The forty-sixth section on ascending.

升。杖鳩負裝，醉臥道傍。不知何公，竊我錦囊。坤文為鳩，互震故曰杖鳩。白貼云：老人食多咽，刻鳩為杖，取鳩食不咽之義。震為裝、為道，伏艮為臥，坤迷，故曰醉臥。震為公，巽為盜，坤為囊。坤文，故曰錦囊。○杖，汲古作使，錦作衣，均依宋元本。

The hexagram "Revolution" changing to "Ascent": holding a staff with a dove's head, carrying luggage, drunk and lying on the roadside; not knowing which "public official" has stolen my silk pouch—this is an ominous sign of losing wealth while drunk. Shang Binghe's interpretation: the earth element (Kun) has literary grace, hence the dove; the interacting trigrams form Zhen, so it is said "staff of the dove," meaning holding a staff shaped like a dove. The "White Collection of Six Categories" says that the elderly often choke while eating, so the staff head is carved into a dove shape, taking the meaning of the dove not choking while eating. The Han dynasty bestowed such staffs upon the elderly, originating from this. Zhen represents luggage and roads, hidden Gen represents lying down, and Kun signifies confusion, hence "drunk lying down"; Zhen represents a public official, Xun represents theft, and Kun represents a pouch; since Kun has literary grace, it is said "silk pouch." Notes: The character "staff" in the Jigusha edition is "make," and "silk" is "clothes," both following the Song and Yuan editions.

困。登崑崙，入天門。過糟丘，宿玉泉。同惠歡，見仁君。詳《比》之《姤》。三字句。仁，宋元本作欣，非。

The divination for "Revolution" leading to "Obstruction": ascending Mount Kunlun, entering the Heavenly Gate; passing by Zaoqiu, staying overnight at Yuquan; sharing blessings and joy, meeting a benevolent and virtuous ruler—this is a favorable omen of ascending high and encountering a superior. The symbolic imagery is detailed in the entry "Comparison" leading to "Meeting." This passage consists entirely of three-character sentences, differing from the common four-character structure found in the "Yi Lin." Note: In Song and Yuan dynasty editions, the character "ren" (benevolence) was mistakenly written as "xin" (joy), which is incorrect.

井。水為火牡，患厭不起。季伯夜行，與喜相逢。《左傳昭七年》：水，火之牡也。卦水火相交，故曰水為火牡。坎為患、為夜，伏艮為季，震為伯、為行、為喜。○牡，宋元本皆訛莊，汲古訛木為大床，依丁本。喜，汲古訛善。

The hexagram Gai (Revolution) changing to Jing (Well): Water is the strong partner of fire, and calamity is suppressed and cannot rise again; the younger brother meets the elder brother and they travel all night, encountering happiness face to face — this is a favorable omen of calamity disappearing and happiness arriving. Shang Binghe explains the image: The Zuo Zhuan says in the seventh year of Zhao Gong that "water is the male of fire"; since the primary hexagram has water and fire interacting, it is said "water is the male of fire." Kan represents calamity and night, hidden Gen represents the younger brother, and Zhen represents the elder brother, movement, and happiness. Notes: The character "mu" (male) was mistakenly written as "zhuang" in the Song and Yuan editions, and the Ji Gu Ge edition mistakenly wrote "mu" as "da che" (big bed), here we follow the Ding edition; the character "xi" (happiness) was mistakenly written as "shan" (good) in the Ji Gu Ge edition.

鼎。烏孫氏女，深目黑丑。嗜慾不同，過時無耦。通《屯》。艮為烏、為孫，坤女，互大離，故曰深目。坤為黑、為丑，坎為嗜慾，艮時，坤寡，故過時無耦。

The hexagram "Revolution" changing to "Tripod": A woman from the Usun kingdom has deep-set eyes and dark, ugly features; she has unusual preferences and has not found a spouse even after reaching marriageable age—this is ainauspicious sign indicating incompatibility and improper timing for marriage. Shang Binghe's interpretation: "Tripod" and "Obstruction" are complementary.艮 represents the Usun people and the surname Sun,坤 represents the woman; the combined lines in the hexagram form a large Li image, Li representing the eyes, hence "deep eyes";坤 represents black and ugliness,坎 represents desires;艮 represents time,坤 represents being alone and childless, hence she has not found a spouse at the proper time.

震。子鉏執麟，春秋作經。元聖將終，尼父悲心。詳《訟》之《同人》。○經元，宋元本作元陰，汲古作陰元，依汲古《訟》之《同人》校。

The hexagram "Revolution" changing into "Thunder" signifies: A man named Chu Shang hunted and captured a qilin, and the "Spring and Autumn" annals thus concluded its composition as a classic; the great sage was about to pass away, and Confucius felt deep sorrow—this is an omen of the end of the sacred way. In the fourteenth year of Duke Ai of Lu, a qilin was captured in the west during a hunt, and it was obtained by Chu Shang, a carriage attendant of the Shu Sun family. Confucius sighed, "My way is at an end." The "Spring and Autumn" annals concluded with the capture of the qilin. The symbolic meaning is detailed in the entry for "Strife" changing into "Union." Note: In the Song and Yuan dynasty printed editions, the characters "Jing Yuan" are written as "Yuan Yin," while the Jiguge edition reads "Yin Yuan." This entry follows the Jiguge edition's correction from the "Strife" changing into "Union" section.

艮。灼火泉源，釣魴山巔。魚不可得，火不肯然。○火，宋元本訛炭，肯作可，依《比》之《屯》校。

The hexagram "Revolution" changing into "Obstruction": lighting a fire in a spring well, trying to fish for a crucian carp at the mountain top; the fish cannot be caught, and the fire cannot be lit — this is a bad omen of acting against reason and working in vain. Note: In the Song and Yuan dynasty editions, the character for "fire" was mistakenly written as "charcoal," and "can" was written as "can." This has been corrected according to the entry on "Comparison" changing into "Obstruction."

漸。天馬五道，炎火久處。往來上下，作文約己。衣枲絲麻，相隨笑歌，凶惡如何。義不可曉，恐多訛字，故不釋象。

The "Revolution" hexagram's "Gradual Progress" line: The Heavenly Horse travels along the five paths, the blazing fire remains for a long time; going up and down, engaging in writing and rhetoric, restraining oneself; wearing hemp and silk clothes, accompanying laughter, singing, and joy; how can evil be so formidable—this seven-line verse does not conform to the example of four-character lines. Shang Binghe says its meaning is difficult to comprehend, probably due to many errors in the text, so he does not explain the hexagram's meaning.

歸妹。鴟鴞破斧，沖人危殆。賴旦忠德，轉禍為福，傾危復立。詳《否》之《蠱》。

The hexagram "Gé" (Revolution) changing to "Guī Mèi" (Return of the Maiden): The difficulties described in the poems "Chī Xiāo" (Crows) and "Pò Fǔ" (Broken Axe) refer to the perilous situation of the young King Cheng. He was able to turn misfortune into blessing and restore stability to a nearly collapsed situation, which is a favorable omen of relying on a virtuous person to overcome difficulties. The poem "Chī Xiāo" is a poem given by the Duke of Zhou to King Cheng, and "Pò Fǔ" describes the Duke of Zhou's eastern campaign. "Chōng Rén" refers to the young person, meaning King Cheng. The symbolic meaning is detailed in the entry on "Pǐ" (Obstruction) changing to "Gǔ" (Cultivation).

豐。牡飛門啟，憂患大解，不為身禍。詳《需》之《兌》。

The hexagram "Gé" changing to "Fēng": The door latch flies off, the main door is open, worries and calamities are greatly removed, not becoming actual misfortunes—this is a favorable omen of escaping trouble and avoiding disaster. "Mǔ" here refers to the door latch. The symbolic meaning is detailed in the entry for "Xū" changing to "Dùi".

