The forty-sixth section on ascending.

兌。狐嘈向城，三旦悲鳴，邑主大驚。伏艮為狐、為城，震為鳴，故曰嘈。嘈，啼也。震為旦，數三，故曰三旦。互坎為憂，故曰悲鳴。艮為邑，震為主、為驚，皆用伏象。此必有故事，為今所不能考，或以吳廣詐狐鳴事說之，似非。○宋元本首句多國將有事四字，將林詞奇肆突兀之神全失，故依汲古。

The hexagram of "Kun" changing into "Dui": foxes howl at the city, crying bitterly for three mornings in a row, causing the ruler of the city great alarm. This is a凶 omen indicating supernatural portents. Shang Binghe's interpretation: the hidden image of Gen represents a fox and a city, while Zhen represents the sound of crying. Therefore, it is said "cáo" — "cáo" means crying; Zhen represents the morning, and the number of the hexagram is three, so it is said "three mornings"; the interacting lines form Kan, which represents worry, so it is said "crying with sorrow"; Gen represents the city, Zhen represents the ruler and alarm: all these are taken from the hidden images. Shang said there must be some historical event behind this, but now it is impossible to trace back. Some people use the story of Wu Guang pretending to be a fox's cry at night to explain it, but this seems inappropriate. Notes: In the Song and Yuan editions, the phrase "the country will have a matter" is added above the first line, which makes the language of the text abrupt and strange. Therefore, we follow the Ji Gu Ge edition.

渙。明德克敏，重華貢舉。放勳徵用，浚哲蒙佑。震為德，艮為明，故曰明德。震為華，正反震，故曰重華。震又為帝，故又曰放勳。○克，汲古作光，依宋元本。言堯舜，天下蒙福。

The hexagram Kun turning into Huan: virtue is bright and diligent, and Yu Shun was thus recommended; Emperor Yao summoned and appointed him, and this wise and profound person brought blessings to the world. This is a great auspicious sign of selecting virtuous people and receiving blessings. "Chong Hua" is the name of Shun, and "Fang Xun" is the name of Yao. Shang Binghe explains the image: Zhen represents virtue, Gen represents brightness, so it is said "bright virtue"; Zhen represents Hua, with one positive and one negative trigrams of Zhen, so it is said "Chong Hua"; Zhen also represents the Emperor, so it also takes "Fang Xun". Note: The character "Ke" in the Jigusha edition is "Guang", but here we follow the Song and Yuan edition. This passage discusses the succession of Yao and Shun, bringing blessings to the world.

節。秋隼冬翔，數被嚴霜。甲兵充庭，萬物不生。雞犬夜鳴，民人擾驚。詳《鼎》之《觀》。○充，汲古作克，依宋元本。犬，宋元本作父，依汲古。人，元本、汲古作大，依宋元。

The hexagram "Kun" (Obstruction) interpreted as "Jie" (Restraint): In autumn, the hawk remains circling into winter, repeatedly encountering severe frost; weapons are piled up in the courtyard, and all things fail to grow; chickens and dogs bark at night, causing the people to be disturbed and uneasy. This is an ominous sign of military disaster and a year of famine. Shang Binghe notes that the symbolic meaning is detailed in the entry for "Ding" (Tripod) under "Guan" (Observation). Notes: The character "chong" in the Jigujia edition is "ke," following the Song and Yuan editions; the character "quán" in the Song and Yuan editions is "fu," following the Jigujia edition; the character "ren" in the Yuan edition and Jigujia edition is "da," here following the Song and Yuan editions.

中孚。絲紵布帛，人所衣服。摻摻女手，紡績善織。南國饒有，取之有息。巽為絲紵布帛。震為衣，艮手與巽連體，故曰女手。巽為紡績、為織。艮為國，與震連，故曰南國。震生，故有息。

The hexagram "Kun" changing into "Zhongfu" indicates silk, hemp, cloth, and silk-cloth, which are all materials used for clothing on the human body; the delicate hands of a woman spin thread and weave cloth skillfully. The southern country is rich in resources, and after using them, there is still an increase. This is a favorable omen showing the prosperity of women's handicrafts and the wealth of the country. The phrase "zhan zhan nu shou" comes from the "Book of Songs, Wei Wind, Ge Ju." Shang Binghe explains the image: Xun represents silk, hemp, cloth, and silk-cloth; Zhen represents clothing, Gen represents the hand, and together with Xun, it is said to be "female hands." Xun represents spinning and weaving; Gen represents the country, and together with Zhen, it is said to be "the southern country." Zhen represents growth, so it is said to have "xi" (increase).

小過。鳳有十子，同巢共母。仁聖在位，歡以相保，興彼周魯。艮為鳳，震為子，兌數十，故曰十子。艮為巢，巽為母，震為仁、為歡、為周，兌為魯。○三四五句汲古作"歡以相保，富市之地，多財積穀"，依宋元本，此似指武王同母兄弟十人，故曰共母。而十人之中以周公為最仁聖，周魯皆賴以興也。

The hexagram of "Kun" transforming into "Xiao Guo" indicates that the phoenix has ten young ones, all living in the same nest and born from the same mother; a benevolent and wise person is in power, and people rejoice in mutual support, reviving the states of Zhou and Lu. This is a great auspicious sign of siblings united in heart and the simultaneous prosperity of family and state. Shang Binghe's interpretation of the image: "Gen" represents the phoenix, "Zhen" represents the young ones, and the number of "Dui" is ten, hence "ten young ones"; "Gen" represents the nest, and "Xun" represents the mother. "Zhen" represents benevolence, joy, and Zhou, while "Dui" represents Lu. Note: In the Ji Gu Ge edition, the third, fourth, and fifth sentences read "rejoicing in mutual support, a prosperous market, rich in wealth and storing grain," but here we follow the Song and Yuan editions. Shang氏 believes this refers to the ten brothers of King Wu of Zhou who shared the same mother, hence "sharing the same mother"; among these ten, the Duke of Zhou was the most benevolent and wise, and both the state of Zhou and Lu were revived due to him.

既濟。雄雞不晨，雌鳴且呻。志疪心離，三旅生哀。此似用遇卦《困》象。巽為雞，震為晨、為雄，震伏，故不晨。巽為雌，兌口為鳴、為呻，坎為心志、為疾，故曰疪。疪痺同，《說文》溼病也。《內經》曰風痛也。亦巽象也。○鳴且，汲古訛雞具，依宋元本。呻，宋元本訛伸，疪作疵，生作出，均依汲古。旅，閭通用。三旅，屈子也。雌鳴指鄭袖。志疪心離，言作離騷。

The hexagram "Kun" changing to "Ji Ji": The rooster refuses to crow at dawn, while the hen is crying and moaning; the mind is blocked, emotions are scattered, and the Three-Lou Doctor thus feels sorrow. This is a bad omen of a hen crowing at dawn and loyal ministers being discarded. Shang Binghe explains the image: This seems to use the hexagram "Kun" as the image. Xun represents the chicken, Zhen represents morning and the male, and since Zhen is in the hidden position, it does not crow; Xun represents the female, and Dui represents the mouth, so it is crying and moaning; Kan represents the mind and illness, so it is said "pu" — "pu" is the same as "bi," which according to the "Shuo Wen Jie Zi" is a damp disease, and according to the "Huang Di Nei Jing" is a wind pain, which is also the Xun image. Notes: The text "ming qie" in the Ji Gu Ge edition is mistakenly written as "ji ju," and the text is followed according to the Song and Yuan editions; "shen" in the Song and Yuan editions is mistakenly written as "shen," and "pu" is written as "ci," "sheng" as "chu," all followed according to the Ji Gu Ge edition. "Lu" and "lv" are interchangeable, so "three lu" refers to the Three-Lou Doctor Qu Yuan; "female crowing" refers to the favored concubine Zheng Xiu of King Huai of Chu; "blocked will and scattered heart" refers to Qu Yuan writing the "Li Sao."

未濟。光祀春城，陳寶雞鳴。陽明失道，不能自守，消亡為咎。詳《大有》之《井》。首句汲古作光休出城，依宋元本。明，宋元本作鳥，為作無，均依汲古。元本下多"舉事不成，自取凶咎"二句，依汲古。

The hexagram "Kun" transforming into "Wei Ji": On a spring day, in the city, a bright worship is held, and the divine stone Chenbao transforms into a wild rooster's cry. The yang energy, though bright, loses its proper path, fails to maintain itself, and ultimately leads to calamity. This is a凶象 indicating that auspicious signs cannot be sustained. "Chenbao" is a divine stone obtained by King Wen Gong of the Qin dynasty; a temple was built to worship it, and often there would be sounds like those of a male pheasant, as recorded in the "Records of the Grand Historian: The Book of the Rites and Sacrifices." Shang Binghe notes that the symbolic meaning is detailed in the entry for "Da You" transforming into "Jing." Notes: The first sentence in the Ji Gu Ge edition reads "bright rest is outside the city," following the Song and Yuan edition texts. The character "ming" in the Song and Yuan editions is "niao," and "wei" is "wu," both following the Ji Gu Ge edition. The Yuan edition adds below this entry the lines "undertaking affairs will not succeed, and one will bring about misfortune," but here we follow the Ji Gu Ge edition.

