The Thirty-seventh Hexagram: Family

坎。昧暮乘車，以至伯家。踰梁渡河，濟脫無他。坎為昧暮，互震為車、為伯，艮為家、為梁，坎為河。

The hexagram Guo changes into Kan. Lin Ci says: When the sky is dark in the evening, one travels by carriage all the way to Bo's house; crossing bridges and crossing rivers, one escapes safely without any other mishaps — this is auspicious. 'Mai Mu' refers to the dark evening. Shang Binghe explains: Kan is two Kan trigrams stacked together; Kan represents dusk. In the middle, the trigram Zhen (Thunder) emerges, which represents a carriage and Bo. The trigram Gen (Mountain) represents a house and a bridge. Kan also represents rivers.

離。吾有黍稷，委積外場。有角服箱，運致我藏，富於嘉糧。互巽為黍稷，伏艮為場、為角。角謂牛，言有牛服箱而運也。伏震為車箱、為富、為糧，巽伏，故曰藏。○稷，宋元本作粟，角訛用，嘉訛喜，均依汲古。

The hexagram Guo transforms into Li. Lin Ci says: I have millet and millet, piled up in the courtyard; an ox with horns draws the cart, bringing the grain into my granary, the good grain is abundant and sufficient—auspicious. "Fuxiang" means drawing the cart, a phrase from "Poetry·Xiao Ya·Da Dong" "Huan bi Qian Niu, bu yi fuxiang." Shang Binghe explains: Li is two Lises superimposed, with Xun in the middle, and Xun governs millet and millet; in the hidden image, Gen governs the courtyard, and also the ox with horns—horns refer to the ox, meaning there is an ox drawing the cart to transport the grain. In the hidden image, Zhen governs the cart, wealth, and grain, while Xun is hidden and not visible, thus it is said "concealed." Notes: In the Song and Yuan editions, the character "ji" is written as "su," and the character "jiao" is mistakenly written as "yong," while "jia" is mistakenly written as "xi," all following the Ji Gu Ge edition.

咸。喜笑且語，不能掩口。官爵並至，慶賀盈戶。兌悅故喜笑，兌口故語。艮為官爵，乾為戶、為盈。○戶，汲古作門，依宋元本。兌口在上，故不掩。

The hexagram Guo changes into Xian. Lin Ci says: laughing and talking, unable to keep one's mouth closed; official positions and titles arrive together, and people offering congratulations fill the doors—great auspiciousness. Shang Binghe explains: Xian consists of Gen below and Dui above. Dui represents joy, hence laughter; Dui also represents the mouth, hence speech. Gen represents official titles and ranks, while Qian represents doors and also signifies fullness. Notes: The character 'door' in the Ji Gu Ge edition is 'men', but here we follow the Song and Yuan dynasty editions. Shang also points out that the mouth of Dui is in the upper trigram, hence it is open at the top, so it cannot be concealed.

恆。霧露霜雪，日暗不明。陰孽為疾，年穀大傷。伏坤為霧、為雪霜，兌為雨露，乾為日，兌為昧，故曰日暗不明。伏坤為陰、為疾，震為年穀，兌折故傷。○為，宋元本作生，依汲古。

The hexagram Guo transforms into Heng. Lin Ci says: Mist, dew, frost and snow all come together to invade; the sun is dim and unclear; evil Yin causes illness, and the crops of that year suffer great damage — this is ominous. Shang Binghe explains: Heng consists of Xun below and Zhen above. In the hidden image, Kun governs mist and frost and snow, Dui governs dew and rain, Qian governs the sun, and Dui also governs darkness and confusion, hence the phrase 'the sun is dim and unclear'. In the hidden image, Kun governs Yin and illness, Zhen governs the year's crops, and Dui governs destruction, so the crops are damaged. Note: The character '为' in Song and Yuan editions reads '生', but here we follow the Jigugē edition.

遁。伯去我東，髮如飛蓬。寤寐長歡，展轉空床。內懷悵恨，摧我肝腸。通《臨》。見前。第二句宋元作髮擾如蓬，依汲古。摧我，汲古作心摧，依宋元本。

The hexagram Guo changes into Dun. Lin Ci says: The husband has left me to go east, my hair is disheveled like flying thistles; whether awake or asleep, I long for my beloved for a long time, turning over and over on an empty bed; my heart is full of sorrow and grief, my liver and intestines are broken — this is ominous. "Bo" is the term a woman uses for her husband, and "Huan" is the term for a lover in that period; the meaning is derived from the poem "Bo Xi" in the Book of Songs, "Since my husband went east, my hair is like flying thistles." Shang Binghe explains: This takes the image of mutual transformation — Dun's six lines are all reversed to form Lin, so it is marked as "Communicating with Lin"; the image has already been discussed earlier, so it is not repeated here. Notes: The second line in the Song and Yuan editions reads "fa raou ru peng," but here it follows the Jigugong edition; the words "cui wo" in the Jigugong edition read "xin cui," but here it follows the Song and Yuan editions.

大壯。亡羊補牢，張氏失牛。騂駟奔走，鵠盜我魚。兌為羊，兌折故亡羊。伏艮為牢，牢，《說文》牛閒也。艮手故曰補。震為張，艮為牛，艮伏，故張氏失牛。震為馬、為走、為鵠，伏巽為盜、為魚。○宋元本補牢下作毋損於憂，祇二句，今依汲古。

The hexagram Guo changes into Da Zhuang. Lin Ci said: "Only after losing a sheep do you repair the pen; the Zhang family also lost a cow. Red four-horse chariots scatter and run away; swans stole my fish—this is ominous." "Xing" refers to red, and "si" refers to four horses drawn to a chariot. Shang Binghe explained: Da Zhuang is composed of Qian below and Zhen above. Dui governs sheep and also signifies destruction, hence the loss of the sheep. In the hidden image, Gen governs the pen—The "Shuo Wen" says the pen is where cattle are kept; Gen also governs hands, hence "repairing the pen." Zhen governs advocacy and cattle, and since Gen is hidden and not visible, it signifies "the Zhang family losing a cow." Zhen governs horses and movement, and also swans; in the hidden image, Xun governs theft and fish. Note: In Song and Yuan editions, below "repairing the pen" it reads "no loss from worry," and the entire passage only has two lines. Now following the Jigugong edition.

晉。販鼠賣鼃，利少無謀，難以得家。此用遇卦《姤》象。下巽為利市，故曰販賣。巽為伏，故亦為鼠、為蟲，故為鼃，二者皆小物，故曰利少。丁云：販鼠賣樸者，《戰國策》：周人謂玉未理者為璞，鄭人謂鼠未臘者為樸，鄭人懷樸至周，曰欲賣璞乎，出之，乃鼠。按：宋本作賣樸，元本作賣卜，汲古作賣鼃，鼃，古文蛙字。顧千里等皆主張作樸。然以韻言，鼃與家葉，賣鼃又與上販鼠等事類。以象言，姤下巽，巽伏亦可為鼠，巽為蟲，故為鼃，蛙善鳴，巽同聲相應，尤切。疑汲古作賣鼃是，故從之。

The hexagram Gou changes into Jin. Lin's commentary says: selling mice and selling frogs, the profit is small and there is no plan, it is difficult to establish a family business - this is ominous. "Wu" is an ancient character for "frog." Shang Binghe explains: this line uses the image of the primary hexagram Gou. The lower trigram of Gou is Xun, which governs commerce and profit, hence the reference to selling; Xun's virtue is concealment, hence the reference to mice; Xun also governs insects, hence the reference to frogs - mice and frogs are small creatures, hence the statement "profit is small." Ding Yan says the story of "selling mice and selling pú" comes from the "Strategies of the Warring States": a person from the Zhou state called unpolished jade "pú," and a person from the Zheng state called unprocessed mice "pú." A man from Zheng carried a "pú" to the Zhou state, and when asked if he was selling "pú," he took it out and it turned out to be a mouse. Shang's note says: the Song edition reads "selling pú," the Yuan edition reads "selling fortune-telling," and the Jigugeshan edition reads "selling frogs." Gu Qilin and others all support the reading "pú." However, considering the rhyme, "frog" rhymes with "family"; "selling frogs" and the previous line "selling mice" are of the same type of activity. Considering the symbolic meaning, the lower trigram of Gou is Xun, which can represent mice due to concealment, and frogs due to insects, and frogs are good at making sounds, which corresponds to Xun's meaning of "harmonious response" even more closely. Therefore, Shang suspects that the Jigugeshan edition's reading of "selling frogs" is correct, and follows it.