旅。石門晨門，荷蕢食貧。遁世隱居，竟不逢時。《論語》子路宿於石門，晨門曰奚自。又子擊磬於衛，有荷蕢過門者曰：有心哉，擊磬乎。注：晨門荷蕢，皆隱者。艮為石、為門，伏震為晨、為蕢，艮為荷，兌為食，離虛，故曰食貧。艮為世，巽伏，故曰遁世隱居。艮為時。○晨門，宋元本作晨開，食作疾，皆非，從汲古。

The hexagram "Revolution" changing into "Travel" indicates a situation where the gatekeeper of a stone gate, a passerby carrying a basket of grass, lives in poverty and has a meager diet; he retreats from the world and hides away, but ultimately misses the right opportunity — this is the image of a hermit who does not meet with success. Shang Binghe explains the image: In the "Analects of Confucius · Questions of Xianwen," Zilu stayed overnight at the stone gate, and the person who opened the gate in the morning asked him where he came from. Another account says that Confucius was playing the qin in the state of Wei, and a man carrying a basket of grass passed by the gate and said, "This person playing the qin has something on his mind." Commentators say that the morning gatekeeper and the man carrying the basket were both hermits. The trigram Gen (Mountain) represents stone and gate, with the hidden trigram Zhen (Thunder) representing morning and basket. Gen also represents carrying a burden, and Dui (Lake) represents food. Li (Fire) has emptiness in its center, so it is said "food is meager." Gen represents the world, and Xun (Wind) is in the hidden position, so it is said "retreating from the world and living in seclusion." Gen also represents time. Notes: In the Song and Yuan editions, "morning gatekeeper" is written as "morning opening," and "food" is written as "sickness," which are both incorrect. This passage follows the Ji Gu Ge edition.

巽。免聚東郭，眾犬俱獵。圍缺不成，無所能獲。詳《蹇》之《坤》。

The hexagram Gé (Revolution) with the trigram Xùn (Wind) indicates: rabbits gather outside the eastern city walls, and a pack of dogs chase them together; the encirclement has a gap and cannot be closed, and nothing is captured—this is an ominous sign of failure just short of success. The original text's character "mián" should be a mistake for "tù" (rabbit). The symbolic meaning is detailed in the entry for Jiǎn (Obstruction) with Kūn (Earth).

兌。三羊群走，雉兔驚駭。非所畏懼，自令勞苦。兌羊，離卦數三，故曰三羊群走。離為雉，伏震為兔、為驚駭，伏坎為畏、為勞。

The hexagram of Change (Gé) and the trigram of Lake (Duì): three sheep running in a group, pheasants and rabbits are startled; in reality, there is nothing to fear, but one has only troubled oneself unnecessarily — this is the image of self-disturbance. Shang Binghe's interpretation: Duì represents sheep, and the number of the hexagram Li is three, hence 'three sheep running together'; Li represents pheasants, while hidden Zhen represents rabbits and alarm, and hidden Kan represents fear and toil.

渙。羽翮病傷，無以為強。宋公德薄，敗於水泓。震為羽翮，坎為病，故曰羽翮病傷。震為公，《說文》以木架屋曰宋，艮象也，故曰宋公。下坎，故曰泓水。《左傳》宋襄公與楚戰，敗於泓。

The hexagram "Gé" changing to "Huàn": the feathers of the wings are injured, so how can one still be strong? Song Xianggong had shallow virtue and was defeated at Hong Water — this is an ominous sign of failure through overreaching. Shang Binghe explains the image: Zhen represents feathers, Kan represents illness, hence "feathers injured." Zhen represents the king, and the "Song" character, as explained in "Shuowen," refers to using timber to build a house, which is the image of Gen. Hence "Song King." The lower trigram is Kan, hence "Hong Water." The "Zuo Zhuan" records that in the 22nd year of Duke Xi, Song Xianggong fought against the Chu people and was defeated at Hong Water.

節。姬姜稚叔，三人偶食。論仁議福，以安王室。震為姬，伏巽為姜，艮少，故曰稚叔。震數三，兌食，兌卦數二，故曰三人偶食。震為言、為仁、為王，坎為室。○稚，宋元本訛雅，依汲古。

The hexagram of "Revolution" interpreted as "Cessation": The young descendants of the Ji and Jiang clans, three persons eating in pairs, discussing benevolence and discussing welfare, to stabilize the royal house—this is a favorable omen indicating unity in assisting the king. Shang Binghe's interpretation of the image: Zhen represents Ji, concealed Xun represents Jiang, Gen represents youth, hence "younger uncle"; Zhen's number is three, Dui represents food and its number is two, hence "three persons eating in pairs"; Zhen represents speech, benevolence, and the king, Kan represents the house. Notes: The character "zhi" was mistakenly written as "ya" in Song and Yuan editions, here following the Jigugē edition.

中孚。精誠所在，神人為輔。德教之中，彌世長久。三聖乃興，多受福祉。震為精誠、為神、為人、為德教、為福祉，數三，故曰三聖。革互乾為聖，文、武、周公也。○之中，汲古作亡患，乃興作仍事，依宋元本。又神人為輔，宋元本作神為人輔，非，依汲古。

The hexagram of "Revolution" changing into "Sincerity and Trust": When sincerity reaches, the spirits assist mankind; in the cultivation of virtue, the virtue endures through generations. Three sages thus arise and receive much blessing—this is a great auspicious omen of sincere devotion affecting the spirits. Shang Binghe explains the image: Zhen represents sincerity, spirits, mankind, virtue education, and blessings. The number of Zhen is three, hence "three sages." When the hexagram of Revolution meets the hexagram of Sincerity and Trust, the mutual hexagram forms Qian, which represents sages. Thus, the three sages are King Wen, King Wu, and the Duke of Zhou. Note: In the Ji Gu Ge edition, "之中" is written as "亡患," and "乃兴" as "仍事," but here we follow the Song and Yuan editions. Also, in the Song and Yuan editions, "神人为辅" is written as "神为人辅," which is incorrect, so we follow the Ji Gu Ge edition.

小過。岐周海隅，獨樂不憂。可以避難，全身保才。震為周，艮山，故曰岐周。兌為海，震為樂，巽寡，故曰獨樂。巽伏，故曰避難。艮為保、為身。○才，汲古作財，依宋元本。

The hexagram Gé changing into Xiaoguo: From the mountain Qi to the sea corner, there is solitude and joy without worries; one can avoid calamities and preserve one's body and talents—this is a favorable omen of escaping difficulties and preserving oneself. Shang Binghe's interpretation: Zhen represents Zhou, Gen represents mountain, so it is said 'Qi Zhou'; Dui represents sea, Zhen represents joy, Xun governs the lonely and the poor, so it is said 'solitary joy'; Xun is in a hidden position, so it is said 'avoiding difficulties'; Gen represents preservation and the body. Notes: The character 'cai' (wealth) in the Jigusha edition is here followed as 'cai' according to the Song and Yuan editions.

既濟。孤獨特處，莫依為輔，心勞志苦。詳《益》之《艮》。

The hexagram "Revolution" changing into "Perfect Union": Being alone and isolated, with no one to rely on or support, exhausted in mind and body—this is a凶 portent of being isolated and without aid. The symbolic representation is detailed in the entry for "Benefit" changing into "Stillness."

未濟。顧望登臺，意常欲逃。賈辛丑惡，妻不安夫。離為顧望、為醜惡，坎夫離妻，離卦在上，故妻不安夫。《左傳昭二十八年》魏獻子謂賈辛曰：昔賈大夫惡，娶妻而美，三年不言不笑。

The hexagram Gé in the hexagram Wèijì: Standing on a high platform looking around, the mind is always thinking of fleeing; Jia Xin has an ugly appearance, and his wife is not at ease with her husband—this is an ominous sign of discord between husband and wife. Shang Binghe explains the image: Li represents looking around and ugliness; Kan represents husband, Li represents wife, and since Li is in the upper position, it indicates that the wife is not at ease with the husband. The Zuo Zhuan, Zhaogong twenty-eighth year, records that Wei Xianzi told Jia Xin: In the past, Master Jia had an ugly appearance and married a beautiful wife, who did not speak or smile for three years (later, when Jia shot a pheasant, the wife finally smiled and spoke).

鼎。積德之君，仁政且溫。伊呂股肱，國富民安。伏《屯》。震為德、為君、為仁，坤為積、為政、為國、為民、為富，震為伊，巽為呂、為股肱。○君，宋元本作至，仁作君，依汲古。

The hexagram "Ding" (The Cauldron) meets the same hexagram again, and it is the first among the sixty-four hexagrams. The hexagram's judgment says: A ruler who accumulates virtue, practices benevolent government and is lenient; with virtuous ministers like Yi Yin and Lü Shang as his ministers, the country is prosperous and the people are at peace — this is a great auspicious sign of a wise ruler and virtuous ministers. Shang Binghe explains the image: The hexagram "Ding" contains the hidden hexagram "Zun" (Obstruction). The two hexagrams are interrelated. Zhen represents virtue, the ruler, and benevolence; Kun represents accumulation, government, the country, the people, and wealth. Zhen represents Yi, Xun represents Lü, and Xun represents ministers. Notes: In the Song and Yuan editions, the character "jun" (ruler) was written as "zhi" (to reach), and "ren" (benevolence) was written as "jun" (ruler). Here, we follow the Ji Gu Ge edition.

