The forty-sixth section on ascending.

升。禹鑿龍門，通利水源。東注滄海，人民得安。詳《乾》之《豫》。○源，宋元本作泉，末句作民得安全，均依汲古。

The hexagram "Sheng" (Increase) in the hexagram "Sheng" — each hexagram has sixty-four lines, the first line is the hexagram itself, still marked with the name of the primary hexagram. Lin's commentary says: Da Yu excavated the龙门 mountain, opening up the source of water; the Yellow River flows eastward into the sea, and the people thus gained security and stability. This is a favorable omen of governing water and ensuring the people's peace. Shang Binghe pointed out that the imagery of this line is the same as that of the line "Yu" in the hexagram "Qian," so one may refer to the detailed explanation there. Notes on the text: In the Song and Yuan editions, the character "yuan" (source) is written as "quan" (spring), and the last sentence is written as "the people gained security," but here we follow the Ji Gu Ge edition. In the notes on the text of this book, "Ji Gu" refers to the Ji Gu Ge edition of the Yi Lin compiled by Mao Jin of the Ming dynasty, while "Song edition" and "Yuan edition" refer to the Song and Yuan dynasty editions, which are the three most commonly relied upon base texts by Shang in editing the Yi Lin.

乾。白鹿鳴呦，呼其老小。喜彼茂草，樂我君子。此用遇卦《升》象。震為白、為鹿、為鳴呼，坤老，兌小，震為喜樂、為茂草，伏艮為君子。○小，汲古作少，依宋元本。

The hexagram "Ascending" corresponds to "Heaven." A white deer calls out on the ground, summoning its young and companions; it delights in the lush grass and herbs, and this makes me, the gentleman, happy as well. This is a favorable omen of gathering together for food and harmony between superiors and inferiors, based on the words from the "Book of Songs · Xiao Ya · Lu Ming" "The deer calls out, eating the wild apples," which refers to the hospitality of welcoming guests. Shang Binghe explains the image: this uses the "encountered hexagram" (the hexagram obtained through divination, here the hexagram "Ascending"). The hexagram "Ascending" has the trigram "Xun" below and "Kun" above; the lines 3, 4, and 5 form the trigram "Zhen," which represents white, deer, and calling out. "Kun" represents the old, and the lines 2, 3, and 4 form the trigram "Dui," which represents the small. "Zhen" also represents joy and lush grass. "Hidden image" refers to the hexagram formed by reversing the yin and yang of all six lines, which is "Wu Wang." Among them is "Gen," which represents the gentleman. Note: The character "small" in the Jigusha edition is "shao," but here we follow the Song and Yuan editions.

坤。百里南行，雖微復明。去虞適秦，為穆國卿。百里奚仕虞，後適秦，相秦穆公。坤為百里，遇卦升震為南行、為驩虞，兌為秦，坤為國。○復，宋元本作得，依汲古。

The hexagram "Ascending" with the trigram "Earth" (Kun): Bai Li Xi traveled south along the way, though he had once fallen into obscurity, eventually regaining his honor and success. He left the state of Yu and went to Qin, becoming a high official of Duke Mu of Qin. This is a favorable omen indicating a transition from hardship to success and finding a benefactor who supports him. Shang Binghe's interpretation: Bai Li Xi originally served as an official in the state of Yu. After Yu's fall, he gradually moved to Qin and assisted Duke Mu of Qin in achieving hegemony. The trigram "Earth" represents Bai Li Xi, the trigram "Thunder" in the interacting trigrams indicates traveling south, and also refers to "Huan Yu" (a term meaning joy, with "Yu" also referring to the state of Yu, hence using the image of Yu). The trigram "Lake" represents Qin, and "Earth" represents the state. Note: In the Song and Yuan dynasty editions, the character "Fu" is written as "De," but here we follow the edition from Jigugewang.

屯。王孫宜家，張名益有。龍子善行，西得大壽。震為王，艮為孫、為家、為名，震為張，故曰張名，言張大其名也。震為龍子，艮為壽，坎居西，故曰西得大壽。

The hexagram "Zhun" (Obstruction) in the hexagram "Sheng" (Increase): The master of the house is suitable for managing the family, with reputation spreading and family affairs increasing daily; the dragon son is good at traveling far, going west to obtain great longevity. This is a favorable omen of family prosperity, fame, and both longevity and official rank. Shang Binghe's interpretation: The hexagram Zhun has Zhen (Thunder) below and Kan (Water) above, with the intermediate structure containing Kun (Earth) and Gen (Mountain). Zhen represents the master, Gen represents the son, the family, and reputation; Zhen also signifies greatness, so it is said "spreading the name," meaning spreading the reputation; Zhen represents the dragon son, Gen represents longevity, and Kan is located in the west, so it is said "going west to obtain great longevity."

蒙。畫龍頭頸，文章不成。甘言善語，譎詞無名。詳《家人》之《賁》。二三句宋元本作"所求不得，失利後時"，今依汲古。

The hexagram "Ascending" paired with "Obstinacy": A dragon is drawn only with its head and neck, but its entire body and markings remain unfinished; full of sweet words and deceitful speech, in the end, no good reputation is gained. This is an image of having a beginning but no end, and empty words without substance. Shang Binghe notes the symbolic meaning of this in detail in the entry for "Family" paired with "Brightness." Notes: The second and third lines in the Song and Yuan editions read "What is sought cannot be obtained, loss occurs at an inopportune time," but here we follow the Jigugē edition.

需。商子無良，相怨一方。引鬬交爭，咎以自當。商鞅變法，人民怨恨。鬬，宋元本作剛，依汲古。此用遇卦《升》象。震為商旅、為子，坤惡，故曰無良。坤為怨、為方，兌為剛魯，故爭鬬，正反兌，故曰交爭。咎以自當者，言商鞅亡至客舍，無驗，舍人曰：商君之法，舍人無驗者，坐之。而自當其咎也。

The hexagram "Need" in the hexagram "Rise": Shang Yang was not a good person; the people of one region all resented him. He incited conflicts and mutual accusations, and in the end, the calamity fell upon himself. This is ainauspicious sign of self-inflicted ruin. Shang Binghe first points out the historical event: Shang Yang implemented strict legal reforms in the state of Qin, accumulating resentment among the people. Notes: The character "鬬" in the Song and Yuan editions was written as "刚", but here we follow the Jigugē edition. Further interpretation of the image: This line uses the image of the hexagram "Rise" — Zhen represents merchants and sons, combining to form "Shang Zi" (Shang's son); Kun has a nature of evil, so it is said "no goodness"; Kun represents resentment and the region; Dui is strong and rude, so conflicts arose. One Dui facing another inverted Dui (a "positive and negative Dui") is said "mutual contention." The phrase "fault falls upon oneself" refers to Shang Yang fleeing and seeking shelter at an inn, but being unable to produce proof, the innkeeper told him, "Shang Jun's law states that anyone who shelters someone without proof will be punished along with them." Thus, he himself bore the consequences of his own actions. This is recorded in the "Shiji · Shang Jun Liezhuan."

訟。衰老困極，無齒不食。痔病痏瘵，就長夜室。乾為老，坎為困，兌為齒，兌覆，故曰無齒，故曰不食。痔，《說文》：後病也。二至五巽，巽下腐，有類於痔漏。痏，創也。瘵，癆病也。坎為勞、為夜、為室。○痏，宋元本作痟，依汲古。末句依《坤》之《隨》校，各本皆作就陰為室。就長夜室，言死也。

The hexagram "Ascending" transformed into "Contention": old age has reached its most desperate state, with teeth fallen out and inability to eat; suffering from hemorrhoids, sores, and tuberculosis, finally entering the dark and unknown chamber of the tomb. This is ainauspicious sign (auspicious omen) indicating death from old age and illness. Shang Binghe explains the image: Qian represents old age, Kan representspredicament (difficulty); Dui represents teeth, and since Dui's structure is inverted, it is said to have "no teeth," hence "not eating." "Hemorrhoids" are explained in the "Shuowen Jiezi" as diseases of the lower part of the body; the second to fifth lines of the hexagram "Contention" form the trigram Xun, which symbolizes decay of the lower part, similar to hemorrhoids. "Zuo" refers to sores, and "zhai" refers to tuberculosis. Kan represents labor, night, and chamber. Notes: The character "zuo" in Song and Yuan editions is written as "xiao," following the Jigugē edition; the last sentence is corrected according to the entry "Kun" transforming into "Following," where all editions originally read "entering the chamber of the阴 (darkness)." "Entering the long night chamber" means death.

師。鳶生會稽，稍巨能飛。翱翔桂林，為眾鳥雄。震為鳶、為生，坤聚，故曰會稽。震為飛、為桂林、為鳥，坤為眾，故曰眾鳥。○鳶，汲古作鴛，依宋元本。

The hexagram "Ascending" interpreted as "The Army": A hawk is born in Kuaiji, gradually growing strong enough to fly; it soars above Guilin, becoming the outstanding leader among the birds. This is a favorable omen of growth from small to great and standing out from the crowd. Shang Binghe's interpretation: Zhen represents the hawk and birth; Kun signifies gathering, and "meeting" (会) means gathering, hence the name "Kuaiji"; Zhen represents flying, Guilin, and birds, while Kun signifies many, thus saying "numerous birds." Note: The character "yuan" in the Jigujia edition is "yuan," but here we follow the Song and Yuan editions.

