The Thirty-seventh Hexagram: Family

剝。三宿無主，南行勞苦。東里失利，喪其珍寶。坤為宿，正互三坤，故曰三宿。震為主，震覆，故無主。坤為勞苦，乾為行，位南，故曰南行。乾為金玉，故曰珍寶。乾伏，故喪其珍寶。坤為里。東象，或取納乙。

The hexagram Cui transforms into Bao. Lin Ci says: There are no hosts at three places where one stays overnight, and traveling south is arduous; in the eastern lanes, one loses money and loses treasures—this is ominous. Shang Binghe explains: Bao consists of the earth above and mountain below. Earth governs staying overnight, and the primary hexagram together with its interacting trigrams produce three instances of earth, hence 'three nights' of staying. Thunder governs the host, but here thunder is inverted, hence 'no host'. Earth governs hardship, and Heaven governs movement. The direction is south, hence 'traveling south'. Heaven governs gold and jade, hence 'treasures'; but Heaven is hidden and not visible, hence 'losing treasures'. Earth also governs lanes. As for the image of 'east', it may be derived from the Najia system—earth takes the stem Bei, which belongs to the east.

復。大斧破木，讒佞破國。東關梁五，禍及三子。晉人亂危，懷公出走。詳《頤》之《臨》。兌為斧，兌形長故曰大斧。梁五，宋本作東間良王，汲古作良工，依元本。危，汲古訛邑，依宋元本。

The hexagram Cui transforms into Fu. Lin's commentary says: A great axe splits the wood,佞 ministers destroy the state; the favorites Dongguan Wu and Liang Wu are in power, calamity involves three princes; the people of Jin fall into danger of ruin, and Huigong flees—this is ominous. Dongguan Wu and Liang Wu were favorites of Duke Xian of Jin, who slandered and caused the death of the crown prince Shen Sheng, and drove out Chong'er and Yiwu. The Zuo Zhuan refers to them as "the two Wu." Shang Binghe explains: This commentary by Lin is the same as the previous one from the hexagram Yi transforming into Lin, and the symbolic interpretation is detailed in that entry. Regarding the primary hexagram, Dui represents the axe, and Dui's form is narrow and long, hence it is said "great axe." Notes: The characters "Liang Wu" in the text are in the Song edition "Dongjian Liang Wang," and in the Jigugong edition "Liang Gong," here following the Yuan edition. The character "wu" in the Jigugong edition is mistakenly written as "yi," here following the Song and Yuan editions.

無妄。乘風上天，為時服軒。周旋萬里，無有患難。巽為風，乾為天，艮為時，震為軒、為周旋，乾為萬里。

The trigram Cui transforms into Wuwang. Lin Ci said: riding on the wind to fly up to heaven, responding to the season by sitting on a luxurious carriage; traveling ten thousand miles, without any calamity or danger—this is great auspiciousness. "Xuan" is the curved carriage used by officials of the rank of大夫 and above. Shang Binghe explained: Wuwang is composed of Zhen below and Qian above. Xun represents wind, Qian represents heaven, Gen represents the season, Zhen represents the Xuan carriage and also signifies circling and moving back and forth, while Qian represents a distance of ten thousand miles.

大畜。大樹百根，北與山連。文君作人，受福萬年。震為木，乾大，故曰大樹。乾為百，艮山，伏坤為北，故曰北與山連。坤為文，乾君，故曰文君。震為人、為福，乾為萬年，言文王作人也。○北，汲古作比，人作義，均依宋元。

The hexagram Cui transforms into Da Xu. Lin Ci said: A big tree has hundreds of roots, connecting to the mountain to the north; King Wen cultivated talents, receiving blessings for ten thousand years—great auspiciousness. "Making people" refers to cultivating talents, a phrase from "The Poetry · Da Ya · Yu Pu" which says, "The King Wen lives long, how can he not make people?" Shang Binghe explained: Da Xu is composed of Qian below and Gen above, with Zhen representing wood and Qian representing greatness, so it is said "big tree." The number of Qian is a hundred, Gen represents mountain, and in its hidden image, Kun represents the north, hence "connecting to the mountain to the north." Kun represents culture, Qian represents the ruler, forming "Wen Jun," referring to King Wen of Zhou. Zhen represents people and blessings, Qian represents ten thousand years; the whole sentence refers precisely to King Wen's cultivation of talents. Note: In the Ji Gu Ge edition, the character "north" is written as "compare," and "people" is written as "yi," both following the Song and Yuan editions.

頤。陽伏在下，陰制佑福。生不逢時，潛龍隱處。陽在初，故曰伏在下。坤為陰，震為福佑、為生，艮為時，坤閉，故不逢時。震為龍，乾初九曰潛龍勿用，故曰隱處。

The trigram Cui transforms into Yi. Lin Ci says: Yang energy is hidden below, and Yin energy suppresses the blessings that should have reached the hands; being born at an inauspicious time, it is like a hidden dragon that does not emerge — ominous. Shang Binghe explains: Yi consists of Zhen below and Gen above. A Yang line is in the first position, so it is said 'hidden below.' Kun represents Yin, Zhen represents blessings and life, Gen represents time, and Kun represents blockage, hence 'not meeting the right time.' Zhen represents the dragon, and the first line of Qian says 'the hidden dragon does not act,' so it is said 'the hidden dragon remains concealed.'