乾。傾筐卷耳，憂不能傷。心思古人，悲慕失母。此用遇卦《鼎》象。伏震為筐，坎為耳、為憂、為心、為悲慕，坤為母。卷耳，草名，《周南》"采采卷耳，不盈傾筐"，《毛傳》謂后妃思君子不在，茲謂失母，與毛異。○古，宋元本作故，依汲古。

The hexagram "Ding" (Tripod) with the line "Qian" (Heaven): picking up a slant-mouthed basket to gather the herb "juan er", there is worry but it does not affect me; in the heart, I think of the old friend, and the sorrow of missing the deceased mother appears — this is the image of grieving for relatives. Shang Binghe's interpretation of the image: this uses the hexagram "Ding" (Tripod). The hidden trigram Zhen (Thunder) represents the basket, Kan (Water) represents the ear, worry, the heart, and the sorrow of missing someone, while Kun (Earth) represents the mother. "Juans er" is the name of a herb. The Book of Songs, Zhou Nan, Juans er says, "Juans er juans er, bu ying qing kuang," and the Mao Transmission interprets it as describing a queen mother missing her distant husband. Here, however, it is said to be missing the deceased mother, differing from the Mao Transmission's interpretation. Notes: In the Song and Yuan dynasty printed editions, the character "gu" is used, but here we follow the Ji Gu Ge edition.

坤。卻叔賈貸，行祿多悔，利無所得。此仍用《鼎》象。巽為退，伏艮為叔，故曰卻叔。震為商賈、為行、為路，坤為悔，巽為利，坤亡，故無得。晉卻氏貪而好貸，數世不改，至成公十七年果為厲公所滅，故林詞云云。

The hexagram "Ding" with the trigram "Kun": The cousin of the Xi family engaged in commerce and lending money, seeking profit along the way, but ended up with much regret and gained nothing at all—this is ainauspicious sign (auspicious omen) indicating misfortune caused by greed for profit. The original text here contains only three sentences, which does not conform to the four-line structure. It is suspected that some text is missing. Shang Binghe's interpretation of the image: This still uses the image of "Ding." Xun indicates retreat, and the hidden Gen indicates the cousin, hence "retreating from the cousin." Zhen represents merchants, movement, and roads, while Kun represents regret. Xun represents profit, and Kun signifies loss, hence nothing is obtained. The Xi family of Jin was greedy and fond of lending money at interest, and this behavior continued for several generations. In the seventeenth year of Duke Cheng of Lu, they were indeed destroyed by Duke Li of Jin. Therefore, the text says this.

屯。蹶足狂跛，怪碎不行。棄捐乎人，名字無申。震為足，坎蹇，故曰蹶、曰跛。坎為怪、為破，坤閉，艮止，故不行。坤為棄捐。震為人，艮為名，坤為文字。坤黑，坎伏，故曰無申。申，明也。○首二句宋元本作"蹙狂跛衽，闢坐不行"，捐乎作損平，申作中，均依汲古。

The hexagram "Ding" in "Zun": stumbling and limping, unable to walk, describing something strange and broken; being abandoned by others, unable to make a name — this is ainauspicious sign of hardship and loss of ambition. Shang Binghe's interpretation: Zhen represents the foot, Kan indicates difficulty, hence "stumbling" and "limping"; Kan represents strangeness and destruction, while Kun signifies closure and Gen signifies stopping, hence inability to move; Kun represents abandonment; Zhen represents people, Gen represents name, and Kun represents writing; Kun is black, and Kan is in a hidden position, hence "no display" — "display" refers to being evident. Notes: The first two lines in the Song and Yuan editions read "cù kuáng bǒ rèn, pì zuò bù xíng," and "juān hū" is written as "sǔn píng," and "shēn" is written as "zhōng," all following the Ji Gu Ge edition.

蒙。文王四乳，仁愛篤厚。子畜十男，夭折無有。見前《頤》之《節》。

The hexagram "Ding" (Tripod) and its inner text "Meng" (Obstruction): King Wen was born with a rare physical feature known as "four breasts," a miraculous appearance associated with sages. He was deeply compassionate and sincere, and raised ten sons, none of whom died young—this is a favorable omen indicating abundant descendants. "Four breasts of King Wen" is a legendary physical characteristic of sages passed down by the Han people, recorded in works like the "Baihu Tong." The symbolic reference is explained in the previous entry on "Yi" (Nourishment) and "Jie" (Restraint).

需。容民蓄眾，不離其居。坎為眾、為民，伏艮為居。○居，汲古作君，依宋元本。

The Great Image of the Hexagram Dǐng (Tripod) as the Hexagram Xū (Waiting): To accommodate the people and raise up the masses, so that everyone remains in their own dwelling—this is a favorable image indicating the stability of the people without dispersion. The original text here contains only two sentences, which does not conform to the four-line structure. It is likely that some text is missing; the phrase "to accommodate the people and raise up the masses" is originally from the Great Image of the Hexagram Shī (Army). Shang Binghe explains the image: Kan represents the people and the multitude, while the hidden Gen represents dwelling. Notes: The character "residence" in the text is recorded as "king" in the Ji Gu Ge edition, but here we follow the Song and Yuan dynasty editions.

訟。三雛相逐，蠅墜釜中。灌沸淹殪，與母長決。伏震為子、為行，故曰三雛相逐。巽為蠅，伏坤為釜、為水、為死、為母。○雛，宋元本作摧。按：《訟彖》"不利涉大川，入于淵也"，故林詞如此。

The hexagram "Ding" (Tripod) and "Song" (Strife): three young birds chasing each other, a fly falling into a pot; boiling water pours over and drowns them, thus forever parting from their mother — this is a凶 omen of drowning and early death. Shang Binghe's interpretation: hidden Zhen represents a child and movement, hence "three young birds chasing each other"; Xun represents a fly, hidden Kun represents a pot, water, death, and mother. Notes: the character "chou" in Song edition and Yuan edition is written as "cui". Shang's commentary: The "Tuan Zhuan" of the hexagram "Song" says "it is not advantageous to cross a great river, entering the abyss," hence Lin's wording takes the meaning of drowning.

師。所望在外，鼎令方來。拭爵滌罍，灼食待之，不為季憂。此兼用《鼎》象。離在外卦，故曰所望在外。震為鼎、為爵、為罍，伏艮，故曰拭爵。坎水，故曰滌罍。艮為待、為季。○滌，宋元作澡，依汲古。又鼎令疑為鼎命，即大命也。

The hexagram "Ding" (Tripod) combined with "Shi" (Army): The person one is hoping for is still outside, a major command has just come down; the wine vessel is cleaned, the wine jar is washed, and the food is cooked and waiting for him, there is no need to worry about the younger son—this is a favorable omen of being well-prepared to entertain guests and the worry can be dispelled. Shang Binghe's interpretation: This uses the image of the hexagram "Ding" (Tripod). The trigram Li (Fire) is in the outer trigram, so it says "the person one is hoping for is still outside"; Zhen (Thunder) represents the tripod, the wine vessel, and the wine jar, and the hexagram contains Gen (Mountain) which represents the hand, so it says "clean the wine vessel"; Kan (Water) represents water, so it says "wash the wine jar"; Gen (Mountain) represents waiting and the younger son. Notes: The character "dī" (wash) in Song and Yuan edition prints is "zǎo" (bathe), here following the Jigugeshi edition; also "Ding ling" (tripod command) is likely "Ding ming" (tripod command), meaning a major command.

比。陸居少泉，高山無雲。車行千里，塗汙爾輪，亦為我患。坎為泉，坤艮皆為陸，故曰少泉。坎為雲，艮為高山，坎隱伏，故無雲。坤為車、為千里，坎為輪、為泥塗，故曰塗汙爾輪。坎為患。

The hexagram "Ding" in the "Bi" section: living on high land where spring water is scarce, on high mountains there is no cloud; a carriage travels a thousand miles, its wheels become muddy, and this becomes my misfortune — this is an ominous sign of blocked travel. Shang Binghe explains the image: Kan represents spring water, while Kun and Gen both represent land, hence "scarce spring water"; Kan represents clouds, Gen represents high mountains, and Kan is in a hidden position, hence no clouds; Kun represents a carriage and a thousand miles, Kan represents wheels and muddy ground, hence "muddy your wheels"; Kan represents misfortune.

