobleman returns to the dwelling of the old woman; Yi Zi loses the people, remains pure and refuses to eat grain from the Zhou dynasty — this is an image of upholding virtue in poverty. Shang Binghe explains: Shehe is composed of Zhen below and Li above. In its hidden image, Dui represents flowers, Zhen represents leaves, Xun represents falling, and also represents the old woman; Zhen also represents the nobleman and returning, Gen represents the dwelling, forming the phrase 'the nobleman returns to the old woman's dwelling'. Kan represents levelness, and 'Yi' means levelness, so it refers to Bo Yi. Kan represents people and loss, Xun represents white, so it says 'pure'. The whole sentence refers to Bo Yi's act of relinquishing the throne and leaving, upholding righteousness and refusing to eat grain from the Zhou dynasty. Notes: The character 'yǔn' in Song and Yuan editions is written as 'duò', and 'jǐ' is written as 'bái', both following the Ji Gu Ge edition; the character 'yù' in Ji Gu Ge edition is written as 'shū', here following the Song and Yuan editions.

賁。履機懼毀，身王子廢。終得所欲，無有凶害。互震為履，坎為機，震在坎上，故曰履機。而坎為破、為懼，故曰懼毀。艮為身，震為子，上卦震覆，故曰子廢。艮為終，坎為欲、為害。

The hexagram Guo transforms into Ben. Lin's interpretation says: standing on a crossbow mechanism, afraid of breaking it; being the king oneself while the son is deposed; in the end, the wish is fulfilled, with no danger or harm—first dangerous, then safe. "Machine" refers to the crossbow mechanism and its trigger, which is ready to fire at the slightest touch, hence dangerous. Shang Binghe explains: Ben consists of Li below and Gen above, with Zhèn emerging in the middle. Zhèn represents stepping on, and Kan represents the crossbow mechanism. Zhèn is above Kan, hence "stepping on the mechanism." Kan also represents damage and fear, hence "afraid of breaking it." Gen represents the body, Zhèn represents the son, and the upper trigram Gen is the inverted image of Zhèn, hence "the son is deposed." Gen represents the end, and Kan represents desire and calamity.

剝。道理和得，仁不相賊。君子攸往，樂有利福。艮為道。○樂，汲古作我，依宋元本。

The hexagram Guo transforms into Bo. Lin Ci says: The principles are harmonious and in accord, those who practice benevolence do not harm each other; the gentleman goes forward, with joy and benefit and fortune—auspicious. '攸往' refers to the direction of movement. Shang Binghe explains: Bo consists of K'un below and Gen above, with Gen representing the way; in this instance, Shang merely points out this image, and does not elaborate on the other sentences. Notes: The character '乐' in the汲古阁 edition is '我', but here we follow the Song and Yuan editions.

復。合匏同牢，姬姜並居。震為匏、為牢。匏，合巹杯。牢，《史記平準書》"官與牢盆"注：樂彥云：牢，盆名，《昏禮》同牢而食。震為姬，伏巽為姜，震巽皆在初，故曰姬姜並居。《禮記昏義》："男迎婦以入共牢而食，合巹而酳"。○汲古多壽考長久四字，依宋元本。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Shang Binghe explains: The transformation of Gou into Fu. Lin Ci says: 'Sharing a gourd and eating from the same sacrificial meat' signifies a favorable omen for marriage. 'Hou' refers to a gourd split into two halves, which newlyweds each hold and drink from, called 'He Jin'; 'Tong Lao' means the husband and wife eat from the same sacrificial meat. Shang Binghe explains: Fu consists of Zhen below and Kun above, with Zhen representing the gourd and the sacrificial meat. The gourd is the vessel used for He Jin, while the sacrificial meat, according to the annotation of Yue Yan in the Records of the Grand Historian, is a type of basin, and the Book of Rites mentions 'eating from the same sacrificial meat'. Zhen represents the Ji surname, and the hidden trigram Xun represents the Jiang surname. Since both Zhen and Xun are in the first line position, it is said that 'the Ji and Jiang surnames dwell together'. The Book of Rites, section on Marriage, states 'the husband leads the wife into the house, they eat from the same sacrificial meat and drink from the same gourd', which is the source of Lin Ci's statement. Notes: The Jigugé edition adds the phrase 'long life and longevity', but this version follows the Song and Yuan dynasty editions.

無妄。關睢淑女，賢妃聖偶。宜家壽母，福祿長久。艮為鳥，故曰關睢。乾為吾，巽女，故曰淑女、曰賢妃、曰聖偶。乾為聖也。艮為家、為壽，巽為母，故曰壽母。乾為福祿、為久。此說關睢詩，意與毛同。

The hexagram Guo transforms into Wuwang. Lin Ci said: Like the virtuous lady sung in "Guanju," she is a virtuous wife and wise spouse; suitable for the family, the mother lives long, and blessings and honors last long — great auspiciousness. Shang Binghe explained: Wuwang has Zhen below and Qian above. Gen represents birds, so the image of the雎鸠 from "Guanju" is taken. Qian represents the self (the original text says "Qian as I"), Xun represents the female, hence "virtuous lady," "virtuous wife," and "wise spouse" — Qian also represents the sage. Gen represents the family and longevity, Xun represents the mother, forming "long-lived mother." Qian represents blessings and honors, and also signifies enduring. Shang said this line elaborates on the poetic meaning of "Guanju," and its meaning is consistent with the "Maoshī."