大過。亂頭多憂，搔蝨生愁。膳夫仲允，使我無聊。乾為頭，伏坤為亂、為憂，巽為蝨，伏艮為搔，伏震為夫、為餌，故曰膳夫。互大坎為仲，乾為信，故曰仲允。伏坤為我，《詩小雅十月篇》："仲允膳夫"注：皆用後嬖進助幽王亂國者。○搔，丁雲宜依《御覽》作蚤，按：蚤不生頭上，不可從。聊，元本作憂，以與愁韻，豈知聊愁古同韻，易林每如此，故依宋本、汲古。

The hexagram Cui changes into Da Guo. Lin Ci said: hair is disheveled, the mind is full of worries, scratching at lice only increases sorrow; when people like Shanzhu Zhongyun are in power, I feel utterly bored — this is ominous. Shang Binghe explained: Da Guo consists of Xun below and Dui above. Qian represents the head, and in the hidden images, Kun represents disorder and worry; Xun represents lice, and in the hidden images, Gen represents scratching, and Zhen represents a man and food, combining to form 'Shanzhu' — Shanzhu is an official who manages the king's meals. The entire hexagram resembles an enlarged Kan, Kan represents Zhong, and Qian represents sincerity, combining to form 'Zhong Yun'. In the hidden images, Kun represents me. The 'Poetry · Xiao Ya · Shiyue Zhi Jiao' mentions 'Zhong Yun Shanzhu', and the annotations say these people were all promoted due to the favor of the harem and helped King You of Zhou cause chaos. Notes: The character 'sao' (scratch) should be 'zao' (flea) according to Ding Yan's opinion, but Shang Binghe's note says fleas do not live on the head, so it cannot be followed; the character 'liao' (chat) in the original edition is 'you' (grief), to rhyme with 'chou' (sorrow), but in fact 'liao' and 'chou' originally had the same rhyme in ancient pronunciation, as is often the case in 'Yi Lin', so it is followed according to the Song edition and the Ji Gu Ge edition.

坎。江河淮海，天之都市。商人受福，國家富有。詳《謙》之《小畜》。

The trigram Cuan transforms into Kan. Lin Ci says: The Yangtze River, the Yellow River, the Huai River, and the sea are the great capitals set by Heaven; merchants thus receive blessings and the country becomes prosperous—great auspiciousness. Shang Binghe explains: This line's Lin Ci is the same as in the previous section, "Qian" transforming into "Xiao Xu," and the symbolic interpretation is detailed there.

離。泰山幽谷，鳳凰遊宿。禮義有序，可以求福。通《坎》。互艮為山，震東，故曰泰山。艮為谷，與坎連，故曰幽谷。離為文、為鳳凰，坎為宿，離為夏、為禮，兌為秋、為義，艮求，震福。

The hexagram Cui changes into Li. Lin Ci said: In the deep valley of Mount Tai, the phoenix resides and rests; rites and righteousness are in proper order, and thus one can seek blessings — auspicious. Shang Binghe explained: This takes the image of mutual transformation. Since Li's six lines are all reversed to become Kan, it is marked as "communicating with Kan." Within the hexagram, the mutual hexagram is Gen, which represents mountains. Zhen is in the east, and the eastern peak is Mount Tai, so it is said "Mount Tai." Gen represents valleys, and it is connected with Kan, so it is said "deep valley." Li represents literary brilliance and thus the phoenix, while Kan represents resting and dwelling. Li corresponds to summer and represents rites, Dui corresponds to autumn and represents righteousness, so it is said "rites and righteousness are in order"; Gen represents seeking, and Zhen represents blessings.

咸。山水暴怒，壞梁折柱。稽難行旅，留連愁苦。詳《咸》之《豫》。山水，汲古作水山，依宋元本。

The trigram Cui transforms into Xian. Lin Ci says: A mountain flood erupts with fury, breaking bridges and snapping pillars; travelers are blocked, unable to proceed, suffering great distress — this is ominous. "Ji" means obstruction. Shang Binghe explains: This statement by Lin Ci is the same as the previous one in the hexagram Xian, and the symbolic interpretation is detailed there. Note: The edition of Ji Gu Ge reads "Shui Shan" instead of "Shan Shui," but this version follows the Song and Yuan dynasty editions.

恆。阿衡服箱，大一載行。巡時厯舍，所之吉昌。詳《恆》之《復》。

The trigram Cui changes into Heng. Lin Ci says: "Aheng drives the carriage, Taiyi takes a chariot to travel; following the seasons to inspect and visit all the star enclosures, wherever he goes, it is prosperous and auspicious—greatly auspicious." "Aheng" was an official title in the Shang dynasty, referring to Yi Yin. "Taiyi" is the name of the supreme heavenly deity. Shang Binghe explains: this statement by Lin Ci is the same as the previous one in the section on Heng under Fu. The symbolic interpretation is detailed in that section.

遯。三宿無主，南行勞苦。東里失利，喪其珍寶。詳本林《剝》。

The hexagram Cui changes into Dun. Lin's commentary says: There are no hosts at three places where one stops for lodging, traveling south is arduous; in the eastern lanes, one loses money and loses treasures—auspiciousness is unfavorable. Shang Binghe explains: This line is the same as the previous line in the hexagram Bao under Cui in the primary hexagram, and the symbolic interpretation is detailed there.