井。躓跛未起，失利後市，不得鹿子。詳《屯》之《困》。○鹿，汲古作麏，依宋元本。

The hexagram "Well" ("Well"): Being tripped and unable to get up, missing the market and losing profit, not even catching a single small deer. This is an ominous omen of improper action leading to nothing gained. This entry consists of only three lines, which does not conform to the usual four-line structure of the "Yi Lin." The original text is likely missing a line, and it is recorded here without supplementation. Shang Binghe notes that the symbolic meaning is detailed in the entry for "屯" ("Initiation") under "困" ("Impediment"). Note: The character "鹿" (deer) in the Jigusha edition is "麏" (a kind of deer), but here we follow the Song and Yuan dynasty editions.

乾。左輔右弼，金玉滿堂。常盈不亡，富如厫倉。詳《蒙》之《坤》。○厫，宋元本作敖，依汲古。

The hexagram Well (井) with the trigram Heaven (乾) indicates that there is an assistant on the left and a helper on the right, with gold and jade filling the hall; it constantly maintains fullness without loss, and wealth and prosperity are as abundant as the granary of Ao. This is a great auspicious sign indicating the presence of virtuous ministers and the prosperity of the state and family. Shang Binghe notes that the symbolic meaning is detailed in the entry for the hexagram蒙 (Meng) with the trigram坤 (Kun). Note: In the Song and Yuan dynasty editions, the character 「厫」 is written as 「敖」, but here we follow the Jigugewang edition.

坤。雨師娶婦，黃岩季女。成禮既婚，相呼南去。膏澤田裡，年歲大喜。詳《恆》之《晉》。南去，宋本作而歸，汲古作南上，依元本。田裡，汲古作下土，依宋元本。又末句宋元本無，依汲古。

The hexagram Well in the trigram Earth signifies that the Rain God marries a young daughter from a family in the Yellow Rock region; the wedding ceremonies are complete and the marriage is established, with both parties calling out together as they head south; the timely rain moistens the fields and villages, bringing a bountiful harvest. This is a favorable omen of a successful marriage and sufficient rain, leading to a prosperous year. Shang Binghe notes that the symbolic meaning is detailed in the entry for the hexagram Constant in the trigram Progress. Notes: The phrase 'southward' in the Song edition reads 'returning', and in the Jigugeshi edition reads 'southward', here following the Yuan edition; 'fields and villages' in the Jigugeshi edition reads 'lower earth', here following the Song and Yuan editions; the last sentence is absent in the Song and Yuan editions, here included following the Jigugeshi edition.

屯。螟蟲為賊，害我嘉穀。盡禾殫麥，家無所得。詳《坤》之《革》。○嘉穀，宋元本作稼穡，家作秋，均依汲古。得，汲古作食。第三句汲古作中留空虛，均依宋元本。

The hexagram Well (Geng) is transformed into the hexagram屯 (Zun): locusts have become thieves, destroying my good crops; rice is eaten up, wheat is gnawed away, and the whole family has nothing to eat. This is ainauspicious sign (auspicious omen) indicating a locust plague leading to famine. Shang Binghe notes that the symbolic meaning is detailed in the entry for the hexagram坤 (Kun) transformed into革 (Ge). Notes: In the Song and Yuan editions, '嘉谷' is written as '稼穑', and '家' is written as '秋'; both are followed according to the Ji Gu Ge edition. The character '得' in the Ji Gu Ge edition is written as '食', and the third line is written as '中留空虚' in the Ji Gu Ge edition; both are followed according to the Song and Yuan editions.

蒙。跛躃難步，遲不及舍。露宿澤陂，亡其襦袴。震為步，坎蹇，故曰跛躃難步。艮為舍，艮止，故不及舍。坎為露、為宿、為澤陂，震為襦袴，坤為亡，故又曰亡其襦袴。

The hexagram Well in the hexagram蒙 indicates a situation where one is limping and unable to walk, moving slowly and unable to reach the place of rest; one can only take shelter by the water's edge, having lost even a short robe and trousers. This is an ominous sign of being displaced while traveling. Shang Binghe explains the image: Zhen represents steps, Kan signifies difficulty in walking due to lameness, hence 'limping and unable to walk'; Gen represents a lodging place, and Gen also signifies stopping, hence not being able to reach the place of rest; Kan represents exposure, stopping, and a marshy area, Zhen represents a short robe and trousers, and Kun signifies loss, hence also 'losing the short robe and trousers'.

需。大夫祈父，無地不涉。為吾相土，莫如韓樂。可以居止，長安富有。乾為父，兌言，故曰祈父。陳樸園云：《詩》："祈父予王之爪牙"，《毛傳》："祈父司馬"也。蹶父為司馬之官，《尚書》稱司馬，亦曰祈父。圻祈古通用。《詩大雅韓奕篇》："蹶父孔武，靡國不到；為韓姞相攸，莫如韓樂"，林所本也。伏坤為土地，艮為居止、為安。乾為富，兌悅，故曰樂。○祈，各本多作行，依汲古。

The hexagram Well is interpreted as Need: A high official, the master of rituals, has not failed to visit any place; he examines the land for us and finds no place as pleasant as Han. There one can dwell in peace and enjoy long-term prosperity. This is a favorable omen of choosing a suitable place. Shang Binghe explains the image: Qian represents the father, Dui represents speech, hence "the master of rituals." Chen Puyuan says: In the Book of Songs, Xiao Ya, "The Master of Rituals, my king's warrior," the Mao Transmission explains "the master of rituals is the commander of military affairs." The commander of military affairs, referred to as Qi Fu in the Book of Documents, is also called Qi Fu, with "qi" and "qi" being interchangeable in ancient times. In the Book of Songs, Da Ya, Han Yi, "Qi Fu is very brave, no country is beyond his reach; he selects a husband for his daughter Han Ji, and finds none more pleasant than Han," which is the source of the text. The trigram Kun represents land, Gen represents dwelling and stability, and Qian represents wealth; Dui governs joy, hence "pleasant." Notes: The character "qi" is often written as "xing" in different versions, but here we follow the Ji Gu Ge edition.

訟。少孤無父，長失慈母。悖悖煢煢，莫與為耦。通《明夷》。坎為孤，震為父，坤喪，故無父。震為長，坤為慈母，坤亡，故失慈母。坤寡，故曰煢煢，故無耦也。

The hexagram Well in the hexagram Strife: In childhood, the father is lost, and in maturity, the mother is also lost; alone and isolated, there is no companion. This is a凶 (auspicious) omen of loneliness and helplessness. Shang Binghe explains the image: "It corresponds to the hexagram Brightening of the Sun."坎 (Kan) represents isolation, 震 (Zhen) represents the father, and 坤 (Kun) signifies loss, hence "no father." Zhen represents growth, Kun represents the mother, and Kun signifies loss, hence "loss of the kind mother." Kun represents寡 (loneliness), hence "alone and isolated," and also lacks a spouse.

師。側弁醉客，長舌作凶。披髮夜行，迷亂相誤，亡失居處。艮為冠，二四艮覆，故曰側弁。《詩小雅》："側弁之俄，屢舞傞傞"。震為客，坤迷，故曰醉客。兌為舌，二至上兌形特長，故曰長舌。震為髮，坤為夜、為迷亂、為亡失。○處，宋元本作止，依汲古。

The hexagram Well transformed into the hexagram Army: A drunkard wearing a crooked hat, a man with a long tongue stirring up trouble; someone with disheveled hair traveling at night, causing confusion and mutual loss, even losing their place of stay. This is an ominous image of disorder caused by indulgence in wine and lust. Shang Binghe's interpretation: The trigram Gen represents a hat, and the lines two to four form an inverted Gen structure, hence "side hat" (a hat worn crookedly) — the verse from the Book of Songs, Xiao Ya, "side hat tilted, dancing repeatedly" precisely describes this situation. The trigram Zhen represents a guest, and the trigram Kun signifies confusion, hence "drunkard"; the trigram Dui represents the tongue, and the lines two to the top line form a particularly long Dui structure, hence "long tongue"; the trigram Zhen represents hair, Kun represents night, confusion, and loss. Note: The character "处" in Song and Yuan edition prints is "止", but here we follow the Jigugeshan edition.

比。馬驚車破，王墜深津。身死魂去，離其室廬。震為車馬，坎為破，三至五震覆，故馬驚車破。九五為王，坎陷，一陽陷坤水中，故曰王墜深津。坤為死、為身，乾為魂，坤為白色，乾伏，故曰魂去。艮為室。○車破，宋元本作破處，依汲古。第二句依汲古，宋元本作王孫沈溝。死，各本作絕，依局本。第四句宋元本作自為患害，依汲古。汲古末多貞難無虞四字，依宋元本刪。

The hexagram of Well and the hexagram of Ratio: A horse is startled, the carriage is broken, the king falls into a deep river crossing; the body dies and the soul disperses, leaving his dwelling. This is a great凶 omen of a carriage overturned and people dying. Shang Binghe explains the image: Zhen represents carriages and horses, Kan indicates damage, with the third line moving to the fifth line, Zhen body inverted, hence "the horse is startled and the carriage is broken"; the nine in the fifth position represents the king, Kan indicates sinking, a yang line sinking into Kun water, hence "the king falls into a deep river crossing"; Kun represents death and the body, Qian represents the soul, Kun is white and Qian is in a hidden position, hence "the soul departs"; Gen represents the dwelling. Notes: "carriage broken" in the Song and Yuan editions reads "broken place," following the Jigugē edition; the second line follows the Jigugē edition, while the Song and Yuan editions read "the prince sinks into the ditch"; the character "death" in all editions reads "cut off," here following the local edition; the fourth line in the Song and Yuan editions reads "self-inflicted harm," following the Jigugē edition; the Jigugē edition has an additional four characters "the divination is difficult but without worry" at the end, which is omitted here following the Song and Yuan editions.

