The forty-sixth section on ascending.

益。坐朝垂軒，據德宰民。虞叔受命，六合和親。艮為坐，坤為朝、為軒、為民，震為德，艮手，故曰據德。艮官，故曰宰民。震為驩虞，艮為叔，故曰虞叔。巽為命，坤為合，伏乾數六，故曰六合，言虞舜坐朝堂為天子也。

The hexagram "Ding" interpreted as "Yi": sitting upright in the hall of government, with a curtain drawn, governing the people according to virtue; Yu Shun received the mandate of heaven, and harmony prevailed throughout the heavens and earth, with all people attached and harmonious—this is a great auspicious sign of a sage king ruling the state. Shang Binghe's interpretation of the image: "Gèn" represents sitting, "Kūn" represents the hall, the pavilion, and the people, "Zhèn" represents virtue, "Gèn" represents the hand, so it says "governing according to virtue"; "Gèn" presides over official positions, so it says "governing the people"; "Zhèn" represents joy and Yu, "Gèn" represents the younger brother, combined as "Yu Shu"; "Xùn" represents the mandate, "Kūn" represents harmony, with the hidden "Qian" hexagram number being six, so it says "Six Harmony"—the entire passage describes Yu Shun sitting in the hall as the Son of Heaven.

夬。東行西坐，喪其犬馬。南求驊騮，失車林下。此用《鼎》象。伏震為東、為行，伏坎為西，艮為坐，故曰西坐。艮犬，震馬，坤喪，故曰喪其犬馬。震為南、為馬，艮為求，故曰南求，故曰南求驊騮。坤為輿，震為林，坎失，故曰失車林下。坤為下也。○坐，汲古作走，依宋元本。

The hexagram "Ding" (Tripod) and "Guai" (Decision): Going east and sitting west, losing one's dog and horse; going south to seek a fine horse called Hualiu, but losing the carriage in the woods—this is a凶象 (auspicious omen) of frequent losses through constant movement. Shang Binghe's interpretation: This uses the imagery of the hexagram "Ding." Hidden Zhen (Thunder) represents east and movement, hidden Kan (Water) represents west, and Gen (Mountain) represents sitting, hence "sitting west"; Gen represents dogs, Zhen represents horses, and Kun (Earth) signifies loss, hence "losing one's dog and horse"; Zhen represents south and horses, Gen represents seeking, hence "seeking Hualiu to the south"; Kun represents carriages, Zhen represents woods, and Kan signifies loss, hence "losing the carriage in the woods," and Kun also represents the lower position. Notes: The character "sit" in the汲古阁 edition is "run," but this follows the Song and Yuan dynasty editions.

姤。砥德礪材，果當成周。拜受大命，封為齊侯。此亦用《鼎》象。伏震為德、為材，艮為石，故曰砥礪。艮為果，震為周，艮為成，故曰果當成周。艮為拜，本卦巽為命，重乾，故曰大命。巽為齊，震為諸侯，故曰齊侯。果當成周者，言太公積德，果遇文王也。

The hexagram "Ding" (Tripod) transforming into "Gou" (Meeting): Polishing virtue and refining ability, indeed encountering the opportunity to establish the Zhou dynasty; receiving a major appointment and being enfeoffed as the Duke of Qi — this is a great auspicious sign of attaining position through cultivating virtue. Shang Binghe explains the image: This also uses the image of "Ding." Hidden Zhen represents virtue and talent, and Gen represents stone, hence "polishing and refining"; Gen represents fruit, Zhen represents Zhou, and Gen again represents completion, hence "achieving the Zhou dynasty"; Gen represents homage, the primary hexagram Xun represents mandate, and the hexagram contains repeated Qian, hence "great mandate"; Xun represents Qi, and Zhen represents a feudal lord, hence "Duke of Qi." "Achieving the Zhou dynasty" refers to Tai Gong Wang accumulating virtue and indeed encountering King Wen.

萃。西逢王母，慈我九子。相對歡喜，王孫萬戶，家蒙福祉。兌在西，坤母，伏乾，故曰王母。伏震為子，數九，坤為慈，故曰慈我九子。伏象正反震相對，故曰相對歡喜。艮為孫，伏震為王，故曰王孫。坤為戶、為萬，故曰萬戶。艮為家，伏震為福祉。

The hexagram "Ding" (Tripod) in "Cui" (Gathering): encountering the Queen Mother in the west, she lovingly nurtures my nine children; facing each other with joy, the prince possesses a fiefdom of ten thousand households, the family receives blessings — this is a great auspicious sign of encountering a deity and receiving blessings. Shang Binghe's interpretation of the image: Dui occupies the west, Kun represents the mother, and the hidden trigram Qian is within the hexagram, with Qian representing the king, hence "Queen Mother"; the hidden trigram Zhen represents the son, the number of the hexagram is nine, and Kun signifies kindness, hence "lovingly nurturing my nine sons"; in the hidden image, one positive and one negative Zhen trigrams face each other, hence "facing each other with joy"; Gen represents the grandson, and the hidden trigram Zhen represents the king, hence "prince"; Kun represents households and ten thousand, hence "ten thousand households"; Gen represents the family, and the hidden trigram Zhen represents blessings.

升。安坐玉床，聽韶行觴。飲福萬歲，曰壽無疆。伏艮為坐，震為玉，巽為床，故曰玉床。震為樂、為觴，兌為耳，故曰聽韶行觴。震為福、為萬歲，兌口，故曰飲。伏艮為壽，坤廣，故曰無疆。○曰，宋元本作日，依汲古。

The hexagram "Ding" (Tripod) and its line "Sheng" (Ascend): Sitting stably on a jade bed, listening to the music of "Shao", passing cups and drinking wine; drinking the wine of happiness to wish longevity for ten thousand years, and saying "long life without bounds" — this is a great auspicious image of enjoying happiness and longevity. Shang Binghe's interpretation of the image: The hidden Gen (Mountain) represents sitting, Zhen (Thunder) represents jade, Xun (Wind) represents the bed, so it is said "jade bed"; Zhen represents music and cups, Dui (Lake) represents ears, so it is said "listening to Shao and passing cups"; Zhen represents happiness and ten thousand years, Dui represents mouth, so it is said "drinking"; the hidden Gen represents longevity, and Kun (Earth) has a broad nature, so it is said "without bounds". Note: In the Song and Yuan dynasty printed editions, the character "yu" (says) is written as "ri" (sun), but here we follow the Jigugē edition.

困。登高望家，役事未休。王事靡盬，不得逍遙。詳《夬》之《解》。○事，宋元本作政，依汲古。

The hexagram "Ding" in the "Kun" section: ascending to a high place to look afar at one's hometown, with never-ending labor and duties; the king's tasks have no end, and there is no ease or leisure—this is ainauspicious sign of being constantly forced to serve. "Mì Gǔ" comes from "Bǎi Yǔ" in the "Tang Feng" section of the "Book of Songs," meaning that official duties have no end. The symbolic representation is detailed in the entry for "Guài" in the "Jie" section. Note: The character "shì" in the Song and Yuan dynasty editions was written as "zhèng," but here we follow the Jiguge edition.

井。擊鼓蹈陔，不得相踰。章甫文德，福厭禍消。元刊注云：陔，階次也。按：禮有陔夏，樂有擊鼓，為登階之節，故曰不得相踰，言登階有節，不得亂也。伏震為鼓，艮為擊、為陔、為冠，故曰章甫。伏離為文，震為福，坎為禍。厭，足也。○蹈，汲古作陷，非。消，宋本作涓，依元本、汲古。

The hexagram "Well" in the hexagram "Tripod": striking the drum, ascending the steps in order, none may overstep or rush ahead; wearing the Zhangfu cap, cultivating virtue and culture, blessings are abundant and calamities dissipate — this is a favorable omen of gaining blessings through following propriety. Shang Binghe's interpretation: the old annotations in the original edition say "gai" refers to the order of the steps. According to this, there is a "Gai Xia" music in the rites, and the rhythm of striking the drum in music, both are the measures for ascending the steps, so it says "not allowed to overstep," meaning there is a fixed order for ascending steps and it cannot be disorderly. The hidden trigram Zhen represents the drum, Gen represents striking, gai, and the cap, so it says "Zhangfu" — Zhangfu is the ceremonial cap of the Yin dynasty; the hidden trigram Li represents culture, Zhen represents blessings, and Kan represents calamity; "yan" means satisfaction. Notes: The character "diao" in the Jigugang edition is "xian," which is incorrect; the character "xiao" in the Song edition is "juan," but here we follow the Yuan edition and the Jigugang edition.