大壯。生無父母，出門不喜。買菽失粟，亡我大利。震為生，乾數無，坤伏，兌折，故生無父母。乾為門戶，震出，震喜，父母毀折故不喜。震為菽豆，巽為粟、為利，巽伏，故失粟，故無利。○菽，汲古、元本作椒，依宋本。利，宋元本作乘，依汲古。

The hexagram Cui changes into Da Zhuang. Lin Ci said: Being born without parents, going out with nothing to rejoice in; buying beans but losing millet, losing a big profit—this is ominous. "Shu" refers to beans. Shang Binghe explained: Da Zhuang is composed of Qian below and Zhen above. Zhen represents birth and generation, while Qian's number is zero. Kun is hidden and not visible, and Dui signifies destruction. Therefore, it is said "being born without parents." Qian represents the family, Zhen represents going out, and although Zhen usually signifies joy, since the image of parents has been destroyed, there is no joy. Zhen represents beans, Xun represents millet and wealth, but Xun is hidden and not visible, hence losing millet and losing profit. Notes: In the Ji Gu Ge and Yuan edition, the character "shu" is written as "jiao," but here we follow the Song edition. The character "li" in the Song and Yuan editions is written as "cheng," but here we follow the Ji Gu Ge edition.

晉。安坐玉堂，聰樂行觴。飲福萬歲，日壽無疆。詳《鼎》之《升》。歲，汲古作鍾，壽作受，依宋元本。

The trigram Cui transforms into Jin. Lin Ci says: Sitting stably in the Jade Hall, listening to music and passing cups in turn to toast; drinking the wine of blessing and wishing longevity, day after day without end—this is a great auspicious omen. 'Xing Shang' refers to passing cups in turn, and 'Yin Fu' refers to drinking the sacrificial wine after worship. Shang Binghe explains: This line of Lin Ci is the same as the previous one in the trigram Ding and its transformation to Sheng. The symbolic interpretation is detailed in that entry. Notes: The character 'sui' in the Ji Gu Ge edition is 'zhong', and 'shou' is 'shou'; here we follow the Song and Yuan edition texts.

明夷。登危入厄，四時變易。春霜夏雪，物皆凋落。震為登，伏巽為入，坎危，坤厄，震為春，南為夏，坎為冬，坤為秋，故曰四時變易。震又為時，卦數四也。坤為霜，與震連，故曰春霜。坎為雪，與離連，故曰夏雪。坤為死，故物皆凋落。○夏，宋元本作變，非，依汲古。

The trigram Cui changes into Mingyi. Lin Ci said: ascending to a dangerous place, falling into hardship, the regular order of the four seasons is completely disrupted; frost in spring, snow in summer, all things wither and decay—this is ominous. Shang Binghe explained: Mingyi is composed of Li below and Kun above. Zhen is the dominant trigram, representing ascent, and within the hidden image, Xun represents entering, Kan represents danger, and Kun represents hardship. Zhen corresponds to spring, the south to summer, Kan to winter, and Kun to autumn, hence the saying 'the four seasons change'. Zhen also governs the seasons, and the number of the trigram is four. Kun governs frost, connected with Zhen, hence 'spring frost'; Kan governs snow, connected with Li, hence 'summer snow'. Kun governs death, so all things wither and decay. Notes: The character 'summer' in Song and Yuan editions was mistakenly written as 'change', so this passage follows the Jigugē edition.

家人。衣穴履穿，無以禦寒。細小貧窶，不能自存。震為衣履，震伏巽，下斷故曰穴、曰穿。坎為寒，離虛，故曰貧窶。○穴，汲古作空，依宋元本。

The trigram Cui transforms into the trigram Jiaoren. Lin Ci said: clothes have holes, shoes are worn out at the bottom, there is nothing to keep warm; the whole family is poor and destitute, unable to support themselves — this is ominous. "Ju" means financial hardship. Shang Binghe explained: Jiaoren consists of Li below and Xun above. Zhen is the main trigram representing clothes and shoes, but Zhen is hidden beneath Xun. The next yao of Xun is broken, so it is said "xue" and "chuan." Kan represents cold, and the middle yao of Li is empty, hence "puju." Note: The character "xue" in the Ji Gu Ge edition is "kong," but here we follow the Song and Yuan editions.

睽。目不可合，憂來搔足。怵惕恐懼，去其邦域。睽，《說文》：兩目不相聽也，不相聽故目不可合。坎為憂、為恐懼，艮為邦域，艮伏，故去其邦域。

The trigram Cui transforms into the trigram Kui. Lin Ci says: The eyes cannot be closed, worry comes suddenly and one only scratches the foot; the heart is startled and uneasy, leaving one's homeland - this is ominous. 'Chu ti' means being startled and uneasy. Shang Binghe explains: The 'Shuo Wen' explains 'Kui' as the two eyes not following each other, since they do not follow each other, the eyes cannot be closed. Kan represents worry and fear; Gen represents the state or territory, but Gen is hidden, hence it is said 'leaving one's territory'.

蹇。齎貝贖狸，不聽我詞。繫於虎鬚，牽不得來。艮為貝、為狸、為虎、為須、為牽，離為有言，故不聽我詞。坎陷，艮止，故牽不得來。

The hexagram Cui changes into Jian. Lin Ci says: Carrying money and shells to redeem a wild cat, but people do not listen to my words; a rope tied to a tiger's whisker, no matter how I pull, I cannot get it across — this is ominous. "Ji" means to carry, and "Bai" refers to ancient currency. Shang Binghe explains: Jian is composed of Gen below and Kan above. Gen represents shells, wild cats, tigers, whiskers, and also pulling. Li represents speech, hence the meaning of people not listening. Kan signifies a trap, and Gen's hexagram virtue is to stop, so the rope cannot be pulled across.

