The forty-sixth section on ascending.

家人。踐履危難，脫厄去患。入福喜門，見我大君。此用《震》象。互坎為危難，上震，故踐履危難。震出，故曰脫厄去患。震為福喜，互艮為門，伏巽，故曰入。震為君。○我，宋元本作悔，依汲古。

The hexagram Zhen (Thunder) and the hexagram Jiaoren (Family). Lin Ci said: Having passed through a period of danger, finally escaping misfortune and removing calamity, entering the gate of happiness and joy, and seeing our great sovereign. Shang Binghe's commentary: This line uses the image of the hexagram Zhen. The interacting trigrams form Kan, which represents danger; Kan above Zhen means a person standing on danger, hence 'treading through danger'. Zhen represents the sovereign going out, leaving danger behind is escaping hardship, hence 'escaping misfortune and removing calamity'. Zhen represents happiness and joy, the interacting trigram Gen represents the gate, and the hidden image here is Xun, which represents entering, hence 'entering'. Zhen represents the sovereign. Notes: The character 'I' in the Song and Yuan editions was written as 'regret', but this follows the Jigugē edition.

睽。折臂接手，不能進酒。祈祀閒曠，神怒不喜。此仍用《震》象。互艮為臂、為手，坎為折、為矯輮，故曰折臂。接手，手反接也，即反縛也。《史記陳丞相世家》至即命武士縛信，反接之，又《前漢陳平傳》噲受詔，即反接檻車詣長安。坎為酒，艮止，故不能進。震為言，故曰祈祀。坎隱伏，故曰閒曠。言曠絕不祀也。震為神、為怒。

The hexagram Zhen (Thunder) meets the hexagram Kui (Strife). Lin's interpretation says: the arm is broken, both hands are tied behind the back, so even a cup of wine cannot be carried up; the rites of worship have long been neglected, and the spirits are angry, unwilling to bestow blessings. Shang Binghe's commentary: this still uses the imagery of the hexagram Zhen. The mutual trigrams form Gen (Mountain), which represents the arm and the hand. Kan (Water) represents breaking and bending, so it is said 'the arm is broken.' 'Receiving hands' means tying both hands behind the back and binding them, which is reverse binding. The Records of the Grand Historian: the Biography of Chen Xiang's Family records that when the First Emperor arrived, he ordered soldiers to tie Han Xin and bind his hands behind his back. The Book of the Han: Biography of Chen Ping also says that Fan Kuai was bound behind the back and put into a prison cart to be taken to Chang'an. Kan represents wine, and Gen represents stopping, so the wine cannot be brought up. Zhen represents speech, and prayers depend on words, so it is said 'worship.' Kan is hidden and not visible, so it is said 'neglected,' meaning the rites of worship have long been discontinued. Zhen represents spirits and anger.

蹇。蟻封穴戶，大雨將集。鵲起數鳴，牝雞嘆室。相薨雄父，未到在道。此仍用《震》象。伏巽為蟻，艮為穴戶，坎閉，故曰封。坎為雨、為集，震為鵲、為鳴。伏巽為雞，艮為室。末二句有訛字，故義未詳。按：漢明帝禱雨曾筮得此林，召沛獻王輔詮敘其義，王傳京易者也。○起數，汲古作數起，末作來，均依宋元本。雄父疑為雄犬，他林雄犬皆訛雄父是其證，汲古又作雄文，皆非。

The divination text "Zhen" (Thunder) encountering "Jian" (Obstruction). Lin's commentary says: Ants are sealing their entrance, indicating heavy rain is coming; magpies fly up, calling one after another, while a hen crows sorrowfully inside the house. The last two lines, "Xiang Hong Xiong Fu, Wei Dao Zai Dao," have errors, and the meaning seems to be that the person expected is still on the way and has not arrived yet. Shang Binghe's note: This still uses the image of the Zhen hexagram. The hidden image of Xun represents ants, Gen represents the entrance of a hole, and Kan indicates blockage, hence "sealing." Kan also represents rain and gathering, while Zhen represents magpies and their calls. The last two lines have corrupted characters, making the meaning unclear. Also, according to records, during the Han Ming Emperor's rain-seeking ritual, he obtained this Lin text and summoned Pei Xian Wang Liu Fu to explain its meaning. Liu Fu was a scholar of Jing Fang's school of the Yi Jing. Notes: The characters "qi shu" in the original text are found in the Jigushan edition as "shu qi," and the last character is "lai," both following the Song and Yuan editions. The term "Xiong Fu" is suspected to be the original "Xiong Quan," as "Xiong Quan" is also mistakenly written as "Xiong Fu" in other Lin texts, which serves as supporting evidence. The Jigushan edition also reads "Xiong Wen," which is also incorrect.

解。胡俗戎狄，太陰所積。固冰冱寒，君子不存。古者以戎狄為陰物，故易林皆以坤象戎狄。卦有重坎，坎為月，月者，太陰之精，故亦象戎狄。重坎，故曰積。坎為冰、為寒，艮為君子，上卦艮覆，故曰不存。○第三句元本冱作，汲古冰作冽，茲從宋本。者，冱之訛。《左傳》固陰冱寒。

The hexagram Zhen (Thunder) and the hexagram Jie (Release). Lin's commentary says: The customs of the Hu people and the tribes of the Rong and Di are places where the energy of Taiyin accumulates; there, hard ice forms and the sky is cold and frozen, so the gentleman cannot stay there. Shang Binghe's annotation: The ancients regarded the Rong and Di as Yin-like, so the Yi Lin always uses Kun to represent them. This hexagram has two Kan overlapping; Kan represents the moon, which is the essence of Taiyin, so Kan can also represent the Rong and Di; two Kan overlapping, so it is said to be 'accumulated'. Kan represents ice and cold; Gen represents the gentleman, and the upper trigram Gen is 'fuxiang' (the image formed by reversing a hexagram, also called the reverse hexagram). When reversed, it cannot be established, so it is said to be 'not staying'. Notes: The third sentence in the original edition has the character 'hu' written as another character (the original text here is missing this character), while the Jigugeshang edition uses 'lie' instead of 'bing', and this follows the Song edition; the character form here is a corrupted form of 'hu'. The Zuo Zhuan has the phrase 'gu yin hu han', which is the source of Lin's commentary.

損。翕翕，消頹崩顛。滅其令名，身不得全。坤震皆為車，而震為聲，故曰翕翕，皆車聲也。坤消，二至四艮山覆，故曰崩顛。艮為名，震淑，故曰令名。坤喪，故滅其令名。坤為身，坤死，故不得全。○消，汲古訛稍，依宋元本。

The hexagram Zhen (Thunder) and the hexagram Shen (Loss). The first line of the text is missing some characters, leaving only "Xi Xi," which refers to the sound of a carriage moving. Then it says: after the loud noise comes loss, decline, collapse, and overturning; beautiful reputation is destroyed, and even the self cannot be preserved. Shang Binghe's commentary: Kun (Earth) and Zhen (Thunder) both represent carriages, and Zhen represents sound, so it is said "Xi Xi," which describes the sound of a carriage. Kun represents reduction, and the lines two to four form the hexagram Gen (Mountain), which represents a mountain. Here, Gen is taken as an overturned mountain, meaning the mountain collapses, hence "Beng Dian" (collapse and overturn). Gen represents reputation, and Zhen has a gentle and beautiful nature, so it is called "Ling Ming" (beautiful name); Kun represents loss, hence "Mie Qi Ling Ming" (destroying the beautiful name). Kun represents the body, and Kun also signifies death, so "Shen Bu De Quan" (the body cannot be preserved). Notes: The character "Xiao" (loss) in the Jigusha edition is mistakenly written as "Sao," and this version follows the Song and Yuan editions.