小畜。東行述職，征討不服。侵齊伐陳，銜璧為臣，大得意還。通《豫》。震為東、為征討、為陳、為璧，兌為口，故曰銜璧。巽為齊，艮為臣，《左傳》"楚子圍許，許男面縛銜璧"。

The hexagram Well corresponds to the hexagram Small Accumulation: going east to tour and report duty, waging war against the states that refuse to submit; invading Qi and attacking Chen, the enemy submitted by mouth holding a jade璧, and returning in great triumph. This is a favorable omen of a successful campaign. Shang Binghe explains the image: "It connects with the hexagram Joyful Expectation," meaning it is related to the hexagram Joyful Expectation. Zhen represents east, warfare, Chen, and the jade璧; Dui represents mouth, so it is said "holding a jade璧 in the mouth"; Xun represents Qi, and Gen represents subject. The "Zuo Zhuan" records that "the King of Chu surrounded Xu, and the ruler of Xu bound his hands behind his back and held a jade璧 in his mouth to surrender," which is exactly this ritual of submission.

履。百足俱行，相輔為強。三聖翼事，王室寵光。詳《屯》之《履》。

The hexagram Well in the hexagram Footsteps: A creature with a hundred legs moves with all its legs in unison, supporting each other and thus becoming strong and vigorous; three sages assist the king in his affairs, and the royal house thus gains more honor and favor. This is a favorable omen of united effort and flourishing royal achievements. Shang Binghe notes that the symbolic meaning is detailed in the entry for the hexagram Zhen (Sprout) in the hexagram Footsteps.

泰。本根不固，華葉落去，更為孤嫗。通《否》。巽隕落，故曰本根不固。兌為華，巽落，故曰落去。巽為嫗，巽寡，故曰孤嫗。

The hexagram Well in the hexagram Tai: The root is not firm, flowers and leaves fall off one after another, eventually becoming a lonely old widow. This is a凶 portent indicating unstable foundation and ultimately becoming isolated and childless. This passage consists of only three lines, which does not conform to the usual four-line structure. Therefore, the original text is likely missing a line, and it is recorded as is without supplementation. Shang Binghe explains the image: "It connects with the hexagram Po." The trigram Xun represents falling, hence "the root is not firm." The trigram Dui represents flowers, and Xun signifies falling, hence "falling off." Xun also represents an old widow, and Xun signifies being childless, hence "lonely old widow."

否。牧羊稻園，聞虎喧讙。畏懼怵惕，終無禍患。詳《否》之《節》。患，各本皆作焉，依《屯》之《復》校。喧讙，宋元本作喧喧，怵惕作休息，均依汲古。

The hexagram Well in the hexagram否: In a rice field or garden, grazing sheep, hearing a tiger roaring loudly; feeling afraid and anxious, yet ultimately not suffering any misfortune. This is an omen of a false alarm. Shang Binghe notes that the imagery is detailed in the entry for否 under节. Notes: The character '患' is found as '焉' in all versions, here corrected according to the entry for屯 under复; '喧讙' is '喧喧' in Song and Yuan editions, and '怵惕' is '休息' in those editions, both following the Jigugeshan edition.

同人。履位乘勢，靡有絕弊。為隸所圖，與眾庶位。通《師》。震為履、為乘，坤賤，故曰隸。坤為眾庶。與眾庶位，言初得位乘勢，後為皂隸所圖，與齊民等也。

The hexagram Well in the hexagram Same People: standing on a high position, riding on power, seemingly without fear of decline; yet being schemed by subordinates, ending up on the same level as common people. This is ainauspicious sign of gaining power and then losing position. Shang Binghe explains the image: "Connecting with the hexagram Army" means it is related to the hexagram Army. Zhen represents walking, riding, and taking advantage, while Kun represents lowliness, hence saying "servant"; Kun represents the common people. The phrase "being on the same level as the common people" refers to initially holding a position and power, but later being plotted by servants, finally becoming no different from ordinary people.

大有。大輿多塵，小人傷賢。皇甫司徒，使君失家。通《比》。坤為大輿、為小人，艮為塵，故曰大輿多塵。艮為賢良，坤喪，故傷賢。艮為臣，故曰皇甫司徒。震為君，艮為家，震覆，坎失，故曰使君失家。《詩》："番維司徒，皇甫卿士"，皆幽王臣。又"無將大車，祇自塵兮；無思百憂，只自疷兮"，又"無將大車，維塵冥冥"。

The hexagram "Well" interpreted as "Great Possession": A large chariot raises dust all over the road, small people harm the virtuous; officials like Huangfu and Sizhu are in power, causing the ruler to lose his country and family. This is ainauspicious sign (auspicious omen) indicating that佞臣 (sycophants) are in power and the virtuous are suffering. Shang Binghe explains the image: "Connecting with the hexagram 'Comparison' (Bi)." The hexagram坤 (Kun) represents a large chariot and small people, and the hexagram艮 (Gen) represents dust, so it says "the great chariot is full of dust"; the hexagram艮 (Gen) represents the virtuous, and the hexagram坤 (Kun) signifies loss, so it says "harming the virtuous"; the hexagram艮 (Gen) represents ministers, so it refers to "Huangfu and Sizhu"; the hexagram震 (Zhen) represents the ruler, the hexagram艮 (Gen) represents the family, the hexagram Zhen is inverted, and the hexagram坎 (Kan) signifies loss, so it says "the ruler loses his family." The "Small Ya" in the "Book of Songs" says, "Fen wei Sizhu, Huangfu qingshi," which are all ministers of King You of Zhou; again, "Wu jiang da che, qi zi chen xi; Wu si bai you, qi zi pi xi" (Do not push the big chariot, only causing dust; do not think about worries, only harming yourself), and again, "Wu jiang da che, wei chen mingming."

謙。安如泰山，福祿屢臻。雖有狼虎，不能危身。○如，宋元本作和，祿作佑，依汲古。坤為安，艮為山，震東，故曰泰山。震為福祿，艮為狼虎、為身，震出，故不能危身。

The hexagram Well is associated with Humility: stability like Mount Tai, blessings and honors coming repeatedly; even though there are jackals and tigers, they cannot harm this person. It is a favorable omen of being as firm as a rock, with no danger. This note is written before the commentary: the character 'like' in the Song and Yuan editions reads 'harmony', and the character 'blessings' reads 'protection', both following the Ji Gu Ge edition. Shang Binghe explains the image:坤 represents stability,艮 represents mountain, and震 is located in the east, hence 'Mount Tai' (the Eastern Peak);震 represents blessings and honors, and艮 represents jackals and tigers, as well as the body; since震 is the one that initiates action, it does not pose a threat to the body.

豫。同氣異門，各別西東。南與凶遇，北傷其孫。艮為氣、為門，正反皆艮，故曰同氣。兩艮相背，故曰異門。震東，坎西，故曰各別西東。震又為南，坤為凶，故與凶遇。坎又為北，坤為死，艮為孫，故曰北傷其孫。孫，與東韻。

The hexagram Well in the hexagram豫 indicates that although they share the same vital energy, they are divided into different gates, each going in opposite directions. Going south meets danger, going north harms the children. This is ainauspicious sign of family members dispersing and danger in all directions. Shang Binghe explains:艮 represents energy and gates, with one positive and one negative both being艮, thus saying 'same energy'; two艮 facing opposite directions, thus saying 'different gates';震 represents east,坎 represents west, thus saying 'each going east and west separately';震 also represents south,坤 represents danger, thus saying 'meeting danger when going south';坎 also represents north,坤 signifies death, and艮 represents children, thus saying 'harming the children when going north.' The word '孙' rhymes with the '东' in the previous sentence.

隨。蜆見不祥，禍起我鄉。行人畏懼，邑客逃藏。《爾雅釋蟲》："蜆，縊女也，好自經死，故見者以為不祥"。互巽為蟲、為繫，正縊女象也，故曰不祥。艮為我、為邑、為鄉，震為行人、為客，巽伏，故曰逃藏。○蜆，各本皆訛為蜺。祇，宋元本未訛，牟庭謂黃丕烈刊宋本易林私改蜺為蜆，以就爾雅，豈知巽為繩、為繫，正易林用象之神妙，先儒從不知易林之詞皆由象生，故失言如此，且以好古之黃蕘圃何至改古書字乎。第四句宋元本作使命不通，依汲古。

The hexagram "Well" following "Following": The appearance of clamworms is an ill omen, calamity arises in my hometown; travelers feel fear, and guests in the city flee in hiding. This is ainauspicious sign of妖虫 (malevolent insects) foretelling disaster. Shang Binghe explains the image: The "Er Ya · Shi Chong" says, "Clamworms are also called缢女 (hanged women), who like to commit suicide by hanging, so people consider their appearance an ill omen." The interacting lines form Xun, which represents insects and ropes, exactly matching the image of缢女, hence the saying "unfavorable omen." Gen represents me, the city, and the hometown; Zhen represents travelers and guests. Xun is in the hidden position, hence the saying "fleeing and hiding." Notes: The character "Xian" is mistakenly written as "Nie" in all editions, except the Song and Yuan editions. Mou Ting said Huang Pilei privately changed "Nie" to "Xian" when he published the Song edition of "Yi Lin," to conform with the "Er Ya." He didn't realize that Xun represents ropes and ties, which is the marvelous use of imagery in "Yi Lin." Previous scholars never understood that the phrases in "Yi Lin" are derived from the hexagram images, hence such mistakes. Moreover, how could Huang RaoPu, a man so devoted to antiquity, alter the characters in ancient texts? Also, the fourth line in the Song and Yuan editions reads "mission not communicated," but here we follow the Ji Gu Ge edition.