革。追亡逐北，至山而復。稚叔相呼，反其室廬。依《需》之《渙》校。各本皆作"追亡逐北，呼還幼叔。至山而復，得反其室"。

The hexagram "Ding" and "Ge": chasing the fleeing, pursuing the defeated troops, reaching the mountain side and then turning back; the young uncle calls out to each other, returning to their own house—this is the image of pursuing and then returning, escaping safely. Shang Binghe notes in this passage only a collation: these four lines are corrected according to the "Xu" and "Huan" passage; all the original versions read "chasing the fleeing, pursuing the defeated, reaching the mountain and then returning, returning to their own house."

震。老滑大，東行盜珠。困於噬敖，幾不得去。《山海經》云：堯光之山有獸穴居而冬蟄，名曰猾餘。峩之山有獸焉，見人則眠，名曰狳。狳，即也。皆艮象。震為東、為珠，坎為盜，故曰盜珠。坎為困。噬敖，按《詩》搏獸於敖《傳》：敖，地名。噬敖，疑亦地名也。○，宋元本訛偷，珠作敖，均依汲古。困，汲古作國，依宋元本。

The hexagram "Ding" with trigram "Zhen": an old cunning beast with a large body goes east to steal pearls; it is trapped in "Shi Ao" and almost cannot escape — this is ainauspicious sign of encountering difficulties while committing theft. The first line of the original text says "old cunning and large," and there are several missing characters in the annotations and collations, which are likely due to the脱落 of a rare beast's name. Shang Binghe explains the image: the "Shanhai Jing" says that on the mountain called "Yaoguang," there is a wild beast that lives in caves and hibernates in winter, called "Hua Yu"; on the mountain called "E," there is another wild beast that pretends to be asleep when it sees people, called "Yu" — these all correspond to the image of "Gen." "Zhen" represents east and pearls, and "Kan" represents theft, so it is said "stealing pearls"; "Kan" also represents being trapped. As for "Shi Ao," according to the "Shijing · Xiaoya · Chegong," it says "fighting beasts in Ao," and the "Mao Zhuan" says "Ao" is a place name, so "Shi Ao" is probably also a place name. Collation notes: the missing characters in the Song and Yuan editions mistakenly read "steal" as "tou" and "pearl" as "Ao," both are followed according to the Ji Gushan edition; the character "trapped" in the Ji Gushan edition is written as "guo," which is followed according to the Song and Yuan editions.

艮。禹召諸神，會稽南山。執玉萬國，天下康安。詳《姤》之《臨》。神，宋元本作侯，第二句作南山會稽，均依汲古。安，汲古作寜，依宋元本。

The hexagram "Ding" (Tripod) corresponds to "Gen" (Mountain): Great Yu gathered the gods and convened them at Mount Huiji South Mountain; the princes of all the states held jade and silk to pay homage, and the world was peaceful — this is a great auspicious omen of issuing commands to all directions. The symbolic representation is detailed in the entry for "Gou" (Encounter) and "Lin" (Approach). Notes: In the Song and Yuan dynasty editions, the character "shen" (god) was written as "hou" (prince), and the second sentence was "Mount Huiji South Mountain," both following the Ji Gu Ge edition; the character "an" (peaceful) in the Ji Gu Ge edition was written as "ning," and here it follows the Song and Yuan dynasty editions.

漸。忉忉怛怛，如將不活。黍稷之恩，靈輒以存，獲生保年。詳《蒙》之《損》。首句宋元本作忉怛忉怛，茲依汲古。

The hexagram "Ding" (Tripod) in "Jian" (Gradual Progress) signifies a situation of deep anxiety and unbearable sorrow, seeming as if one is about to die. However, through a single meal of food, Ling Zhe was able to preserve his life and survive—this is a favorable omen of turning a desperate situation into a fortunate one. The story of Ling Zhe is recorded in the "Zuo Zhuan" (Commentary of Zuo) under the second year of Duke Xuan: Zhao Dun encountered Ling Zhe, who was starving, and gave him food. Later, when Duke Jin Ling sent armed men to kill Zhao Dun, Ling Zhe turned against them and saved Zhao Dun. The symbolic meaning is detailed in the entry for "Meng" (Obstruction) under "Sun" (Decrease). Note: The first sentence in the Song and Yuan editions reads "daoda daoda," but this version follows the Jigugē edition.

歸妹。侯叔興起，季子富有。照臨楚國，蠻荊是安。元刊注：季氏富於周公，然下曰照臨楚國，則上二句皆楚事也。按：《左傳文元年》楚成王欲立商臣為太子，令尹子上曰：楚國之舉，恆在少者，言楚君恆為少子也。又昭十三年叔向曰：棄疾必有楚國，羋姓有亂，必季實立楚之常也。首二句言楚之興起，富有者恆在叔季之子，與子上叔向語同也。《左傳昭七年》薳啟強曰：將使衡父照臨楚國。震為侯、為興起、為荊楚，伏艮為叔季、為安。○侯，宋本作俟，依元本。

The hexagram "Ding" and "Gui Mei": The younger uncle's vassal states rise, the youngest son is most prosperous; the radiance extends over the state of Chu, and the southern barbarian territory of Jing becomes peaceful — this is a favorable omen of the youngest son inheriting the state. Shang Binghe explains the image: the old commentary from the original edition cites "Ji Shi Fu Yu Zhou Gong" to explain, but the following sentence says "radiance extends over the state of Chu," so the first two sentences must refer to the state of Chu. According to the "Zuo Zhuan," in the first year of Wen Gong, King Cheng of Chu wanted to appoint Shang Chen as crown prince, and the prime minister Zi Shang said that the succession to the throne in Chu has always been to the younger one, meaning that the king of Chu is usually succeeded by the youngest son; in the thirteenth year of Zhao Gong, Shu Xiang also said that Ji Qi would certainly gain the state of Chu, and when the芈 clan has a disturbance, the youngest one will certainly be made king, which is the usual practice in Chu. The first two sentences speak of the rise and prosperity of Chu, which often falls upon the younger sons, consistent with the words of Zi Shang and Shu Xiang. In the seventh year of Zhao Gong, Wenyi Qiang said, "He will make Heng Fu illuminate the state of Chu." Zhen represents a marquis, rising, and the southern barbarian territory of Jing; the hidden Gen represents the younger son and peace. Notes: The character "Hou" in the Song edition is "Si," but here we follow the Yuan edition.

豐。白馬駿騮，更生不休。富我商人，利得如丘。通《渙》。震為白、為馬，故曰白馬駿騮。震為生，二五正反震，故曰更生不休。震為商人，艮為丘，巽為利。○駿騮，宋元本作駁，依汲古。

The hexagram "Ding" transforming into "Feng": white horses and fine steeds breed continuously; this brings prosperity to me, a merchant, with profits piling up like hills—this is a favorable omen of increasing wealth. Shang Binghe's interpretation: "Feng" and "Huan" are complementary. The trigram Zhen (Thunder) is associated with white color and horses, hence "white horse and fine steed"; Zhen represents generation, and the second to fifth lines contain one positive and one negative Zhen trigrams, hence "continuous generation"; Zhen represents merchants, Gen represents hills, and Xun represents profit. Note: The Song and Yuan editions read "bo" instead of "junliu," but this follows the Jigugē edition.

旅。灼火泉源，釣魴山顛。魚不可得，炭不肯然。詳《革》之《艮》。

The hexagram "Traveling" in the hexagram "Tripod" describes lighting a fire in a spring and trying to fish for a鲂 fish at the mountain top; the fish cannot be caught, and the charcoal cannot be burned—this is an ominous sign of futile effort against reason. This passage is the same as the one in the hexagram "Revolution" under "Mountain," except that there it says "the fire will not burn," and Mr. Shang pointed out in the collation note that the Song and Yuan editions mistakenly substituted "fire" with "charcoal." Here it correctly uses "charcoal." The symbolic meaning is detailed in the entry for "Revolution" under "Mountain."

巽。避患東西，反入禍門。糟糠不足，憂動我心。詳《否》之《需》。

The hexagram DING with the trigram XUN: hiding in the east and seeking shelter in the west to avoid misfortune, yet one ends up entering the door of calamity; even the coarsest food is not enough to eat, and worries disturb my heart—this is ainauspicious sign (auspicious omen) of avoiding misfortune but encountering it. The symbolic representation is detailed in the entry for "Fou" with "Xu."