小畜。東家殺牛，聞臭腥臊。神背西顧，命衰絕周。亳社災燒，宋人夷誅。詳《噬嗑》之《巽》。聞，汲古本作汙，依宋元本。西，宋元本作不，依汲古。衰絕，汲古作絕衰，非，依宋元。神背西顧，言背東家而西顧也。命衰絕周，言殷命已衰，而絕於周室也。

The hexagram "Ding" corresponds to "Xiao Xu." The eastern neighbor slaughters an ox for worship, and the stench is noticeable; the deities turn their backs and look westward. The heavenly mandate of Shang is declining and ceasing in the Zhou dynasty. The state of Bo is destroyed by fire, and the people of Song are exterminated and executed—this is a great omen of the end of a state. The symbolic meaning is detailed in the entry for "Shi He" under "Xun." Notes: The character "wen" in the Jigusha edition is "wu," following the Song and Yuan editions; the character "xi" in the Song and Yuan editions is "bu," following the Jigusha edition; "shuai jue" in the Jigusha edition is "jue shuai," which is incorrect, following the Song and Yuan editions. "Shen bei xi gu" means the deities turn their backs and look westward. This is the meaning of "Dong lin sha niu, bu ru xi lin zhi yue ji" in the "Ji Ji" hexagram. "Ming shuai jue Zhou" means the heavenly mandate of Yin has declined and ceased in the Zhou dynasty.

履。長子入獄，婦饋母哭。霜降旬日，嚮晦伏法。旁通《謙》。震為長子，坎為獄，坤為母，伏巽為入、為婦，兌口，故曰母哭。坤為霜，離日，坤數十，故曰旬日。坤為晦、為殺，故曰伏法。《隋書刑法志》："聖王莫不先春風而播恩，後秋霜而動憲"，是自古殺人皆在霜降後，茲曰嚮晦，並用晦日也。

The hexagram "Ding" (Tripod) and "Lv" (Footwear): The eldest son is imprisoned, the wife brings food, and the mother weeps bitterly; ten days after the frost descent, at dusk, the execution takes place — this is a great凶 omen of punishment and death. Shang Binghe explains the omen: "Lv" and "Qian" are complementary. Zhen represents the eldest son, Kan represents prison, Kun represents the mother, and hidden Xun represents entering and the wife; Dui represents mouth, so it is said "the mother weeps"; Kun represents frost, Li represents the sun, and Kun's number is ten, so it is said "ten days"; Kun governs darkness and punishment, so it is said "execution". The "Sui Shu · Fa Xing Zhi" says "sage kings never begin to spread kindness before the spring breeze, but only after the autumn frost do they enact laws", showing that ancient executions were always after the frost descent; here it says "towards darkness", meaning that even the last day of the month is included.

泰。溫山松柏，常茂不落。鳳凰以庇，得其歡樂。詳《需》之《坤》。

The hexagram DING corresponds to the hexagram TAI: The pine and cypress trees on warm mountains remain lush and do not wither; the phoenix finds shade beneath them and enjoys its pleasure—this is a favorable omen indicating reliance and long-term comfort. The symbolic representation is detailed in the entry for XU and KUN.

否。大屋之下，朝多君子。德施溥育，宋受其福。艮為屋，上乾，故曰大屋。艮為朝、為君子，坤眾，故曰多。《說文》"以木架屋曰宋"，故艮為宋。○溥，宋元本作博，依汲古。

The hexagram "Ding" in the "Po" hexagram: A large hall beneath the heavens, with many gentlemen in the court; virtue spreads widely, nurturing all things, and the State of Song receives this blessing—it is a favorable omen of widespread virtue. Shang Binghe's interpretation: "Gen" represents a house, and the upper trigram is "Qian," so it is said "a large hall"; "Gen" also represents the court and gentlemen, and "Kun" indicates multitude, so it is said "many"; the "Shuo Wen" says "building a house with timber is called Song," so "Gen" also takes the image of "Song." Note: The character "Pu" in the Song and Yuan editions is written as "Bo," but here we follow the Jigugē edition.

同人。羅張目抉，圍合耦缺，魚鳥生脫。離為網羅、為目。抉決通。兌毀，故目決，言網目毀也。離中虛，故曰圍合。二人為耦，按：《周禮天官》掌次射則張耦次。疏：凡射耦，皆兩兩俱升南面而射，耦缺則射者無。巽寡，故曰耦缺。巽為魚，離為鳥，目抉耦缺，故魚鳥得脫也。○抉，汲古訛列，耦作月，多采捕無功四字，在第三句，俱依宋元本。

The hexagram "Ding" in "Tongren" describes a situation where a net is spread out but its mesh is broken, and when surrounding together, a partner is missing, allowing both fish and birds to escape alive — this is an image of a failed capture. Shang Binghe explains the image: "Li" represents a net and its mesh; "ju" is similar to "jue," and "Dui" signifies destruction, so the mesh of the net is broken, meaning the net's holes are damaged; "Li" has a hollow center, so it is said to be "surrounding." Two people together form a "couple": the "Zhou Li · Tian Gao · Zhang Ci" mentions that for archery rituals, a "couple's pavilion" is set up, and Jia Gongyan's commentary explains that in archery rituals, partners are always paired and face south together to shoot; if a partner is missing, no one can shoot. "Xun" represents the lonely and the unmarried, so it is said that "the couple is missing." "Xun" represents fish, and "Li" represents birds; since the net's mesh is broken and the partner is missing, both fish and birds escape. Notes: The character "ju" was mistakenly written as "lie" in the Jigushan edition, and "couple" was written as "yue." Additionally, the phrase "capture without success" was added in the third sentence, which is here corrected according to the Song and Yuan editions.

大有。羔裘豹袪，高易我宇。君子維好，至老無憂。兌為羊，離文為豹，乾為衣，故曰羔裘豹袪。伏艮為高、為宇、為君子。乾為老，坤為憂，坤伏，故不憂。羔裘，《唐風》篇名，毛謂晉人不恤其民，刺詩茲云君子無憂，與毛異。○宇，元本訛字，依宋本。第四句宋元本無，依汲古。

The hexagram "Ding" in "Da You" describes: a fur coat made of young sheepskin and sleeves trimmed with leopard skin, a high and elevated dwelling; gentlemen living in harmony, aging without worry—this is a favorable omen of wealth, honor, and comfort. Shang Binghe's interpretation: "Dui" represents the sheep, hence "gao" (young sheep); "Li" has the quality of brilliance, hence "bao" (leopard); "Qian" represents clothing, thus forming "gao qiu bao qu" (a coat of young sheepskin with leopard-trimmed sleeves). The hidden "Gen" represents height, dwelling, and the gentleman. "Qian" represents old age, "Kun" represents worry, and since "Kun" is in the hidden position, there is no worry. "Gao Qiu" is the title of a poem from the "Book of Songs · Tang Wind," and the "Mao Xun" commentary says it criticizes the people of Jin for not caring for their people. However, here it says the gentleman has no worries, differing from the intent of the "Mao Xun." Notes: The character "yu" (dwelling) was mistakenly written as "zi" (character) in the original edition, and this version follows the Song edition. The fourth sentence is absent in both the Song and Yuan editions, and this version follows the Ji Gu Ge edition.

謙。大頭明目，載受嘉福。三雀飛來，與祿相得。坎為大首，伏離為明目，震為載、為嘉福。數三，艮為雀，故曰三雀。○嘉福，宋元本作喜福，汲古更訛為福善，依周[當作局]本。

The hexagram "Ding" (Tripod) and "Qian" (Humility): A large head, bright eyes, carrying abundant good fortune; three birds come flying, harmonizing with the official position—this is a favorable omen of both fortune and official rank. Shang Binghe's interpretation of the image: Kan represents the large head, the hidden Li represents the bright eyes, Zhen represents carrying and auspicious fortune; the number of the hexagram is three, Gen represents the birds, hence "three birds." Notes: The term "Jia Fu" (abundant good fortune) in the Song and Yuan editions reads "Xi Fu" (favorable fortune), and the Jiguge edition mistakenly reads "Fu Shan" (good deeds and fortune). Here, we follow the "Ju" edition (originally "Zhou" in the text, with a small note in the lower corner reading "should be Ju," indicating a correction in the printed edition).