大畜。騅驥脫乳，不知子處。旋踵悲鳴，痛傷我心。乾為馬，艮為乳，在外故曰騅驥脫乳。震為子，三上正反震，故不知。震為踵，正反震故曰旋踵。震為鳴，伏坤故曰悲、曰心痛。○騅，宋元本作騏，脫作晚，踵作動，均依汲古。

The hexagram Guo changes into Da Xu. Lin's commentary says: "A splendid horse and a noble horse have left their nursing, not knowing where their young foals are. Turning back on their heels, they let out a sorrowful cry, hurting my heart — this is ominous." "Zhuí" and "Jì" are both names of fine horses. Shang Binghe explains: Da Xu is composed of Qian below and Gen above. Qian represents horses, and Gen represents nursing. Since Gen is the outer trigram, it is said "Zhuí and Jì have left their nursing." Zhen represents the son, and from the third line to the top line, the two Zhen trigrams are opposite, hence the meaning of not knowing where they have gone. Zhen represents the heel, and the reciprocal movement of the two Zhen trigrams indicates "turning back on the heel." Zhen represents the cry, and within the hidden image, Kun represents sorrow, hence the sorrowful cry and the heartache. Notes: In Song and Yuan editions, the character "Zhuí" is written as "Qi," and "Tuo" as "Wan," while "Zhong" is written as "Dong," all following the Ji Gu Ge edition.

頤。知嚴絕理，陰孽謀主。十日不食，困於申亥。坤為陰，數十，上艮為日，故曰十日。震為食，坤閉，故不食。坤居申，艮居亥，艮為拘，故困於申亥。○知嚴，宋元作智巖，依汲古。主，宋本作生，依元本、汲古。《左傳昭十三年》："楚靈王縊於芋尹申亥氏，申亥以其女殉而葬之"。

The hexagram Guo changes into Yi. Lin Ci says: "Wisdom and caution are strict and harsh, cutting off common sense, and wicked people plot against the sovereign; ten days without food, dying in the hands of Shen and Hai —— calamity." Shang Binghe explains: Yi consists of Zhen below and Gen above. Kun represents Yin, and the number of the hexagram is ten. The upper trigram Gen represents the sun, so it is said "ten days." Zhen represents food, and Kun represents blockage, so there is no food to eat. The position of Kun is Shen, and the position of Gen is Hai. Gen also represents confinement, so it is said "trapped by Shen and Hai." Notes: The characters "知严" in Song and Yuan editions are "智岩," and here we follow the Jigugē edition. The character "主" in the Song edition is "生," and here we follow the Yuan and Jigugē editions. The cited passage from the "Zuo Zhuan" states that King Ling of Chu mourned the dead at the home of Shen Hai, and Shen Hai used his two daughters as殉葬 —— Shen Hai is both a name of a branch of the heavenly stems and a person's name, and Lin Ci's words are a double entendre.

大過。監諸攻玉，無不穿鑿。龍體具舉，魯班為輔。麟鳳成形，德象君子。通《頤》。丁云：《淮南子》"玉待礛諸而成哭"注：礛諸，攻玉之石。艮為石，震為玉，艮手故曰攻玉、曰穿鑿。震為龍，震反在上，故曰具舉。兌為魯，巽為工，故曰魯班。魯班即公輸般，巧匠也。坤文為麟鳳、為形，艮為君子，君子之德溫如玉，故玉象君子。○諸本皆無二三句，君子下多"三仁翼事，所求必喜"八字，與上文不類，茲依《艮》之《明夷》校。

The hexagram Guo transforms into Da Guo. Lin Ci said: Using hard stones like mineral to carve jade, there is no need for drilling or chiseling that cannot penetrate; the dragon's body is entirely raised, with Lu Ban assisting by his side; the qilin and phoenix have fully formed their shapes, and virtue is like jade, symbolizing the gentleman — this is auspicious. Shang Binghe explained: This takes the meaning of mutual transformation — all six lines of Da Guo are reversed to form Yi, so it is marked as 'connecting to Yi'. Ding Yan cited the Huainanzi: 'Jade waits for mineral to be carved into a vessel' (the original text 'cheng ku' should be 'cheng qi', a mistake), and the annotation explains that mineral refers to a hard stone used for carving jade. Gen represents stone, Zhen represents jade, and Gen also represents the hand, so it is said 'carving jade' and 'drilling and chiseling'. Zhen represents the dragon, and when Zhen is inverted and occupies the upper trigram, it is said 'the dragon is fully raised'. Dui represents Lu, Xun represents the craftsman, together forming 'Lu Ban' — Lu Ban is Gongshu Ban, an ancient master craftsman. Kun represents literary splendor, so the image of qilin and phoenix is taken, and also represents form; Gen represents the gentleman, and the virtue of the gentleman is gentle and refined like jade, so jade symbolizes the gentleman. Notes: All versions lack the second and third sentences, and there are eight characters added after 'gentleman' — 'three benevolent men assist in affairs, and what is sought will surely bring joy' — which does not fit the style of the previous text. This edition follows the correction from the section 'Geng' in 'Mingyi'.