蠱。養虎畜狼，必見賊傷。無事招禍，自取災殃。艮為虎狼，艮止為畜，巽為盜賊，兌毀折，故曰招禍、曰災殃。○宋元本作"畜狼養虎，無事招禍。必見賊傷，自取災殃"，今依汲古。惟必見汲古作還自，與自字義皆重，故依宋元本。

The hexagram Well transformed into蛊 indicates keeping tigers and raising wolves, inevitably leading to being bitten; bringing calamity without cause, inviting misfortune oneself. It is ainauspicious sign of self-harm through what is nurtured. Shang Binghe explains the image: Gen represents tigers and wolves, and Gen signifies stopping, hence it is about keeping; Xun represents thieves; Dui signifies destruction, thus it is said 'inviting calamity' and 'self-inflicted misfortune'. Note: The Song and Yuan editions read 'raising wolves and keeping tigers, bringing disaster without cause. Surely seeing thieves, self-inflicted misfortune', but the present version follows the Jiguguo edition's sentence order. However, the Jiguguo edition uses 'surely' instead of 'returning to oneself', which repeats the 'self' in the following text, so the two characters are taken from the Song and Yuan editions.

臨。順風吹火，牽騎驥尾。易為功力，因權受福。牽騎，汲古作倖附，依宋元本。○伏遯。互巽為風，艮為火，故曰順風吹火。艮手為牽，乾為驥，艮為尾，故曰牽騎驥尾。巽為權。

The hexagram Well (Geng) and the hexagram Approaching (Lin): following the wind to blow fire, following the tail of a swift horse; effortless and easily effective, relying on power to receive blessings. This is a favorable omen of achieving success by relying on external forces. Note: The term '牵骑' in the Jigujia edition reads '幸附', but here we follow the Song and Yuan dynasty editions. Shang Binghe's interpretation of the image: The hidden hexagram of Approaching is Retreat (Dun). The interacting trigrams form Xun (Wind), Xun represents wind, Gen represents fire, hence 'following the wind to blow fire'; Gen represents hand, hence 'pulling', Qian represents a swift horse, Gen represents tail, hence 'following the tail of a swift horse'; Xun represents power.

觀。五嶽四瀆，潤洽為德。行不失理，民賴恩福。詳《頤》之《明夷》。○潤洽，依校，各本作沾濡。

The hexagram Well viewed as Observing: The Five Mountains and Four Rivers, by moistening and nourishing all things, display their virtue; acting in accordance with the principles, the people rely on this blessing. This is a favorable omen of widespread benevolence. "Five Mountains" refer to the five famous mountains, including Mount Tai, while "Four Rivers" refer to the four major rivers that flow directly into the sea, namely the Yangtze, the Yellow River, the Huai River, and the Ji River. Shang Binghe notes that the symbolic meaning is detailed in the hexagram颐 (颐) under the hexagram 明夷 (明夷). Note: The characters "润洽" are corrected according to other passages, while the original versions in various editions were "沾濡".

噬嗑。延陵聰敏，樂聽太史。雞鳴大國，姜氏受福。《左傳襄二十九年》："吳季札聘魯，為之歌，齊曰：美哉，洋洋乎，大風也哉。表東海者，其太公乎"。艮為山、為少，故曰延陵。札號延陵季子也。震為樂，坎耳為聽，離文，故曰太史。伏巽為雞，艮為國，巽為姜。雞鳴，《齊詩》篇名。○樂聽，汲古作聽樂，依宋元本。

The hexagram Well (Jing) and the hexagram噬嗑 (Shihè): Yanling Jizi was intelligent and quick-witted. He listened to the music played by the court musicians and the historian was by his side. When the song "Chicken Crowing" was performed, it revealed the grandeur of a great state, and the state of Qi, which was of the Jiang surname, thus received blessings. This is a favorable omen indicating the ability to recognize music and the state. Shang Binghe cites the Zuo Zhuan, Xianggong twenty-ninth year: When the state of Wu's Jizi Zha visited Lu for a courtesy visit, he asked the court musicians to sing the poems of various states. When he heard the "Qi Wind," he exclaimed, "How beautiful it is, profound and vast, truly the style of a great state. The one who can lead the eastern sea, perhaps is Jiang Taigong." Interpretation of the omen: Gen represents mountain and the young, so it takes "Yanling" — Jizi Zha was known as Yanling Jizi; Zhen represents music, Kan represents ear, so it is listening, Li has literary splendor, so it is the historian; hidden Xun represents chicken, Gen represents state, Xun represents Jiang. "Chicken Crowing" is the title of a chapter in the Book of Songs, Qi Wind. Notes: The text "music listening" in the Jigusha edition is "listening to music," here we follow the Song and Yuan editions.

賁。神鳥五色，鳳凰為主。集於王國，使君得所。震為神，艮為鳥，離文，故為鳳凰。震為主、為王、為君、為國。○國，宋元本作谷，依汲古。《禮器》云："升中於天而鳳凰降。"《援神契》："鳳五色俱備，見則天下安寧"。

The hexagram Well transforms into the hexagram Ornamentation: A divine bird with five colors appears, with the phoenix leading them; they gather in the country of the sovereign, enabling each ruler to be in his proper place. This is a great auspicious omen indicating the country is peaceful and the people are content. Shang Binghe interprets the image: Zhen represents the divine, Gen represents the bird, Li has the beauty of color, thus forming the phoenix; Zhen represents the ruler, the king, the sovereign, and the country. Note: The character 'country' in the Song and Yuan edition is 'valley', here following the Jiguge edition. The Book of Rites, Li Ji says 'when one reports the achievements to Heaven, the phoenix will appear'; the esoteric text Xiaojing Yu Shenqi says 'the phoenix has all five colors, and its appearance signifies the peace of the world'.

剝。媒妁無明，雖期不行。齊女長子，亂其紀網。此用遇卦《井》象。坎為媒妁，坎隱伏，故無明。震為行，震反，故不行。下巽為齊女，伏震為長子。互離為亂，巽為紀網。○無，宋元本作光，行作得，其作我，均依汲古。

The hexagram Well changing into the hexagram Breaking is an omen of a marriage that does not proceed smoothly. The matchmaker is unclear and untrustworthy, although a date has been set, the marriage does not take place. A woman from the state of Qi and her eldest son have disrupted the laws and regulations. This is a bad omen indicating an unsuccessful marriage and the collapse of order. Shang Binghe explains the image: this uses the hexagram Well. The trigram Kan represents the matchmaker, and since Kan signifies concealment, it is said 'without clarity'. The trigram Zhen represents action, but since Zhen is inverted, it is said 'cannot proceed'. The lower trigram Xun represents the woman from Qi, hidden beneath Zhen, which represents the eldest son. The mutual trigram forms Li, which signifies disorder, while Xun represents the framework of laws and regulations. Notes: In the Song and Yuan editions, the character '无' is written as '光', '行' as '得', and '其' as '我', but these are followed according to the Jigugē edition.

復。明月作晝，大人失居。眾星宵亂，不知所據。此仍用《井》象。兌為月，離為晝，兌離連體，故曰明月作晝。乾為大人，三陽皆陷陰中，故曰失居。離為星，坎為眾、為夜，故曰眾星宵亂。離為亂也。

The hexagram Well's interpretation as the hexagram Return: The bright moon shines as if it were day, the great man loses his place of residence; the stars are confused in the night, not knowing what to rely on. This is a凶象 of excessive yin and loss of yang position. Shang Binghe explains the image: this still uses the image of the hexagram Well. Dui represents the moon, Li represents day, Dui and Li connected as a whole, so it is said 'bright moon as day'; Qian represents the great man, three yang lines are submerged among the yin lines, so it is said 'losing residence'; Li represents stars, Kan represents multitude and night, so it is said 'multitude of stars confused at night' — Li mainly indicates disorder.

無妄。少康興起，誅澆復祖。微滅復明，享祀大禹。震為君，故曰少康、曰興起。伏坤為惡，故曰澆。坤殺，故曰誅澆，言澆為少康所誅也。艮為祖，震為復，故曰復祖。乾為大明、為王，故曰大禹。按：《帝王世紀》："后羿之相寒浞，既殺后羿，因羿之室生奡及豷，夏有力，殺夏帝相帝妃，仍氏女曰後緡逃於有仍，生少康，少康長，與夏舊臣靡誅奡，復夏室。"奡即澆也。○第四句宋元本作大禹享祀，依汲古。

The hexagram "Well" in "No Pretense": Shao Kang rose to power and restored the kingdom, exterminated Jiao, and revived the ancestral lineage; from decline and destruction, he returned to brightness and reestablished the worship of Great Yu. This is a great auspicious sign of revival and restoration. Shang Binghe explains the image: Zhen represents the ruler, so he takes Shao Kang and says "arise"; hidden Kun represents evil, so he takes "Jiao"; Kun represents killing, so he says "execute Jiao," meaning Jiao was executed by Shao Kang; Gen represents the ancestor, Zhen represents restoration, so he says "restore the ancestor"; Qian represents great brightness and the king, so he says "Great Yu." Shang's reference to the "Chronicles of the Emperors" states: Hanyu, the prime minister of Houyi, killed Houyi and took over his household, giving birth to Ao and Yi. Ao was very strong in the Xia dynasty and killed the Xia emperor Xiang and his empress; Xiang's empress, the daughter of Youying, escaped back to Youying and gave birth to Shao Kang; after growing up, Shao Kang, together with the old Xia minister Mi, exterminated Ao and restored the Xia dynasty. Ao is Jiao. Note: The fourth line in the Song and Yuan editions reads "Great Yu's worship," but here we follow the Jigugong edition.