益。螟蟲為賊，害我稼穡。盡禾殫麥，秋無所得。詳《坤》之《革》。螟，宋元本作災，殫作單，均依汲古。

The trigram Zhen (Thunder) in the hexagram Yi (Benefit). Lin's commentary says: The caterpillars have become thieves stealing grain, destroying my crops; the grain is completely eaten, the wheat is entirely gnawed away, and by autumn there is nothing to harvest. Shang Binghe's note: This Lin's commentary is repeated in the hexagram Kun (Earth) under the trigram Ge (Revolution); the symbolic meaning is detailed in that entry. Notes: The character 'ming' in Song and Yuan editions was written as 'zai', and the character 'dan' was written as 'dan', both following the Jigushan edition.

夬。三鳥飛來，自我逢時。俱行先至，多得大利。伏艮為鳥，數三，故曰三鳥。艮為時，坤為我。

The trigram Zhen (Thunder) changing to Guai (Decision). Lin's commentary says: Three birds flew over, and I was just in the right time; going together but arriving first, gaining much profit. Shang Binghe's note: The hidden image of Gen (Mountain) represents birds, and Gen is the third in the order of the Eight Trigrams, hence 'three birds'; Gen represents the season, and Kun represents me.

姤。龍馬上山，絕無水泉。喉焦唇乾，渴不能言。詳《乾》之《訟》。絕，宋元本作焦，依汲古。焦唇，汲古作唇燋，能作可，皆依宋元本。

The trigram Zhen (Thunder) and the trigram Guo (Meeting). Lin's commentary says: A dragon horse gallops up a high mountain, and there is not even a single drop of spring water on the mountain; the throat is scorched and the lips are dry, thirsty to the point of being unable to speak. Shang Binghe's note: This Lin's commentary is the same as that in the trigram Qian (Heaven) and the trigram Song (Contention), and the symbolic meaning is detailed in that entry. Notes: The character 'jué' (绝) in Song-Yuan editions is 'jiāo' (焦), this edition follows the Ji Gu Ge version; 'jiāo chún' (焦唇) in Ji Gu Ge is 'chún zhuó' (唇燋), and 'néng' (能) in Ji Gu Ge is 'kě' (可), all following the Song-Yuan editions.

萃。春生孳乳，萬物蕃熾。君子所集，禍災不至。伏震為春、為生，坤為孳乳、為萬物，坤為多，故曰蕃熾。艮為君子，坤為集、為禍災。○孳，汲古作子，依宋元本。至，宋元本作到，依汲古。

The trigram Zhen (Thunder) in the context of the trigram Cui (Gathering). Lin Ci explains: in spring, there is prolific reproduction and flourishing of all things; the gentleman gathers here, and misfortune does not come. Shang Binghe comments: the hidden image of Zhen represents spring and birth, while Kun represents breeding and the proliferation of all things, and since Kun also signifies multitude, it is said 'prosperous and flourishing'. Gen represents the gentleman, Kun signifies gathering, and also signifies calamity. Notes: the character 'zī' in the Jigusha edition is 'zi', this follows the Song and Yuan editions; the character 'zhì' in the Song and Yuan editions is 'dào', this follows the Jigusha edition.

升。王孫季子，相與為友。明允篤誠，升擢薦舉。震為王，艮為孫、為少男，故曰王孫季子。兌為朋友，言舜舉八元八愷也。

The trigram Zhen (Thunder) is associated with the trigram Sheng (Increase). Lin Ci explains: the king's grandchildren and young sons become friends; they are discerning and trustworthy, thus being promoted. Shang Binghe notes: Zhen represents the king, Gen represents the grandson and the young son, hence 'the king's grandson and the young son'; Dui represents friends. This refers to the story of Yu舜 selecting the eight virtuous ministers of Gaoxin and the eight outstanding talents of Gaoyang.

困。六明並照，政紀有統。秦楚戰國，民受其咎。坎卦數六，互離，故曰六明並照。巽為紀、為統，兌西為秦，伏震為楚、為戰，上艮，故曰戰國。坎為眾、為民。六明，指六國。

The trigram Zhen (Thunder) changes to the trigram Kun (Earth). Lin's interpretation says: six paths of light shine together, and the government and regulations each have their own order; however, the warring states such as Qin and Chu attack each other, causing the people to suffer in vain. Shang Binghe's commentary says: Kan is the sixth in the trigram sequence, and the mutual trigrams form Li, which represents brightness, so it is said 'six lights shine together'; Xun represents regulations and order. Dui is located in the west, so it symbolizes Qin; the hidden image of Zhen represents Chu and warfare, and the upper trigram is Gen, which represents a country, so it is said 'warring states'. Kan represents the people. The term 'six lights' refers to the six states.

井。蝃蝀充側，佞人傾惑。女謁橫行，正道壅塞。詳《蠱》之《復》。傾，各本多作所，依《蠱》之《復》校。

The trigram Zhen (Thunder) changing to the trigram Jing (Well). Lin's commentary says: rainbows fill the sky, flatterers and petty men confuse the sovereign; the petitions of palace women are widespread, and the righteous path is blocked. Shang Binghe's note: this Lin's commentary is the same as that in the case of Gu (Guilt) changing to Fu (Return), and the symbolic meaning is detailed in that entry. Notes: the character 'qingt' in various editions is usually written as 'suo', this version follows the correction from the entry on Gu changing to Fu.

革。登崑崙，入天門。過糟邱，宿玉泉。同惠歡，見仁君。三字句，詳《比》之《姤》。

The Trigram Zhen (Thunder) changing to the Trigram Ge (Revolution). Lin Ci says: Ascend Mount Kunlun, enter the Heavenly Gate; pass by Zaoqiu, stay overnight at Yuquan; share the grace and joy, and see the benevolent and virtuous ruler. Shang Binghe notes: This is an example of three-character sentences, differing from the common four-character style in the Yi Lin; the symbolic interpretation is detailed in the entry for "Bi" changing to "Gou."

鼎。體重難飛，未能越關，不離空垣。通《屯》。坤為體、為重，坎陷，故難飛。艮為關、為垣，坤虛，故曰空垣。○離空，宋元本作啻留，依汲古。

The hexagram Zhen is transformed into the hexagram Ding. Lin Ci says: The body is too heavy to fly, unable to pass over that gate, and cannot leave this empty wall. Shang Binghe explains: "Connecting with Zun" means using the method of mutual transformation. The hexagram Ding and Zun have their six lines of yin and yang completely reversed. The hexagram Kun represents form and heaviness, and Kan represents a pit, so it is difficult to fly; Gen represents a gate and a wall, and since Kun is hollow in the middle, it is said "empty wall." Notes: The characters "li kong" in the Song and Yuan editions were written as "chi liu," but this version follows the Jigugē edition.

艮。玄黃虺隤，行者勞疲。役夫憔悴，踰時不歸。詳《乾》之《革》。不，汲古作得，依宋元本。

The trigram Zhen (Thunder) and the trigram Gen (Mountain). Lin's interpretation draws on the meaning of the lines "My horse is weary, its hair yellow and dry, its legs weak" and "My horse is worn out, its color dark yellow" from the Book of Songs, Zhou Nan, Juan'er. These lines describe a horse that is sick, with yellow and dry hair and weak legs, and a traveler who is exhausted. The person serving is pale and emaciated, and has not returned home on time. Shang Binghe's note: This line is the same as the one in the trigram Qian (Heaven) and Ge (Change), and the symbolic meaning is detailed in that entry. Note: The character "bù" in the汲古阁 edition is "dé," but this version follows the Song and Yuan editions.