解。伯夷叔齊，貞廉之師。以德防患，憂禍不存，聲芳後時。詳《泰》之《乾》。

The hexagram Cui changes into Jie. Lin Ci says: Bo Yi and Shu Qi were exemplary in their integrity and purity; relying on virtue to guard against calamity, worries and disasters would not remain, and their good name would be passed down through the ages—this is a great blessing. 'Shi' here refers to a model to follow. Shang Binghe explains: This statement by Lin Ci is the same as in the hexagram Tai's Qian. The symbolic interpretation is detailed in that entry.

損。張王子季，爭財相制。商君頑囂，不知所由。震為張、為王，艮為季，坤為財，正反艮故曰爭財相制。震為君、為商旅，故曰商君。兌魯，故曰頑囂。正反震故不知所由。○由囂為韻，宋元本作申，依汲古。

The trigram Cui changes into Sun. Lin Ci said: The Zhang family and the Wang family, their eldest son and youngest son, fight over property and hinder each other; merchants are stubborn and noisy, not knowing which path to take — this is凶. "Wanxiao" means foolish and unreasonable. Shang Binghe explained: Sun consists of Dui below and Gen above. Zhen represents the ruler and the king, Gen represents the younger season, and Kun represents wealth and goods; the two opposite Gens indicate "competing for wealth." Zhen represents the ruler and also merchants, forming "merchant ruler." Dui represents dullness, hence "stubborn and noisy." The two opposite Zhens indicate not knowing which path to take. Note: "You" and "xiao" rhyme, and in Song and Yuan editions it is written as "shen," but here we follow the Ji Gu Ge edition.

益。長城既立，四夷賓服。交和結好，昭君是福。艮為城，巽為長，故曰長城。坤為夷，震卦數四，故曰四夷。震為賓客，故曰賓服。震喜，正反震，故曰交和結好。震為君，坤為文，艮為明，故曰昭君。顧寧人謂昭君為王嬙，豈知《萃》之《臨》曰昭君守國，《鼎》之《噬嗑》曰昭君喪居，皆因卦有坤離之象，固非指王嬙也。

The hexagram Cui transforms into Yi. Lin Ci said: The Great Wall has already been built, and the four barbarian tribes have come to submit; they are harmonious and form friendly relations, and the illustrious king enjoys this blessing—great auspiciousness. Shang Binghe explained: Yi consists of Zhen below and Xun above. Gen represents the city, Xun represents length, combining to form "Great Wall." Kun represents the barbarian tribes, and the number of Zhen is four, hence "four barbarians." Zhen represents guests, hence "submitting guests." Zhen represents joy, with two Zhen trigrams connected, hence "mutual harmony and friendly relations." Zhen represents the king, Kun represents culture, Gen represents brightness, combining to form "illustrious king." Qing dynasty scholar Gu Yanwu (style name Ningren) thought that "illustrious king" here refers to Wang Qiang, but he did not realize that in this book, the hexagram Cui transforming into Lin says "illustrious king guarding the state," and the hexagram Ding transforming into Shihe says "illustrious king losing his residence," both are because the hexagram contains the images of Kun and Li, hence the term "illustrious king," which originally does not refer to Wang Qiang.

夬。千歡萬悅，舉事為決。獲受嘉慶，動作有得。兌為歡悅、為決，乾為千萬。

The trigram Cui changes into Guai. Lin Ci says: There is a thousand kinds of joy and a myriad kinds of pleasure, and when doing things, one can make decisions decisively; one receives good fortune and joy, and every action brings a gain—this is a great auspicious omen. Shang Binghe explains: Guai consists of Qian below and Dui above. Dui signifies joy and also decision-making, while Qian signifies thousands and myriad.

姤。種一得十，日益有息。仁政獲民，四國睦親。姤伏復，一陽下生，坤數十，故曰種一得十。復陽日息。震為仁，坤為政、為國、為民，震卦數四，故曰四國。復出入無疾，故睦親。○睦親，汲古作親睦，依宋元本。

The hexagram Cui transforms into Gou. Lin's statement says: Planting one seed yields ten, increasing day by day; practicing benevolent government to gain the people's support, the four surrounding states become harmonious and close - great auspiciousness. "Xi" refers to growth and increase. Shang Binghe explains: The hidden image (parallel hexagram) of Gou is Fu. The Fu hexagram has one yang line at the bottom, representing the beginning of yang energy. The number of the Kun hexagram is ten, hence "planting one and getting ten." The yang energy of Fu grows day by day. Zhen represents benevolence, Kun represents government, states, and people. The number of Zhen is four, hence "four states." The Fu hexagram statement says "moving about without illness, friends coming without blame," hence harmony and closeness. Note: The text "muzheng" in the Ji Gu Ge edition is "qinmu," here following the Song and Yuan editions.

升。安子富有，東國不殃。齊鄭和親，顯比以喜。坤為安、為富有，震為子，故曰安子富有。坤為國、為殃，震為東，震解，故曰東國不殃。巽為齊，坤為鄭。《說文》："鄭，地町町然平也"，故坤形象之。兌悅，故和親。坤為比，震為喜。○以，宋元本作不，依汲古。安子事未詳。

The hexagram Cui transforms into Sheng. Lin Ci said: The family of Zi is secure and prosperous, and the eastern states are free from calamity; Qi and Zheng are in harmony and have friendly marriages, clearly showing mutual affinity and joy—auspicious. Shang Binghe explained: Sheng consists of Xun below and Kun above. Kun represents security and wealth, while Zhen represents the son. Together they form 'the son is secure and prosperous.' Kun represents states and calamity, while Zhen represents the east. Since Zhen's hexagram virtue is dispersion, it is said 'the eastern states are free from calamity.' Xun represents Qi, and Kun represents Zheng—The 'Shuowen' says 'Zheng' means a flat and open terrain, so Kun's form is used to symbolize it. Dui represents joy, so harmony and mutual affinity are present; Kun represents attachment, and Zhen represents joy. Notes: The character '以' in Song and Yuan editions is '不,' but here we follow the Jigugē edition. Shang also asked about what 'Anzi' refers to, but it remains unclarified.