大畜。千門萬戶，大福所處。黃屋左纛，龍德獨有。艮為門戶，乾亦為門戶、為千萬，故曰千門萬戶。乾為大福，艮為屋，震玄黃，故曰黃屋。震為旗、為左，故曰左纛。纛，旗也。震為龍、為德，龍德獨有者，言非天子不能如此也。○左，汲古訛在，有作右，均依宋元本。

The hexagram Well in the hexagram Great Accumulation: the palaces with thousands of doors and windows are the places of great fortune; the chariot with a yellow silk canopy, with a flag on the left, is only suitable for a person of dragon virtue. This is the image of the most exalted and fortunate Son of Heaven. Shang Binghe explains the image: the trigram Gen represents doors and gates, and the trigram Qian also represents doors and gates, as well as thousands, so it is said 'thousands of doors and windows'; Qian represents great fortune, Gen represents a house, and Zhen represents the color of yellow and yellow silk, so it is said 'yellow canopy' (the canopy of the imperial chariot); Zhen represents a flag and the left side, so it is said 'flag on the left'—the flag is a great banner; Zhen represents a dragon and virtue. The phrase 'dragon virtue is unique' means that only the Son of Heaven can possess such virtue. Notes: the character 'left' in the Ji Gu Ge edition is mistakenly written as 'in', and the character 'have' is mistakenly written as 'right'; both are followed according to the Song and Yuan edition.

頤。乾作聖男，坤為智女。配合成就，長生得所。伏乾為聖、為男，坤為女，坎為水、為智，坤亦為水，故曰智女。乾道成男，坤道成女，故曰配合成就。震為長生。○成就，宋元本作既成，依汲古。

The hexagram Well (Geng) and the hexagram Nurture (Yi): The Heaven trigram produces a wise man, and the Earth trigram produces a wise woman; they combine to form a marriage, enduring and providing for each other. This is a favorable omen of yin and yang harmonizing and continuing endlessly. Shang Binghe explains: The Heaven trigram represents the sage and the male, the Earth trigram represents the female; the Kan trigram represents water and wisdom, and the Earth trigram also represents water, so it is called 'wise woman'. The Great Treatise says 'Heaven's way forms the male, Earth's way forms the female', so it is said 'combination is achieved'; Zhen trigram represents growth. Note: The term 'achieved' in the Song and Yuan editions reads 'already achieved', but here we follow the Jigugē edition.

大過。羿張烏號，彀射天狼。鐘鼓夜鳴，將軍壯心。柱國雄勇，鬬死滎陽。通《頤》。坤惡，故曰羿。艮為烏，震為鳴，故曰烏號。烏號，弓名也。艮為天、為狼，天狼，星名。《楚辭》："青雲衣兮白霓裳，舉長弓兮射天狼。"彀，張弓也。彀射天狼，言羿暴戾也。震為射、為鐘鼓。坤為夜、為軍、為心、為國，艮為柱，故曰柱國。坤為死，正覆艮，故曰鬬死。坤水，故曰滎陽。柱國，房君蔡賜也，見陳涉世家，惟史不言其死處，林蓋別有所據。○彀，汲古訛殷。天，各本皆作驚，柱皆作趙，均依《師》之《否》校，然趙國或為人名，戰死滎陽，未必為訛字。

The hexagram Well is connected to Great Excess: Hou Yi stretched his excellent bow, Huohao, and drew the string to shoot the star Tianlang; drums and gongs resounded at night, and the general was full of heroic spirit; the pillar of the state was brave and fierce, fighting valiantly and dying in Xingyang. This is ainauspicious sign of reckless warfare and dying in battle. Shang Binghe interpreted the image: "Connecting with the hexagram Yi" means it is related to Yi through mutual connection. The hexagram Kun represents evil, so Hou Yi is taken as a symbol; the hexagram Gen represents the color black and the wolf, and the hexagram Zhen represents shooting and the sound of drums and gongs, so it is said "Huohao" - Huohao is the name of a good bow; Gen represents heaven and wolf, Tianlang is the name of a star, and Shang氏 cited the "Chu Ci" "Qingyun yi xie Bai ni shang, Ju chang cong xie she Tianlang" (the current version of "Jiu Ge · Dongjun" says "Ju chang shi xie she Tianlang") as evidence. "Gou" means drawing the bowstring full, and "gou she Tianlang" refers to Hou Yi's cruelty. Zhen represents shooting and drums and gongs; Kun represents night, army, heart, country, and Gen represents pillar, so it is said "pillar of the state"; Kun represents death, with one positive and one reverse Gen, so it is said "fighting and dying"; Kun represents water, so it is said "Xingyang". The pillar of the state refers to Fang Jun Cai Ci, mentioned in the "Shiji · Chen She Shijia", but the historical records do not mention where he died, and Lin Ci's words may be based on other sources. Notes: The character "gou" in the Ji Gu Ge edition is mistakenly written as "Yin"; the character "tian" in all editions is written as "jing", and the character "zhu" is written as "Zhao", these two places are corrected according to the interpretation of the hexagram Shi connected to the hexagram Pinyin, but "Zhao country" might also be a person's name, dying in Xingyang, not necessarily a mistake.

坎。炙魚棝斗，張伺夜鼠。不忍香味，機發為祟，笮不得去。伏巽為魚，下有離火，故曰炙魚。震為棝斗。坎為夜、為鼠，艮止，故曰伺。震發，故曰張。言以炙魚置棝斗之中，至夜引鼠而射殺之也。伏巽為臭，故曰香味。坎為機、為祟，震為發，艮止，故曰笮。笮，音窄，狹也、迫也。○各本祟下多祟在頭頸四字，依《歸妹》之《師》校。棝，各本多作銅，丁雲《說文》棝斗可以射鼠，疑銅為棝之形訛字。愚按：《歸妹》之《師》作枯斗，枯，正棝之音訛字，由此證銅確為棝，丁說是也，故竟從之。

The hexagram Well (井) with the trigram Water (坎) describes a situation where a roasted fish is placed into a mousetrap mechanism, and the trap's spring is set to wait for mice at night. The mice are unable to resist the fragrance, and the trap is triggered, resulting in their capture and becoming a calamity. This is a凶象, a凶 portent of dying from greed for bait. Shang Binghe explains the image: the hidden trigram Wind (巽) represents the fish, and below it is the trigram Fire (离), so it is said "roasted fish"; the trigram Thunder (震) represents the mousetrap (a device for shooting mice); Water (坎) represents night and mice, and Mountain (艮) indicates stopping, so it is said "waiting" (守候); Thunder (震) indicates action, so it is said "setting" (张). This means placing a roasted fish into the mousetrap to attract mice at night and shoot them. The trigram Wind (巽) represents the scent, so it is said "fragrance"; Water (坎) represents the mechanism and calamity, Thunder (震) represents action; Mountain (艮) indicates stopping, so it is said "narrowing" (笮), which is read as "zuo" and means narrow or constrained. Notes: All versions have an additional four characters "the calamity is on the neck" below the character "祟", which has been deleted here according to the hexagram "Return to Maiden" with the trigram General. The character "棝" is written as "铜" in other versions. Ding's explanation says that the "说文解字" mentions "棝斗 can shoot mice," and suspects that "铜" is a homonym error for "棝." Shang's note: The hexagram "Return to Maiden" with the trigram General says "枯斗," and "枯" is a homonym error for "棝," thus proving that "铜" should indeed be "棝," and Ding's explanation is correct, so it is directly adopted.

離。高飛不視，貪饕所在。臭腐為患，自害其身。離為飛、為視，巽伏，故不視。兌口為食，正反兌故曰貪饕。巽為臭腐，伏坎為患。艮為身。○其，宋元本作躬，依汲古。

The hexagram Well with the trigram Fire: Flying high but not seeing the way ahead, blindly greedy; rotten and foul things become a calamity, ultimately harming oneself. This is ainauspicious sign of calamity caused by greed. Shang Binghe explains the image: Fire represents flying and sight, while the trigram Wind is in a hidden position, hence 'not seeing'; the trigram Metal represents the mouth, so it relates to eating, with one positive and one reverse Metal trigrams, hence 'greedy eating'; Wind represents rotten and foul things, and hidden Water represents calamity; Mountain represents the body. Notes: The character '其' in the Song and Yuan editions is '躬', but here we follow the Jiguge edition.