漸。孔德如玉，出於幽谷。飛上喬木，鼓其羽翼，輝光照國。詳《同人》之《坎》。○喬，汲古作高，依宋元本。

The hexagram Zhen is transformed into the hexagram Zhan. Lin's interpretation draws upon the meaning of "Coming Out of the Deep Valley, Moving to the Tall Tree" from the Book of Songs, Xiao Ya, "Falu." It says: the most exalted virtue is as smooth and refined as jade, emerging from the deep valley; birds fly up to the tall trees, shaking their wings, and their radiance illuminates the entire state. Shang Binghe's commentary: this line is repeated in the hexagram Tongren with the hexagram Kan; the symbolic meaning is detailed in that entry. Notes: the character "qiao" in the Jigushan edition is written as "gao," but this version follows the Song and Yuan editions.

歸妹。火雖熾，在吾後。寇雖眾，在吾右。身安吉，不危殆。詳《大有》之《需》。在吾，宋元本作出我，依汲古。吉，元本作居，依宋本、汲古。

The trigram Zhen (Thunder) in the hexagram Guimei (Return of the Wife). Lin's commentary says: Fire although fierce, is behind me; bandits although numerous, are on my right; my own position is secure and auspicious, and I will not suffer danger. Shang Binghe's note: This Lin's commentary is the same as that in Dàyǒu (Great Possession) and Xū (Need). The symbolic meaning is explained in that entry. Notes: The characters 'in me' in the Song and Yuan editions read 'out of me', this follows the Jigugē edition; the character 'auspicious' in the Yuan edition reads 'reside', this follows the Song edition and Jigugē edition.

豐。旃裘羶國，文禮不飾。跨馬控弦，伐我都邑。詳《豫》之《需》。

The trigram Zhen (Thunder) corresponds to the hexagram Feng (Abundance). Lin Ci explains: A foreign land, wearing felt garments and carrying a pungent smell, lacks refinement and civilization; they mount their horses, draw their bows, and come to attack my capital. Shang Binghe notes: This Lin Ci is repeated in the hexagram Yu (Joy) corresponding to Xu (Waiting), and the symbolic meaning is detailed in that entry.

旅。被髮八十，慕德獻服。邊鄙不聳，以安王國。巽為髮，兌數十，艮數八，故曰被髮八十。伏震為德，坎為慕，此似言太公八十歸周也。艮為邊鄙、為國，伏震為王，故曰王國。

The trigram Zhen (Thunder) in the context of the trigram Lu (Travel). Lin Ci said: an old man with white hair, already eighty years old, reverently admires the virtue of the king and comes to submit as a vassal; the border regions no longer cause disturbances, and the kingdom thus becomes peaceful. Shang Binghe noted: Xun represents hair, Dui represents the number ten, Gen represents the number eight, and the combination of these two numbers makes eighty, hence 'white hair at eighty'; the hidden image of Zhen represents virtue, and Kan represents yearning. This seems to refer to the story of Jiang Taigong, who at the age of eighty submitted to the Zhou dynasty. Gen represents border regions and states, and the hidden image of Zhen represents the king, hence 'kingdom'.

巽。心得所好，口常欲笑。公孫蛾眉，雞鳴樂夜。伏坎為心、為夜，互兌為口，伏震為笑、為公，艮為孫，故曰公孫。巽為蛾、為雞鳴，艮為眉，坎為夜。《詩衛風》螓首蛾眉，皆狀美人之貌。《齊風》雞既鳴矣，《毛傳》云雞鳴而夫人作，朝盈而君作，皆遵詩序思賢妃之說，茲云樂夜，與下匪雞則鳴蒼蠅之聲意合，然則焦謂此詩為荒淫樂夜之詩，與毛序異。○夜，汲古作從，依宋元本。

The trigram Zhen (Thunder) over Zun (Wind). Lin's commentary says: the heart is in harmony and content, the mouth often carries a smile; the woman from the Gongsun family has eyebrows as slender as silkworm moths, and even when the rooster crows, she still delights in the long night. Shang Binghe's annotation says: the hidden image of Kan represents the heart and night, the mutual trigrams of Dui represent the mouth, the hidden image of Zhen represents laughter and the public, Gen represents the son, so it is said 'Gongsun'; Xun represents the silkworm moth and the rooster's call, Gen represents the eyebrows, and Kan represents the night. The Book of Songs, Wei Wind, Shuo Ren says 'Qin head, moth eyebrows', which both describe the beauty of a woman. The Book of Songs, Qi Wind, Ji Ming says 'the rooster has already crowed', the Mao Transmission says that when the rooster crows, the lady rises, and the king rises only when the ministers are all in court, which is based on the Poem's Preface and expresses the longing for a virtuous wife. However, Lin's commentary here speaks of 'enjoying the night', which is consistent with the following lines of Ji Ming, 'not the rooster's call, but the sound of flies'. This shows that Jiao Yanshou regarded this poem as a piece about indulging in pleasure and loving the night, differing from the interpretation of the Mao Poem's Preface. Notes: The character 'night' in the Ji Gu Ge edition is 'from', but this follows the Song and Yuan editions.

兌。馬能負乘，見邑之野。井獲粱稻，喜悅無咎。伏震為馬、為乘，艮為負、為邑、為野，巽為稻粱。兌悅。○能，汲古作西，依宋元本。粱，宋元木作粢，依汲古。

The Trigram Zhen (Thunder) and the Trigram Dui (Lake). Lin Ci said: A horse can carry things and pull a cart, see the fields beyond the city walls; digging a well to irrigate the fields and harvest rice and millet, resulting in joy and no mistakes. Shang Binghe noted: The hidden image of Zhen is a horse and riding, Gen represents carrying, cities, and the outskirts, while Xun represents rice and millet; the virtue of Dui is joy, hence it is said 'joy'. Notes: The character 'neng' (can) in the Jigusha edition is 'xi' (west), this follows the Song and Yuan editions; the character 'liang' (millet) in the Song and Yuan editions is 'ci' (rice), this follows the Jigusha edition (note text 'Song and Yuan wood' is a carving error of 'Song and Yuan edition').

渙。高飛視下，貪饕所在。腐臭為患，害於躬身。艮為飛，上巽，故曰高飛。艮為視，坎為下，巽為臭腐，坎為患害，艮為身。

The trigram Zhen (Thunder) changing to Huan (Dispersal). Lin's commentary says: flying high and looking down, seeing a place suitable for a hearty meal; but it turns out to be something rotten and smelly, which becomes a calamity that harms oneself. Shang Binghe's note: Gen (Mountain) represents flying, the upper trigram is Xun (Wind), and Xun is located high, so it is said 'flying high'; Gen represents looking, Kan (Water) is below, so it is said 'looking down'; Xun represents something rotten and smelly, Kan represents calamity and disaster, and Gen represents the body.

節。東行西步，失其次舍。乾侯野井，昭君喪居。詳《鼎》之《噬嗑》。君喪，汲古作公求，依宋元本。

The hexagram Zhen (Thunder) and the line Jié (Restraint). Lin's commentary says: sometimes going east, sometimes stepping west, even losing the place to stay overnight; Duke Lu Zhao Gong was in exile by a well in Ganhou, and a noble king lost his place of rest. Shang Binghe's note: this Lin's commentary is repeated in the hexagram Ding ( Cauldron) and line Shihe (Breaking the Bones). The symbolic meaning is detailed in that entry. Notes: The characters 'jun sang' (king lost) in the Jigusha edition are 'gong qiu' (duke seeks), but this follows the Song and Yuan editions.