明夷。西戎為疾，幽君去室。陳子發難，項伯成就。坎為西，坤為戎、為疾，故曰西戎為疾。坎為幽，震為君，坎為室，言幽王因犬戎失國也。震為陳、為子，陳涉首起反秦。震為伯，坎為項，言陳涉首發難，項氏因以興。又鴻門會項伯護高祖，亦通。

The hexagram Guo transforms into Mingyi. Lin Ci said: The western Rong tribes became a calamity, the Duke of You lost his palace; the son of the Chen family raised an army in rebellion, and Xiang Bo Yu achieved great success — this is an omen of a turning point amidst chaos. Shang Binghe explained: Mingyi is composed of the trigram Li below and Kun above. The trigram Kan governs the west, and Kun governs the Rong tribes and illness, hence the phrase 'the western Rong is illness'. The trigram Kan also governs You, and Zhen governs the king. Kan also governs palaces and buildings, referring to the fall of the Zhou Dynasty's Duke You due to the Rong tribes' rebellion. Zhen governs Chen and sons, indicating Chen Shih first raised an army against the Qin Dynasty. Zhen governs Bo, and Kan governs Xiang, meaning Chen Shih first initiated the rebellion, and the Xiang family thus rose to prominence. Another interpretation refers to Xiang Bo protecting Han Gaozu at the Hongmen Banquet, which also makes sense.

家人。秋風生哀，華落心悲。公室多難，羊舌氏衰。巽為風，坎西，故曰秋風，坎憂，故曰哀。震為華，震伏不見，巽隕落，故曰華落。坎為室、為難，伏震為公，故曰公室。兌為羊、為舌，兌覆，故曰衰。○心，宋元本作生，依汲古。公室，指晉羊舌氏，晉大夫。至昭二十八年，叔向子楊食我為六卿所滅。

The hexagram Guo transforms into the hexagram Jiaoren. Lin Ci said: When autumn wind arises, sorrow arises; flowers fall and the heart is sorrowful; the royal house faces many calamities and misfortunes, and the Yueshi clan declines — this is ominous. Shang Binghe explained: Jiaoren is composed of Li below and Xun above. Xun represents wind, and Kan is located in the west, which belongs to autumn, hence it is said 'autumn wind'; Kan represents sorrow, hence it is said 'sorrow'. Zhen represents flowers, and Zhen is hidden and not visible; Xun also represents falling, hence it is said 'flowers fall'. Kan represents palace and danger, and in its hidden image, Zhen represents the royal house, thus forming 'royal house'. Dui represents sheep and tongue, and Dui is inverted here, hence it is said 'decline'. Note: In the Song and Yuan editions, the character 'heart' is written as 'birth', but here we follow the Jiguguo edition. Shang also explained that the 'royal house' here refers to the Yueshi clan of the State of Jin; in the twenty-eighth year of Duke Zhuang of Lu, the son of Shuxiang, Yang Yishi, was executed by the six ministers.

睽。持福厭患，去除大殘。日長夜盡，喜世蒙恩。重離故曰日長。大，宋元本作天，非，依汲古。喜，汲古作嘉，依宋元本。

The hexagram Guo transforms into Kui. Lin Ci says: Guard the fortune, suppress misfortune, eliminate great calamities; day grows longer, night is about to end, rejoice for a lifetime, receive grace — this is auspicious. 'Yan' here means to suppress or subdue. Shang Binghe explains: Kui is composed of Dui below and Li above, with the upper trigram being Li, and the hexagram also contains an internal trigram of Li. The appearance of Li twice indicates the lengthening of day, hence 'day grows longer'. Notes: The character 'Da' (great) in Song and Yuan editions was mistakenly written as 'Tian' (heaven), so we follow the Ji Gu Ge edition here; the character 'Xi' (rejoice) in Ji Gu Ge edition was written as 'Jia' (auspicious), so we follow the Song and Yuan editions here.

蹇。新受大喜，福履重來。樂且日富，足用豐財。此用遇卦《姤》象。姤通復，震為喜、為福，履坤為重，故曰重來。震為樂，坤為多、為財，故曰豐財。○履，宋元本作復，足用作是惟，皆非，依汲古。

The hexagram Guo changes into Jian. Lin's commentary says: Recently having obtained great joy, blessings and honors come one after another; joy increases day by day, with abundant resources and ample wealth — great auspiciousness. Shang Binghe explains: This line uses the image of the primary hexagram Guo. The hexagram Guo's opposite hexagram is Fu, in which Zhen represents joy and blessings; Zhen is above Kun, and Kun represents thickness and abundance, hence the phrase 'returning again with abundance'. Zhen represents joy, and Kun represents abundance and wealth, hence the phrase 'abundant wealth'. Notes: The character 'lu' in Song and Yuan editions is 'fu', and 'zu yong' is 'shi wei', both are incorrect. This passage follows the Ji Gu Ge edition.

解。前頓卻躓，左跌右逆。登高安梯，復反來歸。重坎，故曰頓、曰躓、曰跌。震左，坎西為右，震為登、為高，卦似梯形。震為歸。卻，退後也，言前後左右皆不可，祇有梯高而反耳。

The hexagram Guo changes into Jie. Lin Ci explains: moving forward meets obstacles, moving backward causes stumbling, stepping left leads to a fall, and stepping right also fails; climbing high and setting up a ladder eventually results in returning home—this is an image of being blocked on all sides. Shang Binghe explains: Jie consists of Kan below and Zhen above. The image of Kan reappearing indicates a sudden stop and stumbling. Zhen is on the left, and Kan is on the west, hence the right side. Zhen signifies ascending and being high, and the overall shape of the hexagram resembles a ladder. Zhen also signifies returning. 'Yet' means retreating; the whole sentence indicates that all directions are blocked, leaving only the option of setting up a ladder to ascend and then returning home.

損。夢飯不飽，酒未入口。嬰女雖好，媒雁不許。震為粟米，故曰飯，坤迷，故曰夢。夢飯，虛也。坤為虛，故不飽。兌為口，坤為水，亦為酒，坤閉，故不入口。兌少為嬰女，兌為媚，故女好。震為嫁，上卦震覆不能嫁，故媒雁不許。兌為口舌、為巫媒，亦以口舌為用者也，故兌亦為媒。《禮昏義》壻親迎奠雁於廟，不成昏，即不奠雁，故曰媒雁不許。○雁，依宋元本，汲古作應，非。艮為雁，漸卦以艮為鴻，鴻雁一也。

The hexagram Guo transforms into Sun. Lin Ci says: Dreaming of eating but not being full, and not being able to drink any wine; although the young woman is beautiful, the marriage proposal cannot be completed — this is ominous. Shang Binghe explains: Sun is the trigram Dui below and Gen above. Zhen governs millet, so it is said 'food'; Kun governs confusion, so it is said 'dream' — food in a dream is empty, and Kun also governs emptiness, hence not being full. Dui governs the mouth, and Kun governs water, which also governs wine. However, Kun governs blockage, so wine cannot enter the mouth. Dui is the young girl, so it is called 'infant girl'; Dui also governs charm, so it is said the woman is beautiful. Zhen governs marriage, but the upper trigram is the inverted Zhen, indicating the marriage is not completed, hence 'the marriage proposal is not allowed'. Dui governs speech and also the role of mediators, as mediators rely on speech. Therefore, Dui also governs mediators. The 'Book of Rites · Rules of Marriage' says that when the son-in-law personally greets the bride, he offers a goose in the temple, but if the marriage is not completed, the goose is not offered, hence 'the marriage proposal is not allowed'. Note: The character 'geese' is based on the Song and Yuan editions, while the Ji Gu Ge edition reads 'should', which is incorrect. Shang also points out that Gen governs geese, and the gradual change hexagram uses Gen to represent geese, which are essentially the same as geese.