咸。鉛刀攻玉，堅不可得。單盡我力，胝胼為疾。詳《坤》之《豫》。第三句依宋元本。單，殫之省文，汲古作盡我筋力。第四句宋元本作齒為疾賊，依汲古。

The hexagram Well in the hexagram Salt: Using a soft lead knife to carve jade, the jade is too hard and cannot be carved at all; I exhaust my entire strength, my hands and feet develop thick calluses, and I fall ill from overexertion. This is ainauspicious sign of being unable to cope with the task, leading to illness through futile effort. Shang Binghe notes that the symbolic meaning is detailed in the entry for the hexagram Earth in the hexagram Joyful Expectation. Note: The third sentence follows the Song and Yuan dynasty editions, where 'single' is a shortened form of 'exhausted'; the Ji Gu Ge edition reads 'exhaust my strength'. The fourth sentence in the Song and Yuan editions reads 'teeth become disease', but here we follow the Ji Gu Ge edition.

恆。方喙宣口，聖智仁厚。解釋倒懸，家國大安。詳《小畜》之《噬嗑》。解釋，宋元本作釋解，依汲古。家，汲古作厯，依宋元本。

The hexagram Well in the hexagram Constant: A square mouth and an open mouth, indicating a person who is wise, saintly, kind, and sincere. It resolves a dangerous situation that was like being upside down, bringing great stability to both family and country. This is a favorable omen of a virtuous person rescuing from difficulties and bringing peace to the family and state. Shang Binghe notes that the symbolic meaning is detailed in the section on the hexagram Small Accumulation and the hexagram噬嗑. Notes: The term 'interpretation' in the Song and Yuan editions is 'explanation', following the Jigugē edition. The character 'family' in the Jigugē edition is 'calendar', following the Song and Yuan editions.

遯。蜘蛛南北，巡行罔罟。杜季利兵，傷我心旅。此用遇卦《井》象。巽為蟲，故曰蜘蛛。離南，坎北，離為網罟。艮為少、為木，故曰杜季。艮為刀劍，故曰利兵。坎為心旅。杜季，即杜伯，《史記正義》引《周春秋》云：宣王殺杜伯而無辜，後三年宣王會諸侯，田於圃，日中，杜伯起於道左，衣朱衣冠，操朱弓矢射宣王，中心折脊而死。《國語》則云於鄗。○首二句各木皆作"踟躕南北，誤入喪國"，旅作腹，丁雲依《御覽》蜘蛛引校改，旅即膂之省文。

The hexagram Well transforms into the hexagram Retreat: spiders move back and forth between north and south, inspecting the web they have woven; Du Bo holds a sharp weapon, wounding my heart and spine. This is ainauspicious sign of a vengeful spirit demanding retribution. Shang Binghe explains the image: this uses the hexagram Well. Wind (Xun) represents insects, so it is said 'spider'; Fire (Li) is located in the south, Water (Kan) in the north, and Fire represents a net; Hill (Gen) represents youth and wood, combining to form 'Du Ji'; Hill also represents weapons, so it is said 'sharp weapon'; Water represents heart and spine. Du Ji is Du Bo. The "Zhi Ji" (Commentary on the Spring and Autumn Annals) cites the "Zhou Chunqiu" (Spring and Autumn of Zhou) which says: King Xuan of Zhou killed Du Bo without cause, and three years later, King Xuan gathered the feudal lords and hunted in Pu Tian, at noon Du Bo appeared from the roadside, wearing red clothes and a red hat, holding a red bow and arrow, shooting through the chest and breaking the spine of King Xuan; the "Guoyu" (Discourses of the States) says this happened in Zhao. Notes: The first two lines of all editions read 'chíchú north-south, misentering the country of loss', and 'travel' is written as 'fu'; Ding's commentary says this is corrected according to the 'Spider' entry in the 'Taiping Yulian' (Imperial Leisure Collection), and 'travel' is a shortened form of 'lu' (spine).

大壯。公孫之政，惠而不煩。喬子相國，終身無患。通《觀》。艮為公孫，坤為政。喬，丁雲喬僑通用，鄭子產也。艮為喬木，故取象。坤為國、為終、為身、為患，艮安，故無患。

The hexagram Well (Geng) and the hexagram Great Strength (Da Zhuang): Gong Sun Qiao held the government, benefiting the people without causing them trouble; this Qiao Zi became the prime minister, and throughout his life there was no calamity. This is a favorable omen of a good minister governing the country. Shang Binghe explains the image: "To connect with the hexagram Guan" means it is connected with the hexagram Guan. Gen represents Gong Sun, and Kun represents government; "Qiao," according to Ding's explanation, is used interchangeably with "Qiao," referring to the state of Zheng's Zi Chang (Gong Sun Qiao); Gen represents a tall tree, so it is used as an image. Kun represents the country, the end, the body, and calamity, while Gen represents peace, so there was no calamity.

晉。孤矢大張，道絕不通。小人寇賊，君子壅塞。坎為弧、為矢，艮為道路，坎陷，故不通。坤為小人，艮為君子，坎為寇賊、為壅塞。

The hexagram Well transforming into the hexagram Progress: The bow and arrow are greatly extended, roads are cut off and communication is blocked; small people have become robbers, and the path of the gentleman is obstructed. This is ainauspicious signindicating blocked roads and the困厄of the virtuous. Shang Binghe's interpretation: Kan represents the bow and arrow, and Gen represents roads. Kan signifies a fall and thus obstruction;坤represents small people, Gen represents the gentleman, and Kan signifies bandits and blockage.

明夷。藏戟之室，封豕受福。充澤肥腯，子孫蕃息。坎為戟、為室、為隱伏，故曰藏。坎為豕，震為福、為大，故曰封豕。伏乾為肥腯。震為子、為蕃息。

The hexagram Well in the hexagram Brightening Darkness: weapons are stored inside the house, and a large pig instead receives blessings; water and marshes are abundant, livestock are fat and strong, and descendants multiply continuously. This is a favorable omen indicating cessation of warfare and peace, with flourishing and happiness. Shang Binghe explains the image: Kan represents weapons, a room, and concealment, hence 'to store'; Kan represents the pig, Zhen represents sons and prosperity, hence 'great pig'; concealed Qian represents fatness; Zhen represents sons and proliferation.

家人。八子同巢，心勞相思，雖苦無憂。伏震為子，巽數八，故曰八子。離為巢，坎為心、為勞、為憂。

The hexagram Well in the hexagram Family: Eight children living together in one nest, with anxious hearts and mutual concern, though laborious, there is no worry. This represents the affection between family members, finding peace amidst hardship. This passage has only three sentences, which does not conform to the usual four-line structure. The original text is recorded as is without supplementation. Shang Binghe's interpretation of the image: Hidden Zhen represents the son, and the number of Xun is eight, hence 'eight sons'; Li represents the nest, Kan represents the heart, labor, and worry.

睽。循理舉手，舉求取予。六體相摩，終無殃咎。通《蹇》。艮為手，坤為理，二陽分居坤中，故曰循理。艮為舉求、為取予，艮為體，坎數六，故曰六體。重坎，故曰相摩。艮為終。《左傳閔元年》遇屯之比，曰六體不易。六體，即謂坎也。○舉求取予，汲古作典求相予，摩作磨，均依宋元本。殃咎，宋元本作咎殃，不協，依汲古。

The hexagram Well in the hexagram睽 indicates that one should act in accordance with order, seeking what is needed and giving what is appropriate. The six parts interact and rub against each other, ultimately resulting in no calamity or fault. This is a favorable omen of following the right path and avoiding misfortune. Shang Binghe's interpretation says: "It connects with the hexagram蹇." The trigram艮 represents the hand, and坤 represents order. Two yang lines are located in the middle of the坤 body, hence "following the order." The trigram艮 also represents seeking and giving;艮 represents the body, and the number of the trigram坎 is six, hence "six parts." Two坎 trigrams overlapping indicate "mutual rubbing." The trigram艮 represents the end. The "Zuo Zhuan" records that in the first year of King Min of Lu, when the hexagram屯 was obtained, it said, "the six parts are not easily changed," and the "six parts" here refers to the trigram坎. Notes: The term "seeking and giving" in the Ji Gu Ge edition is "seeking and giving to each other," and "rub" is written as "grind," both following the Song and Yuan dynasty editions. The term "calamity and fault" in the Song and Yuan editions is written as "fault and calamity," which is not in harmony with the tone, so it follows the Ji Gu Ge edition.

蹇。公子王孫，把彈攝丸。發輒有獲，室家饒足。詳《比》之《小畜》。

The hexagram Well corresponds to the hexagram Obstruction: a nobleman or young master holds a slingshot and loads an arrow; with one shot he secures a catch, thus making his household prosperous. This is a favorable omen indicating successful hunting and a flourishing family. Shang Binghe notes that the symbolic meaning is detailed in the entry for the hexagram Ratio corresponding to the hexagram Small Accumulation.

解。井渚有悔，渴蜺為怪。不亟徙鄉，家受其殃。坎為井、為渚、為悔，震為蜺，下有離火，故曰渴蜺。坎為怪，《漢書五行志》："上官桀謀廢昭帝，立燕王，是時天雨虹下屬宮中飲井水竭"，《淮南子》："虹蜺者，天之忌也"，故不避則受其殃。○宋元本悔字均缺，依汲古。

The interpretation of the hexagram "Well": The water island by the well shows signs of regret and misfortune; a thirsty rainbow causes chaos. If one does not quickly leave his native place, the whole family will suffer. This is a sign of heavenly change warning, indicating that one should avoid staying and not remain. Shang Binghe explains the image: Kan represents the well, water island, and regret; Zhen represents the rainbow, and below there is Li fire, hence "thirsty rainbow"; Kan signifies strange occurrences. The "Book of Han · Five Phases Chronicle" records that "Shangguan Jie plotted to depose Emperor Zhao of Han and replace him with Prince Yan of Yan; at that time, a rainbow fell from the sky to the palace, drinking up the well water"; the "Huainanzi" says "rainbow is what heaven detests," so if one does not avoid it, calamity will follow. Notes: Both Song and Yuan editions lack the character "regret," here following the Ji Gu Ge edition.