中孚。神鳥五彩，鳳凰為主。集於王谷，使年歲有。震為神，艮為鳥，巽卦數五，故曰神鳥五彩。震為主，艮為鳳凰，艮為谷，震為王，故曰五穀。《一統志》中條山有王官谷。盧思道《從駕玉照寺頌》：王谷蟲篆。震為年歲。○王，汲古作山，有作育，均依宋元本。

The hexagram Zhen (Thunder) changing to Zhongfū (Sincerity). Lin Ci said: Five-colored divine birds gather in a group, with the phoenix as their leader; they rest in the Valley of the King, making the harvest abundant and sufficient. Shang Binghe commented: Zhen represents a deity, Gen represents a bird, and Xun is the fifth in the sequence of hexagrams, hence 'five-colored divine bird'; Zhen is the leader, Gen is the phoenix, and Gen also represents a valley, while Zhen represents the king, hence 'Valley of the King' (the text notes 'five grains', which should be a miswriting of 'Valley of the King'). The 'Da Ming Yitong Zhi' records that Mount Zhongtiao has a Valley of the King; the Northern Qi poet Lu Sidao's 'From the Imperial Procession to the Yuzhao Temple Ode' also mentions 'Valley of the King with insect script'. Zhen represents the year. Notes: The character 'King' in the汲古阁 edition is 'Mountain', and the character 'have' in other editions is 'foster', both conforming to the Song and Yuan editions.

小過。石門晨門，荷蕢食貧，遁世隱居，竟不逢時。詳《革》之《旅》。啟，宋元本作關，食作疾，均依汲古。

The trigram Zhen (Thunder) is associated with the hexagram Xiao Guo (Minor Overstep). Lin's commentary uses two references from the Analects of Confucius: the gatekeeper of the stone gate who remained in seclusion, and the man carrying a basket of grass who passed by Confucius' house, both content with their simple lives, avoiding the world and retreating into seclusion, ultimately missing the opportunity to realize their ambitions. Shang Binghe's note: this line of commentary is repeated in the hexagram Ge (Revolution) associated with Lu (Travel). The symbolic meaning is detailed in that entry. Notes: In the Song and Yuan editions, the character 'qi' was written as 'guan', and 'shi' as 'ji', following the Jigushan edition.

既濟。齧齧，貧鬼相責。無有歡怡，一日九結。卦為三，兌形，兌為牙齒，故曰齧齧。兌為口，故相責。坎為鬼、為憂，故不怡。離為日，數九，故一日九結。

The hexagram Zhen (Thunder) in the hexagram Ji Ji (Completion). The first line of Lin's text is missing a character, leaving only the words "nei nei," which refer to the sound of gnashing teeth; then it says: several poor ghosts blame and accuse each other, with no joy at all, and within a day, their hearts are tied up nine times. Shang Binghe's commentary also has missing characters here, but the general meaning is that the number of the hexagram is three, and its image is Dui (Lake), which represents teeth, hence "nei nei"; Dui also represents the mouth, so they blame and accuse each other. Kan represents ghosts and worry, hence no joy; Li represents the sun, and the number of Li is nine, hence "nine knots in one day."

未濟。白日揚光，雷車避藏。雲雨不行，各止其鄉。詳《否》之《困》。

The trigram Zhen in the hexagram Wei Ji. Lin's commentary says: The bright sun shines brightly, and the thunder chariot hides and does not move out; clouds and rain do not arise, each staying in their own position. Shang Binghe's note: This Lin's commentary is repeated in the hexagram Pu's Kun. The symbolic meaning is explained in that entry.

艮。君孤獨處，單弱無輔，名曰困苦。互震為君，坎為孤，艮一陽在上，故為鰥、為獨、為單弱。坎為困苦。○汲古下有"輔心湧泉，碌碌如山"八字，明繫衍文，依宋元本刪。

The hexagram "Gen" (Mountain) encountering itself, when the encountered hexagram is the same as the original, forms one of the eight pure hexagrams (hexagrams where the upper and lower trigrams are the same). The commentary says: the ruler is alone, isolated and without support, which is called hardship. Shang Binghe's note: the interacting trigrams indicate Zhen (Thunder) as the ruler and Kan (Water) as the lonely one; the "Gen" hexagram has only one yang line at the top, thus symbolizing a lonely and weak ruler; Kan represents hardship. Notes: The edition of Jigugé adds eight characters "Fuxin Yongquan, lùlù rú shān" below this passage, which clearly are later additions, and they have been deleted according to the Song and Yuan editions.

乾。憂驚已除，禍不為災，安全以來。艮中爻坎，坎為憂，中爻震，震為驚，今艮之乾，坎與震象皆不見，故曰憂驚已除，禍不為災。乾為福，故曰安全。

The hexagram艮 (Gen) transforms into乾 (Qian). Lin Ci says: Worry and fear have been removed, calamity will not turn into disaster, thus entering a state of safety. Shang Binghe explains: The middle lines of the hexagram Gen form the trigram Kan, which represents worry; the middle line also forms the trigram Zhen, which represents alarm. Now Gen changes into Qian, so the trigrams Kan and Zhen are no longer present, hence "worry and fear have been removed, calamity does not become disaster." Qian represents good fortune, hence "safety."

坤。穿匏挹水，篝鐵然火。勞疲力竭，飢渴為禍。艮為匏，今化坤，上爻拆，故曰穿匏。又艮卦坎為穿，坎水，艮手，故曰挹水。艮為篝，篝，籠也。為鐵、為火，夫穿匏挹水篝鐵然火，皆不能之事，故勞疲無功。坎為勞、為禍，坤虛，故飢。艮火，故渴。

The hexagram艮 (Gen) changes to坤 (Kun). Lin's commentary says: Using a broken gourd to scoop water, and using a bamboo basket to hold iron to make fire; one toils himself out, yet hunger and thirst become misfortunes. Shang Binghe's note: Gen represents a gourd, now changing to Kun. The top line turns from yang to yin and breaks, so it is said 'piercing the gourd,' meaning the gourd is leaking; further, in the Gen hexagram, Kan represents piercing, Kan represents water, and Gen represents the hand. Using the hand to scoop water, so it is said 'scooping water.' Gen represents a fire basket, which is a bamboo basket; Gen also represents iron and fire. Using a broken gourd to scoop water and using a bamboo basket to hold iron to make fire are both impossible tasks, hence labor without result. Kan represents toil and misfortune, and Kun is empty, hence hunger; Gen belongs to fire, and fire is dry, hence thirst.

屯。蹇牛折角，不能載粟。災害不避，年歲無谷。坤為牛，艮為角，上坎，故曰蹇牛折角。坤為載，震為粟、為谷，坤為年歲、為災害，故無谷也。

The hexagram艮 (Gen, Mountain) changes to屯 (Zun, Difficulty at the Beginning). The commentary says: A lame ox has broken its horn and cannot carry a cartload of millet; disaster cannot be avoided, and throughout the year there is no grain to be harvested. Shang Binghe explains: The trigram坤 (Kun, Earth) represents an ox, and the trigram艮 (Gen, Mountain) represents a horn. The upper trigram is坎 (Kan, Water), which represents danger and difficulty, hence the phrase 'the lame ox has broken its horn'. The trigram坤 (Kun) represents carrying and transportation, and the trigram震 (Zhen, Thunder) represents millet and grain. The trigram坤 (Kun) also represents years and disasters, hence the phrase 'no grain in the year'.

蒙。邑將為墟，居之憂危。坤為邑，坎破，故為墟、為憂危。

The hexagram Guan (Mountain) transforms into Meng (Youth). Lin's commentary says: The city and town seem about to become a desolate ruin, and those living within are anxious and fearful day and night. Shang Binghe's note: Kun represents city and town, and Kan signifies destruction and ruin, hence the image of a ruined area and the appearance of anxiety and danger.