兌。成王多寵，商臣惶恐。生其禍心，使君危殆。伏艮為成，震為王，兌為媚、為姬，重兌，故曰多寵。震為商，艮為臣，坎為恐、為心、為禍、為危殆。震為君。○成，汲古作我，形訛字。臣作人，聲訛字。成，依宋元本，臣，依元本。宋本亦訛人。君，汲古作我，依宋元本。汲古多終無災咎四字，宋元本無。商臣，楚成王世子，後弒成王，見《左傳文元年》。

The hexagram "Ding" with the trigram "Dui": There were many favorites favored by King Cheng of Chu, causing the crown prince Shang Chen to feel anxious; thus, he harbored ill intentions, leading the king into peril — this is a great凶 omen of disorder caused by excessive favoring of concubines. Shang Binghe's interpretation of the omen: The trigram Gen (Mountain) represents completion, Zhen (Thunder) represents the king, Dui (Lake) represents flattery and concubines. The hexagram has two Dui trigrams, hence it is said "many favorites." Zhen represents Shang, Gen represents the minister, Kan represents fear, the heart, calamity, and danger; Zhen also represents the king. Notes: The character "Cheng" in the汲古阁 edition is mistakenly written as "Wo," due to similar characters; "Chen" is mistakenly written as "Ren," due to similar pronunciation; "Cheng" follows the Song and Yuan editions, and "Chen" follows the Yuan edition, while the Song edition also mistakenly writes it as "Ren." The character "Jun" in the汲古阁 edition is mistakenly written as "Wo," following the Song and Yuan editions. The汲古阁 edition adds the four characters "Zong Wu Zai Jiu" (eventually no calamity or misfortune), which are absent in the Song and Yuan editions. Shang Chen was the crown prince of King Cheng of Chu, later assassinating King Cheng, as recorded in the "Zuo Zhuan" Wen Gong Year One.

渙。虎飢欲食，見蝟而伏。禹通龍門，避咎除患，元丑以安。艮為虎，伏離，中虛，故曰飢。伏兌為食，坎為棘、為蝟、為隱伏。《史記龜策傳》注：蝟能伏虎，言虎將食，見蝟而畏伏。震為龍，艮為門，震為帝王，故曰禹。孟氏逸象坤為丑，此似以坎為丑。○飢，宋元本作飲，依汲古。患，汲古作禍，依宋元本。

The hexagram "Ding" transformed into "Huan": A tiger that is hungry seeks food, but upon seeing a hedgehog, it stops moving; Yu the Great dug through the龙门 (Dragon Gate), avoiding calamities and removing evils, thus bringing peace to the place called Yuan Chou — this is a favorable omen indicating the removal of harm and attainment of security. Shang Binghe's interpretation of the image: Gen represents the tiger, lying over Li in the center, thus indicating "hunger"; hidden Dui represents food, Kan represents thorns, hedgehog, and hidden things. The annotation in "Records of the Grand Historian: The Transmission of Divination" says that hedgehogs can subdue tigers, meaning that when the tiger is about to eat, it becomes fearful and crouches down. Zhen represents the dragon, Gen represents the gate, and Zhen also represents the emperor, so "Yu" is taken. The "yi xiang" (extraordinary image) transmitted by Meng Xi uses Kun for "Chou," but here it seems to use Kan for "Chou." Notes: The character "ji" (hunger) in the Song and Yuan editions reads "yin" (drinking), here following the Jigugong edition; the character "huan" (trouble) in the Jigugong edition reads "huo" (calamity), here following the Song and Yuan editions.

節。按民呼池，玉杯文案。魚如白雲，一邑獲願。杯者，杖之訛。《後漢書禮儀志》：仲秋縣道按戶比民，年七十者，授以玉杖。八十九十，禮有加。文案，蓋養老加禮也。坎為民、為池，艮為按。震為玉、為椀、為案。案，椀也。伏離，故曰文。伏巽，故曰魚、曰白。坎為雲，故曰白雲。艮為邑，坎數一，故曰一邑。此亦有故事，為今所不能考。牟庭等便謂呼池改為安民縣在平帝二年，為焦氏所不及見，疑為崔篆所為，豈知安為按之訛字。《同人》之《豫》宋本、元本、汲古皆作按呼，汲古且作湖，安得據此訛字，以致疑乎。多見其不考耳。丁晏卿謂牟庭私改按為安，雖未必然，然按民呼池與安民呼池義孰為優，可不煩言而解，乃牟氏故作安民縣解，固可疑也。○首句各本皆作安民呼池，依《同人》之《豫》校。文，汲古作大，依宋元本。魚，元本、汲古作泉，雲作蜜，皆形訛字，依宋本。邑，汲古作挹，乃後人妄改，以就泉蜜之訛，依宋元本。

The hexagram "Ding" in "Jie" (The Abundance): In the pool, they count the households and census the people, bestowing jade staffs and preparing the ceremonial records for the elderly; fish are as numerous as white clouds, and all the people of the town have their wishes fulfilled — this is a good omen of clear governance and peaceful people. Shang Binghe explains the image: "Cup" is a variant of "staff." The "Book of the Later Han · Rituals and Ceremonies" says that in the middle of autumn, the county and commandery officials check the households and census the people, giving jade staffs to those who are seventy years old, and more elaborate ceremonies for those who are eighty or ninety; "document" is probably the register for the ceremonial gifts for the elderly. Kan represents the people and the pool, Gen represents "to check"; Zhen represents jade, bowl, and table — "table" is the same as "bowl"; the hidden Li indicates "text"; the hidden Xun indicates "fish" and "white"; Kan represents clouds, so it is "white clouds"; Gen represents town, and Kan's hexagram number is one, so it is "one town." This line also refers to a certain story, but now it is not possible to verify. Mu Ting and others insist that the renaming of Hu Chi to Anmin County happened in the second year of Pingdi, and Jiao Yanshou did not live to see it, so they suspect that the "Yi Lin" was composed by Cui Zuan — but how could they not know that "An" is a variant of "An" (to check). In the line "Tongren" in "Yu" (Joyful), the Song, Yuan, and Jigugong editions all read "An Hu," and the Jigugong edition even writes "Hu" as "Hu," how can one question this variant character? It is clear that they have not examined carefully. Ding Yan says that Mu Ting privately changed "An" to "An," though it may not be certain, but which makes more sense, "Anmin Hu Chi" or "Anmin Hu Chi"? It is obvious without further discussion. Mu's insistence on interpreting it as "Anmin County" itself is suspicious. Notes: The first sentence of all editions reads "Anmin Hu Chi," here corrected according to the line "Tongren" in "Yu"; the character "Wen" in the Jigugong edition is "Da," following the Song and Yuan editions; the character "Yu" in the Yuan edition and Jigugong edition is "Quan," and "Yun" is "Mi," all are variant characters due to similar shapes, here following the Song edition; the character "Yi" in the Jigugong edition is "Yi," which is a false alteration by later people to accommodate the variants "Quan" and "Mi," here following the Song and Yuan editions.

中孚。雙鳧鴛鴦，相隨群行。南至饒澤，食魚與粱，君子樂長。艮為鳥，正反艮故曰雙鳧、曰鴛鴦、曰群行。震為行、為南，兌為澤、為食，巽為魚、為稻粱。艮為君子，震為樂，巽為長。○群，宋元本訛君，樂作與，茲依汲古。

The hexagram "Ding" (Tripod) and "Zhongfu" (Sincere Trust): A pair of wild geese and a pair of mandarin ducks walk together in a group; they fly south to a fertile marsh, eating fish and rice, the gentleman enjoys long happiness — this is a favorable omen of being together in harmony. Shang Binghe's interpretation: Gen represents birds, and the hexagram contains one positive and one negative Gen, hence "double wild geese" "mandarin ducks" "walking in a group"; Zhen represents movement and south, Dui represents marshes and food, Xun represents fish and rice; Gen represents the gentleman, Zhen represents joy, Xun represents duration. Notes: In Song and Yuan editions, the character "group" was mistakenly written as "king", and "joy" as "with", here following the Ji Gu Ge edition.

小過。蔡侯朝楚，留連江渚。踰時歷月，思其君后。詳《豫》之《坤》。

The hexagram "Ding" in "Xiao Guo" refers to the situation where the Marquis Cai left to pay homage to the King of Chu but was stranded on a small island in the river. He waited beyond the proper season and for an entire month, missing his king and his concubine—this is the image of being detained and longing to return. The detailed explanation of this symbolic meaning can be found in the entry for "Yu" and "Kun."