損。鄭會細聲，國亂失傾。弘明早見，止樂不聽。《左傳襄二十九年》："吳季札聘魯，觀樂，為之歌，鄭曰：美哉，其細已甚，民弗堪也，是其先亡乎？

The hexagram Well (Jing) and the hexagram Loss (Sun): The music of the state of Zheng (i.e., Kuai) is weak and feeble, and the state's government is chaotic, leading to its downfall. Those with broad vision and insight recognized the signs early and stopped listening to the music. This is an omen of understanding politics through music and discerning the significant from the subtle. Shang Binghe cites the Zuo Zhuan, Xianggong twenty-ninth year, as evidence: When Wu Guo Ji Zha visited Lu State on a diplomatic mission, he listened to the Zhou music. The musicians sang the Zheng wind songs, and he said, "It is beautiful, but it is too weak. The people cannot bear it. This is probably the first to be destroyed." The source text ends here. The latter part of Ji Zha's remarks and the remaining annotations of this entry are continued in the next section.

自鄶以下無譏焉"，林全用其意。坤為鄭會，《左傳》作鄶，《毛詩》作檜。會，蓋其省字。震為聲，坤柔，故曰細聲。坤為國、為亂、為傾，艮為明弘。明猶弘通，諝，季子也。震為樂，兌為耳、為聽，艮止，故不聽。○會細，汲古作澮有，釋文同，依宋元本。

This is the latter half of the annotation on the line "Loss" in the hexagram "Well" from the "Forest of Words" by Lin. The cited passage from the "Zuo Zhuan · Xianggong Twenty-Ninth Year" records that Wu公子 Ji Zha visited Lu and listened to music. When he heard the "Zheng Wind" songs, he said that their tones were too delicate and fragmented, and the people would not be able to bear them, so Zheng might be the first to perish. After listening to the music of the "Hui Wind" and below, he made no further comments. Jiao Yanshou's line "Hui's tones are delicate, the country is in chaos and loses its balance. Broad wisdom sees clearly, stops listening to music" is entirely based on the meaning of Ji Zha's observation of music. Shang Binghe then explains sentence by sentence the origin of the hexagram:坤 represents Zheng and Hui—"Hui" is written as "Kui" in the "Zuo Zhuan" and as "Hui" in the "Mao Shi", so "Hui" is likely a simplified character;震 represents sound, and坤 is characterized by softness, hence "delicate sound";坤 represents the country, chaos, and collapse;艮 represents clarity and breadth, "clarity" means broad and open, and "xu" (a person with wisdom) refers to Ji Zha;震 represents music,兑 represents ears and hearing, and艮 signifies stillness, hence "not listening". Note: The characters "Hui xì" in the Jigusha edition are "Kui you", and Lu Deming's "Classic Interpretation" also records this. This version follows the Song and Yuan editions.

益。穿室鑿牆，不直生訟。褰衣涉露，雖勞無功。《詩召南行露篇》："厭浥行露"，又云"誰謂雀無角，何以穿我屋？誰謂鼠無牙，何以穿我墉"。艮為室、為墉，艮手，故曰穿鑿。正反震，故曰生訟。坤為邪，故曰不直生訟。震為衣，坤為水，故曰露。艮手震行，故曰褰衣涉露。坤為勞，坤喪，故無功。○露，汲古作河，非，依宋元本。

The hexagram "Well" changing into "Increase" — The structure of the "Yi Lin" (Forest of Divination) is that each hexagram is followed by sixty-four lines of divination. The name of the hexagram at the beginning of each line indicates the hexagram that the original one has transformed into, called the "zhizhu" (changed hexagram), while the hexagram encountered in the divination is called the "yugua" (encountered hexagram). In this case, the original hexagram is "Well" and it changes into "Increase." Shang Binghe used a large number of hexagram images that are not found in the "Shu Guapian" (Commentary on the Hexagrams), which he compiled from the "Yi Lin" images, called "yi xiang" (lost images), meaning hexagrams that are missing from the main text. The line says: making holes in the house and凿ing holes in the walls, acting unjustly and thus causing disputes; lifting up one's clothes to wade through dew, working hard in vain with no result — this is a凶象 (auspicious sign of misfortune) indicating futile effort and litigation. The first part uses the meaning of the poem "Xing Lu" from the "Shijing" (Book of Songs), "Zhao Nan" (Songs of Zhao), which says "Yan yi xing lu" (the road is damp with dew), and also says "Who says the sparrow has no beak, how does it pierce my roof? Who says the rat has no teeth, how does it bore through my wall?" (Who says the sparrow has no sharp beak, otherwise how does it pierce my roof? Who says the rat has no sharp teeth, otherwise how does it bore through my wall?), which is exactly the act of piercing the house and boring the wall, leading to litigation. Shang Binghe interpreted the image: Gen represents the house and the wall, and Gen also represents hands, so it is said "piercing and boring"; the lower trigram of the original hexagram is Zhen, and the third to fifth lines together form Gen, which is exactly the reverse of Zhen — viewing the hexagram by inverting the upper and lower parts is called the "fu xiang" (inverted image), the inverted image of Zhen is Gen, one upright and one inverted, two Zhen facing each other, called "zheng fan zhen" (upright and inverted Zhen), the two parties facing each other like a dispute, so it is said "causing litigation"; Kun is characterized by being crooked and improper, so it is said "unjust action leading to litigation"; Zhen represents clothes, Kun represents water, so "dew" is taken; Gen represents hands, Zhen represents movement, together they form "lifting up clothes to wade through dew"; Kun represents labor and hardship, and Kun also represents loss, so labor without result. Notes: The character "lu" (dew) in the汲古阁 edition is "he" (river), which is incorrect; this passage follows the Song and Yuan editions.

夬。脫卵免乳，長大成就。君子萬年，動有利得。震為卵，今陽長至五，故曰脫卵。艮為乳，艮伏，故免乳。乾為長大、為成就、為君子、為萬年。○首句汲古作胎卵胞乳，非，依宋元本。

The hexagram Well turning into the hexagram决: A young bird breaks out of its eggshell, a young child stops being nursed, and thus grows up to become strong and capable; the gentleman lives for ten thousand years, and every action he takes brings benefit — this is a favorable omen of successful growth. Shang Binghe explains the image: Zhen represents the egg, and the hexagram决 has yang energy reaching the fifth line, with five yangs below pressing against one yin, hence 'breaking out of the egg'; Gen represents nursing, and in this hexagram Gen is in the hidden position and not visible, hence 'stopping nursing,' meaning to detach from nursing; Qian represents growing up, accomplishment, the gentleman, and ten thousand years. Note: The first sentence in the Ji Gu Ge edition reads 'fetus, egg, womb, milk,' which is incorrect; this version follows the Song and Yuan editions.

姤。五心乖離，各引是非。莫適為主，道路塞壅。巽卦數五，伏坤為心、為乖離。乾為言，兌亦為言，兌背乾，故曰各引是非。《夬九四》云"聞言不信"，林用象所本也。震為侯、為主、為道路，震伏，故曰莫適為主。乾實，故壅塞。

The hexagram Well (Jing) changing to the hexagram Meeting (Gou): Five people have divergent and scattered thoughts, each bringing forth their own right and wrong; there is no one to take charge, so the roads become blocked—this is an ominous sign of discord and lack of leadership. Shang Binghe explains the image: The number of the trigram巽 (Wind) is five, and the hidden trigram坤 (Earth) represents the heart and separation, forming the meaning of 'five hearts separated'; the trigram乾 (Heaven) represents speech, and the trigram兑 (Lake) also represents speech, but since兑 and乾 are facing opposite directions, it is said 'each brings forth right and wrong'; the line statement of the fourth line in the hexagram Guai (Breaking Through) 'hearing words but not believing them' is the basis for this imagery. The trigram震 (Thunder) represents princes, leaders, and roads; since this hexagram has震 in the hidden position, it is said 'no one is suitable to take charge,' meaning no one to follow or lead; the trigram乾 is full and solid, hence the roads are blocked.

萃。百柱載梁，千歲不僵。大願輔福，文武以昌。艮巽為樑柱，下坤為多，故曰百柱。坤為車，故曰載。坤為千歲、為僵，艮堅，故不僵。伏乾為大、為福，坤為文，伏震為武、為昌。

The hexagram Well (Geng) and the hexagram Accumulation (Cui): Hundreds of pillars support the beam, and it will not collapse even after a thousand years; great aspirations receive assistance and blessings, leading to prosperity in both cultural and military endeavors—this is a favorable omen of solid foundations and enduring blessings. Shang Binghe explains the image: The trigrams艮 (Gen) and 巽 (Xun) both represent pillars and beams; the lower trigram is坤 (Kun), which signifies multitude, hence 'hundreds of pillars'; Kun represents a carriage, which can carry loads, hence 'carrying'; Kun signifies a thousand years and being stiff and fallen, while Gen is solid and firm, so it does not collapse; the hidden trigram Qian represents great things and blessings, Kun has cultural refinement, and the hidden trigram Zhen represents military strength and prosperity.