益。大都王市，稠人多寶。公孫宜賈，資貨萬倍。坤為大都，震為王，巽為市，震為人、為寶，坤多，故曰稠人多寶。艮為孫，震為公、為商賈，坤為資財，巽為倍，坤多，故曰萬倍。○賈，汲古作買，貨作禍，依宋元本。

The hexagram Guo transforms into Yi. Lin Ci said: In a large city, the royal market is crowded with people and abundant in treasures; Gong Sun is suitable for business, with capital and goods increasing by ten thousand times — great auspiciousness. Shang Binghe explained: Yi consists of Zhen below and Xun above. Kun represents a large city, Zhen represents the king, and Xun represents the market. Zhen governs people and treasures, while Kun signifies multitude, hence the phrase 'crowded people and many treasures'. Gen represents Sun, Zhen represents the public and merchants, Kun represents wealth, Xun represents multiplication, and Kun again signifies multitude, hence the phrase 'ten thousand times'. Note: The character 'Jia' in the Ji Gu Ge edition is 'buy', and 'huo' is 'huo', but here we follow the Song and Yuan editions.

夬。兩人俱醉，相與背戾。心乖不同，訟爭匈匈。乾為人，兌卦數二，故曰兩人。巽為心，上卦巽覆，故曰心乖。乾為言，兌言與乾言相背，故曰訟爭。《易夬九四》"聞言不信"，林所本也。

The hexagram Guo changes into Guai. Lin Ci says: Both are drunk, conflicting and opposing each other; their minds are not in harmony, and they quarrel endlessly — this is凶 (a凶ous outcome). "Xiong xiong" describes the state of clamor and disturbance. Shang Binghe explains: Guai consists of Qian below and Dui above. Qian represents the person, and Dui's number is two, so it refers to "two people." Xun represents the mind, and the upper trigram Dui is the inverted image of Xun, hence "the mind is discordant." Qian represents speech, and the speech of Dui is opposite to that of Qian, hence "quarreling." The "Nine in the Fourth" of the Guai hexagram in The Zhou Changes says "when hearing words, one does not believe them," which is the basis for Lin Ci's explanation.

萃。身無頭足，超蹠空乖。不能遠之，中道廢休，失利後時。坤為身，艮亦為頭，艮伏兌見，上缺，故曰無頭。震為足，震伏，故無足。無足則不能超越。坤為乖、為虛，故曰超蹠空乖。艮為道，艮止故休。之，往也，言不能遠之，中道而廢也。巽為利，艮為時，兌折故失利後時。○廢，汲古作疲，時作市，均依宋元本。

The hexagram Gou transforms into Cui. Lin Ci says: The body has neither head nor feet, trying to lift the foot to step forward but finding nothing to step on; not able to go far, stopping halfway, missing opportunity and losing benefit — this is ominous. "Zhi" refers to the sole of the foot, and "chao zhi" means lifting the foot to step. Shang Binghe explains: Cui is composed of the earth element below and the lake element above. The earth element represents the body, and the mountain element also represents the head. Now the mountain element is hidden and the lake element is revealed, with a gap at the top, so it is said "no head." The thunder element represents the foot, but it is hidden and not visible, hence "no foot." Without feet, stepping forward is impossible. The earth element signifies disorder and emptiness, so it is said "stepping forward in vain and disorder." The mountain element represents the path, and the moral quality of the mountain is to stop, hence stopping halfway. "Zhi" means going, meaning not able to go far and stopping midway. The wind element represents benefit, the mountain element represents time, and the lake element represents destruction, hence "losing benefit and missing time." Notes: The character "fei" in the Ji Gu Ge edition is "pi," and the character "shi" is "shi," both following the Song and Yuan editions.

升。三人俱行，六目光明。道逢淑女，與我驥子。震數三，故曰三人行，三人則六目。伏艮為目、為明，震為善，兌女，故曰淑女。震為大塗，故曰道。震為馬、為子，故曰驥子。○目，汲古作日，依宋元本。

The hexagram Guo changes into Sheng. Lin Ci says: Three people are traveling together, all six eyes are bright; on the way they meet a good woman who gives them a fine young horse — this is auspicious. Shang Binghe explains: Sheng consists of Xun below and Kun above. The number of Zhen is three, so it is said 'three people are traveling together'; three people make six eyes. In the hidden image, Gen represents eyes and brightness. Zhen represents goodness, Dui represents a woman, combining to form 'a virtuous woman'. Zhen represents a great road, so it is said 'the path'; Zhen also represents a horse and a son, combining to form 'a fine young horse'. Note: The character '目' in the Jigusha edition is '日', but here we follow the Song and Yuan editions.

困。進仕為官，不若復田，獲壽保年。通《賁》。艮為仁、為官，震為復，艮為田，艮止，故復田。艮為壽，震為年。○仕，汲古作士，非，依汲古。復，反也，言仕宦在外，不如歸耕樂。

The hexagram Guo changes into Kun. Lin Ci says: To seek official positions is not as good as returning home to farm, for that would bring longevity and preserve one's natural years—thus retirement is auspicious. Shang Binghe explains: This takes the image of mutual transformation. The hexagram Kun, with all its lines reversed, becomes Ben. Therefore, it is labeled "Communicating with Ben." Ben represents benevolence and officialdom, while Zhen represents returning. Ben also represents farmland, and the virtue of Ben is to stop, hence "returning to farmland." Ben signifies longevity, and Zhen signifies years. Notes: The character "shi" (official) in the汲古阁 edition is mistakenly written as "shi" (scholar), and the original text still reads "according to the汲古 edition" (according to the Song and Yuan editions). Shang's interpretation of "fu" as "return" suggests that serving in government is less comfortable than returning to one's hometown to farm.

井。先易後否，失我所市。騷蘇自苦，思吾故事。下巽為利，故曰先易。上坎為陷，故曰後否。巽為市，坎失，故曰失市。坎為勞，故曰苦。坎為憂，故曰思。坤為事，坤變坎，故曰思吾故事。《易》曰：震蘇蘇，驚懼不安之貌。騷蘇自苦，言騷擾勞苦也。皆坎象。○事，宋元本作士，非，依汲古。

The hexagram Guo changes into the hexagram Well. Lin Ci says: At first everything goes smoothly, but later there is blockage, and I lost all the money I used for business; there is disturbance and unrest, and I suffer from self-inflicted hardships, recalling my past experiences — this is ominous. Shang Binghe explains: The hexagram Well consists of Xun below and Kan above. The lower trigram Xun represents wealth and profit, so it is said 'first easy'; the upper trigram Kan represents falling into difficulties, so it is said 'later blocked'. Xun represents the market, and Kan represents loss, so it is said 'loss of the market'. Kan represents labor, so it is said 'suffering'; Kan also represents worry, so it is said 'thinking'. The trigram Kun represents matters, and since Kun changes into Kan, it is said 'thinking of my past events'. The hexagram Zhen, line six in the third, says 'Zhen Su Su', which describes a state of fear and unease; 'sao su zi ku' means disturbance and hardship, which all refer to the image of Kan. Note: The character 'shi' in the Song and Yuan editions was mistakenly written as 'shi', and this version follows the Jigugē edition.

革。蘇秦發言，韓魏無患。張子馳說，燕齊以安。巽為薪、為蘇，兌西為秦、為言，故曰蘇秦發言。伏坤為國，故曰韓魏。伏震為張、為子、為言，故曰張子馳說。上兌為燕，巽為齊。張子，張儀也。張儀連橫，蘇秦合從，遊說六國。

The hexagram Gou transforms into Ge. Lin Ci said: When Su Qin began to make his arguments, the states of Han and Wei were free from calamity; when Zhang Yi made his efforts to explain, the states of Yan and Qi became stable—this is auspicious. Shang Binghe explained: Ge consists of Li below and Dui above. Xun represents firewood, and 'Su' originally means grass, so Xun also represents 'Su'; Dui is located in the west and represents Qin, as well as speech, combining to form 'Su Qin speaking'. In the hidden image, Kun represents states, so it refers to Han and Wei. In the hidden image, Zhen represents Zhang, sons, and speech, combining to form 'Zhang Zi (Zhang Yi) traveling to make his arguments'. The upper trigram Dui represents Yan, and Xun represents Qi. Zhang Zi is Zhang Yi; Zhang Yi promoted the policy of horizontal alliance, while Su Qin promoted the policy of vertical alliance, and the two successively persuaded the six states.

