Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 5

革。南山昊天，刺政閔身。疾悲無辜，背憎為仇。通《蒙》。震南艮山，故曰南山。本卦離為夏，故曰昊天。《爾雅釋天》：“夏為昊天。”注：言氣皓旰也。坎為刺，坤為政、為身，坎為憂閔、為悲、為疾、為憎、為仇，坤為辜，坤虛故無。艮為背，下坎，故曰背憎。《詩小雅》：“節彼南山，不弔昊天”，為刺譏厲王之詩。林辭全用其意。○昊，從宋元本，汲古誤旻，元本作艮，林象亦合。

The hexagram Meng changes to the hexagram Ge. Lin's commentary says: "The southern mountain rises high, the vast heaven above; criticizing the current government, lamenting one's own plight; suffering pain and anger yet innocent, secretly hated and forming enmity." This is a line indicating a case of wrongful accusation and suspicion. Shang Binghe says this line uses the principle of mutual assistance. The hexagram Ge's mutual assistance hexagram is Meng. Zhen represents the south, Gen represents a mountain, so it says "southern mountain." The original hexagram Ge contains Li, which represents summer, so it says "vast heaven." The Er Ya · Xie Tian says summer is called "vast heaven," and the annotation explains it as describing a bright and grand weather. Kan represents criticism, Kun represents government affairs and oneself, Kan represents sorrow, pity, suffering, hatred, and enmity, and Kun represents guilt but is hollow in the middle, so it says "innocent." Gen represents the back, and the lower trigram is Kan, so it says "back hatred." The Shijing · Xiaoya has "Jie bi nan shan, bu diao hao tian," and Shang says this is a poem criticizing King Li. Lin's commentary fully adopts this meaning. The collation note says: "Hao" character comes from the Song and Yuan editions, while the Ji Gushan edition mistakenly writes "Min," and the Yuan edition writes "Gen," which is also consistent with Lin's symbolic meaning.

鼎。三人為旅，俱歸北海。入門上堂，拜謁王母。勞賜我酒，歡樂無疆。通《屯》。震為人，後天數三，震為商旅，故曰三人為旅。坤為海水，位北，故曰北海。震為歸，故歸北海。艮為門堂，震為入、為上，艮為拜，震為謁、為王，坤母，故曰王母。坎為勞、為酒，坤為我。象全用旁通。○宋元本作井林，旁通《噬嗑》，於象不盡合，汲古少“歡樂無疆”四字，不協。

The hexagram "Meng" changes to "Ding." Lin Ci says: Three people travel together and all return to the Northern Sea; they enter the hall and pay homage to the Queen Mother; she comforts me and gives me wine to drink, and joy has no end. This is a very auspicious oracle. Shang Binghe says this oracle uses the principle of mutual transformation. The hexagram "Ding" is transformed from "Zun." Zhen represents people, and in the Later Heaven numbering it is assigned the number three, and Zhen also represents merchants, so it is said "three people as a traveling group." Kun represents the sea, and it is located in the north, so it is said "Northern Sea"; Zhen represents returning, so it is said "all return to the Northern Sea." Gen represents a door and a hall, Zhen represents entering and ascending, Gen represents bowing down, Zhen represents visiting and the king, Kun represents the mother, so it is said "enter the hall and pay homage to the Queen Mother." Kan represents comfort and wine, Kun represents me, so it is said "she comforts me and gives me wine." All the images in this oracle are derived from mutual transformation. The collation notes say: The Song and Yuan editions place this oracle under "Jing," which should instead be transformed from "Shi He," and the imagery does not fully match; the Ji Gu Ge edition is missing the four characters "joy without end," which disrupts the rhyme.

震。愆淫旱疾，傷害稼穡。喪制病來，農人無食。愆者，不及淫者過也。艮為火，坎為疾，故曰旱疾。震為稼穡，艮火，故傷害禾稼。震為人、為農、為食，稼傷，故無食。震初至四與無妄初至四同，京房以無妄為大旱卦，自虞翻莫明其義，由艮火之象失傳也。○愆，汲古作陽，疾作病，制作刈，茲從宋元本。林詞訛誤若此者，直無如何。又宋元本作井林，象亦合。

The hexagram Meng changes to Zhen. Lin's interpretation says: rain may be lacking or excessive, causing drought and disaster, damaging crops; funerals and diseases follow one after another, and farmers have no food to eat. This is a very ominous interpretation. Shang Binghe first explains the meaning of the characters: "qian" means deficiency, and "yin" means excess. Then he explains the imagery: Gen represents fire, Kan represents disease, so it is said "drought and disease"; Zhen represents crops, Gen represents fire, so it is said "damage to crops." Zhen represents people, farmers, and food; since crops are damaged, it is said "farmers have no food." The shape of the first to fourth lines of Zhen is the same as that of Wuwang's first to fourth lines. Jingfang classified Wuwang as the hexagram of great drought. Since Yu Fan and those after him could not explain it, it is because the image of Gen representing fire, an unusual image, has been lost. The note says: the character "qian" in the Jigusha edition is "yang," "ji" is "bing," and "zhi" is "yi," but here we follow the Song and Yuan editions. Lin's interpretation has reached such errors, which is truly unavoidable. The Song and Yuan editions also attach this interpretation to the hexagram Jing, which is consistent with the imagery.

艮。攫飯把肉，以就口食。所往必得，無有虛乏。坎為飲、為肉，艮手為攫、為把，互震為口、為食、為往，坎為得，故無有虛乏。○所，元刊作萬，依宋本、汲古。

The hexagram Meng changes to Gen. Lin Ci says: picking up food and holding meat, bringing it to the mouth to eat; going anywhere will surely result in gain, without going hungry empty-handed. This is a favorable hexagram indicating the ability to obtain food wherever one goes. Shang Binghe explains the image: Kan represents drinking and meat, Gen represents the hand, which is responsible for grasping and holding, thus saying 'picking up food and holding meat'; the mutual hexagram Zhen represents the mouth, food, and movement, while Kan represents obtaining, thus saying 'going anywhere will surely result in gain, without lacking anything.' The collation note says: the original edition had 'wan' instead of 'suo,' and this follows the Song edition and the Jigugong edition.

漸。鳥飛無翼，兔走折足。雖欲會同，未得所欲。離為鳥、為飛，震為翼，震伏，巽寡髮，故無翼。震為兔、為走、為足，震伏坎折，故曰折足。○所欲，汲古作已惑，依宋元。

The hexagram Meng changes to the hexagram Zhan. Lin Ci says: The bird wants to fly but has no wings, the rabbit wants to run but has broken legs; even though there is a desire to meet, the wish cannot be fulfilled. This is a line indicating a situation where one has the heart but lacks the strength. Shang Binghe explains the image: Li represents the bird and flying, Zhen represents the wings; since Zhen is hidden, Xun indicates sparse and hairless, thus saying 'no wings'. Zhen represents the rabbit, running, and feet; since Zhen is hidden and Kan represents breaking, thus saying 'broken legs'. The collation note says: The character 'suyu' in the Jigusha edition is 'yihuo', here following the Song and Yuan editions.

歸妹。體重飛難，未能踰關。行坐憂愁，不離室垣。此用《蒙》象。坤為身、為重，故曰體重。震為飛，坎陷，故難飛。艮為關，坤閉，故未能踰關。震為踰、為行，坎為憂愁、為宮室，坎陷，故不離。○宋元本無第三句，汲古有有是。未能，依元本，宋本、汲古作不得。

The hexagram "Meng" changes to "Gui Mei." Lin Ci says: The body is heavy and cannot fly, unable to cross that gate; whether walking or sitting, there is always worry, unable to leave the courtyard. This is a line indicating being confined and unable to move. Shang Binghe says this line uses the imagery of the hexagram "Meng":坤 represents the body and indicates heaviness, so it is said "weighty body"; 震 represents flying, and Kan indicates falling, so it is said "difficult to fly." Gen represents the gate, and坤 indicates blockage, so it is said "unable to cross the gate." 震 represents crossing and walking, and Kan represents worry and buildings, with Kan indicating falling, so it is said "not leaving the courtyard walls." The note says: The Song edition and Yuan edition do not have the third line, while the Ji Gu Ge edition does, which is correct; the words "unable" are based on the Yuan edition, while the Song edition and Ji Gu Ge edition have "not able."

豐。四雄並處，人民愁苦。擁兵西東，不得安所。震為雄，卦數四，故曰四雄。互大坎為人民，坎憂，故愁苦。兌為斧、為兵，坎聚，故曰擁兵。震東兌西，震動坎險，故不安。○西東，汲古作東西，依宋元本。

The hexagram "Meng" changes to "Feng". Lin Ci says: four strong men are in the same place, the people are distressed and suffering; both east and west have armies that are self-reliant, none can find a place of safety. This is a divination indicating a period of division and military chaos. Shang Binghe explains the image: Zhen represents a strong man, and the number of the hexagram is four, so it is called "four strong men". The combination of the lines forms a great Kan, representing the people, and Kan signifies worry, so it is called "distress". Dui represents axes and weapons, and Kan signifies gathering, so it is called "holding troops". Zhen is in the east, Dui is in the west, Zhen signifies movement, and Kan signifies danger, so it is called "unable to find a place of safety". The note says: "west and east" in the Ji Gu Ge edition is "east and west", and this follows the Song and Yuan editions.