既濟。膠車駕東，與雨相逢。五楘解墮，頹杌獨坐，憂為身禍。詳《大過》之《蠱》。楘、墮，元本作棨、墜。頹杌，宋本作頓阨，元本作頹輈，茲依汲古。

The hexagram "Ding" (The Cauldron) in the "Already Achieved" line describes a situation where a vehicle glued together is driven eastward, but suddenly encounters heavy rain. The five straps of leather on the vehicle's yoke loosen and fall off, leaving only the bare frame of the vehicle standing alone, causing sorrow and becoming a personal misfortune—this is an ominous sign of a journey encountering a broken-down vehicle. "Wu Mu" refers to the five leather straps used to bind the yoke of a carriage, as mentioned in the "Book of Songs, Qin Wind, Xiao Rong." The symbolic meaning is detailed in the line "Da Guo" (Great Excess) under "Gu" (Guilt). Notes: In the original edition, the characters "Mu" and "Du" were written as "Qi" and "Zhu," respectively; "Tui Wu" in the Song edition is "Dun E," and in the Yuan edition it is "Tui Zhu," but here we follow the Jigugē edition.

未濟。螟蟲為賊，害我稼穡。盡禾殫麥，秋無所得。詳《同人》之《節》。

The hexagram "Ding" in "Wei Ji" indicates that locusts have become thieves, destroying my crops; the grain is eaten up, the wheat is completely consumed, and there is nothing to harvest in autumn — a凶兆of a locust plague leading to total crop failure. The symbolic representation is detailed in the entry for "Tong Ren" in "Jie."

震。枯匏不材，利以濟舟。渡踰河海，無有溺憂。艮為匏，伏巽，故曰枯匏。震為舟、為濟，伏巽為利，坎為河海、為憂，震出，故無有溺憂。○材，依顧校，各本皆作朽。顧雲國語枯匏不材於人。河，汲古作江，依宋元本。首句言枯匏雖無用，然以為舟可利濟也。

The hexagram Zhen meets Zhen, and the encountered hexagram is the same as the primary hexagram Zhen, which is the first among the sixty-four hexagrams. The hexagram's judgment says: A dry gourd is not useful as material, but it is convenient for crossing rivers; crossing rivers and seas, there is no fear of drowning — this is a favorable omen of discarded things being put to use. Shang Binghe explains the image: Gen represents the gourd, and the hidden Xun within the hexagram indicates 'dry gourd'; Zhen represents a boat and crossing, with hidden Xun indicating benefit, Kan represents rivers and seas and worry, and Zhen indicates movement outward, so there is no fear of drowning. Notes: The character '材' follows Gu Yanwu's correction, while all other editions read '朽'; Gu said in Guoyu: Lu Yu that 'dry gourds are not useful to people.' The character '河' in the Jigushan edition reads '江,' but here we follow the Song and Yuan editions. The first sentence means that although a dry gourd is of little use, it is very convenient as a floating device for crossing rivers.

乾。陷塗溺水，火燒我履，憂患重累。此用遇卦《震》象。震為大塗，坎為水、為陷溺，互艮為火，震在艮上，故曰火燒我履。坎為憂患。

The hexagram Zhen (Thunder) encountering the hexagram Qian (Heaven): being stuck in muddy road, submerged in water, fire is burning my shoes, worries and calamities pile up one after another — this is ainauspicious sign of water and fire in conflict. The original text of this entry has only three lines, which does not conform to the four-line pattern. It is suspected that some text is missing. Shang Binghe explains the image: this uses the image of the hexagram Zhen (Thunder). Zhen represents a big road, Kan represents water and being trapped; the mutual hexagram forms Gen, which represents fire, Zhen is above Gen, hence it is said 'fire is burning my shoes'; Kan represents worries and calamities.

坤。旦生夕死，名曰嬰鬼，不可得祀。詳《小畜》之《升》。祀，宋元本訛視。

The trigram Zhen (Thunder) over Kun (Earth): One who is born in the morning and dies in the evening is called "infant ghost," unable even to partake in worship — this is a great凶 omen indicating a premature death without descendants. The symbolic representation is detailed in the entry for Xiao Xu (Small Accumulation) over Sheng (Ascending). Note: In Song and Yuan dynasty editions, the character "祀" (worship) was mistakenly written as "视" (to look).

屯。揚水潛，使石潔白。裡素表朱，遊戲皋沃。得其所願，心志娛樂。詳《否》之《師》。○石，宋元本作君，表朱作附珠，均依汲古。沃，元本訛●，汲古作澤，其作君，依宋元本。裡，各本皆作衣，依《豫》之《大過》宋元本校。

The trigram Zhen (Thunder) combined with the trigram Zun (Obstruction): waves are raised, water is submerged, washing stones clean and white; the inner part is pure and the outer part is red, playing and wandering in fertile land by the water; desires are fulfilled, the heart is joyful and happy—this is a favorable omen of achieving one's wishes and being delighted. The first sentence originally reads "Yang Shui Qian" (Raise water, submerge), only three characters, which does not conform to the four-character example, so there is likely a missing character. The symbolic meaning is detailed in the entry for "Po" combined with "Shi." Notes: The character "Shi" (stone) in Song and Yuan edition prints is "Jun" (lord), and "Biao Zhu" (surface red) is "Fu Zhu" (attached pearl), both following the Jigusheluo edition; the character "Wo" (fertile) in Yuan edition is mistakenly marked as a black dot "●", while Jigusheluo edition has "Ze" (marsh), and "Qi" (its) is "Jun" (lord), here following Song and Yuan editions; the character "Li" (inner) in all editions is "Yi" (clothes), corrected according to the Jigusheluo edition's entry for "Yu" combined with "Da Guo."

蒙。眾鳥所翔，中有大怪。九身無頭，魂驚魄去，不可以居。詳《否》之《同人》。

The trigram Zhen (Thunder) in the hexagram Meng (Youth) symbolizes a place where many birds soar, with a great monster in the center. The monster has nine bodies but no head, causing fear and panic, making it impossible to dwell there. This is an ominous sign of encountering a monster and losing one's dwelling. The symbolic meaning is detailed in the entry for "Po" (Obstruction) and "Tongren" (Union with People").

需。刖根枯株，不生肌膚。病在於心，日以焦枯。此亦用震象。伏巽，下斷，故曰別根。巽殞落，故曰枯株。艮為肌膚，本卦伏坤為死，故曰不生。坎為心病，離為日、為焦枯。

The hexagram Zhen (Thunder) changing to Xu (Need) indicates a tree whose roots have been cut off, leaving only a dry stump, unable to grow new skin or flesh; the disease is in the heart, gradually withering away — ainauspicious sign of fundamental injury with no possibility of recovery. Shang Binghe explains the image: this also uses the image of Zhen. The hidden Xun (Wind) is cut off by the broken line, hence 'cutting off the root'; Xun signifies falling, hence 'dry stump'; Gen (Mountain) represents skin and flesh, and the primary hexagram hides Kun (Earth) indicating death, hence 'no growth'; Kan (Water) represents heart disease, and Li (Fire) signifies the sun and withering.

訟。府藏之富，王以振貸。捕魚河海，笀多得。詳《坎》之《大過》。○貸，汲古作貧。笀，元本作網，汲古作罟網，依宋本。

The hexagram Zhen (Thunder) and the hexagram Song (Contention): The treasury has abundant stores, and the king uses it to relieve the people and lend money; going to rivers and seas to fish, casting a net yields much catch — this is a favorable omen of dispersing wealth to gain profit. The fourth line of the original text reads 'gǔ duō dé' (only three characters), indicating a missing character. The symbolic meaning is detailed in the entry for Kan (Water) and Da Guo (Great Excess). Notes: The character 'dài' (loan) in the Jigusha edition is 'pín' (poverty); the character 'gǔ' in the Yuan edition is 'wǎng' (net), while in the Jigusha edition it is 'gǔwǎng' (net), here following the Song edition.