鼎。武庫軍府，甲兵所聚。非裡邑居，不可舍止。詳《師》之《蹇》。此以伏震為武，坤為軍府，艮為甲兵。

The hexagram Gou changes into Ding. Lin's commentary says: The military storehouse and the general's office are places where armor and weapons are gathered; these are not the residential areas of the common people, so it is not suitable to stay there — this is an omen of not being suitable for long stay. Shang Binghe explains: This line of Lin's commentary is the same as the previous one in the hexagram Shi changing into Jian. The symbolic interpretation is detailed in that entry. As for the primary hexagram, it uses the hidden image of Zhen as military force, Kun as the general's office, and Gen as armor and weapons.

震。二桃三口，莫適所與。為孺子牛，田氏生咎。《晏子春秋》：田開疆、公孫接、古冶子勇而無禮，晏子饋之二桃，使計功而食，三人二桃，田開疆、公孫接各言功持桃，古冶後言，二人慚，自殺，古冶亦自殺，所謂二桃殺三士也。艮為桃，伏兌，卦數二，故曰二桃。震為口，數三，故曰三口。震為孺子，艮為牛。按：《左傳》："爾忘君之為孺子牛乎"注：孺子，荼也。景公常銜繩為牛，荼牽之而折其齒，後田恆殺荼，故曰生咎。艮為田也。○二桃，宋元本作一身，汲古作三桃。丁晏雲《唐韻正》口字注引作二桃，依丁校。生，宋元本作主，依汲古。

The hexagram Guo changes into Zhen. Lin Ci says: Two peaches are to be shared among three mouths, but it is unclear who should receive them; willingly becoming a cow for a child, the Tian family thus incurs misfortune — ominous. Shang Binghe explains: The "Spring and Autumn Annals of Yan" records three men, Tian Kaijiang, Gongsun Jie, and Gu Yuzi, who were brave but lacked propriety. Yan Ying sent two peaches to them, telling them to claim the peaches according to their merits. With only two peaches, Tian Kaijiang and Gongsun Jie each boasted of their achievements and took the peaches. Gu Yuzi, who spoke later, felt ashamed and committed suicide, followed by Gu Yuzi. This is known as "Two peaches kill three warriors." Gen represents the peach, and its hidden image is Dui, whose hexagram number is two, thus indicating "two peaches." Zhen represents the mouth, with a hexagram number of three, thus indicating "three mouths." Zhen represents the child, and Gen represents the cow. Shang notes: The "Zuo Zhuan" mentions "Have you forgotten that your lord was a cow for the young prince?" The annotation explains that "young prince" refers to the son of the King of Qi, Tu. The King of Qi once pretended to be a cow by holding a rope, allowing Tu to lead him around, and Tu pulled out his teeth. Later, Tian Heng killed Tu, hence "the Tian family incurs misfortune." Gen also represents the Tian family. Notes: In the Song and Yuan editions, "two peaches" is written as "one body," while the Jigugong edition reads "three peaches." Ding Yan cites the "Tang Yun Zheng" where the note under "mouth" quotes this passage as "two peaches," so we follow Ding's edition. In the Song and Yuan editions, "born" is written as "main," while the Jigugong edition reads "born," so we follow the Jigugong edition.

艮。西山東山，各自止安。心雖相望，竟不同堂。詳《姤》之《坤》。第三句汲古作雖相登望，依宋元本。第四句宋元本作竟未上堂，依汲古。艮山，震東，坎西，故曰東山西山。又震為東，震反為艮，則西也，艮止故安。坎為心，艮為望，三上正反艮，故曰相望。艮為堂。

The hexagram Gou transforms into Gen. Lin's commentary says: A mountain to the west and a mountain to the east, each resting in its own place; although their hearts look towards each other, they can never be in the same hall — this is the image of being separated and unable to unite. Shang Binghe explains: This line is the same as the commentary on Gou in the previous section of this chapter, which can be referred to. Gen represents a mountain, Zhen is in the east, Kan is in the west, hence 'a mountain in the west and a mountain in the east'. Moreover, Zhen represents the east, and when Zhen is reversed it becomes Gen, which is the west. Gen's hexagram virtue is to stop, hence 'resting'. Kan represents the heart, Gen represents looking, and the third line moving to the top line forms two opposing Gen, hence 'looking towards each other'. Gen also represents a hall. Notes: The third sentence in the Jigusha edition reads 'although they look up to each other', here following the Song and Yuan editions; the fourth sentence in the Song and Yuan editions reads 'but have not yet entered the hall', here following the Jigusha edition.

漸。不改柯葉，和氣沖適。君子所在，安無怵惕。坎為和，艮為君子。○沖，宋元本作中，依汲古。此似用歸妹象，震為柯葉，兌為沖和。

The hexagram Guo transforms into Jie. Lin Ci says: The branches and leaves remain unchanged, and the harmonious qi flows smoothly and comfortably; where the gentleman is, there is stability and no fear — this is auspicious. "Ke" refers to the branches, and "chu ti" means fear. Shang Binghe explains: Jie consists of Gen below and Xun above, with Kan representing harmony and Gen representing the gentleman. Notes: The character "chong" in Song and Yuan editions was written as "zhong," but here we follow the Ji Gu Ge edition. Shang also mentions that this line seems to use the hexagram Guimi — Zhen represents the branches and leaves, and Dui represents the harmonious qi.

歸妹。將戌繫亥，陽藏不起。君子散亂，太山危殆。兌居酉，下戌故曰將戌。坎居子上亥，故曰繫亥，言戌在兌下，若為酉所將，坎在亥下，若繫於亥也。陽皆居陰下，故曰藏。艮為君子、為山，上卦艮覆，故曰散亂、曰危殆。○山，汲古作上，依宋元本。亥叶音喜，殆音以，皆古韻。

The hexagram Guo changes into Gui Mei. Lin Ci says: The earth dog (Xu) is led along, and the water pig (Hai) binds people; the yang energy is hidden and cannot arise; the gentleman scatters and becomes disordered, and even Mount Tai is in danger — this is ominous. Shang Binghe explains: The trigram Dui is located in You, and below You is Xu, so it is said 'leading Xu' — 'lead' means to pull along; the trigram Kan is located in Zi, and above Zi is Hai, so it is said 'binding Hai'. This means Xu is below Dui, like being pulled along by You; Kan is below Hai, like being bound by Hai. The yang lines are all below the yin lines, so it is said 'hidden'. Gen represents the gentleman and also represents a mountain, and the upper trigram is the inverted image of Gen, so it is said 'scattering and disorder' and 'dangerous'. Note: In the Ji Gu Ge edition, the character 'mountain' is written as 'upper', but here we follow the Song and Yuan editions. The character 'Hai' is pronounced 'xi' in ancient pronunciation, and 'dai' is pronounced 'yi', both following ancient rhyme.

豐。天官列宿，五神舍室。宮闕完堅，君安其居。伏艮為天、為官、為星宿，震為神，巽卦數五，故曰五神。伏艮為宮室、為完堅，震為君。五神，五星也。

The hexagram Guo changes into Feng. Lin Ci says: The heavenly offices and the arrayed star mansions, each of the five star deities occupies its proper place; the palaces are solid and secure, and the king resides within them—auspicious. Shang Binghe explains: Feng consists of Li below and Zhen above. In the hidden image, Gen represents heaven, the offices, and the star mansions, while Zhen represents the deities. Xun's number is five, so it is said 'five deities'—the five deities are the five planets, namely the year star, the red star, the filling star, the white star, and the morning star. In the hidden image, Gen also represents palaces and their solidity and security, while Zhen represents the king.

旅。左手把水，右手把火。如光與鬼，不可得從。通《節》。震為左，艮手坎水，故曰左手把水。兌為右，艮火，故曰右手把火。艮為光，坎為鬼，光鬼皆虛物，故不可從。震為從。○從，汲古作徙，依宋元本。

The hexagram Guo transforms into Li. Lin Ci says: The left hand holds water, the right hand holds fire; like shadows and ghosts, they are indistinct and cannot be followed — ominous. Shang Binghe explains: This takes the image of mutual transformation. The hexagram Li has all its lines reversed to form Jie, so it is labeled 'Connected to Jie'. Zhen is on the left, Gen represents the hand, and Kan represents water, forming 'the left hand holds water'; Dui is on the right, and Gen also represents fire, forming 'the right hand holds fire'. Gen represents light, and Kan represents ghosts; both light and ghosts are empty and without substance, so they cannot be followed. Zhen represents following. Note: The character 'follow' in the Jiguge edition is 'move', but here we follow the Song and Yuan editions.