比。安平不傾，載福長生，君子以寧。坎為平，艮為安、為君子。

The hexagram "Upward Movement" combined with "Comparison": Stable and upright, not liable to overturn, bearing blessings for a long time and nurturing life, the gentleman thus enjoys peace. This is an omen of safety and receiving blessings. This passage consists of only three lines, which does not conform to the usual four-line structure of the "Forest of Divination" (Yi Lin). Therefore, the original text is recorded as is without supplementation. Shang Binghe's interpretation of the image: Kan represents levelness, and in the "Comparison" hexagram, the interacting trigrams form Gen, which signifies stability and the gentleman.

小畜。牛驥同槽，郭氏以亡。國破為墟，君奔走逃。詳《小畜》之《晉》。

The hexagram "Ascending" in "Small Accumulation" indicates a disastrous omen where a poor ox and a fine horse share the same feeding trough, leading to the downfall of the state of Guo. The capital becomes ruined and desolate, and the king is forced to flee. This is a sign of failure to distinguish between the virtuous and the wicked, ultimately resulting in the country's destruction. The "New Discourses" records that the fall of the state of Guo was due to the king's inability to utilize the virtuous and to remove the wicked, allowing the poor ox and the fine horse to share the same feeding trough. Shang Binghe notes that the symbolic meaning is detailed in the entry on "Progress" under "Small Accumulation."

履。日中明德，盛興兩國。仁聖會遇，君受其福，臣多榮祿。離為甘、為明，伏坤為國，坤數二，故曰兩國。乾為仁聖、為君，伏艮為臣。

The hexagram of "Ascending" combined with "Treading": The sun shines brightly in the sky, its virtue and grace illuminate clearly, two states flourish together; the virtuous and wise sovereign and ministers meet, the sovereign receives blessings, and the ministers gain honor and official positions. This is a great auspicious omen of harmonious sovereign and ministers, and mutual prosperity between superiors and inferiors. Shang Binghe explains the image: Li represents sweetness and brightness; the hidden Kun represents the state, and since the number of Kun is two, it is said "two countries"; Qian represents benevolence and sagehood, and the hidden image of Gen represents the minister.

泰。公劉之居，太王所業。可以長生，拜受福爵。乾君，故曰公劉、曰太王。震為長生，伏艮為拜、為爵。公劉，周祖，言公劉遷邠，太王因以興起也。

The hexagram "Ascending" corresponds to "Great Peace": This is the place where Gong Liu once settled, and also where Tai Wang began his foundation; it can sustain long-term growth and prosperity, and one can express gratitude and receive blessings, titles, and ranks. It is a favorable omen of inheriting ancestral achievements and receiving blessings. Shang Binghe explains the image: Qian represents the ruler, so figures like Gong Liu and Tai Wang, these earlier kings, are taken as references; Zhen represents growth, and the hidden image of Gen represents bowing and titles. Gong Liu was an ancestor of the Zhou people, and this line refers to Gong Liu moving to the region of Bin and establishing a foundation, upon which Gugu Danfu (Tai Wang) rose to prominence based on this foundation.

否。時凋歲霜，君子疾病。宋女無辜，鄭受其殃。艮為時，巽隕落，故曰時凋。坤為歲、為霜、為疾病，艮為君子、為宋，與坤連體，故曰宋女。《說文》："宋，以木架屋也"，故艮形象之。坤為鄭，鄭，地町町然平也，坤形象之。坤為殃，故曰鄭受其殃。按：《左傳桓十一年》："宋雍氏女於鄭莊公曰姞，生厲公，雍氏宗有寵於宋莊公，故誘祭仲而執之，曰：不立突，將死。亦執厲公而求賂，自是鄭公子更相立，亂屢起。"故曰鄭受其殃，然此自雍氏禍鄭，宋女何辜哉。○霜，汲古作寂，依宋元本。宋，宋元本訛宗，依汲古。

The hexagram "Ascending" and "Opposition": the season is deteriorating, the year ends with frost and cold, and the gentleman falls ill; a woman from the State of Song, who is innocent, brings misfortune to the State of Zheng. This is an ominous sign of external calamity affecting oneself. Shang Binghe explains the image: "Geng" represents time, and "Xun" has the image of falling, thus saying "time is withering"; "Kun" represents the year, frost, and illness; "Geng" represents the gentleman and also the State of Song, and since "Geng" and "Kun" are connected above and below to form a whole, it is said "the woman from Song" — the "Shuo Wen Jie Zi" says "Song is using a wooden frame to build a house," and "Geng" has one yang above covering two yin, which exactly resembles a building, so "Geng" is used to represent Song. "Kun" represents Zheng, and since Zheng is flat and open, "Kun" as earth also resembles its shape. "Kun" represents calamity, thus saying "Zheng suffers the calamity." Shang also refers to the record in the "Zuo Zhuan" from the eleventh year of Duke Huan's reign: the family of Yong in Song married their daughter Ji to Duke Zheng of Zheng, and she gave birth to Duke Li. The family of Yong was favored by Duke Zhuang of Song, and thus the people of Song captured the Zheng minister Jizi, threatening him, "if you do not install Duke Tu as the ruler, you will be executed," and also detained Duke Li to demand wealth and goods. From then on, the various sons of Zheng contended for the throne, and chaos frequently arose. Thus, it is said "Zheng suffers the calamity." However, this was actually the calamity brought to Zheng by the family of Yong, and the woman from Song had no guilt. Notes: In the Ji Gu Ge edition, the character "frost" is written as "ji," following the Song and Yuan editions; the character "Song" in the Song and Yuan editions is mistakenly written as "Zong," following the Ji Gu Ge edition.

同人。濟河踰阨，脫母怵惕。四叔為衛，使惠不廢。九家及荀爽皆以乾為河，伏坎為阨，坤為母，坤伏，故曰脫母。乾為惕，故怵惕。脫母字恐有訛。○叔，汲古作序，依宋元本。四叔或指四皓輔惠帝事。

The hexagram "Ascending" combined with "Harmony with Others": crossing a great river, passing through dangerous passes, escaping from maternal difficulties while feeling alarmed; four elder men come forward to guard, ensuring the Prince's position is not abolished. This is an omen of escaping danger with assistance. Shang Binghe's interpretation: In the "Nine Schools of the Book of Changes" and Xun Shuang both take Qian as the river, hidden Kan as the dangerous pass, and Kun as the mother. Since Kun is in a hidden position and not prominent, it is said "escaping the mother." Qian represents alarm and fear, hence "being alarmed." The term "escaping the mother" is doubted by Shang's school. Notes: The character "shu" in the Jigusha edition is "xu," here following the Song and Yuan editions. "Four elders" may refer to the four hermits of Shangshan who assisted Han Hui帝, preventing the crown prince from being deposed.

大有。缺破不完，殘瘵側偏。公孫幽遏，跛倚後門。兌為缺破，伏坎為勞、為瘵、為幽遏、為跛倚，乾為門，事未詳。○跛，元本作跂，依宋本、汲古。瘵，汲古訛際，依宋元本。

The hexagram "Sheng" (Increase) and "Da You" (Great Possession): broken and incomplete, weak and crooked, not upright; the grandson is imprisoned and blocked, limping and leaning against the back gate. This is ainauspicious sign (auspicious omen) of damage and being trapped. Shang Binghe explains the image: Dui represents brokenness and damage, hidden Kan represents labor, tuberculosis, imprisonment and blockage, and lameness leaning on something; the specific historical event referred to by this line, Shang氏 admits he is still unable to determine. Notes: The character "跛" (limp) in the original edition is "跂" (to stretch out), following the Song and Jiguge editions; the character "瘵" (tuberculosis) in the Jiguge edition is mistakenly written as "际" (meeting), following the Song and Yuan editions.

謙。延頸遠望，眯為目病。不見叔姬，使我心憂。艮為頸、為望，伏乾，故曰遠望。艮為目，坎棘入居目中，故曰眯為目病。眯，《說文》："物入目中也。"正坎象也。艮為叔，震為姬，坎隱，故不見。震為伯，坎為心憂。○眯，宋本、汲古作昧，依元本。

The hexagram "Ascending" and "Humility": stretching the neck to look far away, something enters the eye causing an eye disease; unable to see Lady Shu Ji, causing me inner worry. This represents a situation where longing is unfulfilled and sorrow lingers in the heart. Shang Binghe explains the image: the trigram Gen represents the neck and looking forward, with the hidden trigram Qian indicating something far-reaching, hence "looking far away"; Gen represents the eye, and Kan represents thorns, with the thorns entering the eye, hence "eye disease"; the "Sayings of the Classic of Characters" states, "mí is when something enters the eye," which matches the image of Kan. Gen represents the uncle, and Zhen represents the lady, while Kan signifies concealment, hence "not seeing"; Zhen represents the elder brother, and Kan signifies inner worry. Notes: In the Song edition and the Ji Gugē edition, the character "mí" is written as "mèi," but here we follow the Yuan edition.

