The forty-sixth section on ascending.

遯。堅冰黃鳥，常哀悲愁。不見白粒，但覩藜蒿。數驚鷙鳥，為我心憂。詳《乾》之《噬嗑》。常，宋元本訛帝，依汲古。藜元訛蔾，依宋本。

The hexagram Guan (Mountain) changing to Dun (Retreating). Lin's commentary says: During the time when the ice is hard and frozen, the yellow quail cries all day with sorrow and grief; it cannot see a single grain of white rice, only wild amaranth and weeds before its eyes; it is also repeatedly frightened by fierce birds of prey, causing me great worry. Shang Binghe's note: This Lin's commentary is the same as that in the hexagram Qian (Heaven) changing to Shihe (Breaking the Bones). The symbolic meaning is explained in detail in that entry. Notes: The character 'Chang' was mistakenly written as 'Di' in the Song and Yuan editions, and this version follows the Jigugē edition; the character 'Li' was mistakenly written as 'Cai' in the Yuan edition, and this version follows the Song edition.

大壯。魂微惙惙，屬纊聽絕。豁然大通，復更生活。詳《明夷》之《恆》。

The hexagram Guan transforms into Da Zhuang. Lin's commentary says: the spirit is weak, the breath is like a thread; placing new cotton over the mouth and nose to test, one can no longer hear the breath; suddenly it becomes clear again, and the person revives. Shang Binghe's note: this Lin's commentary is repeated in the hexagram Ming Yi transforming into Heng. The symbolic meaning is detailed in that entry.

晉。陰生麞鹿，鼠舞鬼哭，靈龜陸處。坤為陰，艮為麞鹿、為鼠，坤為鬼，震為笑歌，震反為艮則哭泣矣。《中孚六三》即如此取象也。離為龜，坤艮皆為陸，故曰陸處。○汲古下多"釜甑草土，人知敗國，桀亂無緒"三句，元本同，惟釜作雨，土作坐，人作仁，依宋本，然似有三句而意始足。坤為釜甑、為草土、為國，坎為敗，離為惡人、為亂，故曰桀紂無緒。

The hexagram "Gen" transforms into "Jin." Lin's commentary says: In the midst of yin, there appear deer and elk, mice dance, ghosts weep, and even the wise turtle climbs onto land to dwell—everywhere there are signs of abnormality. Shang Binghe's annotation: The hexagram "Kun" represents yin, "Gen" represents deer and elk, and also mice; "Kun" represents ghosts. "Zhen" represents laughter and singing, but when "Zhen" is inverted to become "Gen," it transforms into weeping. The line "or weep or sing" in "Zhongfou" (Middle Trust) of the "Zhou Changes" is derived from this imagery. "Li" represents the turtle, and both "Kun" and "Gen" represent land, hence the phrase "dwelling on land." Notes: The Ji Gu Ge edition adds three sentences below this passage: "The cooking pot and earthenware, the people know the country is ruined, Jie and Zhou are in chaos without order." The Yuan edition also includes these, but the character "fu" is written as "yu," "tu" as "zuo," and "ren" as "ren." This follows the Song edition. However, in terms of meaning, these three sentences seem necessary for completeness. "Kun" represents the cooking pot and earthenware, as well as grass and soil, and the country; "Kan" represents failure; "Li" represents wicked people and disorder, hence the phrase "Jie and Zhou are in chaos without order."

明夷。諸石攻玉，無不穿。龍體具舉，魯班為輔。麟鳳成形，德象君子。詳《姤》之《大過》。諸石即監諸。具，宋本、汲古作吾，依元本。○大過伏頤，此則用艮，艮三至上亦頤，故語同。

The hexagram "Gen" transforms into "Mingyi." Lin's commentary says: using the hard stone "Jianzhu" to carve jade, there is no jade that cannot be pierced; a dragon-shaped object standing whole depends entirely on the skill of a craftsman like Lu Ban; when the qilin and fenghuang appear, such virtue is exactly the embodiment of the gentleman. Shang Binghe's annotation: this Lin's commentary is repeated in "Gou" transforming into "Daguo," and the symbolic meaning is detailed in that entry. "Zhu shi" is actually "Jianzhu," the whetstone used by ancients for carving jade. The character "ju" in the Song edition and the Jiguguo edition is "wu," but this follows the Yuan edition. Also, the hidden image of "Daguo" is "Yi," while this entry uses the image of "Gen." However, the lines from the third line to the top line of the "Gen" hexagram form the shape of "Yi," so the annotations in both places are the same.

家人。山作天時，陸為海口，民不安處。此用艮象。艮為天、為時，故曰山作天時。艮為陸，中爻坎為海，震為口，坎為民，坎陷，故不安。天時，疑皆訛。

The hexagram "Gen" (Mountain) changing into "Jiaoren" (Family). Lin Ci said: The mountain has become the heavenly time, the land has become the sea mouth, and the people cannot find a place to live in peace — the mountains and rivers have changed positions, and people's hearts naturally become anxious. Shang Binghe's commentary: This line uses the image of "Gen." "Gen" represents heaven and time, so it is said "the mountain becomes the heavenly time"; "Gen" represents the land, the middle line "Kan" represents the sea, "Zhen" represents the mouth, "Kan" represents the people, and "Kan" signifies danger and peril, hence they cannot find a secure place. The phrase "heavenly time" may have some errors.