巽。逐狐東山，水遏我前。深不可涉，失利後便。詳《大畜》之《震》。

The hexagram Guo changes into Xun. Lin's commentary says: Going to the east mountain to chase a fox, a great body of water blocks my way; the water is too deep to cross, losing wealth and missing an opportunity — this is ominous. "E" means to block. Shang Binghe explains: This commentary from Lin is the same as the one in the hexagram Da Xu with Zhen. The symbolic interpretation is detailed in that entry.

兌。水瀆魚室，來灌吾邑。沖沒我家，與狗俱遊。巽為魚，伏坎為水、為室，伏艮為邑、為狗，家與狗皆在水上，故曰俱遊。○沒，汲古作破，依宋元本。

The hexagram Guo changes into Dui. Lin Ci says: The ditch has become a place where fish dwell, water flows into my city; the flood destroys my house, people and dogs float together on the water — this is ominous. "Du" refers to a ditch. Shang Binghe explains: Dui is composed of two Dui trigrams stacked together. Xun represents fish, and within the hidden image, Kan represents water and buildings. Within the hidden image, Gen represents the city and dogs; the house and dogs are floating on water, so it is said "they all float together." Notes: The character "mo" in the Ji Gu Ge edition is "po," but here we follow the Song and Yuan dynasty editions.

渙。山險難登，澗中多石。車馳轊擊，重載傷軸。擔負善躓，跌踒右足。詳《乾》之《謙》。

The hexagram Guo transforms into Huan. Lin Ci says: The mountain is steep and difficult to climb, and the mountain stream is full of broken stones; the carriage rushes forward, and the metal fittings on the axle ends clash together, the load being too heavy causes the axle to be injured; the person carrying a pole is easily tripped, and falls, twisting and breaking the right foot—this is ominous. 'Hui' refers to the metal fittings on the ends of the axle, and 'yuo' refers to a twisted or broken foot. Shang Binghe explains: This line's interpretation by Lin Ci is the same as in the previous case of 'Qian' and 'Qian' in the hexagram Qian. The symbolic explanation is detailed in that entry.

節。槽空無實，豚彘不食。庶民屈竭，離其居室。艮為槽，震虛，故不實。巽為豕，艮止，故豚彘不食。坎眾，故曰庶民。坎為屈、為室。○槽，宋元本作糟，依汲古。

The hexagram Guo changes into Jie. Lin Ci said: The feeding trough is empty and there is no grain, neither the young pigs nor the old pigs have anything to eat; the common people are poor and exhausted, leaving their homes and scattering in flight — this is ominous. Shang Binghe explained: Jie is composed of Dui below and Kan above. Gen represents the feeding trough, and the virtue of Zhen is emptiness, so the trough is not full. Xun represents pigs, and the virtue of Gen is to stop, so the pigs cannot eat. Kan represents the multitude, hence 'common people'; Kan also represents exhaustion and houses. Notes: The character '槽' in Song and Yuan editions was written as '糟', but here we follow the Jigugē edition.

中孚。執熱爛手，火為災咎。公孫無賴，敗我王室。艮為執，艮火，故曰熱。巽為爛，故曰執熱爛手。《詩大雅》："誰能執熱，誓不以濯"。震為公，艮為孫、為室，震為王，兌毀，故敗王室。○火，汲古訛大，依宋元本。王室，宋元訛玉寶，依汲古。

The hexagram Guo transforms into Zhongfu. Lin Ci says: holding a hot object burns one's hand, fire becomes a calamity; the public official, a lawless person, acts recklessly, ruining my royal house — ominous. The phrase "holding heat" is derived from the "Great Elegance" of the "Shi Jing," meaning that whoever holds a scorching object will not fail to first wash their hands with water to cool down. Shang Binghe explains: Zhongfu has Dui below and Xun above. Gen represents holding, and Gen also represents fire, hence "heat"; Xun represents rotting, combining to form "holding heat and burning the hand." Zhen represents the public official, Gen represents the son and the house, Zhen also represents the king, and Dui represents destruction, hence "ruining my royal house." Notes: The character "fire" in the Ji Gu Ge edition is mistakenly written as "great," here following the Song and Yuan editions; the characters "royal house" in the Song and Yuan editions are mistakenly written as "jade treasure," here following the Ji Gu Ge edition.

小過。三虎上山，更相噬囓。心志不親，如仇與怨。艮為虎，數三，故曰三虎上山。兌口故噬囓，正覆兌相對，故曰更相噬囓。巽為心志，正反巽故不親，而如仇怨也。○與，汲古作如，依宋元本。

The hexagram Guo changes into Xiao Guo. Lin Ci said: Three tigers ascend the mountain, biting and tearing at each other; their hearts are not close, like enemies forming hatred—this is ominous. 'Shi ne' refers to biting. Shang Binghe explained: Xiao Guo consists of Gen below and Zhen above. Gen represents tigers, and the number of the hexagram is three, hence 'three tigers ascend the mountain'. Dui represents the mouth, and with a mouth one can bite; the original Dui and the inverted Dui face each other, hence 'mutual biting'. Xun represents the mind and will, and the original and inverted Xun are opposite, so they do not get close to each other, like enemies. Note: The character 'yu' in the Jigusha edition is 'ru', but here we follow the Song and Yuan editions.

既濟。西家嫁子，借鄰送女。嘉我淑姬，賓主俱喜。坎為西，餘多用半象。震為嫁、為主。嫁子，汲古作嫁女，依宋元本。

The hexagram Guo changes into Ji Ji. Lin Ci says: A family in the west is marrying off their daughter, borrowing neighbors' help to escort her on the wedding day; they praise this good girl, and both guests and host are happy — auspicious. Shang Binghe explains: Ji Ji consists of Li below and Kan above, with Kan located in the west; the other lines mostly use half-figures. Zhen represents the host, which also refers to the owner. Note: The汲古阁 edition reads 'jia zi' but this follows the Song and Yuan editions reading 'jia nu'.

未濟。克身潔已，逢禹巡狩。錫我玄龜，拜受福祉。用半象。詳《屯》之《大畜》。○克，元本作城克，依宋本、汲古。

The hexagram Gou transforms into Weiji. Lin Ci says: restrain oneself, purify oneself, encountering the great Yu touring the world; bestow upon me a black divine turtle, receive blessings -- great auspiciousness. 'Xi' means to bestow. Shang Binghe explains: this line uses a half image; Lin Ci's interpretation is the same as in the previous section, 'Zun' transforming into 'Daxu', the symbolic explanation is detailed in that section. Note: the original edition had 'cheng ke', but this follows the Song edition and Jigugong edition.

行唐尚秉和節之注

This line is the title at the beginning of the volume indicating the annotator's name: This volume is still annotated by Shang Binghe of Xingtang. "Xingtang" is his place of origin, now in Hebei Province; "Jiezi" is his given name. Each volume's beginning is marked with this line to indicate the source of the annotation.

受業蒲城仵道益、豐潤董維城堃校刊

This line is the title at the beginning of the volume, indicating the names of the editors: compiled and printed by Wu Daoyi, a disciple from Pucheng, and Dong Weicheng Kun, from Fengrun. "Shouye" is a term used by students to refer to their teacher's school; Pucheng is in Shaanxi, and Fengrun is in Hebei. "Kun" is an alternate character for "Kun," which is likely the name of Dong, and "Weicheng" is his given name.