困。九里十山，道仰峻難。牛馬不前，復反來還。通《賁》。震數九，兌數十，艮為里、為山，故曰九里十山。艮為道，艮高，故曰峻難。離為牛，震為馬，艮止，故不前。震反，故曰還。

The hexagram Cui changes into Kun. Lin Ci said: having walked nine li and climbed over ten mountains, the path was steep and difficult to travel on one's back; oxen and horses would not move forward, so they had to turn back — this is ominous. Shang Binghe explained: this takes the meaning of the adjacent hexagram — the six lines of Kun are all reversed to form Ben, so it is marked as "Connected to Ben." The number of Zhen is nine, the number of Dui is ten, Gen governs distance and mountains, thus forming "nine li and ten mountains." Gen governs roads, and Gen also signifies height and difficulty, so it is said "difficult to travel." Li governs oxen, Zhen governs horses, and the virtue of Gen is to stop, hence they would not move forward. Zhen signifies returning, so it is said "returning."

井。鳩杖扶老，衣食百口。曾孫壽考，凶惡不起。《風俗通》高祖戰敗，匿叢薄間，鳩鳴其上，因得脫，後作鳩杖，以賜老者。離為鳩，巽為杖，伏艮為扶、為壽，故曰扶老。兌為食、為口，上下卦正反皆有口形，故曰百口。又伏震為百也。艮為曾孫、為壽考。○曾孫，宋元本作增添，依汲古。

The trigram Cui changes into Jing. Lin Ci says: Supporting the elderly with a staff shaped like a dove, all hundred mouths have food and clothing; the descendants in the fourth generation also enjoy long life, and evil things will not occur — this is very auspicious. In the Han dynasty, a staff was granted to the elderly, with the head carved into the shape of a dove, called the "dove staff." Shang Binghe explains: The "Customs and Practices" records that Han Gaozu, after a defeat, hid in the grass, and a dove perched on his head and called out; the pursuing soldiers thought there were no people below and thus let him escape. Later, they made dove staffs to give to the elderly. Li represents the dove, Xun represents the staff; in the hidden image, Gen represents support and longevity, so it is said "supporting the elderly." Dui represents food and mouth, and both upper and lower trigrams, when viewed upright or inverted, show the shape of a mouth, so it is said "a hundred mouths"; in the hidden image, Zhen also represents a hundred. Gen represents the fourth generation of descendants and also longevity. Notes: The characters "Zengsun" (fourth generation descendants) in the Song and Yuan editions read "Zengtian" (addition), but here we follow the Jigugē edition.

革。霧露雪霜，日暗不明。陰孽為疾，年穀大傷。詳《姤》之《恆》。

The trigram Cui changes into Ge. Lin Ci says: Mist, dew, snow, and frost all come to invade together; the sun is dim and unclear; evil Yin causes illness, and the grain of that year is greatly damaged — ominous. Shang Binghe explains: This line's Lin Ci is the same as in the chapter "Gou" and "Heng" of this book. The symbolic interpretation is detailed in that line.

鼎。迷行數卻，不知東西。陰強暴逆，道里不通。通《屯》。坤為迷、為退，故數卻，故不知東西。震為東，兌為西也。坤為陰、為逆，震為大塗，坎陷，故不通。○裡，宋元、汲古皆作理，依局本。

The trigram Cui changes into Ding. Lin Ci said: going astray and repeatedly retreating, unable to distinguish east from west; strong yin energy is fierce and rebellious, the path is blocked — ominous. Shang Binghe explained: this takes the meaning of the trigram being transformed into its opposite — the six lines of Ding all reverse to form Tun, so it is labeled 'Communicating with Tun'. The trigram Kun represents confusion and retreat, hence the repeated retreat and inability to distinguish directions; the trigram Zhen represents east, and Dui represents west. The trigram Kun represents yin and rebellion, while Zhen represents the main path and Kan represents a pitfall, hence the path is blocked. Note: In Song and Yuan editions and the Ji Gugē edition, the character 'li' is written as 'li', but here we follow the Qing Dynasty official publishing house edition.

震。登高上山，見王自言。信理我冤，得職蒙恩。震為登，艮為山，故曰登高上山。震為伸、為王、為言，坎為冤，震解，故曰伸理我冤。艮為官職。

The hexagram Cui transforms into Zhen. Lin Ci said: "Climbing high on the mountain, seeing the king personally explaining; extending to clear my injustice, obtaining an official position and receiving grace — this is auspicious." Lin Ci's "xinxili" refers to "shenli," meaning extending to clarify justice. Shang Binghe explained: Zhen is two Zhen on top of each other. Zhen represents ascending, and Gen represents mountain, hence "climbing high on the mountain." Zhen represents extension, the king, and speech; Kan represents injustice, and the virtue of Zhen is to disperse, hence "extending to clear my injustice." Gen represents official position.