豫。上無飛鳥，下無走獸。擾亂未清，民勞於事。震為鳥，為飛，在上，艮為獸，在下，中互坎隱，故曰無。震為擾，坤為亂，坎黑，故曰未清。坎為勞，坤為民、為事。

The hexagram "Upward Movement" combined with "Joy": There are no birds flying in the sky, no beasts moving on the ground; the world is in chaos and has not yet been clarified, and the people suffer from labor and toil. This is ainauspicious sign (auspicious omen) indicating the decline of a time of disorder. Shang Binghe explains the image: Zhen represents birds and flying, located in the upper position; Gen represents beasts, located in the lower position; the intermediate trigrams form Kan, which signifies concealment. Therefore, both upper and lower positions express the concept of "nothing." Zhen signifies disturbance, Kun signifies chaos, and Kan's dark color indicates "not clear." Kan represents hardship, and Kun represents people and affairs.

隨。久陰霖雨，塗行泥潦。商人休止，市空無寶。詳《夬》《大過》。○商，汲古作民，依宋元本。市，元本訛布，依宋本、汲古。寶，各本作有，依《革》之《睽》校。

The hexagram of "Ascending" corresponds to "Following": prolonged darkness prevents the sun from shining, and continuous rain falls, making the roads muddy and flooded. Merchants can only stop and rest, and the market is empty with no goods. This is an image of rain blocking commerce and a bleak market. Shang Binghe notes that the symbolic meaning is detailed in the entries for "Breaking Through" and "Great Excess." Notes: In the Ji Gu Ge edition, the character "merchant" is written as "people," following the Song and Yuan editions; in the Yuan edition, the character "market" is mistakenly written as "cloth," following the Song and Ji Gu Ge editions; the character "treasure" is written as "have" in all editions, here corrected according to the entry for "Revolution" and "Opposition."

蠱。盲者目張，跛倚起行。瞻望日月，與主相迎。互大離故曰盲，言目無睛也。震為足，兌折，故足跛。艮為瞻望、為日，兌為月，故曰瞻望日月。震為主，三至上正反震，故曰與主相迎。○目張，宋元本作張目，主作王，均依汲古。

The hexagram of Ascending transforms into the hexagram of Pestilence: the blind man opens his eyes, the lame man leans on his staff and rises to walk; he looks up and sees the brightness of the sun and moon, and meets his sovereign. This is a favorable omen indicating the resolution of difficulties and the meeting of a wise ruler. Shang Binghe explains the image: in the hexagram, several lines combine to form a large shape of Li (Fire), called 'Great Li'. Li represents the eye, and the central emptiness resembles an eye without a pupil, hence 'blind'; Zhen represents the foot, Dui signifies breakage, so the foot is lame; Gen signifies looking up, and also the sun, while Dui represents the moon, hence 'looking up at the sun and moon'; Zhen represents the ruler, and the third line to the top line consist of one positive and one negative line of Zhen facing each other, hence 'meeting the ruler'. Note: The text '目张' in the Song and Yuan editions reads '张目', and the character '主' is written as '王' in those editions, but here we follow the Ji Gu Ge edition.

臨。據斗運樞，高步六虛。權既在手，寰宇可驅。國大無憂，與樂並居。通《遯》。艮為星、為手，故曰據斗運樞。巽為高，本卦震為步，坤為虛，乾數六，故曰六虛。繫詞"變動不居，周流六虛"，虞翻云：六虛，六位也。巽為權，艮為手，坤為寰宇、為國、為憂，震解故無憂。○汲古樞下作"順天無憂，與樂並居，萬代歡娛"，依宋元本。

The hexagram "Ascending" transforming into "Approaching": holding the Big Dipper, rotating the celestial axis, taking high steps among the six empty positions of the hexagram; the authority is already in one's hands, and all under heaven can be commanded; the state is strong and there is no worry, living in joy. This is a great auspicious image of holding power and enjoying peace. Shang Binghe explains the image: "Connecting with 'Retreating'" refers to the fact that "Approaching" and "Retreating" are "mutually communicating" hexagrams—each of their six lines is entirely opposite and interconnected, so when taking the image, one can use the image of the mutually communicating hexagram.艮 represents stars and hands, so it is said "holding the Big Dipper and rotating the axis"; 巽 represents height, the original hexagram's 震 represents movement, 坤 represents emptiness, and the number of 乾 is six, so it is said "six emptinesses"; the "Great Treatise" says "changes are not stationary, flowing through the six emptinesses," and Yu Fan interprets it as "the six emptinesses refer to the six lines." 巽 represents authority, 艮 represents hands, 坤 represents the world, the country, and worry, 震 represents the dissolution of the ruler, so there is no worry. Note: The Ji Gu Ge edition has "following the heavens without worry, living in joy together, joy for generations" below the sentence "holding the Big Dipper and rotating the axis," but here we follow the Song and Yuan editions.

觀。稼穡不偏，重適不傾。巧言賊忠，傷我申生。巽為稼穡，伏震為適，子坤為重，坤厚載物，故不傾。巽為賊，伏震為言，兌為言，乾亦為言，言多，故曰巧言賊忠。震為生，兌毀，故傷我申生。○適，宋元本作過，非，依汲古。申生，晉太子，為驪姬讒死。

The hexagram "Ascending" interpreted as "Observing": both sowing and reaping are not neglected, the legitimate son's status is solid and will not collapse; yet there is deceitful talk that harms the loyal, injuring our prince Shen Sheng. This is a凶象 of slander harming the loyal. Shang Binghe explains the image: Xun represents farming and cultivation, with Zhen hidden representing "adaptation" (same as "legitimate son," referring to the嫡son), Kun represents thickness and solidity, Kun's thick virtue carries all things, so it does not collapse; Xun represents thieves and harm, with Zhen hidden representing speech, Dui represents speech, Qian also represents speech, the image of speech appears repeatedly, thus saying "deceitful words harm loyalty"; Zhen represents birth, Dui governs destruction, thus saying "injuring my prince Shen Sheng." Notes: The character "适" in Song and Yuan editions is written as "过," which is incorrect; follow the edition from Jiguguo. Prince Shen Sheng was the crown prince of Duke Jin Xian Gong, and was forced to die by Li Ji's slanderous accusations.

噬嗑。金城鐵郭，上下同力。政平民親，寇不敢賊。艮為城郭、為金鐵，艮上震下，坎為平，故上下同力。坎為眾、為民，又為寇賊。○親，汲古作歡，依宋元本。

The hexagram Sheng (Increase) interpreted as Shehe (Judgment): A city made of metal, a fortified wall of iron, with the upper and lower parts united in effort; government orders are fair, the people are close and attached, and bandits dare not come to attack. This is a favorable omen of strong defense and unity between ruler and people. Shang Binghe explains the image: Gen (Mountain) represents city walls and metal and iron; the primary hexagram's interacting trigrams form Gen at the top, with Zhen (Thunder) at the bottom, and the middle Kan (Water) representing fairness, thus indicating that upper and lower parts are united in effort; Kan also represents the people and bandits. Note: The character 'qin' (affection) in the Jigusha edition is 'huan' (joy), but here we follow the Song and Yuan editions.

賁。日鏡不明，冬災大傷。盜華失實，十年消亡。離日為鏡，坎黑，故不明。坎為冬、為災、為盜，震為華，故曰盜華，言不時也。春秋十二月書桃李華是也。艮為果實，坎失，故曰失實。震為年，伏兌，數十，故曰十年。○日，宋元本作目，依汲古。

The hexagram "Ascending" transforming into "Brightness": The sun is round like a mirror but does not emit light, causing disaster in winter with great damage; flowers bloom out of season, and the fruits fall away, leading to complete extinction within ten years. This is ainauspicious sign of failure due to improper timing. Shang Binghe explains the image: Li represents the sun, and the sun is round like a mirror, hence "sun-mirror"; Kan has a dark color, hence "not clear." Kan represents winter, disaster, and theft, while Zhen represents flowers, hence "stealing flowers," meaning flowers blooming out of season—this is similar to the abnormal occurrence recorded in "Spring and Autumn" where peach and plum trees bloom in December. Gen represents fruits, and Kan signifies loss, hence "losing fruits"; Zhen represents years, and the hidden Dui hexagram has a number ten, hence "ten years." Note: In the Song and Yuan dynasty printed editions, the character "日" (sun) is written as "目" (eye), but here we follow the Jigugē edition.