需。根刖樹殘，華葉落去。卒逢火焱，隨風僵仆。此仍用艮象。伏巽，下斷，故曰別、曰樹殘。伏兌為華，震為葉，巽隕，故曰華葉落去。艮為火，重艮，故曰焱。焱，音，火華也。班固《東都賦》焱焱炎炎。巽風，坎陷，故僕。

The hexagram "Kun" meets the hexagram "Xu." Lin's commentary says: the tree roots are cut off, the trunk is broken, and the flowers and leaves have all fallen off; suddenly a great fire breaks out, and the grass and trees fall down with the wind. Shang Binghe's annotation: this still uses the image of the hexagram "Gen." The hidden image is "Xun," whose lower trigram is broken, hence "yu" (cut off), and "tree broken." The hidden image "Dui" represents flowers, "Zhen" represents leaves, and "Xun" indicates falling, hence "flowers and leaves fall off." "Gen" represents fire, and the meeting hexagram is a pure hexagram of two "Gen," so the fire is intense, hence "yan" (spark), which refers to sparks. The term "yan" (注中脱去了注音之字) means sparks, as mentioned in Ban Gu's "Eastern Capital Assignment" with the phrase "yan yan yan yan." "Xun" represents wind, and "Kan" represents falling, hence the falling down.

訟。元后貪慾，窮極民力。執政乖互，為夷所覆。乾為君，故曰元后。坎為心，故曰欲。為勞，故曰窮極民力。伏坤為政、為乖、為夷狄，坤喪，故曰覆。○互，元本作牙，汲古作劣，依宋本。與下覆協，牙互同。

The hexagram Guan (Mountain) transforms into the hexagram Song (Contention). Lin's commentary says: The great ruler is greedy and insatiable, exhausting the people's strength to the limit; officials are at odds with each other, obstructing one another, eventually leading to the downfall by the夷狄 (barbarians). Shang Binghe's annotation: Qian represents the ruler, hence called "the first sovereign"; Kan represents the heart, thus generating greed; Kan also represents labor, hence saying "exhausting the people's strength." The hidden image of Kun represents government affairs, discord, and the夷狄 (barbarians); Kun signifies loss and misfortune, hence saying "overturned." Notes: The character "互" in the original edition was "牙" in the Yuan edition and "劣" in the Jigugeshan edition, but this follows the Song edition; "互" rhymes with the word "覆" in the following sentence, and "牙" and "互" were homophones in ancient texts.

師。北山有棗，使叔壽考。東嶺多栗，宜行賈市。陸梁雌雉，所至利喜。此仍用艮象。艮為棗栗，下艮與坎連，故曰北山。上艮與震連，故曰東山。艮為叔、為壽，伏巽為賈市，離為雉。○栗，汲古訛粟，依宋元本。喜，宋元本作害，依汲古。

The hexagram艮 (Gen) transforms into师 (Shi). Lin Ci explains: On the northern mountain there are jujubes, which signify that the uncle will enjoy a long life; on the eastern hill there are many chestnuts, which are suitable for trading and commerce; a wild chicken mother jumps and runs in the fields, and wherever it goes, there is benefit and joy. Shang Binghe comments: This still uses the image of the hexagram艮 (Gen). Gen represents jujubes and chestnuts; the lower trigram Gen connects with Kan, which is located in the north, hence 'northern mountain'; the upper trigram Gen connects with Zhen, which is located in the east, hence 'eastern mountain'. Gen represents uncle and longevity; the hidden image of Xun represents trade, and Li represents the wild chicken. Notes: The character '栗' in the Jigusha edition is mistakenly written as '粟', this follows the Song and Yuan editions; the character '喜' in the Song and Yuan editions is written as '害', this follows the Jigusha edition.

比。高原峻山，陸土少泉。草木林麓，嘉禾所炎。艮為高原峻山，坤為陸土，坎為泉，坎下乘坤土，艮火，故曰少泉。坤為品物，故曰草木林麓、曰嘉禾。艮為火，故曰炎。○炎，汲古作災，依宋元本。

The hexagram "Gen" (Mountain) and "Bi" (Union). Lin's commentary says: high plains and steep mountains, dry land with scarce springs; dense forests and lush foothills, good crops scorched by the heat. Shang Binghe's note: "Gen" represents high plains and steep mountains, "Kun" represents dry land and soil, and "Kan" represents springs; this hexagram has "Kan" below supporting "Kun" earth, and "Gen" belongs to fire, hence the scarcity of springs. "Kun" represents myriad things and categories, hence "dense forests and foothills" and "good crops"; "Gen" belongs to fire, hence "heat." Note: The character "inflammation" in the Jigusha edition is "disaster," but this follows the Song and Yuan editions.

小畜。辰次降婁，王駕巡狩。廣施德惠，國安無憂。通《豫》。艮居西北，降婁者戌次，故曰辰次降婁。震為王、為災狩、為德惠，坤為國，艮安，坤為憂，震出，故無憂。○狩，宋元本作時，非。第三句宋本作廣佑德惠，元本作廣佑施惠，依汲古。

The hexagram "Gen" corresponds to "Xiaoxu." Lin's commentary says: When the stars move to the section of Xun, the king drives his carriage to tour and inspect; widely bestowing virtue and kindness, the country remains peaceful without worries. Shang Binghe's annotation: "Connecting with 'Yu'" means this passage also incorporates the imagery of the hexagram "Yu." Gen is located in the northwest, and Xun is precisely at the position of Xu, hence "the star's position is at Xun." Zhen represents the king, inspection, and benevolence; Kun represents the country. Gen signifies stability, Kun signifies worry, while Zhen signifies movement and dispersion, hence "no worries." Notes: The character "shou" in the text was mistakenly written as "shi" in Song and Yuan editions; the third sentence in Song edition reads "broadly bestow virtue and kindness," while Yuan edition reads "broadly bestow benevolence and kindness," and this version follows the Jigugeshan edition.

履。轠轠，歲暮偏弊。寵名損棄，君衰於位。通《謙》。震為車、為聲，故曰。，車聲也。而坤亦為車，故曰轠轠。轠，音雷，連屬不絕也。坎為暮，坤為歲，故曰歲暮。巽為弊，故曰偏弊。艮為名，坤喪，故曰損棄。震為君，坤敝，故衰於位。艮為位也。○損，汲古作復，轠作，茲依宋元本。

The hexagram "Gen" (Mountain) is interpreted as "Lv" (Following). The first line of the text originally had two missing characters, leaving only "huihui," which describes the continuous sound of chariots. It then says: as the year is about to end, everywhere is in disrepair, favor and status are being stripped away, and the ruler's position is gradually declining. Shang Binghe's commentary: Zhen represents chariots and sound, so there is the description of the continuous chariot sounds (the missing characters in the original text), all referring to the sound of chariots; Kun also represents chariots, so it is said "huihui" — the character "hui" is read as "lei," meaning continuous. Kan represents dusk, and Kun represents years, so it is said "sui mu" (end of the year); Xun represents decay, so it is said "bian bi" (disrepair). Gen represents name, and Kun signifies loss, so it is said "sun qi" (loss and abandonment); Zhen represents the ruler, and Kun signifies decay, so it is said "shuai yu wei" (declining in position), and Gen is the position. Notes: The character "sun" in the text is read as "fu" in the Ji Gu Ge edition, and the character "hui" is also written in another form in the Ji Gu Ge edition (the original text also has missing characters here), but we follow the Song and Yuan editions.

泰。放銜委轡，犇亂不制。法度無恆，君失其位。互兌為銜，伏巽為轡，震出，故曰放銜委轡、曰奔亂不制，坤為亂也。乾君在下，故曰失位。○犇，汲古作奔，字同。恆，汲古作常，均依宋元本。

The hexagram艮 (Gen) transforms into泰 (Tai). Lin's commentary says: Unfastening the horse's bit and abandoning the reins, the carriage and horses run wildly out of control; the laws and regulations lose their proper course, and the ruler loses his position. Shang Binghe's annotation: The interacting trigrams contain Dui (Lake), which represents the horse's bit, and the hidden image Xun (Wind) represents the reins. The trigram Zhen (Thunder) indicates the ruler's movement and the horses' wild running, so it is said 'unfastening the bit and abandoning the reins' and 'wild running without restraint.' The trigram Kun (Earth) itself also shows disorder. The trigram Qian (Heaven) represents the ruler but is placed below the lower trigram, hence 'losing position.' Notes: The character '犇' in the Jigusha edition is written as '奔,' which is the same character. The character '恒' in the Jigusha edition is written as '常,' both following the Song and Yuan editions.