師。一莖九纏，更相牽攣。宿明俯仰，不得東西。請讞當決，日午被刑。坎為莖，數一，故曰一莖。震數九，故曰九纏。伏巽為繩、為纏，遇卦震互艮為牽，初至四正反艮，故曰互相牽攣。震為旦，故曰宿明。宿明，即黎明也。震東，坎西，艮閉，故曰不得東西。震為請、為讞，坤殺，故曰當決、曰被刑。伏離，故曰日午被刑。《史記》司馬穰苴與監軍莊賈期旦日日中會於軍門，及期，賈不至，召軍正問曰：軍法期而後至者云何，曰：當斬，乃斬之。○相，汲古作用，請作贊，均依宋元本。決，宋元本作報，午作中，均依汲古。

The hexagram Zhen (Thunder) transforming into Shi (Army): A single vine stem is entangled in nine coils, interwoven and knotted; from dawn onwards, movement is impossible in both east and west directions; a case is brought for judgment, and the verdict is execution, with the punishment carried out at noon — this is a dire omen of entanglement and punishment. Shang Binghe's interpretation: Kan represents the stem, and the hexagram number is one, hence 'one stem'; Zhen's hexagram number is nine, hence 'nine entanglements'; the hidden Xun represents a rope and entanglement; the mutual hexagram Zhen and Gen forms a Gen, which represents binding, and the lines from the first to the fourth form two Gen hexagrams, one positive and one negative, hence 'mutual binding'; Zhen represents dawn, hence 'dawn'; Zhen governs the east, Kan the west, and Gen closure, hence 'unable to move east or west'; Zhen represents a request and a legal judgment, while Kun represents punishment and execution, hence 'to be judged' and 'to be executed'; the hidden Li represents noon, hence 'executed at noon'. The "Records of the Grand Historian: The Biography of Sima Rangju" records that Rangju had agreed with the military inspector Zhang Jia to meet at the military gate at noon the next day. When Zhang Jia did not arrive, Rangju summoned the military judge and asked: What is the punishment for being late to a scheduled meeting? The answer was: He should be executed. So Rangju executed Zhang Jia. Notes: The character 'xiang' in the text is 'yong' in the Ji Gu Ge edition, and 'qing' is 'zan', both following the Song and Yuan editions; the character 'jie' in the Song and Yuan editions is 'bao', and 'wu' is 'zhong', both following the Ji Gu Ge edition.

比。耋老鮐背，齒牙動搖。近地遠天，下入黃泉。坤為老、為魚，艮為背，故曰鮐背。《詩大雅》黃耇臺背，《爾雅釋詁》老人皮膚消瘠，若駘魚也。伏兌為齒牙、為毀折，故曰勸搖。乾伏，故曰遠天。坤為水、為黃、為下、為死，故下入黃泉。

The trigram Zhen (Thunder) in the context of the trigram Bi (Consort): an old man with spots on his back resembling the fish called tai, his teeth loose and shaking; close to the earth but far from heaven, taking one step after another into the Yellow Spring — this is a sign that his life is nearing its end. Shang Binghe explains the image: Kun represents old age and fish, Gen represents the back, so it is said 'tai back'; The Book of Poetry, Great Ya, Xing Wei says 'yellow old man with back bent'; The Er Ya, Shigǔ explains that the skin of an old man becomes thin and the spots resemble those of the tai fish. Fu Dui represents teeth and broken things, so it is said 'shaking' (the original text mistakenly says 'quanyao'); Qian is in the hidden position, so it is said 'far from heaven'; Kun represents water, yellow, lower position, and death, so it is said 'entering the Yellow Spring from below'.

小畜。羊舌叔虎，野心善怒。黷貨無厭，以滅其身。羊舌虎，叔向弟。襄二十二年以受賄為範宣子所殺。兌為羊、為口舌，伏艮為叔、為虎，故曰羊舌叔虎。坤為野、為心，震為怒，故曰野心善怒。坤為貨財、為身，坤殺，故曰以滅其身。○舌，汲古訛蛇，依宋元本。

The hexagram Zhen (Thunder) in the hexagram Xiaoxu (Lesser Accumulation): The Shushu (Sheep's Tongue) clan's Shu Hu had ambitions and was easily angered; he was greedy for wealth and accepted bribes without satisfaction, and thus lost his life — a凶象 (auspicious omen) of disaster caused by greed. Shang Binghe's interpretation of the image: Shu Hu was the younger brother of Shu Xiang. In the 22nd year of Lu Xianggong, he was killed by Fan Xuanzi for accepting bribes. Dui represents sheep and mouth, with Guan hidden representing Shu and tiger, forming 'Shushu Shu Hu'; Kun represents wildness and heart, Zhen represents anger, so it is said 'ambitious and easily angered'; Kun represents wealth and body, and Kun governs punishment and killing, so it is said 'to destroy his body'. Note: In the Ji Gu Ge edition, the character 'tongue' was mistakenly written as 'snake', but here we follow the Song and Yuan editions.

履。籲疑八子，更相欺紿。管叔善政，不見邪期。伏《豫》。震為子，坤卦數八，故曰八子。震為言，正反震，故曰更相欺紿。震為管，艮為叔，故曰客叔。坤為政，震為善，故曰善政。管叔者，管仲，言桓公死，諸公子為亂，管仲不及見也。○籲，宋元本作謀，依汲古。詩鄭風洵籲且樂，韓詩作恂盱，《爾雅釋詁》盱，憂也。然則籲疑者，憂疑也。

The hexagram Zhen (Thunder) in the context of the hexagram Liu (Progress): eight sons filled with anxiety and doubt, deceiving and misleading each other; Guan Shu was good at governance, but he did not witness this period of chaos — an image of internal disorder where the virtuous could not see it. Shang Binghe explains the image: the hexagram Liu is concealed within Zhen. Zhen represents the son, and the number of the hexagram Kun is eight, hence 'eight sons'; Zhen represents speech, and there are two Zhen trigrams, one positive and one negative, hence 'mutual deception'; Zhen represents Guan, and Gen represents Shu, hence 'Guan Shu' (the original text mistakenly reads 'Ke Shu'); Kun represents governance, and Zhen represents goodness, hence 'good governance'. Here, 'Guan Shu' refers to Guan Zhong, meaning that after the death of Qi Huan Gong, the princes caused chaos, and Guan Zhong was no longer alive to witness it. Notes on the text: the character 'xu' in the Song and Yuan editions is 'mou', but here we follow the Ji Gu Ge edition. In the 'Zhen Wei' poem from the 'Book of Songs', 'xun xu qie le' is written, and in the Han poetry, it is 'xun xu'; the 'Er Ya' explains that 'xu' means worry. Therefore, 'xu yi' means anxiety and doubt.

泰。絆跳不遠，心與言反。尼丘顧家，茅簟朱華。震為跳，伏巽為繩，故曰絆跳。坤近，故曰不遠。坤為心，震為言，乾亦為言，震言與乾言相背，故曰言反。伏艮為尼丘、為家，巽為茅，兌為華，乾為大赤，故曰朱華。下二句義未祥，或有訛字。○絆，宋元本作伴，依汲古。跳，汲古作逃，逃跳古通。易林多古義。頗疑汲古是，今通俗從宋元本。

The hexagram Zhen (Thunder) changing to Tai (Peace): There is a rope around the foot, unable to jump far; the mind and speech are opposite; looking back at the home on Niqiu Mountain, red flowers are blooming on the straw mat — this is an image of words and deeds being inconsistent. Shang Binghe's interpretation: Zhen represents jumping, hidden Xun represents a rope, so it is said 'banded jump'; Kun represents nearness, so it is said 'not far'; Kun represents the mind, Zhen represents speech, and Qian also represents speech. The speech of Zhen and the speech of Qian are opposite, so it is said 'speech contradicts'; hidden Gen represents Niqiu Mountain and home, Xun represents straw, Dui represents flower, and Qian represents great red, so it is said 'red flowers'. The meaning of the last two lines is still unclear, perhaps there is a wrong character. Notes: The character 'banded' in the Song and Yuan editions is 'companion', here following the Jigugē edition; the character 'jump' in the Jigugē edition is 'escape', 'escape' and 'jump' were interchangeable in ancient times, the 'Yi Lin' often preserves ancient meanings, Shang氏 is very doubtful about the Jigugē edition, but for the sake of popular understanding, still follows the Song and Yuan editions.

否。蜉蝣戴盆，不能上山。搖推跌跋，頓傷其顏。巽為蟲，故曰蜉蝣。艮為戴、為盆，故曰蜉蝣戴盆。艮止，故不能上山。巽進退，故搖推跌跋。艮為顏，坤為傷。

The trigram Zhen (Thunder) in the trigram Po (Obstruction): A mayfly is carrying a basin on its head but cannot climb the mountain; it wobbles and stumbles, and suddenly hurts its face — this is a凶 omen of insufficient strength bearing a heavy burden. Shang Binghe explains the image: Xun represents insects, hence 'mayfly'; Gen represents wearing and a basin, forming 'mayfly wearing a basin'; Gen signifies stopping, hence it cannot ascend the mountain; Xun indicates indecisiveness in movement, hence 'wobbling and stumbling'; Gen represents the face, and Kun signifies injury.

同人。朝露不久，為恩惠少。膏澤欲盡，咎在枯槁。通《師》。震為朝，坎為露，風散，故曰不久。震為恩惠，坎為膏澤，坤亡，故曰少、曰盡。離為枯槁。

The hexagram Zhen (Thunder) and the hexagram Tongren (Union) indicate that morning dew does not last long, and the kindness bestowed is limited; the nourishing moisture will be exhausted, and calamity comes from the withering of grass and trees — this is an ominous sign of transient benevolence. Shang Binghe explains the image: Tongren and Shī (The Army) are complementary. Zhen represents morning, Kan represents dew, and wind disperses it quickly, hence 'not long'; Zhen signifies kindness, Kan signifies nourishing moisture, and Kun indicates loss, hence 'limited' and 'exhausted'; Li represents withering.