旅。譯重關牢，求解己憂。心咸乃成，與善並居。通《節》。中爻反正震，故曰譯重。坎為牢，震為開、為解，艮為求，坎為憂、為心。辭皆費解，必有訛字。○咸，宋元本作惑。譯重，元本作重譯，非。譯重與關牢對文。牢，固也，依汲古。

The hexagram Meng changes to the hexagram Lu. Lin's interpretation says: turning and translating, the barriers are firm, seeking help from others to resolve one's worries; only when the hearts are in harmony can things be accomplished, and living with the virtuous. This is a line that requires the help of others. Shang Binghe says this line uses the principle of mutual assistance. The hexagram Lu's mutually assisting hexagram is Jie. The fourth line is a yang line and its opposite is a yin line, both forming Zhen. Therefore, it is said 'translation is repeated.' Kan represents firmness, Zhen represents opening and resolving, Gen represents seeking, and Kan represents worry and the heart. Therefore, it is said 'seeking to resolve one's own worries.' These sentences are quite difficult to understand, and there must be some incorrect characters. The collation notes say: in the Song and Yuan editions, the character 'Xian' is written as 'Huo'; 'translation is repeated' in the Yuan edition is 'repeated translation,' which is incorrect. 'Translation is repeated' and 'barriers are firm' are parallel expressions, and 'firm' here means firmness. Therefore, following the Ji Gu Ge edition.

巽。患解憂除，王母相於。與喜俱來，使我安居。通《震》。為樂，故無憂患。震為王，巽為母，相於者，相依也。義已見前《萃》卦。震為喜，艮為安居。皆用旁通。○於，從宋元本，汲古作予。王，元本作皇，義同。

The hexagram Meng changes to Xun. Lin Ci says: troubles are resolved, worries are dispelled, the Queen Mother comes to rely on me; joy comes together, allowing me to reside safely. This is a great auspicious phrase. Shang Binghe says this uses the method of mutual transformation. The hexagram Xun's mutual transformation hexagram is Zhen. Zhen represents joy, hence the phrase 'troubles are resolved and worries are dispelled'. Zhen represents the king, and Xun represents the mother, hence 'the Queen Mother'. 'Xiang Yu' means mutual reliance; this meaning was discussed earlier in the hexagram Cui. Zhen represents joy, and Gen represents a safe dwelling, hence 'joy comes together, allowing me to reside safely'. The entire phrase uses the method of mutual transformation. The collation notes say: the character 'yu' comes from the Song and Yuan editions, while the Jigugeshi edition has 'yu'; the character 'wang' in the Yuan edition is 'huang', with the same meaning.

兌。冬生不華，老女無家。霜冷蓬室，更為枯株。伏坎為冬，震為生，兌為華，冬，故不華。《大過》以兌為老婦，艮為家，艮伏，故老女無家。坎為霜、為冷，艮為室，震為蓬，故曰蓬室。巽為木，互離，故曰枯株。○更，依元刊，汲古作競。

The hexagram "Meng" changes to "Dui." Lin Ci says: In winter, there is growth but no flowers, an old maiden has no husband and no home; the frosty and cold thatch house turns into a withered branch in a moment. This is a line indicating loneliness and failure. Shang Binghe explains the image: Hidden Kan represents winter, Zhen represents growth, and Dui represents flowers; during winter, it is said "no flowers." "Da Guo" takes Dui as an old woman, Gen as a home, and since Gen is hidden, it is said "old maiden without a home." Kan represents frost and cold, Gen represents a house, and Zhen represents thatch grass, so it is said "frosty and cold thatch house." Xun represents wood, and the middle mutual hexagram produces Li, so it is said "becomes a withered branch." The note says: The character "geng" is based on the original edition, while the Ji Gu Ge edition uses "jing."

渙。震慄恐懼，多所畏惡。行道留難，不可以步。坎為恐懼、為畏惡。震為道、為行，坎陷，故留難，故不可步。○步，汲古作涉，從宋元本。

The hexagram Meng changes to Hun. Lin Ci says: trembling all over and fear in the heart, everywhere there are terrible and unpleasant things; once on the way, one meets obstacles, unable to move a step. This is a line indicating alarm and obstruction. Shang Binghe explains the image: Kan represents fear and dread, so it says 'trembling and fear, many things to be afraid of.' Zhen represents roads and movement, while Kan signifies danger and peril, so it says 'difficulties on the path' and 'cannot take a step.' The notes say: the character 'step' in the Ji Gu Ge edition is '涉' (to cross), but here we follow the Song and Yuan editions.

節。三夫共妻，莫適為雌。子無名氏，翁不可知。《節》長中少三男俱備，祇兌為女象，故曰三夫共妻。適，主也。莫適為雌，言兌女無所適從也。震為子，艮為名，坎隱，故無名氏。震為父，翁者，父也。坎隱，又二至五正反皆震，故曰不知。此林為愚求索林詞知其用象之始，故志其艱於此。○翁，宋元本作公，義同。

The hexagram Meng changes to Jie. Lin's interpretation says: Three men share one wife, none can be her proper husband; the child born cannot be given a surname, and even the father's identity is unclear. This is a line indicating disorder and licentiousness. Shang Binghe explains the image: In the hexagram Jie, the eldest son, middle son, and youngest son are all present, but only the trigram Dui represents a woman, hence "three men sharing one wife." "Shi" means the main or proper one, and "mo shi wei ci" means the Dui trigram, representing the woman, has no proper match. Zhen represents a son, Gen represents a name, and Kan is hidden, hence "the son has no surname." Zhen represents the father, and "weng" means father; Kan is hidden, and the second line to the fifth line are all Zhen, hence "the father is unknown." Shang himself records: This line was the starting point for his understanding of the method of using images in the Yi Lin, so he recorded his difficulties at that time. The note says: The character "weng" in the Song and Yuan editions is written as "gong," with the same meaning.

中孚。早凋被霜，花葉不長。非時為災，家受其殃。震為花葉，兌為霜，巽為隕落，故曰凋、曰不長。艮為時、為家，兌折巽落，故為災殃。○災，依宋本，元本作落。早，元本作草，依宋本、汲古。

The hexagram Meng changes to Zhongfu. Lin Ci says: early withering and suffering from frost, flowers and leaves cannot grow; not in season leads to disaster, the whole family suffers its consequences. This is a line indicating loss due to improper timing. Shang Binghe explains the image: Zhen represents flowers and leaves, Dui represents frost, Xun indicates falling, hence saying 'withering' and 'not growing'. Gen represents time and family, Dui signifies breaking, Xun indicates falling, hence saying 'not in season causes disaster, the family suffers its consequences'. The collation note says: the character 'zai' (disaster) follows the Song edition, while the Yuan edition has 'luo' (falling); the character 'zao' (early) in the Yuan edition is 'cao' (grass), but here follows the Song and Jigugong editions.

小過。雉兔之東，狼虎所從。貪饕凶惡，不可止息。艮為鳥、為雉，震為兔、為東、為之，之，往也。艮為狼虎，震為從，兌為食，震亦為食，故曰貪饕。兌毀為凶惡。艮為止息，坎險，故不可止息。○饕，依汲古，宋元刊作叨。

The hexagram "Meng" changes to "Xiao Guo". Lin Ci says: wild pheasants and rabbits run eastward, while wolves, tigers, and leopards follow closely behind; they are greedy and fierce, never stopping for a moment. This is a line indicating a situation of the strong oppressing the weak, with continuous dangers. Shang Binghe explains the image: "Gen" represents birds and pheasants, "Zhen" represents rabbits, east, and "zhi" (which means to go), so it says "pheasants and rabbits going east." "Gen" also represents wolves and tigers, while "Zhen" represents following, so it says "wolves and tigers following." "Dui" signifies devouring, and "Zhen" also signifies food, so it says "greedy and fierce." "Dui" signifies destruction, so it says "fierce and evil." "Gen" signifies stopping, while "Kan" signifies danger, so it says "cannot stop." The note says: the character "tuo" is based on the Ji Gu Ge edition; the Song and Yuan editions read "dao."

既濟。馬驚破車，主墮深溝。身死魂去，離其室廬。此用《蒙》象。震為馬、為車、為驚，坎破，故馬驚破車。震為主，坎為陷，故曰主墮。坎為溝，在下，故曰深溝。坤為身、為死，故曰身死。震為神、為魂、為去。艮為室廬。○主，依宋元本，汲古作王。

The hexagram "Meng" changes to "Ji Ji." Lin Ci says: A horse was startled and crashed into the cart, causing the cart owner to fall into a deep ditch; the person died, his soul scattered, and thus left his own dwelling. This is a very ominous omen. Shang Binghe says that this line uses the imagery of the hexagram "Meng": Zhen represents a horse, a cart, and alarm; Kan indicates damage, so it says "the horse startled and broke the cart." Zhen represents the cart owner, and Kan indicates falling, so it says "the owner fell." Kan represents a ditch and is in the lower position, so it says "a deep ditch." Kun represents the body and death, so it says "the body died." Zhen represents spirits, souls, and departure, and Gen represents a dwelling, so it says "the soul departed" and "left his dwelling." The collation note says: The character "主" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "王."