否。獨坐西垣，莫與笑言。秋風多哀，使我心悲。艮為坐、為垣，伏兌，故曰西垣。震為笑言，震伏，故莫與笑言。巽風，伏兌，故曰秋風。坤為心、為悲哀、為我。○坐，汲古作登，依宋元本。

The hexagram Guan (Mountain) transforms into the hexagram Po (Obstruction). Lin's commentary says: Sitting alone under the western wall, no one is there to talk and laugh with me; the autumn wind blows, full of sorrow, making my heart ache. Shang Binghe's note: Guan represents sitting and a wall, with the hidden image of Dui (Lake). Dui is located in the west, so it is said 'west wall'. Zhen (Thunder) represents talking and laughing, but here Zhen is hidden and not apparent, hence 'no one to talk and laugh with'. Xun (Wind) represents the wind, and the hidden image of Dui belongs to autumn, hence 'autumn wind'. Kun represents the heart, sorrow, and me. Notes: The character 'sit' in the Jiguge edition is 'climb', but this version follows the Song and Yuan editions.

同人。脛急股攣，不可出門。暮速群旅，必為身患。伏震為脛，巽為股，巽風，故曰急。巽為繩、為繫，故曰攣。攣，音戀，手足田病也。乾為門，巽隕，故不可出門。坤為暮、為群、為身、為患。暮速群旅者，言使伴旅至暮戒備也。○群，宋元本作歸，依汲古。

The hexagram "Gen" changing to "Tongren." Lin's commentary says: The legs are cramped, the thighs are spastic, and one cannot even get out of the door; when it gets dark, one still hastens to urge the companions to travel and be on guard, which will certainly bring calamity upon oneself. Shang Binghe's annotation says: The hidden image of "Zhen" represents the legs, and "Xun" represents the thighs; "Xun" is wind, and wind is urgent, hence "urgent"; "Xun" also represents a rope and binding, hence "cramp"—the character "lun" is read as "lian," meaning a disease where hands and feet are bent and difficult to stretch (the character "tian" in the annotation's "shouzu tian bing" is likely a mistake). "Qian" represents the door, and "Xun" signifies falling, hence one cannot leave the door. "Kun" represents dusk, a group, the body, and calamity. The phrase "mù su qun lv" means hastening to urge the companions until nightfall to remain vigilant. Notes: The character "qun" in the Song and Yuan editions was written as "gui," but this follows the Jigugeshan edition.

大有。情偽難知，使我偏頗。小人在位，雖聖何咎。通《比》。坎為心，又為隱伏，故曰情偽難知。坤為我，坎為邪曲，故曰偏頗。坤為小人，艮為位，故曰小人在位。坎為聖、為咎。

The hexagram "Gen" (Mountain) transforming into "Da You" (Great Possession). Lin's commentary says: The true heart and false intention are hard to distinguish, causing me to make biased judgments and lose the right path; small people occupy high positions, even if there is a sage above, how can one avoid blame? Shang Binghe's note: "Connecting with 'Bi'" means taking the imagery of the hexagram "Bi" (Approach) as well. Kan represents the heart and also signifies hidden and concealed things, so it is said "emotions and falsehoods are hard to know." Kun represents me, and Kan represents crookedness, so it is said "biased." Kun represents small people, and Gen represents position, so it is said "small people in position"; Kan represents both sage and blame.

謙。黍稷醇醴，敬奉山宗。神嗜飲食，甘雨嘉降。庶物蕃茂，時無災咎。詳《比》之《需》。汲古多獨蒙福祉四字，依宋元本。

The hexagram Guan (Mountain) is associated with the hexagram Qian (Increase). Lin's commentary says: preparing millet and sweet wine, respectfully offering them to the mountain god; if the divine being is pleased with these sacrifices, it will send timely rain; thus all things flourish, and there is no misfortune throughout the year. Shang Binghe's note: this Lin's commentary is repeated in the hexagram Bi (Approach) associated with Xu (Wait), and the symbolic meaning is detailed in that entry. Notes: The Jigushan edition includes the four characters "du meng fuzhi" (alone receiving blessings), which is not present in the Song and Yuan editions; this version follows the Song and Yuan editions.

豫。公子王孫，把彈攝丸。發輒有獲，室家饒足。詳《比》之《小畜》。

The hexagram Guan (Mountain) transforms into Yu (Joy). Lin's commentary says: The sons and grandsons hold bows and load arrows, and with one shot they achieve a successful hunt, thus bringing abundance and prosperity to the household. Shang Binghe's note: This Lin's commentary is repeated in the hexagram Bi (Approach) transforming into Xiao Xu (Small Domestic Animal). The symbolic meaning is explained in that entry.

隨。陰昇陽伏，舜失其室。慈母赤子，相餧不食。陰上陽下，故曰陰昇陽伏。震為帝，故曰舜。艮為室，兌毀，故舜失其室。巽母，故慈。震子，艮納丙，故曰赤子。震為食，正覆震，故曰相餧。以飯哺人曰餧，艮止故不食。○慈母，汲古作元元，餧作餒，茲依宋元本。

The hexagram "Gen" (Mountain) transforms into "Sui" (Following). Lin's commentary says: Yin energy rises, while Yang energy hides, and Yu Shun lost his dwelling; a kind mother faces her infant in a swaddling cloth, wanting to feed but unable to do so. Shang Binghe's annotation: This hexagram has a Yin line above and a Yang line below, hence "Yin rises and Yang hides." Zhen represents the Emperor, so it refers to Shun; Gen represents a dwelling, and Dui signifies destruction, hence Shun losing his dwelling. Xun represents the mother, so it is called "kind mother"; Zhen represents the child, and Gen contains the heavenly stem Bing, which belongs to the color red, hence "red child." Zhen represents food, and in the hexagram, the upright Zhen and the inverted Zhen face each other, hence "mutual feeding"; feeding food to a person is called "feeding," and Gen signifies stopping, hence the food cannot enter the mouth. Notes: The term "kind mother" in the Ji Gu Ge edition reads "Yuan Yuan," and the term "feeding" reads "Nei," but we follow the Song and Yuan editions.

蠱。七竅龍身，造易八元。法天則地，順時施恩，利以長存。詳《謙》之《升》。

The hexagram Gu is derived from Gen. Lin's commentary says: The sage king, who had seven orifices and a body like a dragon, created the Book of Changes. He appointed virtuous ministers such as the Eight Primary Officials. He modeled himself after heaven and earth, and implemented benevolence in accordance with the seasons, thus ensuring the longevity of his dynasty. Shang Binghe's note: This Lin commentary is repeated in the section on Qian and Sheng. The symbolic meaning is explained in detail in that section.

臨。逐狐東山，水遏我前。深不可涉，失利後便。詳《蒙》之《蠱》。

The hexagram Guan (Mountain) changing to Lin (Approach). Lin's commentary says: Going to the east mountain to chase a fox, a stream blocks my way; the water is too deep to cross, losing benefits in vain, falling behind others. Shang Binghe's note: This Lin's commentary is repeated with the hexagram Meng (Youth) changing to Gu (Restraint), the symbolic meaning is detailed in that entry.