大有。河伯之功，九州島攸同。載祀六百，光烈無窮。此用《震》象。震為伯，互坎故曰河伯。互艮為州，震數九，重震，故曰九州島攸同。震為百，坎數六，故曰六百。離為光也。按：《竹書紀年》謂夏祀前後共四百七十一年，後儒疑之，茲謂九州島攸同，確謂禹也。載祀六百，謂禹食報之久也，較竹書更多。

The hexagram Zhen (Thunder) combined with Da You (Great Possession): This signifies achievements like those of the River God, leading the nine provinces to unite as one; the state enjoyed six hundred years of prosperity, with its glorious deeds never ending — a great auspicious omen of enduring achievements. The character 'dao' (island) in 'jiu zhou dao tong' (nine provinces all united) was mistakenly added during transmission; the original text refers to 'jiu zhou yu tong' from the Shang Shu (Book of Documents). Shang Binghe explains the imagery: This hexagram uses the imagery of Zhen. Zhen represents the 'brother' (a term of respect), and the interacting lines form Kan (Water), hence 'He Bo' (River God); the interacting line Gen (Mountain) represents the 'province', and since Zhen's number is nine, and there are two Zhen lines in the hexagram, it signifies 'jiu zhou yu tong' (nine provinces all united); Zhen represents 'hundred', and Kan's number is six, hence 'liu bai' (six hundred); Li (Fire) represents 'light'. Shang's commentary: The Bamboo Annals states that the Xia dynasty lasted a total of four hundred and seventy-one years, but later scholars have doubts about this; here, 'jiu zhou yu tong' indeed refers to the Xia Yu (Yandi), and 'zai si liu bai' (six hundred years of worship) indicates the long-lasting blessings received by Yu, which is longer than what the Bamboo Annals records.

謙。三人北行，大見光明。道逢淑女，與我驥子。震為人，數三，故曰三人。坎為北，艮為光明、為道，坤女，震為淑，故曰道逢淑女。震為馬，故曰驥子。

The hexagram Zhen (Thunder) and the hexagram Qian (Heaven): Three people are going north and greatly see brightness; on the way they meet a virtuous woman who gives me a thousand-mile horse — this is a good omen of encountering good fortune on the journey. Shang Binghe explains the image: Zhen represents people, and the number of the hexagram is three, so it is said 'three people'; Kan represents north, Gen represents brightness and roads; Kun represents woman, Zhen represents virtue, so it is said 'meeting a virtuous woman on the way'; Zhen represents a horse, so it is said 'a thousand-mile horse'.

豫。金精躍怒，帶劍過午。徘徊高庫，宿於木下。兩虎相拒，弓弩滿野。詳《噬嗑》之《泰》。劍過，宋元本作釗通，依汲古。拒，汲古作距，依宋元本。○《河圖帝覽嬉》：月者，金之精，又虎亦為金精。艮為虎，兩虎相拒者，言正反艮相背也。高庫，地名，《呂氏春秋》出高庫之兵以賦民，《越絕書》高庫在安成裡，勾踐藏兵之所。

The trigram Zhen (Thunder) combined with Yu (Joy): the qi of metal is rising and surging, a sword passes through the position of Wu; it wanders around the area of Gao Ku, and stays overnight under a tree; two tigers face each other in confrontation, bows and arrows are arranged across the plains — this is ainauspicious sign indicating a great movement of military forces. The symbolic meaning is detailed in the entry for Shi He combined with Tai. Notes: In the Song and Yuan editions, "剑过" is written as "钊通," but here we follow the Jigugē edition; the character "拒" in the Jigugē edition is written as "距," so we follow the Song and Yuan editions. Shang氏 also notes that the Wenti (Divine Book) "He Tu Di Lan Xi" says that the moon is the essence of metal, and tigers are also the essence of metal; Gen (Mountain) represents the tiger, and "two tigers facing each other" refers to two Gen trigrams facing each other. "Gao Ku" is a place name; the "Lüshi Chunqiu" says that weapons from Gao Ku were taken out and distributed to the people, and the "Yue Ji Shu" says that Gao Ku is in Ancheng Li, where Gou Jian stored weapons.

隨。江河淮海，天之奧府。眾利所聚，可以富有。樂我君子，百福是受。詳《乾》之《觀》。五六句宋元本作好樂喜友，汲古作安樂無憂，依《乾》之《觀》校。

The Trigram Zhen (Thunder) combined with the Trigram Sui (Following): The Yangtze River, the Yellow River, the Huai River, and the sea are the treasuries where Heaven keeps its wealth hidden; numerous sources of profit gather there, sufficient for great prosperity; this brings joy to the gentleman and allows him to receive a hundred kinds of blessings — this is a great auspicious omen of abundant wealth. The symbolic meaning is detailed in the entry for Qian (Heaven) combined with Guan (Observing). Note: The fifth and sixth sentences in the Song and Yuan editions read 'good joy and friendly companions,' while the Jiguge edition reads 'peaceful joy without worries.' This version is corrected according to the entry for Qian combined with Guan.

蠱。不虞之患，禍至無門。奄忽暴卒，病傷我心。詳《蒙》之《明夷》。

The trigram Zhen (Thunder) changing to Gu (Guilt) indicates an unexpected calamity, with disaster coming without warning through the door; suddenly falling ill and dying, causing me great sorrow — this is a very ominous omen of sudden misfortune. The symbolic representation is detailed in the entry for Meng (Obstruction) changing to Mingyi (Dimming Light).

臨。畫龍頭角，文章未成。甘言美語，說辭無名。詳《蒙》之《噬嗑》。角，宋元本作頸，依汲古。

The trigram Zhen (Thunder) combined with the trigram Lin (Approach) depicts a situation where a dragon has only its head and horns drawn, but the patterns and colors are not yet completed; it speaks sweet words all the time, but its words cannot bring true fame — this is an image of something superficial and incomplete, with a beginning but no end. The symbolic meaning is detailed in the entry "Meng" combined with "Shihe." Note: In the Song and Yuan editions, the character "jiao" (horn) is written as "jing" (neck), but here we follow the Jigugē edition.

觀。缺破不成，胎卵不生，不見兆形。詳《晉》之《益》。

The trigram Zhen (Thunder) in the context of Guan (Observation) indicates brokenness and damage, with things not being completed or formed. Eggs and embryos cannot produce offspring, and there is not even the slightest sign or trace—this is a凶 portent indicating the complete cessation of vitality. The symbolic representation is detailed in the entry for Jin (Progress) and Yi (Increase).

噬嗑。旁行不遠，三里復反。心多畏惡，日中止舍。震為行，艮止，故不遠。艮為里，震為反，數三，故曰三里復反。坎為心、為畏惡，離為日，艮為止、為舍。○復反，汲古作反覆，依宋元本。

The hexagram Zhen (Thunder) in the hexagram Shihe (Breaking the Bones): one cannot go very far, only three li before turning back; the heart is full of fear and aversion, and one stops at noon to rest — this is the image of being afraid to move forward. Shang Binghe explains the image: Zhen represents movement, Gen represents stillness, so one does not go far; Gen represents li (a unit of distance), Zhen represents returning, and the number of the hexagram is three, hence 'three li and return'; Kan represents the heart, fear, and aversion, Li represents the sun, Gen represents stopping and resting. Note: The term 'fu fan' in the Ji Gu Ge edition is 'fu fan', but here we follow the Song and Yuan dynasty editions.

賁。四隤不安，兵革為患。掠我妻子，家復飢寒。震數四，《說文》隤，隊也，又壞也。司馬相如《上林賦》隤牆填。坎為破壞，故曰四隤不安。艮為兵革，坎為患，艮手為掠，震為子，伏巽為妻，故曰掠我妻子。艮為家，坎為寒，離虛，故曰飢寒。○隤，汲古作瀆，非，依宋元本。復，宋元本訛履。

The hexagram Zhen (Thunder) changing to Ben (Brightness): all four sides collapse, there is no peace, weapons and armor become calamities; my wife and children are taken away, the family suffers from hunger and cold — this is a great凶 omen of a family ruined by war. Shang Binghe explains the image: the number of Zhen is four; the Shuowen explains that "tui" means falling down, also ruin; Sima Xiangru's "Shanglin Fu" mentions "tui qiang zhen qian" (falling walls and filling ditches); Kan represents destruction, so it is said "four tui, no peace." Gen represents military weapons, Kan represents calamity, Gen represents hands, so "taking away" is taken; Zhen represents sons, hidden Xun represents wife, so "taking away my wife and children"; Gen represents home, Kan represents cold, Li has emptiness in the middle, so "hunger and cold." Notes: the character "tui" in the Jigusha edition is "du", which is incorrect; this version follows the Song and Yuan editions. The character "fu" in the Song and Yuan editions is mistakenly written as "lu".