未濟。山林麓藪，非人所處。鳥獸無禮，使我心苦。此用《蒙》象。艮為山，震為林麓，故曰山林麓藪。震為人，坎險，故人不可處。艮為鳥、為獸，坤為禮，坎隱伏，故無禮。坎為心、為勞苦。○非人所處，從元本，汲古作“兆人所往”，兆因與非形近，訛。

The hexagram "Meng" changes to "Wei Ji". Lin Ci says: "Deep mountain forests and marshes are not places for people to stay; birds and beasts have no manners, which makes me feel distressed. This is a line indicating that the master is in an inappropriate place." Shang Binghe explains that this line uses the imagery of the hexagram "Meng": "Gen" represents mountain, "Zhen" represents forest and hillside, hence "mountain forests and marshes"; "Zhen" represents people, "Kan" represents danger, hence "not a place for people to stay." "Gen" represents birds and beasts, "Kun" represents propriety, and "Kan" represents concealment, hence "birds and beasts have no manners." "Kan" represents heart and toil, hence "it makes me feel distressed." The collation notes say: "not a place for people to stay" is from the original text, while the Ji Gu Ge edition reads "the people's destination," since the character "zhao" (兆) is similar in shape to "fei" (非), leading to a mistake.

行唐尚秉和節之注

This line is the title note at the beginning of volume two: This book is annotated by Shang Binghe of Xingtang. Shang Binghe, styled Jiezi, was from Xingtang in Zhili (now Xingtang, Hebei), a renowned master of the study of the Zhou Changes during the late Qing and early Republican periods. He devoted his life to recovering the lost "yi xiang" (extra images) of the Zhou Changes and restoring the Han scholars' study of xiangshu (images and numbers). This Commentary on Jiao's Forest of Changes is a representative work in which he used the images of the Jiao Forest of Changes to verify the ancient images of the Zhou Changes.

受業蒲城仵道益、豐潤董維城堃校刊

This entry identifies the editors and publishers as two students of Shang Binghe, Wu Daoyi from Pu Cheng, Shaanxi, and Dong Kun, also known as Dong Weicheng, from Fengrun, Zhili, who both collated and funded the publication of this book. "Shouye" is a term students use to refer to themselves, and its inclusion at the beginning of the volume indicates that the task of collating and publishing was undertaken by the disciples. The format of the title entry lists the place of origin first, followed by the name, so "Fengrun Dong Weicheng Kun" refers to Dong Kun from Fengrun.

需。久旱三年，草木不生。粢盛空乏，無以供靈。通《晉》。離火艮火，故曰久旱。離數三，坤為年，故曰三年。震為生、為草木，震覆，故不生。震為粢、為簠簋，故為盛。坤虛故空乏。

The hexagram "Xu" remains unchanged, which is one of the cases where the original hexagram does not change. Lin's commentary says: there was a severe drought for three consecutive years, and grass and trees could not grow. The grain in the sacrificial vessels was exhausted, and there was nothing to offer to the spirits. This is a very ominous omen. Shang Binghe explains that this line uses the method of mutual transformation. The hexagram "Xu" transforms into "Jin" through mutual transformation. "Li" represents fire, and "Gen" also represents fire, so it is said "long drought." The number of "Li" is three, and "Kun" represents years, so it is said "three years." "Zhen" represents growth and grass and trees, but "Zhen" has already formed a covered image, so it is said "grass and trees do not grow." "Zhen" represents sacrificial grains and vessels like "ci" and "fu gui," so it is said "sacrificial grains." "Kun" is empty, so it is said "empty and insufficient," hence "no offerings to the spirits."

乾。火滅復息，君明其德。仁人可遇，身受利福。此用《需》象。中爻離火，上臨坎水，故火滅。然《革》彖曰水火相息，故曰火滅復息。乾為君、為德、為仁人。離為明，伏坤為身。○福，汲古作祿，依宋元本。

The hexagram Need transforms into the hexagram Qian. Lin Ci says: The fire has gone out and then reignited, the ruler clarifies his virtue; one can meet a person of benevolence, and oneself receives benefit and good fortune. This is a phrase indicating a change from misfortune to good fortune. Shang Binghe says that this phrase uses the image of the hexagram Need: the fourth line is mutual and produces Li (Fire), with water (Kan) above it, so it is said 'the fire has gone out'; but the hexagram Ge's zhu says 'water and fire extinguish each other,' so it is said 'the fire has gone out and then reignited.' Qian represents the ruler, virtue, and a benevolent person; Li represents brightness, and hidden Kun represents the body, so it is said 'the ruler clarifies his virtue; a benevolent person can be met, and the body receives benefit and good fortune.' The collation note says: 'Fu' in the Ji Gu Ge edition is 'Lu,' and this follows the Song and Yuan editions.

坤。溫山松柏，常茂不落。鸞鳳所庇，得其歡樂。此仍用《需》象。乾為山，離為火，故曰溫山。坎為木、為堅，故曰松柏、故曰不落。離為文章，故曰鸞鳳。互兌為悅，故歡樂。

The hexagram Need changes to the hexagram坤. Lin Ci says: Warmth on the mountain, the pine and cypress remain evergreen throughout the four seasons without falling; the luanfeng dwell there and find joy. This is a great auspicious phrase. Shang Binghe says that this still uses the image of the hexagram Need: Qian represents the mountain, Li represents fire, so it is said 'warm mountain'; Kan represents wood and firmness, so it is said 'pine and cypress' and 'not falling'. Li governs literary brilliance, so it is said 'luanfeng'; the mutual hexagram Dui governs joy, so it is said 'finding their joy'.

屯。西誅不服，恃強負力。倍道超敵，師徒敗覆。坎位西，坤殺，故曰西誅。艮為負、為堅，故曰恃強負力。艮為道，震為大塗，故曰倍道。震為超，正反艮震，故曰敵。坤為師徒、為喪，故敗覆。丁晏云：“《史記》：“項梁西擊秦，屢敗之，有驕色，後敗死定陶”，林辭似用其事。○西，汲古作四，服作復，均非，從宋元本。○坎西之證。

The hexagram Need changes to the hexagram Zun. Lin Ci says: Going west to attack those who refuse to submit, relying on one's strong army; doubling the journey to attack the enemy, resulting in the complete destruction of the army. This is a line indicating failure due to reliance on strength. Shang Binghe explains the image: The trigram Kan is in the west, and the trigram Kun represents肃杀 (harshness and decline), so it is said 'west to punish'; the trigram Gen represents carrying burdens and solidity, so it is said 'relying on strength and power'. The trigram Gen represents roads, and the trigram Zhen represents the great road, so it is said 'doubling the journey'; the trigram Zhen represents crossing, and the trigram Gen and Zhen facing each other with one upright and one overturned, so it is said 'enemy'. The trigram Kun represents military forces and loss, so it is said 'the army and followers suffer defeat and destruction'. Ding Yan says that the Records of the Grand Historian mention Xiang Liang attacking westward against the Qin, repeatedly defeating the Qin army and showing arrogance, later suffering defeat and dying at Dingtao. Lin Ci's words seem to refer to this event. The collation notes say: The character 'west' in the Ji Gu Ge edition is 'four', and 'submit' is 'return', both incorrect; here we follow the Song and Yuan editions; this is another evidence that the trigram Kan is located in the west.

蒙。三塗五嶽，陽城太室。神明所伏，獨無兵革。丁云：《左傳昭四年》“四嶽三塗，陽城太室，九州島之險”，注：皆山名。正反艮，故山多，震為神明，坎為伏，艮為兵刃、為膚革，坤虛，故無。○所伏，從宋元本，汲古作之保。

The hexagram Need changes to Meng. Lin Ci says: San Tu Mountain and the Five Peaks, Yangcheng Mountain and Taishi Mountain, are all places where deities dwell in concealment, and none of them have experienced warfare. This is a phrase indicating safety from military conflict. Shang Binghe cites Ding Yan, who says: In the fourth year of Duke Zhao's reign in the Zuo Zhuan, San Tu and the Four Peaks, Yangcheng and Taishi are mentioned as dangerous areas of the Nine Provinces. Du's commentary states that these are all names of mountains. Shang's interpretation of the imagery: One upright and one inverted mountain (Geng), hence the mountains are layered upon each other; Zhen represents deities, and Kan signifies concealment, thus it is said 'deities dwell in concealment'; Geng represents weapons and armor, and Kun is hollow, thus it is said 'none of them have military weapons'. The collation note says: The words 'dwell in concealment' are taken from the Song and Yuan editions, while the Jigugeshan edition reads 'protection'.

訟。三牛生狗，以戌為母。荊夷上侵，姬伯出走。詳《坤》之“震”。三牛，從汲古本，宋元本作二牛。離牛坤牛，數二，故曰二牛。象亦合。

The hexagram Need changes to the hexagram Strife. Lin Ci says: Three oxen give birth to a dog, taking the dog of the hour戌 as the mother; the barbarians from Jingchu advance northward, and the feudal lords of the Ji surname flee. This is a divination phrase indicating strange phenomena and military disorder. Shang Binghe says the detailed explanation of this phrase can be found in the section of the hexagram Kūn changing to Zhen. The collation note says: "Three oxen" is from the Ji Gu Ge edition; the Song, Yuan and other editions read "two oxen." The hexagram Li represents oxen, and Kūn also represents oxen, their number being two, so the reading "two oxen" is consistent with the hexagram imagery.

師。鳧游江海，沒行千里。以為死亡，復見空桑。長生樂鄉。震為鳧、為遊行，坤為江海、為沒、為千里、為死亡。二上體復震為桑，坤虛，故曰復見空桑。震為生、為樂，坤為鄉，《呂氏春秋》：“伊尹生空桑。”○沒、桑、長生樂鄉，均依汲古，宋元本作役、作素、作長主凶憂。

The hexagram Need changes to the hexagram Army. Lin Ci says: Wild geese move in rivers and seas, traveling a thousand miles in hiding; people think they are dead, but they reappear in the empty mulberry grove, thus achieving long life in a land of comfort. This is a phrase describing revival from a desperate situation. Shang Binghe explains the image: Zhen represents wild geese and movement, Kun represents rivers and seas, sinking, a thousand miles, and death. The second line and above form another Zhen structure, representing mulberry, and Kun is empty, so it is said 'reappearing in the empty mulberry grove.' Zhen represents life and joy, and Kun represents the land, so it is said 'long life in the land of joy.' The "Lüshi Chunqiu" records that Yi Yin was born in an empty mulberry grove, which is the origin of this phrase. The collation note says: the characters 'death,' 'mulberry,' and the phrase 'long life in the land of joy' are based on the Ji Gu Ge edition. The Song and Yuan editions have 'service,' 'silk,' and 'long suffering from misfortune' respectively.