豫。銷鋒鑄耜，休放牛馬。甲兵解散，夫婦相保。詳《晉》林。第二句宋元本作縱牛救馬，汲古作縱牛放馬，依晉林校。又耜宋元本訛刃。

The hexagram "Ding" (Tripod) and "Yu" (Joy): melting weapons to recast them into plows, allowing oxen and horses to rest and graze; the military forces disband, and couples are able to stay together and preserve their families—this is a favorable omen indicating the cessation of warfare and the promotion of cultural pursuits. The symbolic representation is detailed in the same passage under the hexagram "Jin" (Progress). Notes: The second sentence in the Song and Yuan editions reads "zong niu jiu ma" (let oxen save horses), while the Jigugé edition reads "zong niu fang ma" (let oxen graze horses); this version follows the correction from the "Jin" hexagram by Lin. Additionally, the character "si" (plowshare) was mistakenly written as "ren" (blade) in the Song and Yuan editions.

隨。吉日車攻，田弋獵禽。反行飲至，以告嘉功。詳《履》之《夬》。車攻，宋元本作舉釣，依汲古。獵，汲古作雙，反行飲至作宣王飲酒，均依宋元本。嘉，宋元本訛喜，依汲古。

The hexagram "Ding" (Tripod) and "Sui" (Following): The hunting activities described in the poems "Jiri" (A吉利 Day) and "Chegong" (Military Campaign by Chariot) involve pursuing and shooting wild animals. Upon returning, they hold a ceremony called "Yin Zhi" (Drinking to Celebrate Success), where they report their glorious achievements to the ancestral temple. This is a favorable omen of successful hunting. Both "Jiri" and "Chegong" are titles of poems from the "Book of Songs · Xiao Ya" (Minor Poetry), describing King Xuan of Zhou's hunting expeditions. "Yin Zhi" refers to a ritual where feudal lords, after returning from a journey, drink wine in the ancestral temple to announce their success. The symbolic meaning is detailed in the entry on "Lv" (Following) and "Guai" (Breaking). Notes: In the Song and Yuan editions, "Chegong" is written as "Juyou" (Fishing), following the Jigugē edition; the character "Lian" (Double) in the Jigugē edition is used for "Lian" (Hunting), and "Fan Xing Yin Zhi" (Returning and Drinking) is written as "Xuan Wang Yin Jiu" (King Xuan Drinking), both following the Song and Yuan editions; the character "Jia" (Good) in the Song and Yuan editions is mistakenly written as "Xi" (Joy), following the Jigugē edition.

蠱。商人行旅，資無所有。貪貝逐利，留連王市。轘轅內安，公子何咎。震為商旅，艮為貝，巽為利，艮止，故曰留連。巽為市，震為王，故曰王市。震為轅、為公子，艮為安。按：《左傳襄二十二年》：欒盈被掠於周，周王使候出諸轘轅。又《高祖紀》因張良遂掠韓地轘轅。是轘轅為地名，而《管子》云：凡主兵者必先審知地圖，轘轅之險。又《東京賦》：邪徑捷乎轘轅，薛綜注：轘轅，十二曲道，將去復還，故曰轘轅。是轘轅為曲徑，所以設險，故曰轘轅內安，公子無咎。蓋艮震皆為道路，卦三至上艮震相反覆像轘轅也。○王市，宋元本作玉帛，轘作馭，均依汲古。

The hexagram "Ding" transforming into "Gu" describes a merchant going on a journey, having no capital at all; he is greedy for goods and profits, and remains stuck in the market of the royal city. There is safety within the dangerous pass of Huan Yuan, so where would the prince be in danger? This is the image of a merchant traveling safely through a dangerous path. Shang Binghe explains the image: Zhen represents merchants, Gen represents shells, and Xun represents profit. Gen signifies stopping, hence "remaining stuck"; Xun represents the market, and Zhen represents the king, hence "the king's market." Zhen represents the carriage and the prince, and Gen signifies safety. Shang's commentary: The "Zuo Zhuan" records that Luan Ying was robbed in the Zhou territory and the King of Zhou sent a person to escort him out of Huan Yuan. The "Records of the Grand Historian" states that Liu Bang captured the Huan Yuan pass in the Han territory due to Zhang Liang. This shows that Huan Yuan is a place name. The "Guan Zi" says that those who command military affairs must first be familiar with maps, mentioning the dangerous pass of Huan Yuan. The "Dongjing Fu" says "crooked paths are quick in Huan Yuan," and Xue Zhong's annotation says that Huan Yuan is a winding path with twelve bends, where one is about to leave but turns back, hence the name Huan Yuan. This shows that Huan Yuan is also a winding path used for setting up defenses, hence "safety within Huan Yuan, the prince has no misfortune." Both Gen and Zhen represent roads, and the third line to the top line of the primary hexagram show Gen and Zhen alternating, forming exactly the image of the winding path of Huan Yuan. Notes: In the Song and Yuan editions, "Wang Shi" is written as "Yu Bo," and "Huan" is written as "Yu," both following the Ji Gu Ge edition.

臨。火入井口，揚芒生角。犯歷天門，窺觀太微。登上玉床，家易其公。通《遯》。艮為星、為火，兌為井、為口，艮為角。火，熒惑也，言熒惑入井。艮為門，上乾為天，《內經》以戊亥為天門，乾艮皆位西北，故曰天門。艮為觀，《天文志》太微為五帝之庭，明堂之房。乾為帝、為玉，艮為床，故曰玉床。艮為家，震為公，言熒惑入井，芒角犯太微，國君將易也。○首句宋元本作火井暘谷，依汲古。揚，汲古作陽，依宋元本。其，宋元本作共，又有作六者，依汲古。此自古星占，顧炎武謂林詞本《漢書李尋傳》，《李尋傳》焉有火入井口之語，先儒從不知林詞皆本卦象，故誤解。

The hexagram "Ding" (Tripod) and "Lin" (Approach): The planet Mars enters the Well mansion, radiating light and producing sharp angles; it invades and passes through the heavenly gate, probing the Taimei enclosure; it ascends the jade bed, indicating that people will change their masters—this is a bad omen of a change of ruler. Shang Binghe explains the image: "Lin" and "Dun" are complementary. Gen represents stars and fire, Dui represents the well and mouth, and Gen represents the angle; here, "fire" refers to the planet Fluorescent惑 (Mars), meaning that the planet Fluorescent惑 enters the Well mansion. Gen represents the gate, and the upper trigram Qian represents heaven. The "Inner Canon" takes Xu and Hai as the heavenly gate (the original text says "Wu Hai," and "Wu" is likely a mistake for "Xu"). Qian and Gen both reside in the northwest, so it is said "heavenly gate." Gen represents observation; the "Book of Han · Astronomical Records" says Taimei is the court of the Five Emperors and the dwelling of the Bright Hall. Qian represents the emperor and jade, Gen represents the bed, so it is said "jade bed." Gen represents the family, and Zhen represents the public—throughout, it refers to the planet Fluorescent惑 entering the Well, its sharp angles invading Taimei, and the ruler will be replaced. Notes: The first sentence in the Song and Yuan editions reads "Fire Well Yang Valley," but here we follow the Jigugē edition. The character "Yang" in the Jigugē edition is "Yang," following the Song and Yuan editions. The character "its" in the Song and Yuan editions is "Gong," and another edition reads "Liu," but here we follow the Jigugē edition. This passage is an ancient star divination. Gu Yanwu says Lin Ci comes from the "Book of Han · Li Xin Biography," but where in the "Li Xin Biography" is there the phrase "Fire enters the well mouth"—previous generations never realized that each sentence of Lin Ci is based on hexagram images, so they misunderstood.

觀。秋隼冬翔，數被嚴霜。甲兵充庭，萬物不生。雞釜夜鳴，民擾大驚。通《大壯》。兌為秋，艮為隼，乾為冬，震為翔，故曰秋隼冬翔。坤為霜，艮為甲兵、為庭，坤為萬物，坤殺，故不生。巽為雞，坤為釜、為夜，震為鳴，故曰雞釜夜鳴。坤為民，震為驚。釜鳴，詳《復》之《旅》。雞夜鳴，言失時也。

The hexagram "Ding" (The Cauldron) and its interpretation "Guan" (Observation): In autumn, the hawk flies on until winter, repeatedly encountering severe frost; the weapons of Jia are filled in the courtyard, and all things cannot grow; the chicken crows at night, and the pot makes a sound by itself, causing the people to be restless and greatly alarmed — this is a凶 omen of military chaos and strange phenomena. Shang Binghe's interpretation: "Guan" and "Da Zhuang" are complementary. Dui governs autumn, Gen represents the hawk, Qian governs winter, and Zhen represents flying, hence "autumn hawk flying in winter"; Kun represents frost, Gen represents weapons and courtyard, Kun represents all things, and Kun governs the cutting off of life, hence all things do not grow; Xun represents the chicken, Kun represents the pot and night, Zhen represents the sound, hence "the chicken and the pot cry at night"; Kun represents the people, and Zhen represents alarm. The phenomenon of the pot making a sound by itself is detailed in the interpretation of "Fu" and "Lu"; the chicken crowing at night indicates a disorder in the sequence of time.