剝。鰥寡孤獨，命祿苦薄。入室無妻，武子悲哀。艮鰥坤寡，艮為室，兌為艮妻，兌伏，故曰無妻。震為武、為子，震覆，故悲哀。坤為悲也。武子，崔杼，杼娶棠姜，占得《困六三》"入其室，不見其妻"，見《左傳》。

The hexagram "Ascending" turning into "Breaking Up": a widower, a widow, an orphan, and an old person living alone, all have thin destinies; entering the house without seeing a wife, Duke Cui Wu felt sorrowful. This is an ominous sign of loneliness and widowhood. Shang Binghe explains the image: the mountain (Gèn) represents a widower, and the earth (Kūn) represents a widow; the mountain (Gèn) represents the house, and the lake (Duì) symbolizes the wife, but since the lake is in a hidden position, it is said "no wife is seen"; the thunder (Zhèn) represents strength and a son, but when the thunder is inverted, it causes sorrow, and the earth (Kūn) also signifies grief. Duke Cui Wu was the minister Cui Zhu of the state of Qi, who before marrying Tang Jiang, consulted the divination and received the hexagram "Trouble" with the line "entering the room, not seeing his wife," an ominous omen. This event is recorded in the "Zuo Zhuan" (Zuo's Commentary) of the 25th year of Duke Xiang.

復。飲酒醉酗，跳起爭鬬。伯傷叔僵，東家治喪。詳《益》之《蒙》。○酗，各本皆作飽，非，依《益》之《蒙》校。

The hexagram "Ascending" followed by "Returning": drinking until drunk and causing a drunken brawl, rising up to fight each other; the eldest is injured, the third son falls down and cannot move, while the eastern neighbor holds a funeral. This is an ominous sign of misfortune caused by drunken fighting. Shang Binghe notes that the symbolic meaning is detailed in the entry for "Benefit" followed by "Obstruction." Note: The character "xu" (drunkenness) is mistakenly written as "bao" (full) in all versions, which is incorrect. This has been corrected according to the entry for "Benefit" followed by "Obstruction."

無妄。介紹微子，使君不殆。二國合歡，燕齊以安。震為子，艮小，故曰微子，正反震，故曰介紹。《禮聘儀》："介紹而傳命。"又《戰國策》："請為紹介"注：相佐助也。震為君，艮為國，正反艮相對，故曰合。正反震相對，故曰合歡。艮為燕、為安，巽為齊。殆，音以，與子韻。

The hexagram "Sheng" (Increase) and "Wu Wang" (No Misfortune): There is a person in the middle who recommends Wei Zi, thus enabling the ruler to avoid danger; as a result, two countries become friendly and harmonious, and Yan and Qi both attain peace. This is a favorable omen indicating mediation and transformation of danger into safety. Shang Binghe's interpretation: Zhen represents a son, Gen represents a small one, together they form "Wei Zi"; one positive and one negative Zhen trigrams connected, so it is said "introduction" (residing in the middle to transmit messages). The "Rites · Ceremony of Envoys" mentions "introducing and transmitting orders," and the "Strategies of the Warring States" mentions "please act as an intermediary," with a note explaining that it means assisting from the side. Zhen represents the ruler, Gen represents the country; one positive and one negative Gen trigrams facing each other, so it is said "union"; one positive and one negative Zhen trigrams facing each other, so it is said "harmonious union." Gen represents Yan and peace, Xun represents Qi. The character "dai" was pronounced like "yi" in ancient times, rhyming with "zi" in the previous sentence.

大畜。牽牛繫尾，詘折幾死。雕世無仁，不知所比。通《萃》。艮為牛，艮手為牽，艮為尾，巽為繫，前牽後繫，故折幾死。兌為折，坤為死、為世、為敝，故曰雕世。《論語》："歲寒然後知松柏之後雕"。雕，殘也，零落也。○牛，汲古作頸，依宋元本。雕，元本作雕，依宋本、汲古，然恐仍訛。

The hexagram "Ascending" in "Great Accumulation": Tying the bull's head and fastening its tail, being controlled from both front and back, twisted and bent to the point of almost dying; the world is in decline, people are unkind, and one does not know whom to rely on. This is a凶象 (auspicious omen) of being trapped in retreat and advance, with no place to rely. Shang Binghe's interpretation: "Connected with 'Cui'" meaning that "Great Accumulation" and "Cui" are connected through their trigrams.艮 (Gèn) represents the bull, and艮 also represents the hand, hence the act of tying;艮 also represents the tail, and巽 (Xùn) represents the rope, hence the tail being tied. Being tied at the front and tied at the back, leading to twisting and almost death — the annotation "故□折几死" (thus □ twisting and almost death) has a rare character in the original text, which is retained as is. 兑 (Duì) represents breaking and destruction, 坤 (Kūn) represents death, the world, and decay, hence the phrase "雕世" (decaying world). The "Analects" says, "Only in the coldest weather do we know that pine and cypress remain unbroken," where "雕" (diāo) means damage and withering. Notes: In the Ji Gu Ge edition, the character "牛" (bull) is written as "颈" (neck), following the Song and Yuan editions; the character "雕" (wither) in the Yuan edition is written as "雕", following the Song and Ji Gu Ge editions, although Shang suspected it might still be a mistake.

頤。東龍冤毒，不知所觸。南北困窮，王子危急。震為龍、為東，坤為毒，艮為角、為觸，正反艮，故曰不知所觸。震為南，坤為北、為困窮，震為王、為子，坤為危。○冤，汲古作究，非，依宋元本。王子似指王子帶，後為晉文所殺。

The hexagram "Ascending" combined with "Nourishing": The dragon in the east is full of resentment and poison, yet does not know where to resist; both south and north are paths of no escape, and the prince is in a dangerous situation. This is ainauspicious sign of being wronged without recourse and being at a loss for advance or retreat. Shang Binghe's interpretation: Zhen represents the dragon and the east, Kun represents poison, Gen represents the horn and resistance; one positive and one negative, two Gens opposing each other, hence it is said "not knowing where to resist"; Zhen represents the south, Kun represents the north and困境; Zhen represents the king and the son, Kun represents danger. Notes: The character "冤" in the Ji Gu Ge edition is "究", which is incorrect; follow the Song and Yuan editions. "Prince" seems to refer to Prince Dai, the brother of King Xiao of Zhou, who was later executed by Duke Wen of Jin.

大過。疾貧王孫，北陸無輝。祿命苦薄，兩守孤門。通《頤》。坤為疾、為貧，震為王，艮為孫，故曰疾貧王孫。坤為北，故曰北陸。坤黑，故無輝。巽為命，乾為祿，故曰祿命。坤為苦薄，兌卦數二，故曰兩。乾為門，巽為寡，故曰孤門。○輝，宋元本作禪，守作事，均依汲古。陸，汲古作極，依宋元本。

The hexagram "Sheng" in "Da Guo" indicates that the prince's son is both ill and destitute, with the northern celestial region dark and devoid of light. His fortune and destiny are meager, and the two of them are left guarding a cold and desolate gate. This is a凶象 of poverty, illness, and solitude. Shang Binghe explains the image: "Connecting with 'Yi' (hexagram 29)" refers to the mutual connection with 'Yi'. The hexagram Kun represents illness and poverty, Zhen represents the prince, and Gen represents the son, forming "Ji Pin Wang Sun" (illness, poverty, prince's son). Kun resides in the north, hence "Northern Land" (northern celestial region). The color of Kun is black, so "no brilliance". Xun represents destiny, Qian represents fortune, forming "Lu Ming" (fortune and destiny). Kun governs meagerness; Dui's number is two, so "two". Qian represents a gate, Xun represents solitude, hence "solitary gate". Notes: The character "Hui" (brilliance) in the Song and Yuan editions is written as "Chan", and "Shou" (guard) as "Shi", both following the Ji Gu Ge edition. The character "Lu" (land) in the Ji Gu Ge edition is written as "Ji", following the Song and Yuan editions.

坎。公孫駕驪，載遊東齊。延陵說產，遺季紵衣。震為公，艮為孫，震馬，故曰駕驪。震為東，伏巽為齊，艮為魯，重艮，故曰延陵。又艮為季子也。震為悅、為紵衣，事詳《乾》之《益》。○驪，宋元本訛釃，汲古作車，依局本。

The hexagram "Ascending" with the trigram "Water" (Kan): A relative drives a black horse, carrying people eastward to the state of Qi; the nobleman Zilin Jizi admires the statesman Zichan of Zheng, and presents him with a robe made of hemp cloth. This refers to the story of the Wu prince Jizha visiting various states, and his mutual admiration and gift exchange with Zichan, symbolizing a harmonious and courteous relationship between host and guest, which is a favorable omen. Shang Binghe explains the image: Zhen (Thunder) represents the relative, Gen (Mountain) represents the grandson; Zhen represents the horse, so it is said "driving a black horse" (Li is a black horse); Zhen represents the east, hidden Xun (Wind) represents Qi, and Gen represents Lu; two Gen trigrams overlapping (the image of a repeated trigram), so it takes "Yanling" — Yanling is the fief of Jizha, and Gen also represents the gentleman Jizi. Zhen represents joy and hemp cloth clothing. This is detailed in the entry for "Heaven" with "Increase." Note: The character "Li" was mistakenly written as "Shi" in Song and Yuan editions, and as "Che" in the Ji Gu Ge edition; here we follow the official Qing dynasty edition.