比。太乙駕騮，從天上求。徵召叔季，封為魯侯。無有凶憂。坤乙艮星，故曰太乙。坤為馬，五居坤上，故曰駕騮。艮為天、為求、為叔季，伏兌為徵召、為魯。坎為合、為封，坤為凶坎、為憂，坤虛故無。○求，宋本、汲古作來，召訛君，依元本。

The hexagram Need transforms into the hexagram Compare. Lin Ci says: The Taiyi star rides a black-maned red horse, descending from the heavens; it summons my younger son and appoints him as the Duke of Lu, there is no danger and no worry. This is a great auspicious oracle, with the same meaning as the oracle in the hexagram Zun transforming into Suí. Shang Binghe explains the image: The hexagram Kun is paired with Yi in the Najia system, and Gen represents the star, so it is said 'Taiyi'; Kun represents the horse, and the fifth line is located above Kun, so it is said 'riding a black-maned horse'. Gen represents heaven, seeking, and the younger brother, with hidden Dui representing summoning, and Lu, so it is said 'descending from heaven to seek', 'summoning the younger brother', and 'appointing as Duke of Lu'. Kan represents harmony and appointment, while Kun signifies danger and Kan signifies worry. Since Kun is empty, it is said 'there is no danger or worry'. The note says: The character 'seek' in the Song edition and the Ji Gu Ge edition reads 'come', and the character 'summon' is mistakenly written as 'king'. This version follows the Yuan edition.

小畜。紝績獨處，寡處無夫。陰陽失志，為人僕使。巽為紝績、為獨、為寡，震為夫，震伏，故無夫。伏坎為志，坤為失，艮為僕使。○志，從汲古，宋元本作忌。

The hexagram Need changes to Xiao Xu. Lin Ci says: A person spins thread and weaves hemp, living alone, isolated without a husband; yin and yang are not in harmony, so he can only serve as a servant. This is a line indicating a state of solitary hardship as a servant. Shang Binghe explains the image: Xun represents spinning thread and weaving hemp, solitude, and being alone or in a state of being an orphan or widow; Zhen represents a husband, and since Zhen is hidden, it is said 'without a husband'. Hidden Kan represents the mind and will, and Kun indicates loss, so it is said 'yin and yang lose their will'; Gen represents a servant or attendant, so it is said 'to serve others as a servant'. The collation note says: the character 'will' comes from the Jigusha edition, while the Song, Yuan, and other editions have 'jealousy'.

履。兵征大宛，北出玉門，與胡寇戰。平城道西，七日絕糧，身幾不全。通《謙》。與《屯》同象，解見《屯》林。

The hexagram Need changes to the hexagram Step-by-Step. Lin Ci says: going to war against the Duyan, marching north through the Jade Gate Pass, fighting against the Hu armies; being trapped west of the Pingcheng Road, with no food for seven days, almost losing one's life. This is a凶 (auspicious) omen indicating a distant campaign surrounded by enemies. It refers to the historical event of Han Gaozu being surrounded at Baideng Pingcheng. Shang Binghe says this instance uses the method of parallelism (旁通). The hexagram Step-by-Step's parallel hexagram is the hexagram Humility. It shares the same symbolic imagery as the instance in the hexagram屯, which is explained in Lin Ci's commentary on屯. This explanation is not repeated here.

泰。楚靈暴虐，罷極民力。禍起乾溪，棄疾作毒。扶伏奔逃，死申亥室。震為木、為楚，楚，叢木也，為神、為靈、為暴。坤為害、為虐，坤役萬物故罷極。坤為民、為禍，兌為溪，下乾，故曰乾溪。坤為疾、為毒。棄疾，靈王弟。艮為扶、為伏，扶伏，匍匐也，言匍匐而逃也。震為奔逃，坤死。坤後天位申，消息卦居亥，故死申亥。伏艮為室。○極，從宋元本，汲古作及，非。伏，從元本，宋本、汲古作仗，非。死申亥室，宋本、汲古作“身死亥室”，非，依元本。申亥者，楚臣。《左傳昭十三年》：“楚靈王暴虐，師潰於乾溪，王遂縊於羋尹申亥氏”，申亥，羋尹無宇之子也。妄者臆改申為身耳。

The hexagram Need changes to Tai. Lin Ci says: Chu Ling Wang was cruel and tyrannical, using up the people's strength to the extreme; calamity arose from Ganyi, and his younger brother Jidi stirred up trouble; Ling Wang crawled and fled, and finally died in the house of Shen Hai. This is a divination phrase about a tyrant's death. Shang Binghe explains the image: Zhen represents wood, and also Chu—'Chu' originally means a cluster of trees—also represents deity, spirit, and violence; Kun represents calamity and cruelty, and since Kun controls all things, it is said 'the people's strength was exhausted'. Kun represents the people and calamity, Dui represents stream, and below is Qian, so it is said 'Ganyi stream'. Kun represents illness and poison; Jidi is the younger brother of Chu Ling Wang. Gen represents support and concealment, 'support and concealment' means crawling, referring to Ling Wang crawling while fleeing; Zhen represents fleeing, and Kun governs death. In the Later Heaven arrangement, Kun is located in Shen, and in the message hexagram it is located in Hai, so it is said 'died in Shen Hai'; hidden Gen represents a house. Notes say: the character 'ji' comes from the Song and Yuan editions, while the Ji Gu Ge edition says 'ji', which is incorrect; the character 'fu' comes from the Yuan edition, while the Song and Ji Gu Ge editions say 'zhang', which is incorrect; 'died in Shen Hai house' in the Song and Ji Gu Ge editions says 'died in Hai house', which is incorrect; here we follow the Yuan edition. Shen Hai was a minister of Chu; in the 'Zuo Zhuan' of Duke Zhao's thirteenth year, it is recorded that Chu Ling Wang was cruel and tyrannical, and his army dispersed at Ganyi stream, and Ling Wang eventually hanged himself in the house of Shen Hai, who was the son of Mi Yin Wu Yu. Those who arbitrarily altered the text lacked understanding, hence they mistakenly changed 'Shen' to 'Shen'.

否。雌單獨居，歸其本巢。毛羽憔悴，志如死灰。坤為雌、為寡，艮為居、為巢，伏震為歸，故曰歸其本巢。巽為寡髮，故毛羽憔悴。坤為死、為志，灰，蓋艮象。

The hexagram Need changes to the hexagram No. 60, Po. Lin Ci says: A female bird lives alone, returning to its original nest; its feathers are withered and falling off, its heart is cold like dead ashes. This is a line indicating solitude and depression. Shang Binghe explains the image: The earth element represents a female bird and solitude, the mountain element represents dwelling and a nest, and the hidden thunder element indicates returning, hence 'returning to its original nest'. The wind element signifies sparse and withered feathers, hence 'feathers withered and falling off'. The earth element represents death and will, hence 'will like dead ashes'; 'ash' is probably derived from the mountain image.

同人。兩矛相刺，勇力鈞敵。交綏結和，不破不缺。兌為斧、為矛，下離兩兌相對，故曰兩矛相刺。乾健，故曰勇。伏坎為和，巽為退。交綏，退軍名，見《左傳》文十二年交綏注。坎為破、為缺，坎伏故否。○汲古綏訛援，依宋元本。

The hexagram Need changes to Tongren. Lin Ci says: Two long spears attack each other, with both sides equally brave and strong; later they both retreat and make peace, neither suffering any damage or loss. This is a phrase describing a situation where both sides are evenly matched and thus cease hostilities. Shang Binghe explains the image: Dui represents axes and spears, and the lower trigram Li contains two Dui facing each other, hence 'two spears attacking each other'; Qian is strong and vigorous, hence 'bravery'. Hidden Kan represents harmony, and Xun indicates retreat, hence 'mutual retreat and peace'; 'mutual retreat' refers to both armies withdrawing, as mentioned in the annotation of the Zuo Zhuan from the 12th year of King Wen's reign. Kan represents destruction and deficiency, and since Kan is hidden, it says 'no destruction, no deficiency'. The collation notes say: The Ji Gu Ge edition mistakenly writes 'sui' as 'yuan', and this text follows the Song and Yuan editions.

大有。乘船濟渡，載水逢火。賴倖免禍，蒙我生全。通《比》。坤虛為船，坎為水，坤為載，故曰載水。互艮為火，故曰逢火。坤為禍，乾為幸，坤為我，乾為生。○幸，從宋本，汲古作行。

The hexagram Need changes to Da You. Lin Ci says: sitting on a boat crossing water, water entered the boat and fire also came; fortunately, disaster was avoided, and I managed to preserve my life. This is a phrase indicating survival through danger. Shang Binghe says this phrase uses the method of mutual transformation. The hexagram Da You's mutual transformation hexagram is Bi. The earth (Kun) is empty and represents the boat, Kan represents water, and Kun represents carrying, so it is said 'carrying water'; the interacting hexagram produces Gen, which represents fire, so it is said 'meeting fire'. The earth (Kun) represents disaster, Qian represents good fortune, the earth (Kun) represents me, and Qian represents life, so it is said 'relying on good fortune to avoid disaster, and preserving my life'. The collation note says: the character '幸' comes from the Song edition, while the Ji Gu Ge edition reads '行'.