井。營城洛邑，周公所作。世逮三十，年厯七百。福佑豐實，堅固不落。坤為城邑、為世、為年，震為周、為公，數三，坤數十，故曰世逮三十。震數七，坤數百，故曰年厯七百。伏乾為福佑、為實，伏艮為堅。《左傳》周公城洛邑卜世三十，卜年七百。○逮，汲古訛連，依宋元本。

This entry begins with the title "Well," but in the "Forest of Hexagrams" (Yi Lin), each of the sixty-four forest entries under each hexagram starts with the primary hexagram, followed by the others in order of the hexagram sequence. Here, it should be "Ascending" since it follows "Cultivation" (Cui) and precedes "Difficulty" (Kun). The annotation emphasizes the image of the Earth (Kun), which is also the upper trigram of "Ascending." Therefore, the original text's "Well" is likely a mistake for "Ascending," and it is recorded as is without correction. The forest oracle states: building the city of Luo City was planned and constructed by the Duke of Zhou; divination shows a dynasty lasting thirty generations and a reign of seven hundred years; blessings are abundant and solid, with a firm foundation that will not collapse—this is a great auspicious sign of a long-lasting legacy. Shang Binghe's interpretation of the image: Kun represents cities, generations, and years; Zhen represents the Zhou and the Duke of Zhou. The number of Zhen is three, and the number of Kun is ten, and three multiplied by ten gives "thirty generations." The number of Zhen is seven, and the number of Kun is hundreds, hence "seven hundred years." Hidden Qian represents blessings and abundance, and hidden Gen represents firmness. The "Zuo Zhuan" (Zuo's Commentary) from the third year of Duke Xuan records Wang Sun Man's words, stating that King Cheng established the tripod in Jieyu, divining thirty generations and seven hundred years, which is precisely the old tradition of the Duke of Zhou's planning of Luo. Notes for comparison: the character "dai" in the Jigusha edition is mistakenly written as "lian," and here we follow the Song and Yuan editions.

困。從叔旅行，食於東昌。嘉伯悅喜，與我芝酒。通《賁》。艮為叔，震為從、為行旅，故曰從叔行旅。震為食、為東、為昌。東昌，齊地名。震為伯、為嘉、為喜，坎為酒，巽為芝，艮為我，故曰與我芝酒。此似有故實，俟考。

The hexagram Well in the hexagram Obstruction: Going on a long journey with an uncle, having a meal in Dongchang; Ji Bo was joyful and entertained me with spiritual herbs and wine — this is a favorable omen of receiving hospitality on the journey. Shang Binghe's interpretation: "Being connected with the hexagram Zhen" means that Obstruction and Zhen are "mutually connected," that is, all six lines of yin and yang are completely reversed and the two hexagrams are connected, so when taking the symbolic meaning, one can borrow the symbolic meaning of the connected hexagram.艮 represents an uncle, 震 represents a retainer, and also represents travel, so it says "following an uncle on a journey"; 震 represents food, east, and Chang, so "Dongchang" is a place name in the state of Qi; 震 represents a nobleman, beauty, and joy, 坎 represents wine, 巽 represents the herb of spiritual virtue, and 艮 represents me, so it says "and I received spiritual herbs and wine." Shang said that this image uses a certain historical event, but it is still not yet clear.

革。牛耳聾蔽，不曉聲味。委以鼎俎，方始亂潰。通《蒙》。坤為牛，坎為耳，坤閉，故耳聾。巽為味，震為聲，坤閉，故不知聲味。震為鼎俎，離為亂。○潰，汲古作憒，依宋元本。牛，汲古作失，未知孰是。

The hexagram Well transforms into the hexagram Revolution: A cow's ears are both deaf and blocked, unable to distinguish sounds and flavors; entrusting the cooking vessels to it, the matter then begins to become chaotic — this is an ominous sign of entrusting the wrong person. Shang Binghe's interpretation: The hexagram Revolution is in mutual opposition with the hexagram Enlightenment. The earth (Kun) represents the cow, the water (Kan) represents the ears, and the earth being closed off causes the ears to be deaf. The wind (Xun) represents scent, the thunder (Zhen) represents sound, and the earth being closed off causes the inability to distinguish sound and taste; the thunder (Zhen) represents the cooking vessels, and the fire (Li) signifies disorder. Notes: The character 'kui' in the Ji Gu Ge edition is 'kui', but here we follow the Song and Yuan editions; the character 'niu' in the Ji Gu Ge edition is 'shi', and Shang's opinion is uncertain which is correct.

鼎。娵訾開門，鶴鳴彈冠。文章進用，舞韶和鸞。三仁翼政，國無災殃。詳《坤》之《明夷》。

The hexagram Well corresponds to the hexagram Cauldron: When the star sequence Ju Zi arrives, the gates open widely. Cranes cry out high, and virtuous men shake off the dust from their hats in preparation for official service. Those with literary talent are appointed, and the music of Shao is performed with dancing, while the sound of the bell harmonizes with it. Three benevolent men assist in state affairs, and the country has no calamities — this is a great auspicious sign of virtuous officials holding office. "Ju Zi" is one of the twelve star sequences, located at the亥 position, marking the beginning of the new year and the time of renewal. "Shaking off the hat" refers to a story from the Han dynasty, where Wang Ji and Gong Yu would shake off their hats upon their friend's appointment, indicating readiness to serve. "Three benevolent men" refers to Weizi, Jizi, and Bigan from the late Shang dynasty, as mentioned in the Analects of Confucius, "Yin had three benevolent men." The symbolic meaning is detailed in the entry on the hexagram Earth corresponding to the hexagram Brightness.

震。游魂六子，百木所起。三男從父，三女隨母。至己而後，各得其所。震為遊、為子，坎為魂，數六，故曰游魂六子。震為木、為百，數三。互坎艮，皆男象，而震為父、為從，故曰三男從父。伏巽，互離兌，皆女象。巽為母，故曰三女從母。離卦數三也。巽居己方，至己而反者，言震巽相反覆，震究為巽與震相反也。○反，汲古作足，非，依宋元本。

The hexagram Zhen arises from the hexagram Jing: the hexagram of a wandering soul produces six sons, from which all trees sprout; three male hexagrams follow the father hexagram, and three female hexagrams follow the mother hexagram; after reaching the position of Si, they turn back, each finding its proper place — this is a harmonious image of returning to their proper positions. The original fifth line reads 'until Ji', but Shang Binghe's commentary and the跋 at the end of the volume, as cited by Wu Daoyi, both read 'until Si and then return'. 'Ji' should be 'Si' and 'hòu' should be 'fǎn' due to a mistake. The original text is retained as is. Shang Binghe's interpretation of the image: Zhen represents wandering and sons, Kan represents soul, and the number of the hexagram Kan is six, hence 'wandering soul six sons'; Zhen represents wood and hundreds, and the number of the hexagram Zhen is three; the hexagram formed by the second to fourth lines and the third to fifth lines of the original hexagram is called the 'intermediate structure', here it produces Kan and Gen. Kan and Gen are both images of male hexagrams, and Zhen represents father and following, hence 'three males following the father' — Zhen, Kan, and Gen are precisely the three male hexagrams of Qian; Zhen is hidden by Xun, and Xun's intermediate structure produces Li and Dui, which are both images of female hexagrams. Xun represents mother, hence 'three females following the mother'. Xun is located at the position of Si in the twelve earthly branches. 'Until Si and then return' means that Zhen and Xun are opposite to each other, and Zhen, when taken to its extreme, becomes Xun, and the two hexagrams are exactly opposite. Notes on the text: The character 'return' in the汲古阁 edition is 'zu', which is incorrect; here we follow the Song and Yuan editions.

艮。南山蘭茞，使君媚好。皇女長婦，多孫眾子。《左傳》："鄭文公有妾曰燕姞，夢天與之蘭曰：蘭有國香，人服媚之"，艮納丙，故曰南山。震亦為南。震伏巽，故曰蘭茞。震為君，伏兌為媚好，伏巽為皇女、為長婦。艮為孫子，重艮，故曰多、曰眾。○首二句汲古訛為"兩山萠使，苲君好"，依宋元本。

The hexagram "Well" transformed into "Mountain" indicates: On the southern mountain, there are orchids and white芷, which attract the admiration of gentlemen; the royal daughter becomes the main wife, with many descendants — this is a favorable omen of a good match and numerous offspring. Shang Binghe explains the image: The "Zuo Zhuan" records that in the third year of Duke Xuan of Zheng, there was a concubine named Yan Ji who dreamed that an angel gave her a orchid and said, "Orchid has the fragrance of the country, people wear it and attract admiration." Later, she gave birth to Duke Mu of Zheng. Lin Ci uses this incident. According to the method of "Najia," the hexagram "Geng" receives the stem "Bing," which belongs to the south, so it is said "southern mountain"; the trigram "Zhen" also governs the south. The trigram "Zhen" contains "Xun," which represents grass and trees, so it is said "orchid and white芷" — "white芷" is the same as "zhi." The trigram "Zhen" represents a ruler, with "Dui" hidden beneath it representing charm, and "Xun" hidden beneath it representing the royal daughter and the main wife; "Geng" represents descendants and children, and since the primary hexagram has two "Geng" trigrams stacked, it is said "many" and "numerous." Notes: The first two lines of the Ji Gu Ge edition mistakenly read as "two mountains bloom, wild orchids and the gentleman's favor," but this version follows the Song and Yuan editions.