剝。喜來如云，嘉福盈門。眾才君子，舉家蒙歡。此兼用《震》象。震為喜，坎為雲，震為嘉福，艮為門、為君子、為家，坎眾，故曰眾才。震樂，故曰蒙歡。○汲古第二句作第四句，第四句作第二句，今依宋元本。

The hexagram Zhen (Thunder) and the hexagram Bo (Breaking) indicate that joyful events come like clouds, filling the house with good fortune; many talented gentlemen gather, and the whole family enjoys happiness — this is a great auspicious omen of joy and prosperity. Shang Binghe's interpretation: This uses the imagery of Zhen. Zhen represents joy, Kan represents clouds, Zhen represents auspicious blessings, Gen represents the gate, gentlemen, and family; Kan signifies multitude, hence 'many talents'; Zhen signifies joy, hence 'enjoying happiness'. Note: The Ji Gu Ge edition places the second line after the fourth line and the fourth line after the second line, but here we follow the Song and Yuan dynasty editions.

復。載金販狗，利棄我走。藏匿淵底，折毀為咎。詳《隨》之《革》。毀，宋本、汲古訛晦，元本訛悔，依局本。

The trigram Zhen (Thunder) combined with Fu (Returning) indicates: carrying gold to trade for dogs, the profit is lost as the money runs away; hiding it at the bottom of a deep abyss, it is damaged and becomes a calamity — this is ainauspicious sign (auspicious omen) of heavy cost and light profit, leading to loss. The symbolic meaning is detailed in the entry for Su (Following) combined with Ge (Change). Note: The character '毁' (damage) in the Song edition and the Jigugong edition is mistakenly written as '晦' (darkness), and in the Yuan edition as '悔' (regret), here we follow the local edition.

無妄。日中為市，各抱所有。交易貲賄，函珠懷寶，心悅歡喜。詳《泰》之《升》。

The trigram Zhen (Thunder) combined with Wuwang (No Pretense) indicates that at midday, business opens, and each person brings their own goods. They exchange goods, with treasures in their boxes and jewels in their arms, their hearts full of joy—this is a favorable omen for profitable trade. "At midday the market is held" comes from the Great Treatise of the Book of Changes, explaining the system of markets established by Shen Nong. The symbolic meaning is detailed in the entry on Tai (Peace) combined with Sheng (Increase).

大畜。日趨月步，周遍次舍。經歷致遠，無有難處。首句宋元本作月步日趨，茲依汲古。○乾為日，兌為月，震行，故日趨月步。震為周，艮為次舍。

The trigram Zhen (Thunder) in the hexagram Da Xu (Great Accumulation): The sun moves quickly, the moon moves slowly, and it passes through each of the star stations throughout the sky; it travels a long distance without encountering any difficult places — this is a favorable omen indicating smooth progress. "Ci she" originally refers to the star stations where the sun and moon stop. Note: The first line in the Song and Yuan editions reads "yue bu qique," but here we follow the Jigugē edition. Shang Binghe's interpretation: Qian represents the sun, Dui represents the moon, and Zhen indicates movement, hence "qique yue bu" (the sun moves quickly, the moon moves slowly); Zhen represents "zhou" (circulation), and Gen represents "ci she" (star stations).

頤。陽明失時，陰凝為憂。主君哀泣，喪其元侯。艮為時，坤失，乾伏，故曰陽明失時、曰陰凝為憂。坤為憂也。震為主、為君，震為樂、為歌，震反為艮，故曰哀泣。震為諸侯、為長，故曰元侯。坤為喪。

The trigram Zhen (Thunder) in the hexagram Yi (Peace): Yang energy's brightness has lost its season, Yin energy condenses into worry and trouble; the sovereign is sorrowful and weeps, losing his chief minister, the feudal lord — this is an ominous sign of declining Yang energy without support. Shang Binghe explains the image: Gen (Mountain) represents time, Kun (Earth) signifies loss, and Qian (Heaven) is in the hidden position, hence 'Yang brightness loses its season' and 'Yin condenses into worry'; Kun indicates sorrow. Zhen represents the sovereign and the ruler; originally Zhen signifies joy and singing, but when Zhen turns into Gen, it becomes 'sorrow and weeping'; Zhen also represents the feudal lord and the leader, hence 'the first feudal lord'; Kun signifies loss.

大過。年衰歲暮，精魂游去。形容銷枯，哀子相呼。乾為年歲，乾老，故曰衰暮。乾為精魂，大過死，故曰精魂游去。伏坤為形容，巽隕落，故銷枯。伏震為子，坤憂，故曰哀子。兌口，故曰呼，正反兌，故曰相呼。○哀，宋元本作喪，相作恩，依汲古。按：恩必是思之訛，喪子思呼亦通。

The trigram Zhen (Thunder) in the hexagram Da Guo (Great Excess): it signifies old age and the waning of time, with spirit and vitality dispersing away; the body becomes emaciated and withered, and the son in mourning calls out to one another — this is an ominous sign of death. Shang Binghe's interpretation: Qian (Heaven) represents age, and Qian also signifies old age, hence 'declining and evening'; Qian represents spirit and soul, and Da Guo signifies death, hence 'spirit and soul wandering away'; hidden Kun (Earth) represents appearance, and Xun (Wind) signifies falling away, hence 'withering and decay'; hidden Zhen represents the son, and Kun signifies sorrow, hence 'mournful son'; Dui (Lake) represents mouth, hence 'calling out'; one positive and one reverse Dui, hence 'calling to each other'. Notes: the character 'ai' (mourn) in Song and Yuan editions is 'sang' (mourning), and 'xiang' is 'en'; here we follow the Jigugē edition. Shang's note: 'en' must be a corruption of 'si' (thinking), and 'thinking of the lost son and calling out' also makes sense.

坎。少無功績，老困失福。跂行徙倚，不知所立。艮為少，又為老，震為功績，坎困，故無功，故失福。震為行、為徙倚、為立，上下坎，故不知所立。○跂，汲古作跌，徙作跛，均依宋元本。

The trigram Zhen (Thunder) over Kan (Water): In youth there are no achievements, in old age there is hardship and loss of fortune; walking on tiptoe, moving about uncertainly, not knowing where to stand — this is an ominous sign of a life without accomplishment. Shang Binghe's interpretation: Gen (Mountain) signifies youth and old age; Zhen signifies achievements, while Kan signifies hardship, hence no achievements and loss of fortune; Zhen signifies movement, hesitation (wandering), and standing, with both upper and lower trigrams being Kan, thus not knowing where to stand. Notes: The character 'qí' in the Jigusha edition is 'dié', and 'xǐ' is 'bo', both following the Song and Yuan edition.

離。持心瞿目，善數搖動。自東徂西，不安其處。散渙府藏，無有利得。伏坎為心，重離，故曰瞿目。

The hexagram Zhen (Thunder) changing to Li (Fire): Holding one's heart in one's hands, staring with frightened eyes, shaking and restless; moving from east to west, unable to find stability; the stored treasures in the treasury are completely lost, gaining nothing—this is an ominous sign of mental unrest and financial loss. Shang Binghe's interpretation: The hidden Kan (Water) represents the heart, and the primary hexagram has upper and lower trigrams of Li (Fire), with Li representing the eyes, hence "startled eyes." The text here is interrupted; the remaining part of Shang's commentary will be found in the next section.