謙。喪寵益尤，政傾家覆。我宗失國，秦滅周室。艮為寵，坤為喪、為尤、為政，艮為家，坎陷，故傾覆。震為宗，坤為我、為國、為失，坎位西，故曰秦。震為周，艮室坤喪，故滅。○益，宋元本作溢，依汲古。

The hexagram Need transforms into the hexagram Humility. Lin Ci says: losing favor and adding guilt, the government collapses and the family's fortune is ruined; my clan has lost the country, and Qin destroyed the Zhou dynasty. This is a verse indicating the downfall of a state. Shang Binghe explains the image:艮 represents favor,坤 represents loss, guilt, and affairs,艮 also represents the family, and坎 indicates falling into ruin, so it says 'the government collapses and the family is ruined'.震 represents the clan,坤 represents me, the country, and loss, so it says 'my clan loses the country';坎 is located in the west, so it refers to 'Qin'.震 represents Zhou,艮 represents the house, and坤 indicates loss, so it says 'Qin destroyed the Zhou dynasty'. The collation note says: the character '益' was written as '溢' in the Song and Yuan editions, but here we follow the Jigugē edition.

豫。冬無藏冰，春陽不通。陰流為賊，國被其殃。坎為冬、為冰，坤為藏，在下故不藏。震為春陽，坎陷，故不通。坤為陰，坎為賊，坤為國、為殃。○陽，從宋本，汲古作江，非。

The hexagram Need changes to Yu. Lin Ci says: In winter there is no stored ice, so the yang energy of spring cannot flow; the yin energy becomes excessive and causes calamity, bringing disaster to the country. This is a statement about disaster caused by imbalance between yin and yang. Shang Binghe explains the image: Kan represents winter and ice, and Kun represents storage and is located in the lower position, so it is said 'winter has no stored ice'. Zhen represents the yang energy of spring, and Kan represents obstruction, so it is said 'spring yang does not flow'. Kun represents yin, Kan represents harm, and Kun represents the country and disaster, so it is said 'yin flows as a thief, the country suffers its calamity'. The collation note says: The character 'yang' comes from the Song edition, while the Ji Gu Ge edition reads 'jiang', which is incorrect.

隨。田鼠野雞，意常欲逃。拘制籠檻，不得動搖。艮為鼠，巽為雞，艮為田野，故曰田鼠野雞。震為逃，艮為籠檻、為拘，故不得動搖。○常，從宋本，汲古及俗本皆誤當。

The hexagram Need changes to the hexagram Following. Lin Ci says: The mice in the fields and the pheasants in the wild always think of running away, but they are confined in cages and enclosures, unable to move. This is a line indicating a master who is restricted and lacks freedom. Shang Binghe explains the image:艮 represents the mouse, 巽 represents the pheasant, and艮 also represents the field, so it is said 'field mice and wild pheasants'. Zhen indicates fleeing, while艮 represents the cage and enclosure, indicating restraint, so it is said 'unable to move'. The note says: the character '常' comes from the Song edition, while the Ji Gu Ge edition and the vulgar edition both mistakenly use '当'.

蠱。佩玉橤兮，無所繫之。旨酒一盛，莫與笑語。孤寡獨特，常愁憂苦。互震為玉、為華、為橤，艮為佩，巽為繫，兌決，故無繫。互大坎為酒，震為盛，坎數一，故曰一盛。震為笑語，巽寡，故無與。艮陽在上，故孤，巽寡震陽在下為獨，兌為特，大坎為憂愁。凡六子《易林》皆有鰥寡孤獨象。○橤，從宋本，汲古作藻，非。《左傳哀十三年》：“佩玉橤兮，餘無所繫之，旨酒一盛兮，餘與褐之父睨之”，林所本也。

The hexagram Need changes to Gǔ. Lin Ci says: The jade pendant hangs with dangling tassels, yet there is no place to fasten it; a fine wine is set before you, but no one is there to share a laugh; alone and without support, one suffers from constant sorrow and worry. This is a line indicating loneliness and the loss of a spouse. Shang Binghe explains the imagery: The interacting trigrams produce Zhen, representing jade, flowers, and tassels; Gen represents the pendant; Xun represents the cord; Dui signifies decision, so it is said, "there is nowhere to fasten it." The combined lines form a great Kan, representing wine, and Zhen represents the vessel, while Kan's number is one, so it is said, "a single vessel of fine wine." Zhen represents laughter, and Xun signifies the lonely, so it is said, "no one to share a laugh." Gen has a yang line at the top, so it represents loneliness; Xun signifies the lonely, Zhen has a yang line at the bottom representing solitude, Dui represents uniqueness, and the great Kan represents sorrow, so it is said, "lonely, alone, unique, and constantly sorrowful and distressed." Whenever the six trigrams Zhen, Kan, Gen, Xun, Li, and Dui appear, the "Yi Lin" can derive images of widowers, widows, orphans, and the lonely. The note says: The character "橤" comes from the Song edition, while the Ji Gu Ge edition uses "藻," which is incorrect. The "Zuo Zhuan" from the 13th year of Duke Ai of Lu has "I wear jade with dangling tassels, yet there is nowhere to fasten it; a single vessel of fine wine is set before me, yet I look at it with the father of a poor man," which is the source of Lin's words.

臨。沒遊源口，求鮫為寶。家危自懼，復出生道。兌為源、為口，坤為水，震為遊，故曰沒遊源口。坤為魚、為鮫，震為玉、為寶，伏艮為求，故曰求鮫為寶。《述異記》：“鮫人居水中如魚，不廢機織，眼泣成珠”，故曰求鮫為寶。艮為家，艮覆，故家危。二至上體復震為出、為生、為道，故曰復出生道。○寶，從宋本，汲古作室，非。寶與道韻。

The hexagram Need changes to the hexagram Approaching. Lin's interpretation says: going to the source of the water to swim, hoping to obtain a pearl from a鲛 person as a treasure; the family is in danger, and oneself is also fearful, but fortunately there is still a way to be reborn. This is an interpretation of a dangerous but salvaged situation. Shang Binghe explains the image: Dui represents the source of water and the mouth, Kun represents water, Zhen represents swimming, so it is said 'swimming to the source of the water'. Kun represents fish and鲛 people, Zhen represents jade and treasure, and the hidden Gen represents seeking, so it is said 'seeking the treasure from the鲛 people'; The "Record of Strange Events" says that鲛 people live in water, their shape is like fish, they never stop weaving, and their tears fall as pearls, which matches this description. Gen represents the family, and since Gen has become a covered image, it is said 'the family is in danger'. The second line and above form a Zhen structure, Zhen represents going out, life, and the path, so it is said 'reborn on the path'. The note says: the character 'treasure' comes from the Song edition, while the Ji Gu Ge edition has 'room', which is incorrect. 'Treasure' and 'path' rhyme.

觀。河水孔穴，壞敗我室。水深無岸，魚鱉傾倒。坤為河水，艮為孔穴，巽為敗壞，艮為室，坤為我，重坤，故曰水深。艮為岸，巽敝，故無岸。艮為鱉，坤為魚，巽漏，故傾倒。

The hexagram Need transforms into the hexagram Observe. Lin Ci says: "The river water rushes in from the holes, damaging my house; the water is so deep that the banks cannot be seen, and even the fish and turtles are thrown about." This is a divination indicating water disaster that destroys the family. Shang Binghe interprets the image: The earth (Kun) represents the river water, the mountain (Gen) represents the hole, the wind (Xun) signifies destruction, the mountain (Gen) represents the house, and the earth (Kun) represents me. Therefore, it says, "River water rushes in from the holes, destroying my house." The upper and lower trigrams are both earth (Kun), so it says "the water is deep." The mountain (Gen) represents the bank, and the wind (Xun) signifies destruction, so it says "no bank." The mountain (Gen) represents the turtle, the earth (Kun) represents the fish, and the wind (Xun) signifies leakage, so it says "the fish and turtles are overturned."

噬嗑。教羊牧兔，使魚捕鼠。任非其人，費日無功。伏兌為羊，巽為魚，震為兔，艮為鼠，巽為命，故曰教、曰使。艮手為牧、為捕，震為人，上離為日，坎失，故失任、故無功。○捕鼠，從宋本，元本作相捕，非。人，古音仍，與功韻。語本《淮南子主術訓》。

The hexagram Need transforms into the hexagram噬嗑. Lin Ci says: "Teach the sheep to chase the rabbit, command the fish to catch the mouse; using people in the wrong way, wastes time and achieves nothing." This is a phrase indicating the misuse of talent. Shang Binghe explains the image: Hidden兑 represents the sheep, 巽 represents the fish, 震 represents the rabbit, 艮 represents the mouse, and 巽 governs command, hence "teach" and "command." 艮 represents the hand and is associated with herding and capturing, 震 represents people; the upper trigram 离 is the sun, and 坎 represents loss, hence the meaning of improper appointment and "no achievement." The note says: "Catch the mouse" is from the Song edition, while the Yuan edition says "mutual catching," which is incorrect; the character "person" was pronounced like "still" in ancient times, rhyming with "achievement." These sentences are based on the "Main Skills Training" section of the Huainanzi.