艮。三世為德，天祚以國。封建少昊，魯侯之福。艮為世，納丙，故曰三世。艮為天、為國，互震為德，艮為封建，震為帝，故曰少昊。伏兌為魯，震為諸侯、為福。魯國為少昊之墟，言周公佐文王、武王、成王，有功於三世，故得建國於少昊之虛也。

The trigram Cui transforms into Gen. Lin Ci says: The three dynasties accumulated virtue, and Heaven bestowed upon him a state; establishing a feudal state on the land of the Xiaohao, this is the good fortune of the Duke of Lu—greatly auspicious. "Zuo" means to bestow blessings. Shang Binghe explains: Gen is two Gens stacked together, and Gen represents generations. In the Najia system, it is paired with Bing, which is the third heavenly stem. Therefore, it is said "three generations." Gen represents Heaven and feudal states; the mutual trigram Zhen emerges in the middle, which represents virtue. Gen represents the feudal system, and Zhen represents the Son of Heaven, so it refers to Xiaohao. In the hidden image, Dui represents Lu, Zhen represents the feudal lords and blessings. Lu was established exactly on the former territory of Xiaohao; the whole sentence refers to the Duke of Zhou assisting King Wen, King Wu, and King Cheng of the Zhou dynasty, thus being granted the state on the land of Xiaohao.

漸。喬木無息，漢女難得。橘柚請佩，反手難悔。《詩周南》："南有喬木，不可休息；漢有遊女，不可求思"，《列仙傳》："江泛二女，鄭交甫悅之，下請其橘柚之佩，遂解佩與交甫，交甫受而懷之，去數十步，佩亡，二女亦不見"，黃丕烈雲《韓詩內傳》亦載此事，所謂聘之以橘柚也，然則此事相傳甚古，詩詞是否指此誠不敢定，然焦韓二家則皆與列仙傳同也。巽為木、為高，故曰喬木。震為息，震伏，故曰無息。坎水，巽女，故曰漢女。艮為橘柚、為手、為佩，伏震為反艮，故曰反手難悔。言一釋手即無也。○喬，元本作橘，依宋本、汲古。橘柚，汲古訛禱神，難悔作離汝，均依宋元本。

The trigram Cui transforms into Jie. Lin Ci said: One cannot rest under a tall tree, and a woman on the Han River cannot be sought after; she would give a jade pendant shaped like a pomelo and citrus fruit, but it disappears in an instant, leaving regret — this is ominous. Shang Binghe explained: The poem "Han Guang" from the Book of Songs, "In the south there are tall trees, but one cannot rest; on the Han River there are wandering women, but one cannot seek them," refers to this. The Lie Xian Zhuan records that by the river there were two women, and Zheng Jiaopu saw them and liked them, so he got out of his carriage to ask them for a jade pendant shaped like a pomelo and citrus fruit. The two women then took off their pendants and gave them to him. Jiaopu took them and put them in his bosom, but after walking dozens of steps, the pendants vanished, and the two women also disappeared. Huang Pile said that the Han Shi Nei Zhuan also records this incident, which is called offering a pomelo and citrus fruit as a gift. This story has been passed down for a long time. Whether the poem refers to this is uncertain, but the interpretations of Jiao Yanshou and Han Ying are the same as those in the Lie Xian Zhuan. In terms of symbolic meaning: Xun represents wood and height, so it is said "tall trees"; Zhen represents rest, and when Zhen is hidden and not visible, it is said "no rest." Kan represents water, and Xun represents women, thus forming "women of the Han River." Gen represents pomelo and citrus fruit, hands, and jade pendants. In its hidden image, Zhen is the opposite of Gen, so it is said "difficult to regret after letting go" — meaning once you let go, it is gone. Notes: The original edition had "jiao" instead of "juzhu," and this follows the Song and Jiguge editions. The characters "juzhu" in the Jiguge edition were mistakenly written as "dazheng," and "nangu" was written as "liyu," but these have been corrected according to the Song and Yuan editions.

歸妹。東鄰西家，來即我謀。中告吉誠，使君安寧。離為東鄰，坎為西鄰、為謀、為中、為誠，震為告、為君，伏艮為安寧。

The trigram Cui changes into Gui Mei. Lin Ci says: neighbors to the east and people from the west come to consult me; by telling them words of auspiciousness and sincerity, the ruler attains peace — this is auspicious. "即" means approaching or coming close. Shang Binghe explains: Li trigram represents the eastern neighbor, Kan trigram represents the western neighbor, and also signifies deliberation, the center, and sincerity; Zhen trigram signifies informing or conveying messages and the ruler, while the hidden image of Gen trigram signifies peace.

豐。褰衣出戶，心欲北走。王孫母驚，使我長生。通《渙》。艮為褰、為戶，震為衣、為出走，故曰褰衣出戶。坎為心、為北，故曰心欲北走。震為王，艮為孫、為我，震為生、為驚，巽長，故曰長生。○北，汲古作奔，依宋元本。

The trigram Cui transforms into Feng. Lin Ci says: "Pulling up one's lower garment and stepping out the door, the mind is only thinking of going north; the mother of the prince was startled, and thus I gained longevity." "Qian yi" means pulling up the lower garment. Shang Binghe explains: This takes the meaning of the trigram in a lateral way. The six lines of Feng are all reversed to form Hun, so it is marked as "connecting with Hun." Gen represents pulling up and also the gate, Zhen represents clothing and also going out. Together they form "pulling up the garment and stepping out the door." Kan represents the mind and also the north, so it is said "the mind desires to go north." Zhen represents the prince, Gen represents the son and also the self; Zhen represents birth and also startle, Xun represents growth, so it is said "longevity." Note: The character "north" in the Jigusha edition is "run," but here we follow the Song and Yuan editions.