萃。蒙慶受福，有所獲得。不利出域，病人困棘。伏震為福慶，艮止，故有獲，故不利出域。艮為域，互大坎為病、為棘。○域，汲古作城，病棘作疾極，依宋元本。

The hexagram Cui remains unchanged, meaning the original hexagram stays the same; this is the first entry of the sixty-fourth hexagram Cui. The commentary says: receiving joy, bearing blessings, and gaining something; it is not advisable to go beyond the borders, as the sick person is trapped in thorns—there is a warning within the auspicious. Shang Binghe explains: Cui is composed of the earth below and the lake above. In its hidden image, the trigram Zhen represents blessings and joy; the trigram Gen has the virtue of stillness, which means to stay and gain, and because of stillness, it is not favorable to go out. Gen represents territory, and the middle lines of the entire hexagram form a large Kan, which represents disease and thorns. Notes: The character 'domain' in the Jigusha edition is 'city', and the words 'disease and thorns' are written as 'illness and extreme', here following the Song and Yuan editions.

乾。碩鼠四足，飛不上屋。顏氏淑德，未有爵祿。《說文》：鼫鼠五技，能飛不能上屋。此用萃象。艮為鼠，伏震為足，卦數四，故曰四足。艮為飛、為屋、為顏、為爵。○淑，汲古作淵，依宋元本。

The hexagram Cui transforms into Qian. Lin Ci said: The鼫鼠 has four legs, it can fly but cannot reach the roof; the Yan family has good virtue but lacks rank and salary — this is an image of having talent but no position. Shang Binghe explained: The Shuowen Jiezi says the鼫鼠 has five skills, it can fly but cannot reach the roof, it can do everything but not master any. This refers to the image of the hexagram Cui: Gen represents the mouse, and in its hidden image, Zhen represents the feet, the number of the hexagram is four, hence 'four feet'; Gen also represents flying, the roof, the Yan family, and rank and salary. Note: The character 'shu' in the Jigusha edition is 'yuan', but here we follow the Song and Yuan editions.

坤。新受大喜，福履重職，樂且日富。兌為悅，正反兌喜樂，坤為重，坤多，故曰富。仍用萃象。

The hexagram Cui changes into Kun. Lin Ci says: Recently having obtained great joy, blessings, rank and official positions come successively, happiness increases and wealth becomes more day by day — great auspiciousness. Shang Binghe explains: Dui represents joy, both the original and transformed Dui indicate joy and happiness; Kun represents thickness, hence 'heavy' is said, and Kun also represents abundance, hence 'wealthy' is said. This line still uses the image of the hexagram Cui.

屯。克身潔已，逢禹巡狩。錫我玄龜，拜受福祉。坤為身，坎水，故曰潔。震為王，故曰禹。艮為龜，震為玄，故曰玄龜。《書洪範》：天乃錫禹洪範九疇，注：天與禹洛出書，神龜負文而出，列於背，有數至九，禹因而第之以成九疇，故曰錫我玄龜，拜受福祉。艮為拜，震為祉。○克，宋元本作克，潔作整，依汲古。

The trigram Cui transforms into Zhun. Lin Ci says: "To restrain oneself and purify oneself, encountering the great Yu touring the world; bestowing upon me a black divine turtle, bowing to receive blessings—great auspiciousness." Shang Binghe explains: Zhun is Zhen below and Kan above. Kun governs the body, and Kan governs water, so it is said "cleanse." Zhen governs the king, so it refers to Yu. Gen governs the turtle, and Zhen governs black color, combining to form "black turtle." The Book of Documents, Hongfan, says that Heaven then bestowed the Hongfan Nine Categories upon Yu. The commentary explains that Heaven gave the Luo Writing to Yu, and a divine turtle emerged from the water, carrying the characters on its back, arranged in nine, and Yu arranged them in order to form the nine categories. Therefore, Lin Ci says "bestowing upon me a black turtle, bowing to receive blessings." Gen governs bowing, and Zhen governs blessings. Notes: The character "ke" was written in a different form in Song and Yuan editions (the current edition has no distinction), and "jie" was written as "zheng," here following the Jigugong edition.

蒙。置筐失筥，輪破無輔。家伯為政，病我下土。震為筐筥，坎為失、為輪、為破、為家，震為伯，《詩小雅十月篇》："家伯冡宰"，助幽王為虐者也。坎為病，坤為下土，《小雅》"無棄爾輔"注：輔以佐車。

The trigram Cui transforms into Meng. Lin Ci says: Putting down the square basket and losing the round basket, the wheel is broken and there is no wooden strip to support it; the family elder is in power and ruling, causing suffering to the common people below — this is ominous. "Kuang" is square and "ju" is round, both are bamboo containers for holding things; "fu" is the wooden strip placed outside the wheel to help support it. Shang Binghe explains: Meng is composed of Kan below and Gen above. Zhen governs the baskets, Kan governs loss, broken wheels, damage, the family, and the elder; Zhen also governs the elder. The "Shi · Xiao Ya · Shiyuezhijiao" mentions "Jia Bo Zhongzai," referring to those who assisted King You of Zhou in his tyranny. Kan governs illness, and Kun governs the common people below. The "Xiao Ya" says "wu qi er fu," and the commentary explains that "fu" is used to assist the chariot.

需。機言不發，頑不能達。齊魯為仇，亡我葵丘。此用《萃》象。兌為言，三至上正反兌，故曰機言，坤閉，故不發。艮止，故頑不能達。巽齊兌魯相背，故曰為仇。艮為丘，兌為華，故曰葵丘。

The hexagram Cui transforms into Xu. Lin's commentary says: Words are like a bowstringed crossbow that cannot be fired, dull and unable to communicate; Qi and Lu become enemies, losing my Kuiqiu - an omen of misfortune. Kuiqiu was the place where Duke Huan of Qi convened the feudal lords. Shang Binghe explains: This line uses the image of the hexagram Cui. Dui represents speech, and from the third line to the top line, two Dui trigrams face each other, hence 'crossbow speech'; Kun represents closure, so speech cannot be expressed. Gen's virtue is stillness, hence dullness and inability to communicate. Xun represents Qi, Dui represents Lu, and the two trigrams oppose each other, hence 'enmity'. Gen represents a hill, Dui represents flowers, combining to form 'Kuiqiu'.

訟。亡錐失斧，公輸無輔。抱其彝器，適君子處。坎為錐，坎失，故曰亡錐。兌為斧，兌覆，故曰失斧。巽為工，故曰公輸。兌為輔，兌折，故無輔。伏震為彝器。萃艮為抱、為君子，言微子抱彝適周也。兼用萃象。

The transformation from Cui to Song. Lin Ci said: Losing a cone, losing an axe, even the master craftsman Gongshu Ban is without help; holding the ritual vessels of the ancestral temple, seeking refuge with the gentleman — this is an omen of returning to brightness from a foreign land. "Yi qi" refers to ritual vessels used in ancestral worship. Shang Binghe explained: Song is composed of Kan below and Qian above. Kan represents a cone, and Kan also signifies loss, hence "losing a cone." Dui represents an axe, but Dui is inverted here, hence "losing an axe." Xun represents craftsmen, so it refers to Gongshu Ban. Dui also signifies assistance and destruction, hence "without assistance." In the hidden image, Zhen represents the ritual vessels. In Cui, Gen represents holding and the gentleman, referring to the story of Yinshang Weizi holding ritual vessels and seeking refuge with the Zhou dynasty. This explanation combines the imagery of the Cui hexagram.

師。家在海隅，橈短深流。伯氏難行，無木以趨。詳《蠱》之《蒙》。

The hexagram Cui changes into Shi. Lin Ci says: Living at the corner of the sea, the oar is too short and the water is too deep; the elder brother cannot proceed, there is no boat to travel—this is ominous. "Rao" refers to the oar, and "yu" refers to the corner. Shang Binghe explains: This statement by Lin Ci is the same as in the previous hexagram Guu's Meng. The symbolic interpretation is detailed in that entry.

比。德施流行，利之四鄉。雨師灑道，風伯逐殃。巡狩封禪，以告成功。詳《益》之《復》。

The trigram Cui changes into Bi. Lin Ci said: "Kindness and virtue are spread and flourish, benefiting all directions; the rain god waters the roads to make them clean, and the wind god drives away disasters; the Son of Heaven tours the four directions, performs mountain and river sacrifices to report the completion of his achievements—this is a great auspicious omen." "Rain god" and "wind god" are deities in ancient times responsible for rain and wind. Shang Binghe explained: This line of Lin Ci is the same as the previous one in "Yi" and "Fu," and the symbolic interpretation is detailed in that entry.