噬嗑。東行西步，失其次舍。乾侯野井，昭君喪居。震為東行，坎西，故曰西步。艮為次舍。震為諸侯、為君，上離，故曰乾侯、曰昭君。艮為野，伏兌為井，《左傳昭三十二年》公薨於乾侯。野井，齊地名。昭二十五年齊侯唁公於野井是也。

The hexagram "Ding" (Tripod) in "Shihe" (Breaking the Bones): Going east and then west, losing the lodging place; dying in Qianhou, wandering to a wild well, Duke Zhao of Lu losing his residence—this is a凶 omen of fleeing and losing the state. Shang Binghe's interpretation: Zhen (Thunder) represents the ruler moving east, Kan (Water) represents west, so it says "west step"; Gen (Mountain) represents the lodging place; Zhen (Thunder) represents the feudal lords and the ruler, with the upper trigram being Li (Fire), so it says "Qianhou" and "Zhao Jun" (Duke Zhao); Gen (Mountain) represents the wild, and hidden Dui (Lake) represents the well. The "Zuo Zhuan" records that Duke Zhao of Lu died in Qianhou; the wild well is a place in the state of Qi. In the twenty-fifth year of Duke Zhao's reign, the Duke of Qi went to the wild well to comfort Duke Zhao of Lu who had fled. This is the event referred to.

賁。腫脛病腹，陷廁汙辱。命短時極，孤子哀哭。震為脛，艮為節，故曰腫脛。腫，《說文》癰也。離為腹，互坎，故曰病腹。坎為廁、為陷、為汙，艮為時，伏巽為命，兌為折，故曰短命。震為子，坎孤，坎悲，故曰孤子哀哭。伏兌為哭。《左傳》晉侯有疾，張，如廁，陷而卒。

The hexagram "Ding" (Tripod) and "Ben" (Decoration): swollen legs, illness in the abdomen, falling into the toilet and suffering disgrace; short life, time exhausted, orphans weeping in sorrow—this is a great凶 omen of sudden illness and death in disgrace. Shang Binghe's interpretation: Zhen represents the leg, Gen represents the joint, hence "swollen legs"—"swollen" according to Shuowen is a boil; Li represents the abdomen, and the mutual hexagram produces Kan, hence "illness in the abdomen"; Kan represents the toilet, depression, and filth; Gen represents time, hidden Xun represents life, and Dui signifies loss, hence "short life"; Zhen represents children, Kan signifies orphans and sorrow, hence "orphan's weeping," hidden Dui signifies crying. The Zuo Zhuan records that in the tenth year of Chenggong of Jin Jinggong's illness, his abdomen swelled, and when he went to the toilet, he fell in and died.

剝。切膚近火，虎絕我須。小人橫暴，君子何之。艮為膚、為火、為虎、為須、為君子，坤為小人，重坤，陰盛銷陽，故曰橫暴。艮止，坤閉，故曰何之。○火，汲古作災，之亦作災，依宋元本。子，宋元本作復，非，依汲古。

The hexagram "Ding" transformed into "Bo": close to the skin and near the fire, a tiger bites off my beard; small people act tyrannically, where can the gentleman go? This is an ominous sign indicating that small people are in power and the gentleman has nowhere to go. Shang Binghe's interpretation: Gen represents skin, fire, tiger, beard, and the gentleman; Kun represents small people. The primary hexagram is heavy with Kun, indicating excessive yin energy that consumes yang energy, hence "tyranny." Gen signifies stopping, and Kun signifies closure, hence "where can he go?" meaning there is nowhere to go. Notes: In the Ji Gu Ge edition, the character "fire" is written as "disaster," and the character "to" is also written as "disaster," here following the Song and Yuan dynasty editions. The character "son" in the Song and Yuan dynasty editions is written as "again," which is incorrect, following instead the Ji Gu Ge edition.

復。女室作毒，為我心疾。和不能治，晉人赴告。坤為女、為室、為毒、為心、為疾，《左傳昭元年》女陽物也，而晦時淫，則生內惑蠱之疾，故曰女室作毒，為我心疾。坤死，故和不能治。震為晉、為人、為告，言平公死，赴告列國也。○不，汲古作弗，非。劉毓崧云：弗，昭帝名。易林諱當時君名，故不見弗字。果，宋元本皆作不。

The hexagram "Ding" and its "Fu" line: The beauty within the inner chamber becomes poison, causing me a heart disease; the famous physician also could not cure it, and the state of Jin sent out notices to the other states — this is ainauspicious sign (auspicious omen) of death caused by indulgence in women. Shang Binghe explains the image: The trigram Kun represents women, the inner chamber, poison, the heart, and disease. According to the "Zuo Zhuan" from the first year of King Zhao's reign, the physician He said that women belong to yang, and if they are overly close during dark times, they produce diseases of confusion and deception, hence the saying "the beauty of the inner chamber becomes poison, causing me a heart disease." The trigram Kun governs death, so the physician could not cure it. The trigram Zhen represents Jin, people, and announcement, meaning that after the death of Duke Ping of Jin, notices were sent to the other states. Notes: The character "bu" in the汲古阁 edition is actually "fu," which is incorrect; Liu Yusheng said "fu" was the name of Emperor Zhao of Han (Liu Fu Ling), and the "Yi Lin" avoided the name of the contemporary monarch, so the character "fu" is not found in the text. The character "guo" in the Song and Yuan editions is written as "bu."

無妄。兵征大宛，北出玉門。與胡寇戰，平城道西。七日絕糧，身幾不全。詳《屯》林。此以巽為寇，餘象皆同。

The hexagram "Ding" (The Cauldron) in "Wu Wang" (No False Movement): sending troops to attack Dayuan, moving north out of the Jade Gate Pass; fighting against the raiding forces of the Hu people, being trapped west of Pingcheng Road; seven days without food, life nearly lost—this is a凶 portent of an expedition falling intopredicament. The Pingcheng siege refers to Han Gaozu being surrounded by the Xiongnu at Baideng, as recorded in "The Records of the Grand Historian: Biographies of the Xiongnu." The symbolic representation is detailed in the same passage under the hexagram "Zun" (The Initiation); here, Xun represents the enemy forces, and the other symbolic elements remain the same.

大畜。九子十夫，莫適與居。貞心不壹，自令老孤。震數九，故曰九子。震為夫，兌數十，故曰十夫。艮為居，正反艮，故曰莫適與居、曰貞心不壹。艮為貞，乾為老，伏巽為寡，故曰孤。○首句汲古訛十子夬九，壹訛宣，自令老孤訛至今名孤，均依宋元本。

The hexagram "Ding" in "Da Xu" indicates: nine sons, ten men, yet none can live in peace together; their hearts are not unified, and they end up lonely in old age—this is ainauspicious sign (auspicious omen) of being without a master and ultimately suffering loneliness. Shang Binghe's interpretation: Zhen (Thunder) has the number nine, hence "nine sons"; Zhen represents husband, and Dui (Lake) has the number ten, hence "ten men"; Gen (Mountain) represents dwelling, and the hexagram contains one positive and one negative Gen, hence "no one can dwell in peace" and "the heart is not unified"; Gen represents constancy, Qian (Heaven) represents old age, and hidden Xun (Wind) indicates loneliness, hence "lonely." Notes: The first sentence in the Ji Gu Ge edition mistakenly reads "ten sons and nine decisiveness," "unified" is mistakenly written as "宣," and "self causing old age loneliness" is mistakenly written as "until now named lonely," all corrected according to the Song and Yuan editions.

頤。車行稻麥，遂至家國。樂土無災，君子何憂。震為車、為稻麥，坤為家國、為土、為災、為憂，震為樂、為解，故無災憂。○子，宋元本作父，車作東，均依汲古。車行者，言以車運行稻麥至家也。

The hexagram "Ding" in "Yi" indicates a cart loaded with millet and wheat traveling all the way to the home and the state; there is no calamity on the happy land, so what should the gentleman worry about? This is a favorable omen of a bountiful harvest without worries. Shang Binghe's interpretation: Zhen represents a cart and millet and wheat, Kun represents home and state, earth, calamity, and worry; Zhen also represents joy and resolution, so there is no calamity or worry. Notes: In the Song and Yuan dynasty editions, the character "zi" was written as "fu," and "che" as "dong," both following the Ji Gu Ge edition. "Che xing" refers to using a cart to transport millet and wheat home.