旅。三日不飲，遠水無酒。晝夜焦喉，使我為咎。離日，艮數三，故曰三日。兌口為飲，艮止，故曰不飲。坎為水、為酒，坎伏在山上，故曰遠水無酒。離為晝，坎為夜，兌為喉，上離火、下艮火，故焦喉。○使我，宋元本作傷鬼，依汲古。

The hexagram Cui changes into Lu. Lin Ci says: Three days without drinking water, distant from water, no wine at all; day and night the throat is dry and thirsty, causing me misfortune. Shang Binghe explains: Lu is composed of Gen below and Li above. Li represents the sun, and Gen's number is three, so it is said 'three days'. Dui governs the mouth, but the mouth can only drink when there is something to drink. Gen's virtue is to stop, so one cannot drink. Kan governs water and wine, but Kan is hidden above Gen, so it is said 'distant water and no wine'. Li represents daylight, Kan represents night, Dui represents the throat. The upper trigram Li is fire, and the lower trigram Gen also represents fire, so two fires burn together, causing the throat to be dry and thirsty. Notes: The characters '使我' in Song and Yuan editions read '伤鬼', but here we follow the Jigugē edition.

巽。眾口銷金，愆言不驗。腐臭敗兔，入市不售。初四正反兌，故曰眾口。乾為金，一陰下生銷陽，故曰銷金。正反兌，故曰愆者，言愆者，差也，爽也。巽為臭腐，伏震為兔，巽爛，故曰敗兔。巽為入、為市。

The trigram Cui changes into Xun. Lin's commentary says: The mouths of the crowd can melt gold; words that are wrong will not come true; rotten bad rabbit meat cannot be sold in the market — this is ominous. "The mouths of the crowd melt gold" refers to the saying "the mouths of the crowd can melt gold," and "qian" means error. Shang Binghe explains: Xun is two Xun trigrams stacked on top of each other. From the first line to the fourth line, two Dui trigrams are opposite each other, hence the phrase "the mouths of the crowd." Qian represents metal, and a yin line arises from below, consuming the yang energy, hence "melting gold." The opposing Dui trigrams signify error, which is a mistake or a loss. Xun represents stench and decay, and within its hidden image, Zhen represents rabbit, while Xun also represents decay, hence "rotten rabbit." Xun also represents entering and marketplaces.

兌。姬冠應門，與伯爭言。東家失狗，意我不存。爭亂忘因，絕其所歡。伏艮。互震為姬、為伯，艮為門，三至上正反震，故曰應門、曰爭言。震為東，艮為狗，艮伏，故曰失狗。坎為意，艮為我。意我不存者，意我有無也，不謂無，存謂有。○我，汲古作在，忘因作無怠，其作吾，均依宋元本。姬疑為雞之音訛字，巽為雞。易林亦以兌為雞，《史記孔子弟子列傳》："子路好勇，冠雞冠"。惟，汲古作嫗，似又與伯對文，茲姑從宋元本。

The hexagram Cui changes into Dui. Lin's commentary says: A man wearing a cock's comb answers at the gate, quarreling with the master of the house; the neighbor to the east lost a dog and suspects whether I have it; in the commotion, the original cause is forgotten, and the previous harmony is broken — this is ominous. Shang Binghe explains: This line takes the hidden image of Gen. In the hexagram, the mutual hexagram produces Zhen. Zhen governs Ji and Bo, and Gen governs the gate; from the third line to the top line, two Zhen oppose each other, hence it is said 'responding at the gate' and 'quarreling'. Zhen governs the east, Gen governs the dog, and Gen is hidden and not visible, hence it is said 'the dog is lost'. Kan governs thought, Gen governs me; the phrase 'my thought does not exist' refers to suspicion about whether I have it — 'not' means there is none, 'exist' means there is. Notes: The character 'I' in the Jigusha edition is 'at', 'forget the cause' is 'without delay', and 'its' is 'my', all following the Song and Yuan editions. Shang also says that 'Ji' is likely a phonetic error for 'ji' (cock): Xun governs the cock, and the 'Forest of Changes' also associates Dui with the cock; the 'Records of the Grand Historian' says Zilu was brave and wore a cock-shaped crown — this exactly matches the meaning of 'cock's comb at the gate'. The character 'only' in the Jigusha edition is 'old woman', which seems to be a parallel term with 'Bo', so here we follow the Song and Yuan editions.

渙。祚加明德，興我周國。公劉文母，福流子孫。艮為明，震為周、為德、為公，伏離為文，巽為母。公劉，周祖文母大任也。《詩》："恩齊太任，文王之母"。震為福、為子，艮為孫。○興，汲古作與，依宋元本。

The trigram Cui transforms into Huan. Lin Ci said: "Blessings and prosperity fall upon those with outstanding virtue, thus establishing our Zhou state; Gong Liu and Wen Mu, their blessings extend to their descendants — great auspiciousness." Gong Liu was a distant ancestor of the Zhou people, and Wen Mu refers to Tai Ren, the mother of King Wen. Shang Binghe explained: Huan consists of Kan below and Xun above. Gen represents clarity, Zhen represents Zhou, virtue, and the ruler. Among the hidden images, Li represents Wen, and Xun represents mother. The quoted verse from the "Shi Jing" comes from "Da Ya · Si Qi," which says, "Thinking of Da Ren, the mother of King Wen." Zhen represents blessings and sons, while Gen represents grandsons. Note: The character "Xing" in the Jigusha edition is "Yu," but this version follows the Song and Yuan dynasty editions.