賁。升戶入室，就溫燠食。冰凍北陸，不能相賊。艮為戶、為室，震為升，伏巽為入，故曰升戶入室。離火為溫，震為缶，在離上有若燠食，坎為食也。坎為冰、為凍、為北陸、為賊，震樂，故不賊。

The hexagram Need changes to Bi. Lin Ci says: climbing the steps and entering the house, taking warm food in a warm place; outside the northern land is frozen and icy, but it cannot harm those inside the house. This is a line indicating avoiding cold and achieving safety. Shang Binghe explains the image: Gen represents the gate and the house, Zhen represents ascending, and the hidden Xun indicates entering, so it is said 'ascending the gate and entering the house'. Li represents fire and is associated with warmth, Zhen represents a vessel, and placing the vessel on top of Li fire resembles hot food. Kan also represents food, so it is said 'taking warm and hot food'. Kan represents ice, frost, the northern land, and harmful things, while Zhen represents joy, so it is said 'they cannot harm each other'.

○燠，從宋元本，汲古等本作暖，非。冰，依宋本，元本作水。

This entry follows the previous one's conclusion regarding the line from "Xu" to "Ben" in Lin Ci: the character "yù" is taken from the Song edition and Yuan edition as "yù" (warm), while the Ji Gu Ge edition reads "nuǎn". Shang Binghe considers "nuǎn" to be an error. The character "bing" is taken from the Song edition as "bing", while the Yuan edition reads "shuǐ". In the book's collation notes, "Ji Gu" refers to the Ji Gu Ge edition of the "Yi Lin" by Mao Jin of the Ming dynasty. The "Song edition" and "Yuan edition" refer to the Song and Yuan printed versions, which are the three most commonly relied upon base texts in Shang's collation of the "Yi Lin".

剝。孤竹之墟，老婦亡夫。傷於蒺藜，不見少妻。東郭棠姜，武氏破亡。坤為寡，坤虛，故為竹，坤為墟，故曰孤竹之墟。伏兌為老婦，震為夫，震覆坤喪，故曰亡夫。三四句用《遇》卦“需”象。坎為蒺藜，兌為少妻，坎伏，故不見，艮為城郭，震為武，震覆，故武氏破亡。武子者，崔杼，娶東郭偃之姊、棠公之妻，棠公死，武子吊，見棠姜而美之，遂娶之。事見《左傳襄二十五年》。○老，汲古作失，《大過》以兌為老婦，故《易林》本之，遇兌即言老婦，此於經義所關至巨，後人不知老婦指兌，於是說《大過》而誤，《易林》老婦亦不知所謂。

The hexagram Need transforms into the hexagram Po. The divination text says: A lonely bamboo grove grows on a ruined site, an old woman has lost her husband; pierced by thornbushes, she cannot see her young wife; the lady棠姜 from the eastern town of Tungguo in the state of Qi caused the family of Cui Wuzi to fall into ruin and destruction—throughout the text there is a gloomy omen of widowhood and family destruction. Shang Binghe explains the image: The hexagram坤 has the image of being alone, and since坤 is hollow in the center, it is taken as bamboo;坤 also has the image of a ruined site, so together they form the image of 'a lonely bamboo grove on a ruined site'. The images of坤 as being alone, as bamboo, and as a ruined site are not recorded in the 'Sayings on the Hexagrams', but Shang Binghe has collected them from the use of images in the 'Yi Lin', which are 'lost images' or '逸象', meaning images that have been lost outside the main text. 'Hidden image' refers to the hexagram that is hidden when all the yin and yang lines of a hexagram are reversed. In this case, the hidden image is the hexagram Dui, which represents an old woman, and the hexagram Zhen, which represents a husband. When Zhen is reversed, it becomes a 'reversed image' (the hexagram turned upside down). Since坤 represents loss, it is said 'the husband is lost'. The third and fourth lines use the image of the hexagram Need, which is the hexagram encountered (the original hexagram): Kan represents thornbushes, Dui represents a young wife, and since Kan is in the hidden position, it is said 'cannot be seen'; Gen represents city walls, which matches 'eastern town', and Zhen represents 'Wu', and when Zhen is reversed, it is said 'the Wu family falls'. Wu refers to the state of Qi, and the person is Cui Zhu, a minister of Qi, who married the sister of Tungguo Yan and the widow of Tang Gong, Tang Jiang. When Cui Zhu went to mourn Tang Gong, he saw Tang Jiang's beauty and married her. This is recorded in the 'Zuo Zhuan · Xiang Gong Twenty-Fifth Year'. Later, the Cui family indeed fell into ruin because of her. Note: The character 'old' in the汲古阁 edition is 'lost'. The hexagram Da Guo uses Dui to represent an old woman, and the 'Yi Lin' is based on this example. Whenever Dui appears, it is said to represent an old woman. This is of great importance to the meaning of the Zhou Yi, but later people did not know that 'old woman' refers to Dui, so they misunderstood the meaning of Da Guo, and even the 'old woman' in the 'Yi Lin' became unclear.

復。凶憂災殃，日益明彰。福不可釐，三卻夷傷。坤為凶憂災殃。震為明彰。坤禍，故無福。釐，予也。《詩大雅》：“釐爾士女”是也。震數三，三卻，卻錡、卻釐、卻至。伏巽為隙，坤喪故夷。○憂，汲古作禍，晉殺三卻在成七年。

The hexagram Need (Xu) changing to Fu (Fu): danger, worry, calamity, and misfortune become increasingly evident day by day; blessings cannot be bestowed, and three senior officials of the Xi family of Jin state were executed or injured. Shang Binghe's interpretation: the hexagram Kun represents danger, worry, calamity, and misfortune; Zhen signifies clarity and revelation, hence the increasing manifestation. Kun also represents calamity, thus there is no blessing. "Li" means to bestow or grant, as in the "Great Ya" section of the Book of Poetry, "Li er shi nu" (bestow upon you male and female servants), which is the meaning of this word. The number of the hexagram Zhen is three, so "three being repelled" refers to the three senior officials of the Xi family in Jin: Xi Qi, Xi Li (who is actually Xi Chou), and Xi Zhi. The hidden Xun indicates suspicion or discord, and Kun also signifies loss, hence "injured and ruined." Notes: The character "you" in the汲古阁 edition is actually "huo"; the incident of Duke Li of Jin executing the three Xis is recorded in the seventh year of Duke Cheng, but the actual event is recorded in the seventeenth year of Duke Cheng in the Zuo Zhuan.

無妄。載璧秉珪，請命於河。周公作誓，沖人瘳愈。震為璧、為珪、為載，艮手為秉，故曰載璧秉珪。巽為命，震為請，上乾為河，故請命於河。震為周、為作、為誓、為沖人、為樂，故瘳愈。《史記魯世家》：“成王病，周公為自揃其蚤沈之河，成王病果愈”，沖人，成王也。○作誓，從宋元本，汲古作克敏。按：《金縢》作植璧秉圭，後有此林亦作植璧，然各本皆作載，故依之。

The hexagram Need (Xu) transforming into Wuwang (Wu Wang): Holding a jade璧 and a jade圭, one prays to the river god for a mandate; the Duke of Zhou writes a vow on a scroll and makes a solemn promise, and the young King Cheng's illness is cured — this is an omen of dispelling calamity and achieving good fortune. Shang Binghe interprets the image: Zhen represents the璧, the圭, and carrying; Gen represents the hand, thus forming "carrying the璧 and holding the圭"; Xun represents the mandate, Zhen represents the act of requesting, and the upper trigram Qian represents the great river, hence "requesting the mandate from the river." Zhen represents the Zhou, action, a vow, a confrontation, and joy, hence the illness is cured. The "Records of the Grand Historian: The Family of Lu and the Duke of Zhou" records that when King Cheng was ill, the Duke of Zhou cut off his own fingernails and cast them into the Yellow River, offering himself as a guarantee to the river god, and King Cheng's illness was indeed cured. "Confronting people" refers to the young person, meaning King Cheng. Notes: "Making a vow" is from the Song and Yuan editions, while the Jigugong edition reads "ke min." Also, according to the "Book of Documents: Jin Teng," the original text says "planting the璧 and holding the圭," and there is another line of Lin Ci also saying "planting the璧," but all editions here read "carrying," so we follow the editions as they are.