大過。作室山根，所以為安。一夕崩顛，破我饔飧。詳《賁》之《明夷》。

The hexagram "Ding" in "Da Guo" (Great Excess): Building a house at the foot of a mountain, one thought it would be secure; but in one night the mountain collapsed, destroying all our food and means of livelihood — ainauspicious sign (auspicious omen) indicating reliance on something that is not secure. "Yongsun" refers to breakfast and dinner, here standing for clothing and food provisions. The symbolic meaning is detailed in the entry for "Ben" in "Mingyi."

坎。六人俱行，各遺其囊。黃鵠失珠，無以為明。詳《臨》之《師》。

The hexagram "Ding" with the trigram "Kan": Six people travel together, each losing their baggage; the yellow crane loses its pearl, and there is nothing left to shine—this is a凶 omen of mutual loss. The symbolic representation is detailed in the entry for "Lin" with "Shi."

離。伯蹇叔盲，莫為守囊。失我衣裘，不離其鄉。伏坎。中爻震為伯，坎蹇，故曰伯蹇。艮為叔，中爻互大離，故曰叔盲，故曰囊。艮守，坎伏，故莫為守囊。震為衣裘，上下坎，故曰失。艮為鄉也。○鄉，汲古作邦，依宋元本。此句各本皆作我是、陰鄉或陰邦，我是者失我之訛，陰鄉尤難解，今從《否》之《噬嗑》校。

The hexagram "Ding" with the trigram "Li" (Fire): The eldest has a limp, the third is blind, and no one can guard the bag; I lost my fur coat, but the person did not leave the village — this is ainauspicious sign of deficiency and failure to guard. Shang Binghe's interpretation: The primary hexagram contains the trigram "Kan" (Water) hidden. The middle lines produce the trigram "Zhen" (Thunder), which represents the elder brother; "Kan" signifies difficulty and lameness, so it is called "Brother's difficulty"; "Gen" (Mountain) represents the younger brother, and the middle lines also form a larger image of "Li" (Fire), so it is called "Younger brother's blindness," from which the term "bag" is derived; "Gen" represents guarding, while "Kan" is in the hidden position, so no one is guarding the bag; "Zhen" represents the fur coat, and both upper and lower parts are "Kan," so it is called "loss"; "Gen" represents the village. Notes: The character "village" in the汲古阁 edition is "state," following the Song and Yuan editions; this sentence in all editions reads "I am" or "dark village" or "dark state" — "I am" is a corruption of "I lost," and "dark village" is especially difficult to understand; this is corrected according to the entry on "Po" with "Shihe."

咸。襃寵灑尤，敗政傾家。覆我宗國，秦滅周室。互乾為王，巽為母，有王母之象，故曰襃。襃，幽王后，襃姒也。伏坤為尤。灑尤者，言龍灑於王庭也。伏坤為政，艮為家室、為國，兌毀，故曰敗傾。艮為國，震為宗，震覆為艮，故曰覆我宗國。兌為秦，震為周，震伏，故曰秦滅周室。《詩》："赫赫宗周，襃姒滅之"，林詠其事。○灑，汲古作溢，依宋元本。

The hexagram "Ding" in "Xian": Baosi became favored, and dragon saliva fell in the royal court, sowing the seeds of disaster, corrupting government affairs and overturning the family; it overturned our Zongzhou, and finally the state of Qin destroyed the Zhou dynasty — this is a great ominous omen of a country being ruined by a favored concubine. Shang Binghe explains the image: the interacting trigrams form Qian, which represents the king, and Xun represents the mother, together forming the image of "Wangmu" (the Queen Mother), so it takes "Bao" — Bao is the Queen Dowager Baosi of King You of Zhou. The hidden trigram is Kun, representing "You", and "sai you" means dragon saliva spilling in the royal court: The "Guoyu · Zhengyu" records that in the late Xia dynasty, two dragons stopped at the royal court, leaving dragon saliva stored in a box. When King Li of Zhou opened the box, the saliva flowed throughout the court, transforming into a black tortoise, and a young servant girl who encountered it gave birth to Baosi. The hidden trigram Kun represents government, and Gen represents family and country, while Dui signifies destruction, so it says "ruin" and "overturn". Gen represents the country, Zhen represents the ancestral lineage, and Zhen reversed becomes Gen, so it says "overturn my ancestral lineage and country". Dui represents Qin, and Zhen represents Zhou, with Zhen in the hidden position, so it says "Qin destroyed the Zhou dynasty". The "Poetry · Xiao Ya · Zhengyue" says, "The illustrious Zongzhou, destroyed by Baosi", which is exactly the subject of this poem. Note: The character "sai" in the Jigusha edition is "yi", but here we follow the Song and Yuan editions.

恆。詭言譯語，仇禍相得。冰入炭室，消滅不息。伏正反震，故曰詭言譯語。伏坤為仇、為禍、為冰，艮為室、為火，火與坤連，故曰冰入炭室。坤消坤死，故曰不息。○詭，宋元本作該，非，依汲古。

The hexagram "Ding" in the context of "Heng" indicates deceitful words and repeated interpretations, with enmity and calamity converging; ice thrown into a charcoal room melts completely and disappears forever — ainauspicious sign indicating calamity from words and self-destruction. Shang Binghe's interpretation: the hidden trigrams contain one positive and one negative Zhen, and Zhen represents speech, hence "deceitful words and repeated interpretations"; hidden Kun represents enmity, calamity, and ice, while Gen represents a room and fire. Fire connects with Kun, hence "ice thrown into a charcoal room"; Kun represents dissolution and death, hence "no rest." Note: The character "诡" in the Song and Yuan editions was mistakenly written as "该," which is incorrect; this version follows the Jigugē edition.

遯。彭生為豕，暴龍作災。盜堯衣裳，聚蹠荷兵。青禽照夜，三日夷亡。詳《比》之《蒙》。此以巽為豕、為盜、為蹠，首句宋元本作彭名為妖，汲古作彭生為妖，依《比》之《蒙》校。

The hexagram "Ding" (Tripod) and "Dun" (Retreat): Peng Sheng transforms into a big pig seeking to take life, a fierce dragon causing calamity; thieves steal Yao's robe, and the villains Jie and Zhi gather with weapons; a blue strange bird illuminates the night, and within three days there will be a calamity leading to destruction—this is a great凶 omen of strange phenomena occurring together, with destruction imminent. The symbolic references are detailed in the entry for "Bi" (Comparison) and "Meng" (Youth); here, Xun represents the pig, theft, and Zhi. Note: The first sentence in the Song and Yuan editions reads "Peng named as妖," while the Jigugē edition reads "Peng Sheng as妖," and this is corrected according to the entry for "Bi" and "Meng."

大壯。朝露白日，四馬過隙。歲短期促，時難再得。震為朝、為白，兌為露，乾為日、為馬，震卦數四，故曰四馬。伏巽為隙，乾為歲，伏艮為時期，伏觀為消卦，故曰歲短期促也。《漢書張良傳》人生如白駒過隙。

The hexagram "Ding" in "Da Zhuang" indicates: morning dew, the bright sun in the sky, four horses flashing past a narrow gap; a short lifespan, a tight deadline, and the opportunity is hard to come by again—this is a sign of time pressing forward and urging timely action. Shang Binghe explains the image: Zhen represents morning and brightness, Dui represents dew, Qian represents the sun and horses, and the number of Zhen is four, hence "four horses"; hidden Xun represents the gap, Qian represents years, hidden Gen represents time and deadline; the hidden hexagram "Guan" in "Da Zhuang" is a "xiao gua" (a hexagram of yin increasing and yang decreasing), hence "short years and urgent time." The "Han Shu · Zhang Liang Zhuan" says, "A person's life in the world is like a white horse passing through a narrow gap."