《禮玉藻》視容瞿瞿，注：瞿瞿，驚遽不審貌。巽風，故搖動。離東，兌西，風散。艮為府藏，艮伏，故曰散渙府藏。巽為利，兌折故無。○瞿目，汲古作耀目，依宋元本。持心瞿目者，言驚懼不敢放逸也。

This passage continues the previous annotation on the Lin text. The first part of the Lin text is in the previous section. Shang Binghe first cites the sentence "Shi rong qu qu" from the "Yuzao" chapter of the "Liji," where the old commentary explains "qu qu" as a state of being startled and looking around confusedly, unable to see clearly. This interpretation is used to support the word "qu mu" in the Lin text. Then he discusses the hexagram imagery: Xun represents wind, and wind causes movement, hence the meaning of shaking or movement; Li is located in the east, Dui in the west, and the wind blowing from east to west causes things to scatter, hence "wind disperses." Gen represents a storehouse, and here Gen is taken as the "hidden image" (a hexagram derived from the hidden positions of the lines in the primary hexagram, inferred from the opposite yin and yang aspects). The hidden image is not visible, hence the Lin text says "scattering and dispersing the storehouse," meaning the storehouse is emptied. Xun represents benefit, Dui represents destruction, and the benefit is broken, hence "nothing remains." Note: The term "qu mu" in the Jigusha edition is "yao mu," but this follows the Song and Yuan editions. The phrase "chi xin qu mu" means holding one's mind in vigilance and keeping one's eyes alert, not daring to be careless or lax.

咸。齎貝贖狸，不聽我辭。繫於虎鬚，牽不得來。詳《需》之《睽》。

The trigram Zhen transforms into Xian. In the "Forest of Divination" (Yi Lin), each entry is structured as "a trigram transforming into another trigram." The original trigram is called the "encountered trigram," and the transformed one is called the "transformed trigram." Here, Zhen transforms into Xian. The divination says: carrying shells to redeem a fox that has been detained, but the other party refuses to listen; the fox is tied to the tiger's beard, and no matter how hard I pull, I cannot get it loose—what I seek is in the hands of a powerful person, and although I lose money, I cannot retrieve it. Shang Binghe's commentary: this entry in the Forest of Divination is repeated in the entry "Need transforming into Kui." The interpretation of the symbolic imagery is detailed in that entry, and will not be repeated here.

恆。老狼白獹，長尾大胡。前顛卻躓，無有利得。通《益》。艮為狼、為獹，《玉篇》韓獹，天下俊犬。艮為尾，與巽連，故曰長尾。艮為須，故為胡。胡，領肉下垂也。《詩豳風》狼跋其胡，《毛傳》老狼有胡，進則躐其胡，曰前顛後躓。乾為前，巽為顛、為利。卻，退也。坤喪，故無利。○胡，元本作狐，依宋本、汲古。卻，汲古作後，依宋元本。第四句汲古作岐人悅喜，非，依宋元本。

The hexagram Zhen (Thunder) is used to interpret the hexagram Heng (Duration). Lin's commentary says: A old wolf is leading a white Han quou dog, with a very long tail and a large flap of loose skin beneath its chin. When it moves forward, it steps on its own chin and falls over; when it retreats, it is tripped by its long tail and stumbles. It is unable to move properly and gains nothing at all. Shang Binghe's commentary says: "Connecting with Yi (Benefit)" refers to using the method of "side communication" to take the image. Two hexagrams with completely opposite yin and yang lines are called "side communication," and Heng and Yi are exactly in this relationship, so the image of Yi can be used to interpret Heng. Gen represents a wolf or quou, and such images not recorded in the "Shuo Gua Zhuan" but collected from ancient divination examples are called "escaped images." The "Yu Pian" says "Han quou" is a famous fast dog in the world. Gen represents the tail, and here Gen is connected with Xun, so it is said to have a long tail. Gen also represents the beard, which grows beneath the chin and is called "hu," meaning the loose skin beneath the neck. The "Book of Songs · Bin Feng · Lang Ba" has the line "Lang ba qi hu," and the "Mao Zhuan" says that an old wolf has a flap of skin beneath its chin, and when it moves forward, it steps on its chin and falls forward, and when it retreats, it stumbles backward. Qian is in front, so it refers to moving forward; Xun represents falling and also represents benefit; "yet" means to retreat; Kun represents loss, so there is no benefit to be gained. Notes: The original edition had "hu" written as "hu," this follows the Song and Ji Gu Ge editions; the character "yet" in the Ji Gu Ge edition was written as "hou," this follows the Song and Yuan editions; the fourth line in the Ji Gu Ge edition was written as "Qi people are pleased and happy," which is an error from another line, and is not appropriate, so this follows the Song and Yuan editions.

遁。背地相憎，心志不同。如火與金，君猛臣慢，虎行兔伏。艮為背，伏坤為地、為心志。艮火，乾金，火爍金申不同，與相憎之故也。乾君，艮臣，艮虎，震為兔，震伏，故曰兔伏。○慢，汲古作懾，依宋元本。艮止，故曰慢。

The hexagram ZHEN (Thunder) transforms into DUN (Retreat). Lin Ci said: Two people carry each other's back, yet they hate each other, their hearts and minds cannot be in harmony; it is like fire meeting metal, where fire seeks to melt the metal. The ruler is fierce and strong, while the minister is lazy and indolent; the tiger roams freely in the way, while the rabbit can only crouch and dare not move. Shang Binghe commented: Gèn (Mountain) represents the back, and the hidden image of Kūn (Earth), which represents the earth and the mind. Gèn belongs to fire, and Qián belongs to metal; fire can melt metal, and their natures are fundamentally different (the character "shēn" is suspected to be a mistake here), which is exactly the reason for mutual dislike. Qián represents the ruler, and Gèn represents the minister; Gèn represents the tiger, ZHEN represents the rabbit, and ZHEN is hidden and not visible here, so it is said "the rabbit is crouching." Notes: The character "màn" in the汲古阁 edition is "shè", this version follows the Song and Yuan editions; the virtue of Gèn is to stop, and stopping without advancing becomes laziness, so the character "màn" is used.

大壯。夏臺羑里，湯文厄處。鬼侯歠醢，岐人悅喜。詳《頤》之《復》。

The trigram Zhen transforms into Da Zhuang. Lin's commentary says: XiaTai was the prison where Xia Jie imprisoned King Tang of Shang, and YouLi was the place where King Zhou of Shang imprisoned King Wen of Zhou. Both sages were once in distress there. Guihou was chopped into meat paste by King Zhou and forced to drink the meat soup, yet the people of Zhou under Mount Qi secretly rejoiced. When tyranny reaches such an extreme, it is a sign that heaven's mandate is about to change. Shang Binghe notes: This line of Lin's commentary is repeated in the line "Yi transforming into Fu," and the symbolic explanation is detailed in that entry.

晉。牙櫱生達，螳螂啟戶。幽人利貞，鼓翼起舞。此亦兼用《震》象。震為萌芽、為生，故曰牙櫱生達。兌為斧、為螳蜋，艮為戶。震為人，互坎，故曰幽人，艮止，故曰利貞。震為翼、為鼓、為啟舞。○達，依《小畜》之《睽》校，各本皆作齒。

The hexagram Zhen is used to interpret the hexagram Jin. The commentary says: The sprouts of grass and trees break through the soil and emerge, while the mantis pushes open the door to come out and move about; a person who lives in seclusion and maintains quietude benefits from holding to the correct path, and now is the time to spread one's wings and dance gracefully. Shang Binghe explains: This passage uses the image of the hexagram Jin in addition to the image of the hexagram Zhen. Zhen represents sprouting and growth, hence the phrase 'sprouts emerge'. Dui represents an axe, and the front legs of the mantis resemble an axe, so Dui also symbolizes the mantis. Gen represents a door. Zhen represents a person; the lines two to four form the hexagram Kan (the 'intermediate structure' refers to the lines two to four and three to five forming another hexagram within a single hexagram), and Kan represents concealment, hence the phrase 'the secluded person'. Gen represents stopping, and stopping to maintain correctness, hence 'benefits from holding to the correct path'. Zhen represents wings, movement, and dancing. Notes: The character '达' is recorded as '齿' in all editions, but this version follows the correction from the entry on Xiao Xu and Kui.

明夷。烈女無夫，閔思苦憂。齊子無良，使我心愁。坤為女，震為夫，坤喪，故無夫。坤坎皆為思、為憂，伏巽為齊子，《詩齊風》齊子居止，《傳》文姜也，與其兄襄公通，故曰無良。坤為我，坎為心、為愁。

The hexagram Zhen (Thunder) is combined with Mingyi (Darkness). Lin's commentary says: A strong and fierce woman has no husband, and she is distressed and pensive; the noble lady of Qi acted improperly, causing me sorrow. Shang Binghe's note: The hexagram Kun represents a woman, and Zhen represents a husband. Since Kun signifies loss, it is said that there is no husband. Both Kun and Kan indicate thought and worry; the hidden trigram Xun represents 'the lady of Qi'. The Book of Songs, Qi Wind, contains the line 'the lady of Qi resides', and the Mao Transmission explains that this refers to Wen Jiang, who had an improper relationship with her brother, Duke Xiang of Qi. Therefore, Lin says she is 'without virtue'. Kun represents me, and Kan represents the heart and sorrow.