大畜。鳥飛鵲舉，照臨東海。尨降庭堅，為陶叔後。封圻英六，履福綏厚。艮為鳥鵲，震為飛舉。乾為海，納甲，故曰東海。震多毛，尨，多毛犬也。艮為庭、為堅，艮為火、為陶，故曰陶叔。震為後、為英，乾數六，艮為封圻，故曰封圻英六。庭堅，皋陶字，言皋陶之後封在英、六二國也，見《史記陳世家》，又《左傳》文五年，楚人滅六、滅蓼。臧文仲曰“皋陶庭堅不祀，忽諸”，又《楚世家》“成王二十六年滅英”，張守節疑英即蓼，非。據《杞世家》，英亦皋陶後。○封圻，從宋元本，汲古作圭祈，非。六，汲古等本皆作雄，惟宋元本作六。飛，依汲古，宋元皆作升。

The hexagram Need (Xu) transforming into Da Xu (Great Accumulation): Birds flying high, magpies spreading their wings, light shining on the eastern coast of the sea; a long-haired dog and a man named Tingjian were born, becoming descendants of Tao Shu; the state was established in Ying and Liu, enjoying blessings and abundant prosperity - this is a favorable omen indicating the flourishing of a clan receiving a fief. Shang Binghe interpreted the image: Gen represents birds and magpies, Zhen represents flying; Qian represents the sea, according to the method of 'Najia' (assigning heavenly stems to the eight trigrams), Qian is paired with Jia, which belongs to the east, so it is said to be the eastern sea; Zhen has many hairs, 'Mang' refers to a long-haired dog; Gen represents court and firmness, forming 'Tingjian', Gen also represents fire and pottery, so it is said to be 'Tao Shu'; Zhen represents descendants and Ying, Qian's number is six, Gen represents the border of a state, so it is said to be 'Fengqi Ying Liu'. Tingjian is the given name of Gao Yao, these two lines refer to the descendants of Gao Yao being granted fiefs in Ying and Liu, as recorded in the 'Records of the Grand Historian: The Annals of Chen and Qi'. Also, in the 'Zuo Zhuan' (Commentary of Zuo) from the fifth year of Duke Wen's reign, the Chu people destroyed the states of Liu and Liao, and Zang Wenzhong lamented, 'The worship of Gao Yao and Tingjian has suddenly ceased'; the 'Records of the Grand Historian: The Annals of Chu' records that in the twenty-sixth year of King Cheng of Chu, the state of Ying was destroyed. Tang dynasty scholar Zhang Shoujie suspected that Ying was actually Liao, but Shang's view is different; according to the 'Records of the Grand Historian: The Annals of Qi', Ying was also a descendant of Gao Yao. Notes: 'Fengqi' is from the Song and Yuan editions, the Jigugong edition reads 'Guiqi', which is incorrect; the character 'Liu' in the Jigugong edition and others is written as 'Xiong', only the Song and Yuan editions have 'Liu'; 'Fei' follows the Jigugong edition, while the Song and Yuan editions both have 'Sheng'.

頤。危坐至暮，請求不得。膏澤不降，政戾民忒。艮為坐，坤暮。艮為請求，坤虛，故不得。上伏兌為膏澤，艮止故不降。坤為政、為民，坤凶，故曰戾、曰忒。○忒，汲古作惑，依宋元本。

The hexagram Need (Waiting) changing to the hexagram Cultivation: sitting upright and properly until dusk, the matter sought is without result; grace like sweet rain does not descend, the government is perverse, and the people act improperly — this is an image of obstruction where appeals are futile. Shang Binghe explains the image: the mountain (Geng) represents sitting, and the earth (Kun) represents dusk; the mountain represents a request, and the earth is empty, hence the failure to obtain; the upper trigram is hidden兑 (Dui), representing dew and rain, while the mountain (Geng) signifies stillness, hence the rain does not descend; the earth (Kun) represents government and the people, and the earth's nature is harsh, hence it is said 'perverse' and 'erroneous'. Note: The character '忒' in the Jigusha edition is '惑', but here we follow the Song and Yuan editions.

大過。宜昌娶婦，東家歌舞。宴樂有緒，長安嘉喜。通《頤》。巽為婦，震為娶、為東、為歌舞，艮為家，故曰東家歌舞。巽為緒，震為嘉樂。○安，宋元本作樂，依汲古。

The hexagram "Need" changing to "Great Excess": In Yichang, a new bride is married in, and the eastern neighbor's family sings and dances; the banquet and joy continue without end, long-lasting peace and happiness, auspicious and joyful—this is an omen of a favorable marriage. Shang Binghe explains the image: "Connecting with 'Nourishment'" refers to the fact that "Great Excess" and "Nourishment" are "mutually communicating" hexagrams, meaning all six lines of yin and yang are completely transformed, and the two hexagrams are connected. When taking the image, one can borrow the image from the mutually communicating hexagram. Xun represents the wife, Zhen represents marriage, east, and singing and dancing, Gen represents the family, so it is said "the eastern family sings and dances"; Xun represents the thread (continuous), Zhen represents joy and celebration. Notes: The character "an" in the Song and Yuan editions is written as "le", but here we follow the Jigugong edition.

坎。鑿井求玉，非卞氏寶。名困身辱，勞無所得。艮手為鑿、為求，坎為井，震為玉、為寶，艮為身名，坎為困，楚卞和玉最良，然求之於井非其地。坎為勞、為失，故無得。

The hexagram Need (Xu) with the trigram Kan (Water): digging a well to seek a fine jade, but failing to obtain the precious璧 presented by Bi Gan; reputation is trapped, body suffers disgrace, efforts are wasted with nothing gained — this is an ominous image of seeking in the wrong place. Shang Binghe explains the image: Gen (Mountain) represents hands, thus indicating digging and seeking; Kan (Water) represents the well; Zhen (Thunder) represents jade and treasure; Gen (Mountain) represents body and reputation; Kan (Water) represents being trapped and hardship. The jade presented by Bi Gan of Chu was of the highest quality, yet seeking it in a well indicates searching in the wrong place. Kan also represents labor and loss, hence labor without result.

離。鵠思其雄，欲隨鳳東。順理羽翼，出次須日。中留北邑，復反其室。通《坎》。震為鵠、為東，離文為鳳，震為羽翼，艮手為理，互巽，故曰順理。震為出，艮為次，離為日，艮止，故須日。艮為邑，坎北，故曰北邑，艮止故留。震為復，坎室。○出次須日，中留北邑。從宋元本，汲古作“出次日中，須留北邑”，非。因翼日室為韻，妄人盲改，韻不協矣。

The hexagram Need (Xu) changing into Li (Fire): A swan misses its male companion, wanting to follow the phoenix to the east; it combs its wings in order to travel and stay waiting for the sun; it is detained in a northern town on the way, and finally returns to its nest — this is an image of going and returning, not traveling far. Shang Binghe explains the image: "Connecting with Kan (Water)" means it is connected with the hexagram Kan. Zhen (Thunder) represents the swan, and East is also Zhen; Li (Fire) has beauty and is thus associated with the phoenix. Zhen represents wings, Gen (Mountain) represents the hand, so it is "combing" (li). The hexagram formed by the second, third, and fourth lines or the third, fourth, and fifth lines is called the "intermediate body" (hu ti). In this case, the intermediate body forms Xun (Wind), which represents following, so it is "following the order." Zhen represents going out, Gen represents staying (a stopover on the journey), Li represents the sun, and Gen represents stopping, so one must wait for the sun. Gen represents the town, and Kan is located in the north, so it is "northern town." Gen represents stopping, so it stays. Zhen represents returning, and Kan represents the room. Notes: "Going out, staying, waiting for the sun, being detained in the northern town" comes from the Song and Yuan editions. The Ji Gu Ge edition says "Going out, staying at noon, needing to stay in the northern town," which is incorrect. This passage uses "wings, sun, room" as the rhyme, and the incorrect alteration by a foolish person has disrupted the rhyme.

咸。早霜晚雪，傷害禾麥。損功棄力，飢無所食。乾為冰、為霜雪，巽為禾麥，兌為傷、為害、為損棄，乾為功，兌為食，伏坤為飢，故無所食。

The hexagram Need (Xu) transforming into the hexagram Salty (Xian): Early frost and delayed snowfall freeze the millet and wheat, causing damage to the crops; the whole year's effort is wasted, labor is in vain, and there is a famine with nothing to eat—this is ainauspicious sign (auspicious omen) indicating failure in agricultural timing. Shang Binghe explains the image: Qian represents ice and frost snow, Xun represents millet and wheat, Dui represents injury, harm, and abandonment, Qian represents merit, Dui represents food, and hidden Kun represents famine, so there is nothing to eat.

恆。蝙●生子，深目黑丑。雖飾相就，眾人莫取。蝠●，即蝙蝠。《爾雅》注：“齊人謂之蝙●”。巽為蟲，震為生、為子，伏大離，故曰深目。伏坤為黑、為丑、為文飾、為眾，震為人，艮手為取，艮覆，故莫取。○蝙●，從元本，宋本作蝙螺，汲古及常本作蝠螺，皆非。

The hexagram Need (Wait) changing into the hexagram Constant: A bat gives birth to young ones, which have deep-set eyes and a dark, ugly appearance; even if they dress up and try to approach people, no one is willing to accept them — this is an image of being superficial and not being accepted. Shang Binghe explains the image: "Bat" refers to the bat, and the commentary in the Erya says that people in Qi region call it "bat." Xun represents insects, Zhen represents birth and children; the hidden hexagram has several lines forming a large Li image (called "Great Li"), Li represents eyes, so it is said "deep eyes"; the hidden Kun represents black, ugliness, ornamentation, and multitude, Zhen represents people, Gen represents hands, so it is about taking, but Gen is inverted, so no one comes to take. Notes: "bat" is from the original edition, the Song edition says "bat螺," and the Ji Gugē edition and the common edition say "bat螺," which are both incorrect.

遯。去如飛鴻，避凶直東。遂得全脫，與福相逢。艮陽在上為飛，艮為鳥，故為鴻，巽伏，故曰避凶。伏震為東、為脫，乾為福。○直，宋本作且，依元本。

The hexagram Need (Waiting) changing to遁 (Retreating): When leaving, it is like a high-flying goose, avoiding danger and heading straight east; finally escaping unharmed, encountering good fortune face to face — this is an omen of avoiding misfortune and gaining good fortune. Shang Binghe's interpretation: The yang line of Gen (Mountain) is on top, showing a rising and flying trend, hence 'flying'; Gen represents birds, thus taking the goose as a symbol; Xun (Wind) is in a hidden position and not visible, hence 'avoiding danger'; hidden Zhen (Thunder) represents east and release, while Qian (Heaven) represents good fortune. Note: The character '直' in the Song edition is '且', but here we follow the Yuan edition.