小畜。筐傾筥覆，喪我公粒。簡伯無禮，太師正食。通《豫》。震為筐筥，二至四震覆，故曰傾覆。震為公、為粒、為竹簡、為伯，故實未詳。○粒，汲古作置，依宋元本。

The hexagram Cui changes into Xiaoxu. Lin's commentary says: The square basket is overturned, the round basket is turned upside down, and the grain of the public granary is lost; Jian Bo does not observe propriety, and the Grand Teacher steps in to correct the food offerings — this is ominous. Shang Binghe explains: This takes the image of the opposite hexagram — Xiaoxu's six lines are all reversed to form Yu, so it is marked as 'Connected to Yu'. The trigram Zhen represents baskets and containers, and the second line to the fourth line corresponds to the reversal of Zhen, hence the phrase 'overturned'. Zhen represents the master, grain, bamboo slips, and the term 'Bo'; as for the historical event referred to here, Shang says it has not yet been clarified. Note: The character 'li' in the Jigusha edition is 'zhi', but here we follow the Song and Yuan dynasty editions.

履。泥滓汙辱，棄捐溝瀆。為眾所笑，終不顯錄。通《謙》。坤水坎水，故曰泥滓汙辱。坤死，故曰棄捐。互坎故曰溝瀆。坎眾，震笑，艮為顯，在下故不顯。

The hexagram Cui transforms into the hexagram Lu. Lin Ci says: covered in mud and filth, enduring disgrace, cast away into a ditch; subjected to the mockery of many, ultimately not achieving recognition or promotion — this is a凶 (auspicious). "Discarding and abandoning" means to be cast away. Shang Binghe explains: this takes the image of the opposite hexagram — Lu's six lines are all reversed to form Qian, so it is marked as "connecting with the hexagram Qian." The trigram Kun represents water, and Kan also represents water, hence the mention of mud and filth. The trigram Kun represents death and mourning, hence the phrase "discarding and abandoning." The hexagram contains the trigram Kan in its mutual trigrams, hence the reference to "ditch." The trigram Kan represents the multitude, and Zhen represents laughter; Gen represents recognition and promotion, but Gen is located in the lower trigram, hence the lack of recognition.

泰。獮猴兔足，腥臊少肉。漏巵盛酒，利無所有。震為獮猴、為兔、為足，伏巽為腥臊，兌為骸骨，故少肉。震為巵，伏巽，下斷故曰漏巵。兌為酒，與震連，故曰漏疤盛酒。巽為利，巽伏，故無利。○有，宋元本作得，非，依汲古。

The trigram Cui transforms into Tai. Lin Ci said: The feet of a macaque and a rabbit are both smelly and foul, with little meat; using a leaking wine cup to hold wine, there is no profit to be kept — this is ominous. "Macaque" refers to a macaque, and "zhi" is a wine vessel. Shang Binghe explained: Tai consists of Qian below and Kun above. Zhen governs the macaque and the rabbit, and also the foot. In the hidden trigrams, Xun governs the foul smell, Dui governs bones, hence the little meat. Zhen governs the wine cup, but the lower trigram Xun is broken, hence "leaking zhi." Dui governs wine, and is connected with Zhen, hence "leaking zhi holding wine." (Shang's original note: here the character "zhi" is written as "ba.") Xun governs profit, but Xun is hidden and not visible, hence no profit. Notes: The character "you" in Song and Yuan editions is mistakenly written as "de," and this version follows the Jigugong edition.

否。鹿畏人藏，俱入深谷。命短不長，為虎所得，死於牙腹。詳《姤》之《比》。

The trigram Cui transforms into the trigram Po. Lin Ci 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 — ominous. Shang Binghe explains: this line's Lin Ci is the same as in the chapter "Gou" with "Bi," and the symbolic interpretation is detailed in that entry.

同人。南山芝蘭，君子所有。東家淑女，生我玉寶。乾為山，位南，故曰南山。巽為芝蘭，乾為君子，離為東家，巽為女，乾善，故曰東家淑女。乾為玉、為寶。○芝蘭，宋元本作蘭芝，依汲古。

The trigram Cui transforms into Tongren. Lin Ci said: The spiritual orchid and orchis on the southern mountain are possessed by the gentleman; the virtuous woman from the eastern neighbor gave birth to a child as precious as jade and treasure—great auspiciousness. Shang Binghe explained: Tongren is the trigram Li below and Qian above. Qian represents mountains, and its direction is south, hence 'southern mountain'. Xun represents orchids and orchis, Qian represents the gentleman; Li represents the eastern neighbor, Xun represents the woman, and Qian represents beauty and virtue, combining to form 'the virtuous woman from the eastern neighbor'. Qian also represents jade and treasure. Note: The characters 'orchid and orchis' are recorded as 'lan zhi' in Song and Yuan editions, but here we follow the Jigugē edition.

大有。左指右揮，邪佞侈靡。執節無良，靈君以亡。通《比》。離東故曰左，坎西故曰右。艮為指揮，乾言，兌亦為言，而與乾背，故曰邪佞。離為文，故曰侈靡。艮為執、為節，乾為君，坤死，故曰靈君以亡。似指楚靈王。

The trigram Cui changes into Da You. Lin Ci says: The left hand points and the right hand commands, issuing orders on the ground, indicating deceitful and flattery, with extravagance and superficiality; the person holding the symbol of authority is not virtuous, and the wise king thus perishes — this is ominous. Shang Binghe explains: This takes the image of mutual transformation. Da You has all six lines reversed to form Bi, so it is labeled 'mutual transformation of Bi'. Li is in the east, hence the left, and Kan is in the west, hence the right. Gen represents command. Qian represents speech, and Dui also represents speech, but Dui's speech contradicts Qian's, hence 'deceitful flattery'. Li represents literary splendor, hence 'extravagance and superficiality'. Gen represents holding and symbolizing the token of authority, Qian represents the king, and Kun represents death, hence 'the wise king perishes'; Shang says this image refers to King Ling of Chu.

謙。鬱不明，為陰所傷。眾霧群聚，共奪日光。艮為明，坎隱，故鬱不明。，日食色也。坤陰在上，故曰為陰所傷。坤為眾、為霧，故曰眾霧群聚。艮為日，坎黑，地黑，故曰光被奪也。○鬱，汲古作爵秩，陰作臣，霧作陰，依《噬嗑》之《艮》校。

The trigram Cui changes into the trigram Qian. Lin Ci said: The sky is dark and unclear, injured by the Yin energy; dense fog gathers together, all taking away the sunlight—this is ominous. The original text of this passage is missing one character at the beginning of the sentence and in the annotations (it should be a character describing the dim light of the sun). Now it is retained as it is, without conjectural supplementation. Shang Binghe explained: Gen represents brightness, Kan represents concealment, so the dark and unclear condition arises; the missing character, according to Shang, refers to the color during an eclipse. Kun belongs to Yin and is located in the upper position, hence the phrase 'injured by Yin'. Kun represents multitude and also fog, hence the phrase 'dense fog gathering'. Gen represents the sun, Kan is black, and the earth is also black, hence the sunlight is taken away. Notes on the text: In the Ji Guguo edition, the character 'yu' (dark) is written as 'juezhi', 'yin' is written as 'chens', and 'wu' (fog) is written as 'yin'. Here, we follow the correction from the section on 'Shi He' under 'Gen' in this book.

豫。穿鼻繫株，為虎所拘。王母祝禱，禍不成災。突然脫來。互艮為鼻，坎為穿，故曰穿鼻。伏巽為繫、為木，故曰繫株。艮為虎，艮止，故為虎所拘。坤為母，震為王、為言，故曰王母祝禱。坎為禍災，震出在外，故脫去禍災也。○禱，元本作福，依宋元本、汲古。

The hexagram Cui transforms into Yu. Lin Ci says: The nose is pierced and tied to a tree stump, trapped by a tiger; the Queen Mother intercedes in prayer, and the calamity does not turn into disaster, but suddenly escapes — first dangerous, then auspicious. "Zhu" refers to the exposed part of a tree stump. Shang Binghe explains: Yu consists of the earth below and thunder above, with the middle interacting to produce Gen, which represents the nose. Kan represents piercing, so together they form "piercing the nose." In the hidden image, Xun represents rope and wood, forming "tying to the stump." Gen represents the tiger, and the virtue of Gen is to stop, so being trapped by the tiger.坤 represents the mother, and Zhen represents the king and speech, forming "the Queen Mother praying." Kan represents disaster, but Zhen represents movement and going out, which is outside the hexagram, so disaster can be escaped. Notes: The original edition had "Fu" instead of "Dao," but this follows the Song and Yuan editions and the Jigugong edition.