觀。銜命辱使，不堪其事。中墜落去，更為負載。巽為命，伏兌，故曰銜命。坤為事，巽為隕落，故曰中墜落去。艮為負，坤車，故曰載。

The hexagram Gèn (Mountain) is interpreted as Gùn (Observation). Lin's commentary says: Being sent on a mission but disgracing the royal command, unable to bear the responsibility; on the way, things fall off, so another person has to carry them. Shang Binghe's note: Xùn represents command, with the hidden image of Dui (Lake) representing mouth, mouth carrying the royal command, so it is said 'carrying the command'; Kun represents the matter, Xùn indicates falling, so it is said 'falling in the middle'. Gèn represents carrying, Kun represents the vehicle, so it is said 'carrying'.

噬嗑。溫仁君子，忠孝所在。入閨為儀，禍災不起。震為溫仁，艮為君子，坎為忠，伏巽為孝、為入，艮為閨，離為禮，故曰入閨為儀。離為禍災，震解，故曰禍災不起。○入閨，汲古作八閏，依宋元本。

The hexagram Guan (Mountain) transforming into the hexagram Shihe (Breaking the Bones). Lin's commentary says: A gentle and benevolent gentleman, with all his virtue devoted to loyalty and filial piety; even when entering the inner chamber, he maintains propriety, so calamity naturally does not arise. Shang Binghe's annotation: Zhen represents gentleness and benevolence, Guan represents the gentleman, Kan represents loyalty, the hidden image Xun represents filial piety and entering, Guan represents the inner chamber, Li represents propriety, hence it is said 'entering the inner chamber with propriety'. Li represents calamity, Zhen signifies dispersion, hence it is said 'calamity does not arise'. Notes: The characters 'entering the inner chamber' in the Jigushan edition are written as 'ba run', but this version follows the Song and Yuan editions.

賁。春多膏澤，夏潤優渥。稼穡成熟，畝獲百斛。師行失律，霸功不遂。震為春，離為夏，坎為膏澤、為優渥。震為稼穡，艮為成、為畝，震為斛、為百，故曰畝獲百斛。師行二句與上文不類，定為衍文。○成熟與斛韻，汲古作熟成，非，依宋元本。

The hexagram "Gen" changing into "Ben." Lin's commentary says: In spring, rain and dew are abundant; in summer, the nourishment is generous. Crops grow and are harvested, yielding over a hundred hu per mu. The last two lines, "The army's discipline is lost, the hegemonic achievements are not completed," refer to the army going to war with disorderly discipline, and the hegemonic achievements ultimately not being realized. Shang Binghe's annotation: Zhen represents spring, Li represents summer, Kan represents rich rain and generous nourishment; Zhen represents crops, Gen represents completion and a mu of land, Zhen represents hu and hundred, hence saying "a mu yields a hundred hu." The two lines following "the army's march" are not in line with the previous text in meaning, so they are determined to be later additions. Notes on the text: The word "mature" in "matured" rhymes with "hu," but the Jigusha edition reads "matured," which is incorrect. This follows the Song and Yuan editions.

剝。二女同室，心不聊食。首髮如蓬，憂常在中。艮為室，重坤，故曰二女。坤為心，兌為食，兌伏，故不食。艮為首，坤為憂，髮象蓬象疑用坤，否則用遇卦艮象，艮中爻互震為蓬、為髮，互坎為中。

The hexagram "Gèn" (Mountain) changing to "Bō" (Breaking). Lin's commentary says: two women living in the same house, their hearts are upset to the point that they cannot even eat; their hair is disheveled like a bundle of dry grass, and their worries are always pressing on their chests. Shang Binghe's annotation: Gèn represents a house, and in the hexagram two Kūn (Earth) trigrams are stacked, so it is said "two women"; Kūn represents the heart, and Dui represents food, but here Dui is hidden and not apparent, hence the inability to eat. Gèn represents the head, and Kūn represents worry; the images of hair and dry grass are likely derived from Kūn, or else they are taken from the image of the hexagram Gèn — in the hexagram Gèn, the interacting trigrams form Zhen, which represents蓬 (a type of plant) and hair, and the interacting trigrams also form Kan, which is in the central position, hence "in the middle."

復。築闕石巔，立基泉源。病疾不安，老孤為鄰。此用《艮》象。艮為闕、為石，重艮，故曰築闕石巔。互坎為泉，震為基，在坎上，故曰立基泉源。坎為疾病、為孤，艮為壽，故為老。震為鄰也。○闕，宋元本作關，孤訛狐，均依汲古。基，宋元本作本，汲古作木，皆形訛字，依《漸》之《益》校。

The hexagram "Gen" (Mountain) is used in the context of "Fu" (Return). Lin's commentary says: building gates on the peak of a mountain and laying the foundation at the source of a spring; suffering from illness and unable to rest, only old and lonely people as neighbors. Shang Binghe's note: this instance uses the hexagram "Gen." Gen represents gates and mountains, and two Gens stacked together, so it is said "building gates on the peak of stone." The mutual hexagram Kan represents springs, and Zhen represents foundations, with the foundation placed above the water of Kan, so it is said "laying the foundation at the source of the spring." Kan represents illness and loneliness, while Gen signifies longevity, thus implying old age; Zhen represents neighbors. Notes: the character "qu" was written as "guan" in Song and Yuan editions, and "gu" was mistakenly written as "hu" in Song and Yuan editions, both following the Jigugé edition; the character "ji" was written as "ben" in Song and Yuan editions, and Jigugé edition wrote it as "mu," both due to similar characters, so this is corrected according to the entry "Jian" (Gradual) and "Yi" (Increase).

無妄。欲避凶門，反與禍鄰。顛覆不制，痛熏我心。乾為門，巽隕，故曰凶門。巽伏，故曰避。伏坤，故曰禍鄰。震為鄰也。巽隕，故曰顛覆。坤為心、為痛、為我，《艮九三》云厲熏心，林所本也。

The hexagram "Gen" (Mountain) changing to "Wuxiang" (No Misfortune). Lin's commentary says: I intended to avoid that dangerous gate, but ended up becoming a neighbor to misfortune; the situation is reversed and out of control, and the pain burns my heart like smoke and fire. Shang Binghe's annotation says: Qian represents the gate, Xun signifies falling, hence "dangerous gate." Xun is hidden, hence "avoiding." The hidden image is Kun, which represents misfortune, hence "misfortune neighbor," and Zhen signifies neighbor. Xun falling signifies "upset." Kun represents the heart, pain, and self. The "Zhou Yi" (I Ching) hexagram "Gen" (Mountain) at line nine three says "dangerous and burning in the heart," which is the source of Lin's wording.

大畜。踧行竊視，有所畏避。狸首伏藏，以夜為利。此用艮象。互震為行，艮為視，互坎為險，故曰踧行。踧，敬畏不安之貌也。互坎為盜，故曰竊視。坎為伏，故曰畏避。艮為狸、為首，互坎，故曰伏藏。坎為夜，言狸利夜動也。又狸首，逸詩篇名，《周禮春官》鍾師凡射王奏騶虞，諸侯奏狸首。按：此言樂節。狸，《周禮》、《禮記》皆作狸，《莊子》、《史記》皆作狸，《廣韻》狸，狸俗字。

The hexagram "Gen" (Mountain) is used to interpret "Da Xu" (Great Accumulation). Lin's commentary says: walking with great caution and also looking around furtively, clearly showing a state of fear and evasion; the cat lowers its head and hides its body, only being active at night to gain advantage. Shang Binghe's commentary: this passage uses the image of "Gen." The interacting trigrams include "Zhen" (Thunder) representing movement, "Gen" representing vision, and "Kan" (Water) representing danger, so it is said "slow walking" — "cu" refers to a state of fear and unease. The interacting trigrams include "Kan" representing theft, so it is said "stealthy looking around"; "Kan" also represents concealment, so it is said "fear and avoidance." "Gen" represents the cat and the head, and with the interacting trigram "Kan," it is said "concealment." "Kan" represents night, meaning the cat only goes out at night to gain advantage. Additionally, "Li Shou" (Cat's Head) is also the name of a lost poem. The "Zhou Li · Chun Guan" records that the master of bells plays music for the Son of Heaven during archery ceremonies, playing "Zou Yu," and for the feudal lords during archery ceremonies, playing "Li Shou," referring to the musical scale and rhythm. The character "Li" used in the "Zhou Li" and "Li Ji" differs from its use in the "Zhuangzi" and "Shiji" (Records of the Grand Historian), although in the original text the two forms have become indistinct. The "Guang Yun" points out that one form is a vulgar character.