節。針頭刺手，百病瘳愈。抑按捫灸，死人復起。坎為針、為刺，艮為手、為頭，故曰針頭刺手。坎為病，震為百，震解，故瘳愈。艮為按捫。艮火，故曰灸。震為人、為起，坎為死，故曰死人復起。

The hexagram Cui transforms into Jie. Lin Ci said: Using needles to prick the head and pierce the hands, all kinds of illnesses can be cured; pressing, rubbing, and applying moxibustion can even make the dead rise again—this is a great auspicious omen. "Chou" means recovery from illness, and "mun" means pressing and rubbing. Shang Binghe explained: Jie consists of Dui below and Kan above. Kan governs needles and piercing, Gen governs the hands and the head, combining to form "pricking the head and piercing the hands." Kan governs illness, Zhen governs a hundred, and Zhen's hexagram virtue is to disperse, so illness is cured. Gen governs pressing and rubbing; Gen also governs fire, hence "moxibustion." Zhen governs people and movement, while Kan governs death, hence "the dead rise again."

中孚。元龜象齒，大賂為寶。稽疑當否，衰微復起。艮為龜、為象，震長，故曰元龜。

The trigram Cui changes into Zhongfu. Lin Ci said: A large turtle shell and ivory are treasures in the offering of rich gifts; using them to consult on doubts and determine possibilities, even after decline, they can revive again—this is auspicious. "Yuan Gui" refers to the large turtle used in divination, and "lu" in ancient times meant gifts or presents. Shang Binghe explained: Zhongfu consists of Dui below and Xun above. Gen represents the turtle and also the elephant, while Zhen represents length and growth. Therefore, it is called "Yuan Gui." The annotation for this passage ends here, and the following text continues with the next section.

兌為齒，震為寶，龜可卜，故曰稽疑。正反艮，故曰當否。巽隕落，故曰衰微。震為起。《詩魯頌》："元龜象齒，大賂南金"。

This is the second half of a commentary on the line 「元龟象齿，大赂为宝。稽疑当否，衰微复起」 from the hexagram 《萃》 to 《中孚》. Shang Binghe explains the origin of each image: Dui represents teeth, corresponding to the phrase 「象齿」 in the text; Zhen represents treasures, corresponding to 「大赂为宝」; the turtle shell was originally a tool for divination, so it is said 「稽疑」—「稽疑」 comes from the Book of Documents, the Hongfan, referring to using turtle shells and yarrow stalks to inquire about doubts. 「正反艮」 refers to a Geng hexagram and its inverted version facing each other, with the two Geng hexagrams opposing each other, indicating both possibility and impossibility, hence 「当否」 (whether it should be or not). Xun has the image of falling, hence 「衰微」 (decline and weakness); Zhen signifies rising, hence 「复起」 (revival). Finally, he cites the poem 「元龟象齿，大赂南金」 from the "Poetry · Lu Songs · Pan Water" (great turtle shells, elephant tusks, and gold from the south as substantial gifts), proving that the phrase 「元龟象齿」 indeed has a source.

小過。故室舊廬，消散無餘。不如新創，可以樂居。上二句說上卦震，震為覆艮，艮為室、為廬，艮覆，故曰消散。下二句說下艮，艮手為創、為居，形儼然新屋，震喜，故曰樂居。

The forest of divination interpretations in the "Yi Lin" has sixty-four entries for each hexagram. When one hexagram "goes to" another, it refers to the hexagram that the original hexagram transforms into. This particular interpretation says: an old house, a dilapidated old building, has collapsed completely, leaving nothing behind; it is better to build a new house, thus living in comfort. This is an image of abandoning the old for the new. Shang Binghe explains the image: the first two lines refer to the upper trigram Zhen. Zhen is the inverted form of Gen, which is called a "reversed image" (a hexagram formed by inverting the original). Gen represents a house or a dwelling, and since Gen has already collapsed, it is said that "nothing remains." The last two lines refer to the lower trigram Gen: Gen represents hands, which are capable of building, so it signifies creation and dwelling. Gen has one yang line covering two yin lines, forming the shape of a newly built house. Zhen signifies joy, so it is said that "one can live happily."

既濟。老狐多態，行為蠱怪。驚我王母，終無咎悔。多用半象。汲古本怪下多為魅為妖四字，依宋元本。

The hexagram "Cui" changing to "Ji Ji": an old fox is changeable and cunning, acting like a demon or witch causing trouble; it startled my grandmother, but in the end, there was no misfortune or regret. This is a sign of alarm without actual danger. "Grandmother" refers to the mother of one's father, as ancient people called her "Wangmu." Shang Binghe only points out that this instance uses "ban xiang" (half-image): "ban xiang" refers to taking half the shape of two adjacent lines to form a hexagram, for example, two yang lines can be considered as half of the hexagram Qian (Heaven), and one yang line and one yin line can be considered as half of the hexagram Dui (Lake). The "Yi Lin" often uses this method. Note: The Ji Gu Ge edition has the words "wei mei wei yao" (as demon or witch) after the character "guai," but this edition follows the Song and Yuan editions by omitting them.

未濟。愛子多財，起跡空虛。避害如神，水不能濡。多用半象。

The hexagram "Cui" (Gathering) and "Wei Ji" (Not Yet Completed): The son beloved by the heart has abundant family wealth, but this family fortune arises from emptiness and lacks foundation. He avoids calamity with such agility as if aided by a deity, even great waters cannot wet him. This is an image of something arising from emptiness yet being able to remain intact. Shang Binghe still only points out this use of a half-image, that is, taking half the shape of two lines to form a certain hexagram for interpreting the text, without explaining each sentence separately.