隨。貧鬼守門，日破我盆。毀罌傷缸，空虛無子。詳《臨》之《兌》。

The trigram Cui changes into the trigram Sui. Lin Ci says: The ghost is guarding the gate, breaking my basin every day; destroying jars and damaging large pots, leaving the house empty and without a son—this is ominous. "Ying" and "Gang" are both earthenware containers. Shang Binghe explains: This statement by Lin Ci is the same as the previous one in the hexagram Lin and its trigram Dui. The symbolic interpretation is detailed in that entry.

蠱。襄王叔帶，鄭人是賴。莊公卿士，王母憂苦。互震為王，艮為叔，巽為帶，震為莊、為公，巽為母，互大坎為鄭、為憂苦。按：《左傳僖二十四年》："大叔帶以狄師伐周襄王，奔鄭，大叔居溫，鄭伯與鄭大夫每日省視，官具乾泛而後聽私政，叔帶亦依附鄭人"，故曰襄王叔帶、鄭人是賴。王母似指隗氏。○叔，元本訛束，依宋本、汲古。苦，汲古作喜，依宋元本。王，宋元本作皇，依汲古。

The hexagram Cui transforms into Gu. Lin Ci said: King Xiao Wang and his uncle Tai Shu Dai both relied on the people of Zheng; Zheng Zhuang Gong served as a minister of the royal court, and the king's mother was distressed and troubled - this is an image of internal disorder relying on external support. Shang Binghe explained: Gu consists of Xun below and Gen above, with Zhèn in the middle mutual hexagram. Zhèn represents the king, Gen represents the uncle, Xun represents Dai, Zhèn also represents Zhuang Gong and the king, and Xun represents the mother; the shape of several lines in the hexagram resembles an enlarged Kan, which represents Zheng and also signifies sorrow and distress. Shang noted according to the record in the "Zuo Zhuan" from the 24th year of Duke Xi: Tai Shu Dai led the army of the Di people to attack King Xiao Wang, who fled to Zheng. Tai Shu Dai stayed in Wen. The Duke of Zheng and the Zheng officials visited daily, first preparing the food and supplies for King Xiao Wang, and only then handling their own affairs. Tai Shu Dai also relied on the people of Zheng - thus Lin Ci said "Xiao Wang and Tai Shu Dai relied on the people of Zheng." "The king's mother" probably refers to the Di woman Wei Shi, whom King Xiao Wang married. Notes: The character "shu" in the original manuscript was mistakenly written as "shù" in the Yuan edition, and this version follows the Song and Jigugong editions. The character "ku" in the Jigugong edition is written as "xi," and this version follows the Song and Yuan editions. The character "wang" in the Song and Yuan editions is written as "huang," and this version follows the Jigugong edition.

臨。昭君死國，諸夏蒙德。異類既同，宗我王室。震為君，坤為文，故曰昭君。坤為死、為國，昭君死國，言昭王南征不返也。坤為眾，故曰諸夏。震為德也。坤為類，伏艮為室，震為宗、為王。○死，汲古作守，依宋元本。宗，汲古作崇，依宋元本。

The trigram Cui changes into Lin. Lin Ci says: King Zhao died for his country, and the Central Plains states benefited from his virtue; the barbarian tribes also united in harmony, all paying homage to the royal house of Zhou — this is auspicious. Shang Binghe explains: Lin consists of Dui below and Kun above, with Zhen representing the sovereign and Kun representing culture, together forming 'Zhao Jun' (meaning 'bright lady'). Kun represents death and the state; the phrase 'Zhao Jun dies for the country' refers to King Zhao of Zhou's southern campaign which ended in his death. Kun represents multitude, hence 'the Central Plains states'; Zhen represents virtue. Kun represents the tribes, and within its hidden image, Gen represents the house, Zhen represents homage and the king. Notes: The character 'die' in the Jigusha edition reads 'guard', and 'ancestral' reads 'revere', both following the Song and Yuan editions.

觀。冬藪枯腐，常風於道。蒙被塵埃，左右勞苦。坤為冬、為藪，《爾雅釋地》："藪，大澤也"，藪至冬日蘆葦皆枯死，故曰冬藪枯腐。巽為枯腐、為風，艮為道路。常風於道，言枯腐之物常為風吹至道也。坤為塵埃，伏震為左，兌為右。○枯，汲古作朽，依宋元本。常，汲古作當，依宋元本。

The trigram Cui changes into Guan. Lin Ci says: In winter, the grass and trees in large marshes wither and rot, often being blown by the wind onto the road; people are covered in dust, and the attendants on both sides are weary — this is ominous. Shang Binghe explains: Guan is composed of the trigram Kun below and Xun above. Kun represents winter and also marshes; the Classic of Mountains and Seas says "sou" refers to a large marsh. In winter, reeds and similar plants in large marshes all wither and rot, hence "winter marshes withered and rotten." Xun represents withered and rotten things, as well as wind; Gen represents roads. The phrase "wind often on the road" means that the rotten things are often blown onto the road by the wind. Kun represents dust; in its hidden image, Zhen represents the left, and Dui represents the right. Notes: The character "枯" in the Ji Gu Ge edition is "朽," and "常" is "当," both following the Song and Yuan editions.

噬嗑。六爻既立，神明喜告。文定吉祥，康叔受福。坎數六，爻，交也。坎乾交坤，故曰六爻既立。左傳"六體不易"亦以六為坎。震為神、為喜告，離為明、為文。詩：文定厥祥，震為康，艮為叔。○喜，汲古作所，依宋元本。

The hexagram Cui changes into Sheke. Lin's commentary says: When the six lines are established, the spirits are delighted and reveal the message; by performing the ceremony of 'Wen Ding' one attains auspiciousness, and Kang Shu receives the blessing—auspicious. 'Wen Ding' refers to the ceremony of presenting gifts to confirm the marriage, a phrase taken from the poem 'Da Ming' in the 'Da Ya' section of the 'Shi Jing', which says 'Wen Ding jue xiang'. Shang Binghe explains: The number of the hexagram Kan is six, and 'yao' means intersection; the yang of Kan and the yin of Kun intersect within Kan, so it is said 'the six lines are already established'. The 'Zuo Zhuan' mentions 'liu ti bu yi', which also uses six to refer to Kan. Zhen governs the spirit and also signifies joy and revelation; Li governs brightness and culture. Zhen governs Kang, Gen governs Shu, together forming 'Kang Shu'. Notes: The character 'xi' in the Ji Gu Ge edition is written as 'suo', but here we follow the Song and Yuan editions.

賁。泣涕長訣，我心不悅。遠送衛野，歸寧無咎。坎為泣涕、為心、為憂，故不悅。震為衛，艮為野、為寧，震為歸，《詩衛風》："遠送於野，泣涕如雨"，莊姜送戴媯，歸國之詩。○悅，宋元本作快，咎作子，均依汲古。

The trigram Cui transforms into Ben. Lin Ci explains: crying and weeping, parting for a long time, my heart is not pleased; sending her far to the outskirts of the state of Wei, returning to her mother's home without fault — this is an image of parting without misfortune. Shang Binghe explains: Ben is composed of Li below and Gen above. Kan governs tears, the heart, and sorrow, so it is said 'not pleased'. Zhen governs Wei, Gen governs the outskirts and peace, and Zhen also governs returning. The quoted phrase 'sending her far to the wild, weeping like rain' comes from the poem 'Yan Yan' in the 'Bai Feng' section of the 'Shi Jing' (the 'Bai', 'Song', and 'Wei' sections are all poems from the state of Wei, so Shang's school refers to them collectively as 'Wei Feng'). This poem is about the Lady Dai Qing being sent back to her homeland by the Lady Zheng Jiang of the state of Wei. Notes: In the Song and Yuan editions, the character 'pleased' was written as 'fast', and 'fault' was written as 'son', both following the Ji Gu Ge edition.