離。王良善御，伯樂知馬。文王東獵，獲嘉賢士。開福佑周，發旦興起。震為王，艮為良，震為馬、為伯、為樂、為王、為福、為周、為士、為旦，離為文，震為東、為獵，全用伏象。○第四句宋元作獲喜聖事，周發旦作賢周發，均依汲古。下四句言文王因獵獲姜尚，輔文武成王業。發，武王名；旦，周公名。

The hexagram "Ascending" with the trigram "Fire" signifies that Wang Liang is skilled in driving horses, and Bo Le is skilled in appraising horses; King Wen of Zhou went hunting in the east and encountered a virtuous man; thus bringing auspicious fortune to protect the Zhou dynasty, with King Wu Fa and Duke Zhou Dan rising successively. This is a great auspicious sign indicating the rise of a virtuous man and the prosperity of the state. Shang Binghe explains the image: Zhen represents Wang, Gen represents Liang, combined to form "Wang Liang"; Zhen also represents horse, Bo, Le, Wang, fortune, Zhou, scholar, and Dan; Li represents Wen; Zhen again represents east and hunting—this entire passage uses hidden images to convey meaning. Notes: The fourth line in the Song and Yuan editions reads "obtaining joy and sage affairs," and "Zhou Fa Dan" is written as "virtuous Zhou Fa." These are all based on the Ji Gu Ge edition. The last four lines describe King Wen hunting and meeting Jiang Shang, who assisted King Wen and King Wu to establish the Zhou dynasty; "Fa" is the name of King Wu, and "Dan" is the name of Duke Zhou.

咸。日月不居，重耳趨舍。遊齊入秦，晉國是霸。艮乾皆為日，兌為月，不居者，不息也。兌為耳，伏坤為重，故曰重耳。艮為舍，巽為齊，兌為秦，巽入，故曰入秦。艮為國，伏震為晉、為霸。

The hexagram "Ascending" combined with "Harmony": the sun and moon never cease their movement, and Duke Chong'er wandered through inns; he first fled to the state of Qi, then moved to Qin, eventually enabling Jin to become dominant. This is a favorable omen indicating that after exile, great success is achieved. Shang Binghe interpreted the image: both Qian and Gen represent the sun, while Dui represents the moon; "not remaining" signifies continuous movement. Dui represents the ear, with hidden Kun representing "heavy," forming "Chong'er"; Gen represents a guest house, Xun represents Qi, Dui represents Qin, and Xun signifies entering, so it is said "entering Qin"; Gen represents a state, hidden Zhen represents Jin and dominance.

恆。假文翰翼，隨風偕北。至虞夏國，與舜相得。年歲大樂，邑無盜賊。震為羽翰，伏坤，故曰文翰。文翰，鳥也。《周書》："蜀人以文翰"，文翰者，似皋雞。巽風，坤北，故曰隨風偕北。伏坤為國，震為帝，故曰舜。坤為年歲、為邑，巽為盜賊，乾無也。○偕，汲古訛背，得訛傳，依宋元本。

The hexagram Upward Movement interpreted as the hexagram Constant: By borrowing the wings of the bird Wenhan, it flies northward with the wind; upon reaching the country of Yu Shun and Xia Yu, it harmonizes with Shun; the harvest is abundant, the people are joyful, and there are no thieves in the cities. This is a favorable omen of timely opportunity and a peaceful realm. Shang Binghe explains the image: Zhen represents the wings, and hidden Kun has the appearance of literary brilliance, so it is said 'Wenhan' — Wenhan is a kind of bird, as recorded in the 'Yizhou Shu' that 'Sichuan people presented Wenhan (as tribute). This bird resembles the Gaojiji. Xun represents wind, Kun represents north, so it is said 'following the wind to the north'; hidden Kun represents the country, Zhen represents the emperor, so it refers to Yu Shun; Kun represents years and cities, Xun represents thieves, and Qian signifies 'none'. Note: The character 'xie' in the汲古阁 edition is mistakenly written as 'bei', and 'de' is mistakenly written as 'chuan'; here we follow the Song and Yuan editions.

遯。南行北走，延頸望食。舉正失利，累我子孫。乾為南、為行，伏坤為北，震為走，故曰南行北走。艮為頸、為望，伏兌為食，巽為利，艮止，故失利。艮為我、為孫，伏震為子。○北走，宋元本作無遯，望作後，均依汲古。止，汲古作口，依宋元本。第四句宋本作累為子孫，元本作累為我孫，依汲古。

The hexagram "Ascending" transforming into "Retreating": going south and then north, running about continuously, stretching the neck in hope of a meal; although efforts are made to be upright, they result in loss, and even burden my children. This is ainauspicious sign of exhausting oneself without gain and causing trouble for descendants. Shang Binghe explains the image: Qian represents south and movement, with Kuan hidden as north, and Zhen representing movement, hence "going south and then north"; Gen represents the neck and looking ahead, with Dui hidden as food; Xun represents benefit, while Gen signifies stopping, hence loss of benefit; Gen represents me and descendants, with Zhen hidden as children. Notes: "northward movement" in the Song and Yuan editions reads "no retreat," and "looking" reads "after," both following the Jigugē edition; the character "stop" in the note is "mouth" in the Jigugē edition, following the Song and Yuan editions; the fourth line in the Song edition reads "burdening descendants," while the Yuan edition reads "burdening my descendants," following the Jigugē edition.

大壯。開市作喜，建造利事。平準貨寶，海內殷富。震喜，伏巽為市、為利，震為玉，乾亦為金玉，故曰貨寶。乾為富、為海。平準者，《史記索隱》云：大司農有平準令丞，貴則糶之，賤則買之，平賦以相準，輸於京師。○市，宋元本作元，依汲古。

The hexagram "Sheng" (Increase) and "Da Zhuang" (Great Strength): opening a market is a joyful event, and starting construction goes smoothly. Using the method of "Ping Zhen" to regulate the flow of goods and treasures leads to prosperity and abundance throughout the land. This is a favorable omen indicating the flourishing of commerce and finance, and the state's treasury being well-filled. Shang Binghe's interpretation: the trigram Zhen (Thunder) indicates joy, and the hidden Xun (Wind) represents the market and profit. Zhen also symbolizes jade, and Qian (Heaven) also represents gold and jade, hence "goods and treasures." Qian also signifies wealth and the sea. The term "Ping Zhen" refers to the system described in the "Shiji Su Yin," which states that under the Grand Minister of Agriculture, there were officials called Ping Zhen Ling and Ping Zhen Cheng. When prices were high, they sold goods; when prices were low, they bought them, balancing taxes and prices, and transporting goods to the capital. Notes: In the Song and Yuan editions, the character "market" was written as "yuan," but here we follow the Ji Gu Ge edition.

晉。三犬俱走，鬬於谷口。白者不勝，死於阪下。艮數三，故曰三犬。艮為谷，震為白，震覆，故死於阪下。艮為阪，坤為死也。○阪，宋元本作坂，依汲古。

The hexagram "Ascending" changing to "Progress" shows three dogs running out together, fighting each other at the mouth of a valley; the white one did not win and died at the bottom of a slope. This is a凶 omen caused by strife. Shang Binghe explains the image: The number of the hexagram Gen is three, hence "three dogs"; Gen represents a valley; Zhen represents white, and since Zhen is inverted, it indicates death at the foot of a slope; Gen represents the slope, and Kun signifies death. Notes: The character "ban" in Song and Yuan editions is written as "ban," but here we follow the Jigugē edition.

明夷。驕胡犬形，造惡作凶。無所能成，還自滅身。坤為胡，覆艮為犬，而與坤連體，故曰驕胡犬形。坤為凶惡、為喪亡，故無成。坤為身，坤死，故曰滅身。○犬形，宋元本作大彤，依汲古。

The hexagram "Ascending" interpreted as "Darkness over the Sun": arrogant and domineering barbarians with the appearance of dogs, causing trouble and stirring up disturbances; in the end, they accomplish nothing and lose their lives. This is ainauspicious sign of reckless aggression leading to self-destruction. Shang Binghe's interpretation: the earth element (Kun) represents the barbarians, and the inverted mountain element (Gen) forms a covered image representing a dog. It also connects with the earth element above and below to form the body, hence "arrogant barbarians with the form of a dog." The earth element signifies evil and loss, hence accomplishing nothing; the earth element represents the body, and the earth element governs death, hence "destruction of the body." Note: The term "dog form" in the Song and Yuan editions reads "great red," but here we follow the Jigugē edition.

家人。跪拜讚詞，無益於尤。大夫頑囂，使我心憂。《新序》："晉中行寅將亡，召其太祝而欲加罪焉，曰：子為我祝而使我亡國，何也。曰：子不務德而厚斂於民，則民怨。一人祝之，一國詛之，國亡，不亦宜乎"。

The hexagram "Ascending" in the hexagram "Family": kneeling to pray and reciting incantations does no good for past mistakes; the大夫 is stubborn and noisy, not listening to advice, which troubles my heart. This is a warning that seeking the gods is worse than cultivating virtue. Shang Binghe cites the "New Chronicles" as evidence: when Zhonghang Yin of the State of Jin was about to perish, he summoned his chief priest and accused him, saying, "You pray for me, yet you have caused me to lose my country." The chief priest replied, "You do not diligently cultivate virtue, yet you impose heavy taxes on the people. The people naturally resent you. One person prays for you, but the whole country curses you. The country's downfall is indeed deserved."