大壯。婚姻合配，同枕共牢。以降休嘉，子孫封侯。此合對象。言震巽為婚姻、為合配。艮木為枕，震為盆、為牢，《史記平準書》“官與牢盆”，樂彥云：“牢乃盆名”，《禮記昏義》：“共牢而食”注，共牢者，共食一牲也。此則以震盆為象，震為休嘉、為子，兌為孫，震為諸侯。

The hexagram Need (Xu) changing to Da Zhuang (Great Strength): This signifies a harmonious and suitable marriage, where the couple share a bed and eat from the same vessel; thus, good fortune and blessings descend, and the children are enfeoffed as marquises — an omen of a great auspicious marriage that benefits future generations. Shang Binghe's interpretation: This line combines the images of the two hexagrams in opposition. Zhen (Thunder) and Xun (Wind) are associated with marriage and compatibility; Gen (Mountain) belongs to wood, thus symbolizing a pillow, while Zhen represents a basin or a prison — the Records of the Grand Historian mentions 'officials and prison basins,' and Luo Yan explains that 'prison is the name of a basin.' The Rites of Zhou: Book of the Rituals states 'sharing a sacrificial animal,' with the commentary explaining that 'sharing a sacrificial animal' refers to the newlyweds eating from the same animal. Here, Zhen is taken as a basin to symbolize the image. Zhen represents beauty, joy, and children, while Dui (Lake) represents grandchildren, and Zhen also represents a marquis.

晉。咸陽辰己，長安戌亥。邱陵生止，非魚市。不可避阻，終無悔咎。伏乾為陽。消息卦乾居辰己，坤為安，消息卦居戌亥，互艮為邱陵、為止，坤為魚，言邱陵之地非魚市也。坎為阻。○避，依汲古，宋元本作辭。

The hexagram Need (Xu) transforming into the hexagram Progress (Jin): Xianyang corresponds to the direction of Chen and Si, while Chang'an corresponds to the direction of Xu and Hai. Hill and ridge land is suitable for living and dwelling, but not for a fish market; obstacles cannot be avoided, yet there is no regret or misfortune—this is the image of having obstacles but no fault. The third sentence "non-fish market" consists of only three characters, which does not conform to the four-character pattern of the entire text. Therefore, the original text is recorded as is without supplementation. Shang Binghe explains the image: the hidden trigram Qian represents yang, taking the "yang" from Xianyang; according to the twelve "message hexagrams" (the twelve trigrams of Qian and Kun paired with the twelve earthly branches to record the waxing and waning of yin and yang), Qian is located at Chen and Si. Kun represents safety, taking the "safety" from Chang'an; in the message hexagrams, Kun is located at Xu and Hai. The interacting trigrams form Gen, which represents hills and ridges and stopping; Kun represents fish, meaning that hill and ridge land is not a fish market. Kan represents obstacles. Note: The character "avoid" is taken from the Ji Gu Ge edition, while the Song and Yuan editions read "leave."

明夷。螟蟲為賊，害我五穀。簟笥空虛，家無所食。伏巽為螟。螟，食苗心蟲。坎為賊，坤為害，互震為谷，坤數五，故曰五穀。震為簟笥，坤為空虛，故無所食。○笥，依汲古，宋元本作食。

The hexagram Need (Waiting) transformed into Mingyi (Dimmed Light): locusts have become thieves, destroying my five grains; the bamboo mat is empty and the bamboo container is empty, the whole family has nothing to eat — this is an omen of poverty caused by insect plague. Shang Binghe's interpretation: the hidden Xun indicates locusts, locusts are pests that eat the heart of the grain plants; Kan represents thieves, Kun represents harm, the interacting lines form Zhen, which represents grain; Kun's number is five, so it is called 'five grains'; Zhen represents bamboo mat and bamboo container, Kun represents emptiness, so the family has no food. Note: The character 'sì' is taken from the Jigugē edition; the Song and Yuan editions read 'shí'.

家人。蒙恩拜德，東歸吾國。慷慨宴笑，歡樂有福。象多未詳。祇東歸及宴笑歡樂知用伏象。○蒙，依汲古，宋元本作謀。

The hexagram Need (Xu) transforming into the hexagram Family (Jia Ren): receiving grace and gratitude, thanking for great kindness, returning eastward to my state; being generous and spirited, feasting and laughing, joy and happiness, blessings coming in — this is an omen of returning in glory and receiving blessings. Shang Binghe frankly stated: the imagery of this line is mostly still unclear, except for 'returning east' and 'feasting and laughing' which clearly use the hidden image (the image of the hexagram after all six lines are reversed in yin and yang). Notes: The character 'Meng' follows the Ji Gu Ge edition, while the Song and Yuan editions read 'Mou'.

睽。齎貝贖狸，不聽我辭。繫於虎鬚，牽不得求。伏《蹇》。艮為齎，離為貝，艮為狸，震為辭，震覆，故不聽。坎為聽也。艮為虎、為須、為牽，艮止，故不來。

The hexagram Need (Xu) changing to the hexagram Strife (Kui): I went to redeem a fox with a shell, but the other party would not listen to my words; the fox seemed to be tied to the tiger's whisker, and I could neither pull it nor beg for it — this is an image of being blocked in one's efforts. Shang Binghe explains the image: this line uses the hidden hexagram蹇 (Jian) within Kui. The mountain (Gèn) represents carrying something, the fire (Lí) represents the shell, and the mountain (Gèn) again represents the fox; the thunder (Zhèn) represents words, but since the thunder hexagram is inverted, the other party does not listen — the water (Kǎn) is the image of listening. The mountain (Gèn) represents the tiger, the whisker, and the act of pulling, but since the mountain hexagram signifies stopping, it is impossible to pull it through.

蹇。比目附翼，歡樂相得。行止集周，終不離忒。伏重離故曰比目。兌悅為歡樂，艮為止。○集周，依宋元本，《詩》：“集於道周”是也。汲古作同。

The hexagram Need (Xu) transforming into Jian (Obstruction): It resembles two fish with one eye each swimming together, and birds with wings joined flying side by side, happily united; whether moving or resting, they gather at the bend of the road, never separating or making mistakes — this is a favorable omen of companionship and harmony. Shang Binghe's interpretation: The hidden trigram contains two Li (Fire) trigrams stacked together ('Chong Li'), with Li representing the eye, two eyes facing each other, hence 'bi mu' (fish with one eye each); Dui (Lake) represents joy, hence the happiness; Gen (Mountain) represents stopping. Notes: 'Ji Zhou' follows the Song and Yuan dynasty printed editions, with the 'Book of Poetry' stating 'ji yu dao zhou' (gather at the bend of the road), which is exactly this term; the Jiguge edition reads 'tong' (together).

解。一指食肉，口無所得。染其鼎鼐，舌饞於腹。坎為肉，數一，故曰一指食肉。一，或為以之訛字，不敢定也。震為口，在外，故無得。震為鼎鼐，故染指於鼎鼐也。離為腹。此仍用子公染指於鼎事，詳《蒙》之“萃”。○一，應作以。

The hexagram Need (Xu) interpreted as Jie (Xie): stretching one finger to dip into meat soup to eat, yet ultimately nothing is eaten in the mouth; the finger gets stained by the cooking pot, and the tongue licks greedily at the delicious food in the stomach — this is the image of saliva flowing but not being able to eat. Shang Binghe's interpretation of the image: Kan represents meat, and the number of the hexagram Kan is one, so it is said 'one finger eating meat'; however, 'one' might also be a variant of 'with', and Shang said he is not certain. Zhen represents the mouth, and since the mouth is in the outer trigram, there is nothing obtained; Zhen also represents the cooking pot, so it is said the finger gets stained in the pot; Li represents the stomach. Here the story of Zheng Guizi Gong (Zi Gong) dipping his finger into the pot is still used: In the fourth year of Duke Xuan of Zheng, Duke Ling used a tortoise soup to entertain guests, and Zi Gong's finger automatically stretched out to taste it first, as detailed in the interpretation of Meng (Meng) and Cui (Cui). Notes: 'one' should be 'with'.

損。曳綸江湖，釣掛魴鯉。王孫利得，以享仲友。通《咸》。巽為綸，艮手為曳。坤為江湖，故曰曳綸江湖。艮為釣、為掛，坤為魚，震為王，艮為孫，故曰王孫。巽為利，兌為友，伏大坎為仲。○江湖，從元本，宋作江海，汲古作汀洲。王孫利得，汲古作“公孫得利”，依宋元本。

The hexagram Need (Xu) transforming into the hexagram Loss (Sun): casting a fishing line in the rivers and lakes, with carp and crucian carp hanging on the hook; the noble gentleman thus gains profit, using these fish to entertain his friends of the middle class — a favorable omen of successful fishing and gathering friends through food. Shang Binghe's interpretation: "Connecting with the hexagram Salt (Xian)" means it is related to the hexagram Salt. The trigram Xun represents the fishing line, and Gen represents the hand, thus forming "dragging the line"; Kun represents rivers and lakes, combining to form "dragging the line in rivers and lakes"; Gen represents fishing and hanging, and Kun represents fish; Zhen represents the king, Gen represents the grandson, hence "the noble gentleman and his grandson"; Xun represents profit, and Dui represents friends, while the hidden trigram formed by several lines in the inner trigram forms the trigram Kan, representing the middle. Notes: "rivers and lakes" follows the Yuan edition, while the Song edition reads "rivers and seas" and the Jiguge edition reads "island region"; "the noble gentleman gains profit" in the Jiguge edition reads "the grand gentleman gains profit," but here we follow the Song and Yuan editions.