頤。人面鬼口，長舌為斧。斲破瑚璉，殷商絕後。震為人，艮為面，坤為鬼，震為口，故曰人面鬼口。伏兌為舌、為斧，巽為長，故曰長舌為斧。艮手為斲，震為玉，故曰瑚璉。震為子，殷商子姓，而坤為殺、為死，故曰殷商絕後。震為後也。○斲，宋元本作劈，依汲古。人鬼，汲古作八九，九與鬼本通用，鬼侯作九侯是也，茲依宋元本。

The hexagram "Kun" is interpreted as "Yi." The commentary says: A face like a human, a mouth like a ghost, with a long tongue sharp as an axe; it splits the jade vessels such as hu lian used in ancestral temples, and thus the Shang dynasty comes to an end without descendants. Shang Binghe's commentary: Zhen represents a person, Gen represents a face, Kun represents a ghost, and Zhen represents the mouth, so it is said "human face and ghost mouth." The hidden image of Dui represents the tongue and the axe, and Xun represents length, so it is said "a long tongue like an axe." Gen represents the hand, holding the axe to chop and carve, which is "zhuo"; Zhen represents jade, so it is said "hu lian." Zhen represents a son, and the Shang royal family was of the子 (son) clan, while Kun governs killing and death, so it is said "the Shang dynasty has no descendants," and Zhen also represents a descendant. Notes: The character "zhuo" is written as "pi" in Song and Yuan editions, but this follows the Ji Gu Ge edition; in the Ji Gu Ge edition, the characters "ren" and "gui" are written as "ba" and "jiu," and "jiu" can be used interchangeably with "gui," as evidenced by the term "Gui Hou" also being written as "Jiu Hou." This follows the Song and Yuan editions.

大過。和氣相薄，膏澤津液，生我嘉穀。兌悅，故曰和。正反兌故曰相薄。兌水，故曰膏澤津液。巽為谷，乾為生。

The hexagram Gèn becomes Dàguò. Lin's commentary says: The harmonious energy of yin and yang approaches each other, transforming into rich rain and body fluids, which produce good grain in my fields. Shang Binghe's annotation says: The virtue of the hexagram Dui is joy, hence 'harmony'; within the hexagram, the upright Dui and the inverted Dui face each other, hence 'approaching closely'. Dui represents water, hence 'rich rain and body fluids'; Xun represents grain, and Qian represents growth.

坎。銷金●兵，雷車不行，民安其鄉。艮為金，艮火故銷金。艮為兵戈，艮止，故●兵。震為車、為雷，艮止坎陷，故不行。坎為民，艮為鄉、為安，故曰民安其鄉。○●，汲古作鑄，非，依宋元本。

The hexagram "Gen" (Mountain) transforms into "Kan" (Water). Lin's commentary says: metal is melted down, weapons are stored away, the thunder chariot does not move out, and the people live securely in their native lands. Shang Binghe's note: Gen represents metal and also belongs to fire; fire can melt metal, hence "melting metal"; Gen represents weapons, and its hexagram virtue is to stop, hence the meaning of ceasing warfare (the character in the original text is missing). Zhen represents a chariot and thunder, and since Gen stops and Kan sinks, hence "not moving out." Kan represents the people, Gen represents the native land and security, hence "the people live securely in their native lands." Notes on the text: the missing character in the Jigusha edition is "cast," which is incorrect; this follows the Song and Yuan editions.

離。秦儀機言，解其國患。說燕下齊，作相以權。互兌為秦，離為禮，故曰儀。蘇秦、張儀也。中爻正反兌，故曰機言。伏艮為國，坎為患，震為解，故曰解其國患。兌為說，說燕指秦，下齊指儀。兌為燕，巽為齊、為權。按：秦儀說齊燕見《史記》。作相以權者，言秦六國相，儀為秦相魏，皆權詐之事。下，猶服也。○三四句各本皆作一說燕下，齊相以權，依王校。

The hexagram Gèn (Mountain) and the hexagram Lí (Fire). Lin's commentary says: Su Qin and Zhang Yi used their skillful tongues to resolve the troubles of states. One persuaded Yan, the other made Qi submit, and they became ministers by using cunning strategies. Shang Binghe's commentary says: The interacting lines Dui (Lake) represent Qin, and Lí (Fire) represents ceremony, so it is said 'Yi', referring to Su Qin and Zhang Yi. The middle line has both upright and inverted Dui, so it is said 'mechanical speech'. The hidden image Gèn (Mountain) represents the state, Kan (Water) represents trouble, and Zhen (Thunder) represents resolution, so it is said 'resolving the state's troubles'. Dui represents persuasion, 'persuading Yan' refers to Su Qin, and 'subduing Qi' refers to Zhang Yi; Dui represents Yan, Xun (Wind) represents Qi and strategy. Note: The story of Su Qin and Zhang Yi persuading Qi and Yan is recorded in the Records of the Grand Historian. The phrase 'becoming ministers through cunning' refers to Su Qin who carried the seals of ministers of the six states, and Zhang Yi who served as the minister of Wei for Qin, both using cunning and deceit. 'Subduing' means making the other side submit. Notes: The third and fourth lines in all versions read 'one persuaded Yan and subdued Qi, becoming ministers through cunning', this version follows Wang's corrected edition.

咸。旦奭輔王，周德孔明。越裳獻雉，萬國咸康。通《損》。震為旦、為奭、為王、為周孔，坤為裳、為雉、為萬國，艮為安，故曰咸康。《史記》周召秉政，越裳氏獻白雉。○輔王，宋元本作王輔，非，王與明韻。

The hexagram "Gen" and "Xian." Lin's commentary says: The Duke of Zhou and Grand Duke Zhao assisted the young King Cheng, and the virtue of the Zhou dynasty was very flourishing; the southern Yue Chang clan came to present white pheasants, and all the states were in peace and prosperity. Shang Binghe's note: "Communicating with the hexagram 'Sun'" means taking the image of the hexagram "Sun" as well. Zhen represents dawn, Zhao, King, Zhou, and Kong (great), while Kun represents clothing, pheasants, and all the states. Gen signifies stability, hence "Xian Kang" (peace and prosperity). The "Records of the Grand Historian" records that the Duke of Zhou and Grand Duke Zhao jointly governed, and the Yue Chang clan came to present white pheasants. Notes: The words "Fu Wang" in the original text were written as "Wang Fu" in the Song and Yuan editions, which is incorrect. The word "Wang" should rhyme with the word "Ming" in the following sentence.

恆。弱足刖跟，不利出門。賈市無盈，折亡為患。震為足、為跟，兌折，故弱足。初震爻下斷，故曰刖跟。伏艮為門，是刖故不利出門。巽為賈市，兌毀折，故不利也。

The hexagram "Kun" changing to "Heng." Lin's commentary says: weak legs and the heel cut off, not suitable for long journeys; doing business brings no profit, instead loss and financial trouble. Shang Binghe's note: Zhen represents feet and heels, Dui indicates loss, hence the weakness of the legs; the first line's Zhen line is broken at the bottom, hence "having the heel cut off." The hidden image of Gen represents the door, since the feet are cut off, it is naturally unfavorable to go out. Xun represents business, Dui indicates destruction, hence no profit can be made.