睽。辰次降婁，王駕巡狩。廣佑施惠，萬國咸喜。詳《小畜》之《大畜》。

The hexagram "Ascending" corresponds to "Strife." When the star of years reaches the star division of Jiaolou, the king drives his carriage to inspect the land; widely bestowing protection and spreading benevolence, all under heaven rejoice. This is a favorable omen of the Son of Heaven touring the land and benefiting all directions. "Jiaolou" is one of the twelve star divisions, corresponding to the constellations Kuai and Lou. Ancients used the star division where the star of years was located to record years and time. Shang Binghe notes that the symbolic meaning is detailed in the entry on "Small Accumulation" and "Great Accumulation."

蹇。牽羭上樓，與福俱遊。躬勞治國，安樂無憂。○羭，汲古作瑜，依宋元本。遊，宋元作居，依汲古。此林或用升象。兌為羭，坤為樓，他林或言樓皆坤象，互震為福、為遊。坤為躬、為國，坤役萬物，故勞。坤為憂，震樂，故無憂。

The hexagram "Ascending" and "Obstruction": Leading a black ewe up a high building, traveling all the way with good fortune; personally working hard to govern the country, enjoying peace and free from worries. This is a favorable omen indicating that diligence in governance brings blessings. The note preceding this entry states: "The character '羭' in the Ji Gu Ge edition is 'Yú', following the Song and Yuan dynasty editions; the character '游' in the Song and Yuan dynasty editions is '居', following the Ji Gu Ge edition." Shang Binghe explains the image: This entry may be using the image of the hexagram "Ascending." The trigram Dui represents a black ewe, and Kun represents a building—elsewhere Lin Ci Fan mentions buildings as representing Kun; the interacting trigrams form Zhen, which represents blessings and movement. Kun represents the body and the country, and since Kun controls all things, it is said "to labor"; Kun represents worry, while Zhen represents joy, hence there is no worry.

解。白鳥銜餌，鳴呼其子。旋枝張翅，來從其母。詳《晉》之《震》。旋枝，宋元本作挾施，汲古作投杖，依《晉》之《震》校。

The hexagram "Ascending" in the "Resolution" section describes a white bird carrying food, calling out to its young; the young birds circle around the branches, spreading their wings and flying to follow their mother. This is a favorable omen of mother and child relying on each other and proper nurturing. Shang Binghe notes that the symbolic meaning is detailed in the "Progress" section under the trigram "Thunder." Notes: The text "旋枝" in the Song and Yuan editions reads "挟施," and the Jiguge edition reads "投杖," but here it is corrected according to the entry in "Progress" under "Thunder."

損。盲瞽獨宿，莫與共食。老窮於人，病在心腹。互大離若目之無睛，故曰盲瞽。坤為寡、為宿，故曰獨宿。兌為食，獨則無與共也。坤為老、為窮、為病、為心、為腹。於，依也。震為人，言窮老依人也。○瞽，汲古作聾，依宋元本。

The hexagram "Ascending" transformed into "Loss": A blind person spends the night alone, with no one to share a meal; an old and poor person can only rely on others, and illness lies hidden within the heart and abdomen. This is ainauspicious sign of loneliness and helplessness. Shang Binghe explains the image: The hexagram forms a large "Li" trigram, which resembles an eye without a pupil, hence "blind and blindfolded"; "Kun" represents寡 and stopping, hence "sleeping alone"; "Dui" represents food, and a solitary person naturally has no one to share a meal. "Kun" represents old age, poverty, illness, the heart, and the abdomen. "Yu" here means relying on, and "Zhen" represents people, meaning that the old and poor person must rely on others to live. Note: The character "gǔ" in the Jigusha edition is written as "lóng", but here we follow the Song and Yuan editions.

益。登木出淵，稍上升天。明德孔聖，白日載榮。震為木、為登，坤為淵，故曰出淵。艮為天，與震對，故曰稍上升天。艮為明，震為孔、為德，伏乾為聖，故曰孔聖。艮為日，震為白、為榮，震車，故曰載榮。○載榮下汲古多寵祿再熒四字，依宋元本刪。

The hexagram of Increase in the hexagram of Ascending: climbing up from a deep abyss by grasping trees, ascending step by step straight to the clouds; virtue shines bright like Confucius' sainthood, and the clear sky carries honor. This is a favorable omen of escaping困境 and reaching higher, with virtue displayed and honor gained. Shang Binghe explains the image: Zhen represents wood and climbing, Kun represents the deep abyss, so it is said 'rising from the abyss'; Gen represents heaven, opposing Zhen, so it is said 'gradually ascending to heaven'; Gen represents brightness, Zhen represents the hole (as in 'Confucius'), and virtue, with hidden Qian representing sainthood, forming 'bright virtue and Confucius' sainthood'; Gen represents the sun, Zhen represents white and honor, and Zhen also represents a carriage, which can carry things, so it is said 'carrying honor'. Note: The Ji Gu Ge edition has the words 'favor and rank again shining' after 'carrying honor', but here we follow the Song and Yuan editions and omit them.

夬。彭離濟東，遷廢上庸。狠戾無節，失其寵功。元刊注：彭越後赦，遷蜀。上庸，蜀也。按：武帝元鼎元年，濟東王彭離有罪，廢，徙上庸，似指此事。○廢，汲古作之，狠作狼，均依宋本。

The "Sheng" hexagram's "Guai" line: The King of the Eastern River, Peng Li, was deposed and exiled to Shangyong. He was cruel and tyrannical, acting without restraint, thus losing favor and accomplishments. This is a凶象 (auspicious omen) of arrogance leading to loss of position. This entry first records the old commentary from the original edition: Peng Yue was later pardoned and exiled to Sichuan, and Shangyong belonged to Sichuan. Shang Binghe's commentary says: In the first year of Yuan Ding of Emperor Wu of Han, the King of the Eastern River, Peng Li, was found guilty and exiled to Shangyong. The wording "林辞" seems to refer to this incident. Notes on the text: The character "废" (deposed) in the Jigusha edition is "之" (of), and the character "狠" (cruel) is "狼" (wolf), here both are taken from the Song edition.

姤。讚揚上舞，神明正氣。禹拜受福，君施我德。伏震為言，故曰讚揚。震為舞、為神、為君，故曰禹。又為福為德，古臣謁君須贊名拜舞。艮為首，艮覆，首至地，故曰禹拜受福。○正，宋元作生，禹拜作拜禹，施作使，均依汲古，惟汲古多居則厚祿四字，依宋元本刪。

The hexagram of "Ascending" and "Meeting": The ceremony of praising and announcing names, entering the hall and dancing, the divine energy is upright and full; Great Yu bows and receives blessings, the ruler bestows grace upon me. This is a favorable omen of receiving grace and blessings. Shang Binghe explains the image: Hidden Zhen represents speech, so it is said "praising"; Zhen represents dancing, deities, and the ruler, thus taking Great Yu as the symbol; Zhen also represents blessings and virtue. In ancient times, when ministers met the ruler, they would first have the official announcing the name, then perform the bowing and dancing ceremony. Gen represents the head, and when Gen is inverted, the head touches the ground, so it is said "Yu bows to receive blessings." Notes: In the Song and Yuan editions, the character "正" was written as "生," "Yü bows" was written as "bowing to Yü," and "bestow" was written as "cause to," all following the Jigugē edition; however, the Jigugē edition adds the four characters "residing in office with generous salary," which are omitted here following the Song and Yuan editions.

萃。從首至足，部分為六。室家離散，逐南乞食。通《大畜》。乾為首，艮為肩背，震為足，乾數六，言首、肩、胸、腹、股、足共六部也。艮為室家，三上正反艮，故曰離散。乾南，震逐，兌食，艮求，故曰逐南乞食。三四句似指伍子胥事。

The hexagram "Ascending" transforming into "Gathering": The human body is divided into six parts from the top of the head to the soles of the feet; the family is scattered and ruined, and one can only wander southward to beg for food. This is ainauspicious sign of family destruction and exile. Shang Binghe explains: "It connects with the hexagram 'Great Accumulation'." The trigram Qian represents the head, Gen represents the shoulders and back, and Zhen represents the feet. The number of Qian is six, so the body is divided into six parts: head, shoulders, chest, abdomen, thighs, and feet. Gen represents the family, and the third line and the top line are in opposite positions of Gen, hence "scattering." Qian is located in the south, Zhen represents pursuit, Dui represents food, and Gen represents seeking, hence "wandering south to beg for food." The last two lines seem to refer to the story of Wu Zixu fleeing and begging for food on the way.