晉。耳闕道喪，所為不成，求事匪得。伏坎，故耳闕。艮為道，道喪，言無耳喪失人道也。艮為求，坤為事，坤喪，故所為不成，求事不得也。○喪，宋元本作衰，依汲古。求事，汲古作所求，依宋元本。

The hexagram "Ding" (Tripod) in the hexagram "Jin" (Progress): ears are missing, roads are lost, things attempted cannot succeed, and what is sought cannot be obtained — this is ainauspicious sign (auspicious omen of blockage and failure). Shang Binghe's interpretation: the trigram Kan (Water) is concealed, and Kan represents ears, hence "ear阙" (missing ears); the trigram Gen (Mountain) represents roads, so "道丧" (loss of the way) means losing ears and losing the constant way of human beings; Gen represents seeking, and Kun (Earth) represents matters, with Kun governing loss, hence things attempted cannot succeed and what is sought cannot be obtained. Notes: the character "丧" (loss) in the Song and Yuan editions reads "衰" (decline), here following the Jigugē edition; "求事" (seeking matters) in the Jigugē edition reads "所求" (what is sought), here following the Song and Yuan editions.

明夷。申公患楚，危不自安。重耳出奔，側喪其魂。震為申、為楚，坎為患危，坤為重，故曰子重。耳訛字。震為出奔、為子，坎為邪，故曰側。側，子反名也。乾為魂，乾伏，故曰喪魂，坤為喪也。《左傳成七年》子重請取於申呂以為賞，子反欲取夏姬，皆為申公巫臣所止，後巫臣自取夏姬，奔晉，故子重子反皆怨巫臣而滅其族。巫臣遺二子書曰：餘必使爾疲於奔命以死，後巫臣教吳伐楚，子重子反於是乎一歲七奔命。重耳為子重之訛，然各本皆如此，不敢改也。

The hexagram "Ding" in "Mingyi" indicates that Shen Gong Wu Chen became a calamity for the state of Chu, causing the people of Chu to be in a state of fear and unrest; Zi Zhong was exhausted by constant military campaigns, and Zi Fan was so frightened that he lost his spirit — this is ainauspicious sign of old grudges coming back to haunt. Shang Binghe explains the image: Zhen represents Shen and Chu, Kan represents calamity and danger; Kun represents "Zhong," so it is said "Zi Zhong," "er" is a variant character; Zhen represents fleeing and a son, Kan signifies deviation, so it is said "Ce," "Ce" is the name of Zi Fan; Qian represents the soul, Qian is in the hidden position, so it is said "losing the soul," Kun signifies loss. The "Zuo Zhuan" from the seventh year of Chenggong records that Zi Zhong requested to allocate the fields of Shen and Lu as rewards, and Zi Fan wanted to marry Xia Ji, both were prevented by Shen Gong Wu Chen. Later, Wu Chen himself married Xia Ji and fled to the state of Jin, so Zi Zhong and Zi Fan both resented Wu Chen and destroyed his family. Wu Chen wrote a letter to them saying: I will certainly make you exhausted by constant campaigns until you die. Later, Wu Chen taught the state of Wu to attack Chu, so Zi Zhong and Zi Fan were forced to campaign seven times within a year. "Chong Er" is a variant for "Zi Zhong," but all versions are written this way, and Shang Binghe did not dare to change it.

家人。南上太山，困於空桑。左沙右石，牛馬無食。此用《鼎》象。伏震為南，艮為山，坎為困，巽為桑，離枯，故曰空桑。震左，兌右，艮為沙，巽為石，故曰左沙右石。離牛，乾馬，兌為食，離虛，故無食。○空，宋元本作此，依汲古。

The hexagram "Ding" (Tripod) and "Jiaoren" (Family): Going south to climb Mount Tai, being trapped in the empty mulberry land; on the left is sand, on the right is stone, cattle and horses have no fodder to eat — this is ainauspicious sign (auspicious omen) of hardship on the journey. Shang Binghe's interpretation: This uses the image of the hexagram "Ding." Hidden Zhen (Thunder) represents south, Gen (Mountain) represents mountain, Kan (Water) represents being trapped, Xun (Wind) represents mulberry, and Li (Fire) indicates withered condition, hence "empty mulberry land"; Zhen (Thunder) represents the left, Dui (Lake) represents the right, Gen (Mountain) represents sand, and Xun (Wind) represents stone, hence "left sand and right stone"; Li (Fire) represents cattle, Qian (Heaven) represents horse, Dui (Lake) represents food, and Li (Fire) is empty in the center, hence no food available. Note: The character "空" (empty) in Song and Yuan edition is "此" (this), but here we follow the Jigugē edition.

睽。悔隅遼右，福祿所在。柔嘉蒙禮，九夷何咎。兌為海、為右，伏艮為東北，故曰遼右。遇卦鼎，乾為福祿。伏坤為柔、為禮，震為嘉，數九，故曰九夷，坤為夷也。《論語》子欲居九夷。

The hexagram "Ding" (Tripod) in the context of "Kui" (Strife): at the farthest corner of the sea, to the right of the eastern sea, this is the place of blessings and honor; gentle and virtuous, receiving courtesy and respect, living in the land of the nine barbarians brings no calamity — this is a favorable omen of gaining blessings through distant residence. The original text of the first line was "hui yu", but Shang Binghe's commentary interprets it as "hai yu", taking Dui as the sea. Shang Binghe's interpretation of the image: Dui represents the sea and the right, with Guan hidden in the northeast, thus saying "Liao you"; the encountered hexagram is "Ding" (Tripod), Qian representing blessings and honor; hidden Kun represents gentleness and courtesy, Zhen represents good news, and the number of the hexagram is nine, thus saying "jiu yi", Kun representing the barbarians. The "Analects of Confucius · Zi Han" records that Confucius thought of living in the land of the nine barbarians.

蹇。陽春生長，萬物壯茂。垂枝布葉，君子比德。此仍用《鼎》象。伏震為陽春、為生長、為壯茂，伏坤為萬物、為枝葉，艮為君子，震為德。○枝，汲古訛秋，依宋元本。

The hexagram "Ding" interpreted as "Jian": Spring yang promotes growth and flourishing, all things are vigorous and flourishing; branches hang low, green leaves spread out, the virtue of the gentleman is similar to this—this is a favorable omen of vigorous vitality. Shang Binghe's interpretation: This still uses the image of "Ding." Hidden Zhen represents spring, growth, and flourishing; hidden Kun represents all things, branches and leaves; Gen represents the gentleman, and Zhen represents virtue. Notes: The character "branch" in the Ji Gu Ge edition is mistakenly written as "autumn," here we follow the Song and Yuan dynasty editions.

解。低頭竊視，有所畏避。行作不利，酒酸魚敗，眾莫貪嗜。坎為首、為，故曰低頭。離為視，坎盜，故曰竊視。坎為畏，坎隱伏，故曰畏避。坎險，故曰不利。坎為酒菜，伏巽為魚，巽木，木曲作酸，故曰酒酸。巽為臭，故曰魚敗。坎為眾。○作，宋元本訛伯，莫訛若，均依汲古。

The interpretation of the hexagram "Ding" (Tripod): Looking down and secretly glancing around, with fear in the heart and avoiding things; going out and doing things are not smooth, the wine turns sour and the fish rot, and no one is willing to eat—this is ainauspicious sign (auspicious omen) of hesitation and failure in business. Shang Binghe's interpretation: The trigram Kan is at the beginning (the original text had a missing character below the word "为"), so it is said "looking down"; the trigram Li represents sight, and Kan represents theft, so it is said "secretly glancing"; Kan represents fear, and Kan also represents concealment, so it is said "fear and avoidance"; Kan represents danger, so it is said "unfavorable"; Kan represents wine and food, and hidden Xun represents fish; Xun belongs to wood, and wood is curved and thus produces sourness, so it is said "wine turns sour"; Xun represents foul smell, so it is said "fish rot"; Kan represents people. Notes: The character "作" in the Song and Yuan editions was mistakenly written as "伯," and "莫" was mistakenly written as "若," both are followed according to the Jigugē edition.

損。左輔右弼，金玉滿堂。常盈不亡，富如敖倉。詳《師》之《歸妹》。堂，宋元本作櫃，如作於，均依汲古。

The hexagram "Ding" with the line "Sun" indicates that there are ministers of assistance on both sides, and gold and jade fill the hall; it is long-lasting and full without depletion, wealth abundant like the Ao Cang granary — this is a great auspicious sign of prosperity and wealth. Ao Cang was a large granary established at Ao Mountain during the Qin and Han dynasties. The symbolic meaning is detailed in the entry for "Shi" with "Gui Mei." Notes: In the Song and Yuan dynasty printed editions, the character "tang" (hall) is written as "gu" (cabinet), and "ru" (like) is written as "yu" (as), both following the Ji Gu Ge edition.