困。民迷失道，亂我統紀。空使乾華，實無所有。通《賁》。坎為眾、為民，坎隱，故迷而失道。震為道，正反震，故曰亂我統紀。震為華，離火下熇，故曰乾華。艮為實，華萎故無實。○華，宋元本訛革，依汲古。實，汲古訛賓，依宋元本。又汲古末有先憂後樂四字，依宋元本。

The hexagram "Ascending" in the hexagram "Obstruction": The common people have lost their way and strayed from the right path, thus disturbing my order and discipline; the flowers wither in vain, and no fruit is produced. This is ainauspicious sign (auspicious omen) indicating disorder and labor without result. Shang Binghe explains the image: "Connecting with the hexagram 'Brightness' (Bian)" means it is in mutual communication with the hexagram "Brightness." The trigram Kan represents the people and is associated with concealment, hence the loss of direction; the trigram Zhen represents roads, and with two Zhen trigrams opposing each other, it is said "disorder my order and discipline"; Zhen represents flowers, and the fire trigram Li below heats them, hence "dry flowers" (the flowers are scorched); Gen represents fruit, and since the flowers have withered, naturally no fruit is produced. Notes: The character "华" was mistakenly written as "革" in the Song and Yuan editions, following the Jigugē edition; the character "实" was mistakenly written as "宾" in the Jigugē edition, following the Song and Yuan editions; the Jigugē edition also includes the four characters "先忧后乐" at the end, which is followed here by the Song and Yuan editions.

井。刻畫為飾，嫫母無益。毛嬙西施，求事必得。通《噬嗑》。艮手為刻畫，離為惡人，故曰嫫母。震為毛羽，坎為西，而兌為媚好，故曰毛嬙西施，皆古美人名。艮為求。首二句言嫫母本丑，雖飾無益。○第二句依宋元本增加，汲古無。

The hexagram "Ascending" combined with "Well": meticulous grooming and adornment are of no use for someone as ugly as Mumo; if one is as beautiful as Maoqiang or Xishi, then anything desired can be achieved. This is an image indicating that success or failure depends on the essence. Shang Binghe's interpretation: "It is connected with the hexagram 'Crushing the Bones'." The trigram Gen represents hands, hence carving and engraving; the trigram Li represents an ugly person, hence taking Mumo, the ugly woman from the time of the Yellow Emperor. The trigram Zhen represents feathers, Kan is located in the west, and Dui represents gentle and beautiful appearance, thus forming "Maoqiang and Xishi," which are names of ancient beauties. Gen represents seeking. The first two lines indicate that Mumo was already ugly, so no amount of adornment can help. Note: The second line is added according to the Song and Yuan editions, while the Jiguguo edition does not include it.

鼎。衣裳顛倒，為王來呼。成就東周，封受大侯。《詩齊風》："顛倒衣裳，顛之倒之，自公召之。"毛謂剌無節，林意似指呂伋父子為卿，王朝在公情狀。鼎通屯。震為衣裳，正反震，故顛倒衣裳。震為呼、為王，震為東、為諸侯，坤為國。○周，汲古作國，依宋元本。侯，宋元本作休，非，依汲古。

The hexagram "Ding" (The Cauldron) in "Sheng" (The Ascending): The clothes are worn upside down because the king urgently summoned him; it completes the Eastern Zhou royal house and is granted the title of a great feudal lord. This is a favorable omen of hastening to serve the public and being rewarded with a title for meritorious service. Shang Binghe's interpretation: The "Book of Songs · Qi Wind" says, "Wearing clothes upside down, turning them right and left, summoned by the public official." The "Mao Shi" (Commentary of Mao) says this is a satire on the lack of restraint in commands. The intention of the "Lin Ci" (Words of Lin) seems to refer to the situation of Li Ji and his son Lu Ji, who were ministers of the royal court of the Zhou dynasty and devoted themselves to serving the state. The hexagram "Ding" (The Cauldron) is in mutual relationship with "Zun" (The Obstruction): Zhen represents clothes, with one upright and one inverted Zhen, hence "wearing clothes upside down"; Zhen represents a call, the king, the east, and the feudal lords, while Kun represents the state. Notes: In the Ji Gu Ge edition, the character "Zhou" is written as "Guo," following the Song and Yuan editions; the character "Hou" in the Song and Yuan editions is written as "Xiu," which is incorrect, following the Ji Gu Ge edition.

震。當變立權，摘解患難。渙然冰釋，六國以寧。伏巽為權。互坎為患難。震為解，故曰渙然冰釋，坎為冰也。艮為國，坎數六，故曰六國。艮安，故寧。此指蘇秦說六國合從事。

The hexagram "Zhen" in "Sheng": When encountering a change in circumstances, one should establish temporary measures to resolve current difficulties; entanglements dissolve like ice, and the six states thus achieve peace. This is a favorable omen indicating flexible resolution of conflicts. Shang Binghe's interpretation: The hidden Xun indicates strategy and scheming; the interacting trigrams form Kan, which represents difficulties and troubles; Zhen governs dispersion, hence "the ice melts away," as Kan corresponds to ice; Gen represents the state, and Kan's number is six, hence "six states"; Gen signifies stability, hence "peace." This refers to Su Qin's diplomatic efforts to unite the six states in a coalition.

艮。西戎獯鬻，病於我國。杖策之岐，以保乾德。互坎為西，艮為狗，故曰犬戎獯鬻。坎為病，艮為國，坎為杖策、為西，艮山，故曰杖策之岐。艮居西北，乾地，故曰以保乾德。顧千里云：扶陝之岐當作杖策之岐，尚書大傳：遂杖策而去，過樑山邑岐山。陳樸園《齊詩考》引亦作杖策，故從之。○第三句宋元本作扶陝之岐，汲古作扶陽之正，依顧陳校。又汲古多終無患或四字，宋元無。

The hexagram "Ascending" corresponds to "Mountain" (Geng). Western barbarians, the Xunyu, invaded, causing our country to suffer harm; thus, they held the reins of their horses and moved to Mount Qi in order to preserve the virtue bestowed by Heaven. This refers to the historical event of Gǔgōng Dǎnfù fleeing from the Di people and migrating to Mount Qi. It symbolizes avoiding calamity by relocating the state and ultimately preserving it. Shang Binghe explains the image: the interacting trigrams form Kan, which is located in the west; Geng represents a dog, hence "qianrong Xunyu" (dog barbarians); Kan represents illness, Geng represents the state; Kan represents a staff or whip (holding a whip), also representing the west, and Geng represents a mountain, hence "staffing to Mount Qi"; Geng is located in the northwest, which is the direction of Heaven, hence "preserving the virtue of Heaven." Qing scholar Gu Qianli said: "Fu Shan's Qi" should be read as "Zhang Ce's Qi." The "Book of Great Transmission" mentions "then he took up his staff and left, passing by the Liangshan and Qi Mountains." Chen Puyuan's "Investigation of the Qi Poetry" also cites "Zhang Ce," so we follow this interpretation. Notes: The third line in the Song and Yuan editions reads "Fu Shan's Qi," while the Ji Gushan edition reads "Fu Yang's Zheng." Here we follow the correction by Gu Qianli and Chen Puyuan; the Ji Gushan edition also includes the four characters "Zong Wu Huan Huo" which are absent in the Song and Yuan editions.

漸。南行逐羊，予利喜亡。陰孽為病，復返其邦。伏震為羊、為南、為行、為子，巽為利，坎為陰孽、為病，艮為邦。○予疑為好之形訛字，汲古作子，猶存其半。

The hexagram "Ascending" interpreted as "Gradual Progress": going south to chase a flock of sheep, the benefit obtained is soon lost again; plagued by malevolent spirits causing illness, one can only return to one's own country. This indicates a situation of gaining and losing again, and returning without success. Shang Binghe's interpretation of the image: hidden Zhen indicates sheep, south, movement, and a son; Xun indicates benefit; Kan indicates malevolent spirits and illness; Gen indicates the country. Notes: The character "yu" is suspected by Shang to be a form-related error for "hao," the Ji Gu Ge edition reads "zi," still retaining half of the character "hao."

歸妹。遊戲仁德，日益有福。凶言不至，妖孽滅息。震為仁德、為遊戲、為福，離日，故曰日益有福。震為言，坎為凶、為妖孽。

The hexagram "Ascending" in the "Return of the Maiden": one enjoys leisure and immersion in benevolence, with increasing blessings day by day; evil words do not reach the ears, and malevolent spirits are eliminated. This is a favorable omen indicating the cultivation of virtue brings blessings, and disasters and misfortunes dissipate. Shang Binghe's interpretation: Zhen represents benevolence, playfulness, and blessings; Li represents the sun, hence "the sun brings increasing blessings." Zhen also signifies speech, while Kan represents evil and malevolent spirits.

豐。春日新婚，就陽日溫。嘉樂萬歲，獲福大椿。震春，離日，故曰陽、曰溫。震為嘉樂、為萬歲、為大椿，《莊子》："上古有大椿，以八千歲為春秋"。○嘉，宋元本作喜，大椿作有年，均依汲古。

The hexagram "Ascending" and "Abundance": In spring, new couples get married, facing the sun, which is warm and pleasant. Joy and celebration can last for ten thousand years, and the blessings received are as long-lived as the great chun tree. This represents a favorable marriage and long-lasting blessings and longevity. Shang Binghe explains the image: Zhen represents spring, Li represents the sun, so it is said to be "Yang" and "warm"; Zhen represents joy and celebration, the ten thousand years, and the great chun tree. The "Zhuangzi · Free and Untrammeled Excursion" says that in ancient times there was a great chun tree, which took eight thousand years as a spring and eight thousand years as an autumn. Note: In the Song and Yuan editions, the character "Jia" was written as "Xi," and "great chun" was written as "has years," but here we follow the Ji Gu Ge edition.

旅。陰昇陽伏，鬼哭其室。相飾不食，安巢如棘。通《節》。陽皆在陰下，故曰陰昇陽伏。坎為鬼，艮為室，震為笑，震之反則哭也。震為玄黃，故曰飾。正反震，故曰相飾。兌為食，艮止，故不食。艮為巢，坎為棘，艮坎連，故曰安巢如棘。○鬼哭，宋元本作舜失，依汲古。

The hexagram "Ascending" and "Traveling": Yin energy rises, while Yang energy hides, and ghosts cry in the house. Both parties apply makeup but cannot eat, and their dwelling is like a nest stuck in thorns. This is ainauspicious sign of excessive Yin and declining Yang, with an unstable dwelling. Shang Binghe's interpretation: "Connected with the hexagram 'Moderation'." All Yang lines are below Yin lines, so it is said "Yin rises and Yang hides." Kan represents ghosts, Gen represents the house. Zhen represents laughter, and when Zhen is inverted, it becomes crying. Zhen represents the colors of dark yellow and light yellow, so it is called "adornment." One Zhen in upright and one inverted, so it is said "mutual adornment."兑 represents food and drink, Gen represents stopping, so they cannot eat. Gen represents the nest, Kan represents thorns, and Gen and Kan are connected, so it is said "dwelling like thorns." Note: The text "ghost cry" in Song and Yuan editions reads "Shun loses," but here we follow the Jigugeshi edition.

巽。臣尊主卑，權威日衰。侵奪無光，三家逐公。通《震》。震為主，陰為臣，陽下陰上，故曰臣尊主卑。震為威，巽為權，互離為日，巽隕，故曰日衰。震為侵，艮手為奪，互坎故曰無光。艮為家，數三，故曰三家。震為公、為逐，故曰三家逐公。三家，孟孫、叔孫、季孫合謀逐昭公也。

The hexagram "Ascending" with the trigram "Wind" indicates that ministers and subjects occupy a high position while the sovereign is in a lowly position, and power and authority gradually decline. The sovereign is deprived of his dignity without glory, as three great families conspire to expel the king. This is an ominous sign of the transfer of power from the sovereign to the ministers, with the ministers becoming strong and the sovereign weak. Shang Binghe explains the image: "Connecting with the hexagram 'Thunder' indicates a mutual relationship with 'Thunder.' Thunder represents the sovereign, and the yin lines represent the ministers; yang is below and yin is above, hence 'ministers are honored and the sovereign is humble.' Thunder represents authority, Wind represents power, and the interacting lines form Fire, which represents the sun; Wind signifies decline, hence 'the sun declines.' Thunder represents invasion, Mountain represents the hand, hence 'theft'; the interacting lines also include Water, hence 'without light.' Mountain represents a family, and the number of the hexagram is three, hence 'three families.' Thunder represents the sovereign and also signifies expulsion, hence 'three families expel the sovereign.' The three families refer to the Mengsun, Shushun, and Jisun families of Lu, who conspired to expel Duke Zhao of Lu."

兌。反言為賊，戎女生患。亂吾家國，父子相賊。互巽為賊，三至上正反兌為反言，兌為女，兌西，故曰戎女。《禹貢》西戎即敘。伏艮為家國，離為亂，伏震為父、為子，正反震相背，中隔坎，故曰相賊。此指晉驪姬讒申生獻公殺申生事，故曰戎女、曰父子相賊。

The hexagram "Ascending" with the trigram "Lake" indicates that those who speak in reverse are thieves, and a woman from the Western Rong brings calamity; it disrupts the state and leads to father and son turning against each other. This is ainauspicious sign of internal favorites causing chaos in the country. Shang Binghe explains the image: the interacting trigrams form "Wind," which represents thieves; the third line moving to the top line forms one positive and one negative trigram of "Lake," "Lake" representing speech and words, so it is said "reverse speech"; "Lake" also represents a woman, and since "Lake" is in the west, it is said "Western Rong woman." The "Book of Documents·Yu Gong" mentions "the Western Rong are orderly." The hidden trigram "Mountain" represents the state and country, "Fire" indicates chaos, and the hidden trigram "Thunder" represents father and son; one positive and one negative trigram of "Thunder" facing opposite directions, with "Water" in between, so it is said "mutual betrayal." This refers to the incident of Li Ji's slander in the state of Jin and Duke Xian Gong's killing of his son Shen Sheng, hence saying "Western Rong woman" and "father and son betraying each other."

渙。迎福開戶，喜隨我後。康伯愷悌，治民以禮。震為開，艮為戶，震為喜、為後、為伯，坎為民。按：《史記》"衛康叔卒，子康伯立"注：康伯，名王孫牟。左傳所稱王孫牟父是也。按：《左傳》"牟父與伯禽呂伋並事康王，必有賢德"特其事，今皆亡耳。○隨，汲古作逐，後作後，均依宋元本。

The hexagram "Sheng" (Increase) and "Huan" (Dispersal): Opening the door to welcome blessings, joy follows me; Wei Kangbo was amiable and easygoing, using rites to govern the people. This is a favorable omen of welcoming blessings and gaining the wise. Shang Binghe's interpretation: Zhen (Thunder) represents opening, Gen (Mountain) represents the gate; Zhen represents joy, the latter, and the elder brother, Kan represents the people. Also, according to the "Records of the Grand Historian," "Wei Kangshuo died, and his son Kangbo succeeded him," the annotation says that Kangbo was named Wangsun Mou, which is the Wangsun Moufu mentioned in the "Zuo Zhuan." Furthermore, according to the "Zuo Zhuan," Moufu and Boqin, Lü Ji served King Zhou Kangwang together, so he must have been virtuous, but his deeds are now lost to history. Notes: The character "sui" in the汲古阁 edition is written as "zhu," and the character "hou" also has variant forms (originally the two characters were the same shape, likely "hou" and "hòu" differentiated), here we follow the Song and Yuan edition.

節。日就月將，昭明有功。靈臺觀賞，膠鼓作人。艮日兌月，艮為昭明、為靈臺，震為鼓，坎水，故曰膠鼓。震為作、為人，《廣韻》："膠，太學也。"《禮王制》："養國老於東膠。"《正字通》："東膠，周學名，即東序也。"○觀，宋元本作歡，依汲古。人，汲古作仁，依宋元本。觀賞謂遊覽。鼓宜為庠。

The hexagram "Ascending" interpreted as "Restraining": by accumulating day by day and progressing month by month in cultivation, the bright virtue gradually achieves success; touring the spiritual terrace and cultivating talents in the academy. This is a favorable omen of advancing virtue, practicing industry, establishing schools, and nurturing talents. "Day by day and month by month" comes from the "Book of Songs · Zhou Songs · Jingzhi," meaning achieving something every day and making progress every month. Shang Binghe explains the image: the hexagram Gen represents the sun, Dui represents the moon; Gen represents brightness and the spiritual terrace; Zhen represents drumming, Kan represents water, so it is said "jiao gu" (glue and drum); Zhen represents initiating actions and people. The "Guangyun" says "jiao" is the imperial academy. The "Rites of Zhou · Wangzhi" mentions "nurturing the elder statesmen in the eastern jiao." The "Zhengzitong" says "the eastern jiao is the name of the academy in the Zhou dynasty, which is also called the eastern order." Notes: the character "guan" in the Song and Yuan editions is written as "huan," following the Jigugē edition; the character "ren" in the Jigugē edition is written as "ren," following the Song and Yuan editions. "Touring and viewing" means touring; the character "gu" should be "xiang."

中孚。百草嘉卉，萌芽將出。昆蟲扶戶，陽明得所。震為百草、為嘉卉、為萌芽，巽為昆蟲，與艮連，故曰扶戶。此以震為荄茲，與趙賓讀同。

The hexagram "Upward Movement" in the "Middle Trust" line describes a scene where all kinds of grasses and beautiful flowers are growing, with their sprouts pushing up through the soil. Insects are climbing along the doorways, and the yang energy is bright and in its proper place. This is a favorable omen indicating the birth of yang and the initial movement of vitality. Shang Binghe explains the image: Zhen represents grasses, beautiful plants, and sprouts; Xun represents insects, and since Xun is connected with Gen, it is said "supporting the door" (climbing along the doorway). Here, Zhen is interpreted as "gai zi" (meaning the sprouting of grass roots), which is the same interpretation as Han dynasty scholar Zhao Bin's reading of "Jizi" in the Book of Changes.