睽。東風啟戶，隱伏歡喜。氓庶蒙恩，復得我子。此仍用艮象。互震為東，伏巽，故曰東風啟戶。坎為隱伏、為氓庶，震為歡喜、為子。

The hexagram艮 (Gen, Mountain) transforming into睽 (Kui, Estrangement). Lin's commentary says: The east wind opens the door, and those who have been hidden away for a long time also show joy; common people receive grace, and my lost child returns to me. Shang Binghe's note: This still uses the image of Gen. The mutual hexagram Zhen is in the east, and the hidden image is Xun, which is wind, hence it says 'the east wind opens the door'; Kan represents concealment and common people, while Zhen represents joy and a child.

蹇。華燈百枝，消暗衰微。精光欲盡，奄如灰糜。詳《隨》之《大有》。消，宋元本作稍，汲古作植，依《隨》之《大有》校。糜，爛也。宋本作靡，依汲古。奄，汲古作命，亦通，茲依宋元本。

The hexagram Guan (Mountain) transforms into Jian (Obstruction). Lin's commentary says: A beautiful lamp tree with hundreds of branches, each branch having a lamp, the lights gradually dim, fading away, the flame about to be exhausted, suddenly turning into a heap of rotten ashes. Shang Binghe's note: This Lin's commentary is the same as that in "Sui" (Following) and "Da You" (Great Possession), and the symbolic meaning is detailed in that entry. Notes: The character "xiao" (diminish) in Song and Yuan editions is "siao," and in Ji Gu Ge edition it is "zhi," this version follows the correction from the entry on "Sui" and "Da You." The character "mi" (rotten) in Song edition is "mi," this version follows Ji Gu Ge edition. The character "yan" (suddenly) in Ji Gu Ge edition is "ming" (life), which also makes sense, but this version follows Song and Yuan editions.

解。三十無室，寄宿桑中。上宮長女，不得樂同，使我失期。《衛風》期我乎桑中，要我乎上宮，淫奔詩也，此仍取艮象。互震數三，伏兌數十，坎為室，坎伏，故曰三十無室。坎為宿，震為桑，故曰寄宿桑中。艮為上、為宮，巽為長女，巽伏，故曰不得樂同。坎為失，艮為期。○樂，宋元本作來，依汲古。汲古無末句，依宋元本補。又宿字汲古作伯，形不全，依宋元本。

The hexagram "Gen" (Mountain) interpreted as "Xie" (Dispersal). Lin's commentary says: At thirty years old, one has not yet married and can only stay overnight in the mulberry grove; the young lady who had agreed to meet me at the upper palace ultimately cannot share my joy, causing me to miss our appointment. Shang Binghe's note: The "Book of Songs · Sangzhong" contains the lines "I await you at the mulberry grove, and you await me at the upper palace" (originally classified under "Wei Feng"), which is a poem about a romantic elopement; this entry still uses the image of "Gen." The mutual trigrams of Zhen (Thunder) number three, and the hidden image of Dui (Lake) numbers ten, combining to make thirty; Kan (Water) represents a house, and since Kan is hidden and not apparent, it is said "at thirty there is no house." Kan represents staying overnight, and Zhen represents mulberry, hence "staying overnight in the mulberry grove." Gen represents upper and palace, Xun (Wind) represents the elder daughter, and since Xun is hidden, it is said "unable to share joy." Kan represents loss, and Gen represents an appointment. Notes: The character "le" in the text is from the Song and Yuan editions, and this follows the Jigugē edition; the Jigugē edition does not include the last sentence, which is added from the Song and Yuan editions; the character "su" in the Jigugē edition is written as "bo," which is incomplete in form, so this follows the Song and Yuan editions.

損。卵與石鬬，糜碎無疑。動而有悔，出不得時。震為卵，艮為石，震艮相對，故曰鬬。兌毀，故曰糜碎。震為動，坤為悔，艮為時。○糜，宋元本作麋，依汲古。

The hexagram Gèn (Mountain) changing to Sǔn (Loss). Lin's commentary says: taking an egg to fight against a stone, resulting in certain destruction and disintegration; any movement brings regret, and going out is not timely. Shang Binghe's annotation: Zhen represents the egg, Gen represents the stone, and Zhen and Gen are opposing trigrams, hence 'fighting'; Dui governs destruction, hence 'disintegration'. Zhen represents movement, Kun represents regret, and Gen represents time. Notes: The character 'mí' was written as 'mí' in Song and Yuan editions, but this follows the Ji Gu Ge edition.

益。秦兵爭強，失其貞良，敗於殽鄉。伏兌為秦，坤為兵，正反震故曰爭強。艮為貞良，坤喪，故曰失。艮山，故曰殽鄉。《左傳》秦穆公違蹇叔，使孟明伐鄭，敗於殽。

The hexagram Gen (Mountain) changing to Yi (Increase). Lin's commentary says: The Qin army was always striving for superiority, losing its virtuous and prudent ministers, and finally suffered a great defeat at the Xiaoyao Pass area. Shang Binghe's annotation says: The hidden image of Dui (Lake) represents Qin, and Kun (Earth) represents soldiers; within the hexagram, the upright Zhen (Thunder) and inverted Zhen (Thunder) are opposite, so it is said 'striving for superiority'. Gen represents the virtuous and upright person, and Kun indicates loss, so it is said 'losing'. Gen represents mountain, so it is said 'Xiaoyao Pass'. The Zuo Zhuan records that Duke Mu of Qin did not listen to Jianshu's advice, sent Meng Mingshi to attack Zheng, and when returning, the entire army was destroyed at Xiaoyao Pass.

夬。豦除善疑，難為攻醫。驥窮鹽車，困於銜棰。豦除，即篨。籧同。《爾雅》籧篨口柔。《詩邶風》《毛傳》云：籧篨不能俯者。郭云：口柔之人視人顏色常亦不伏，因以為名。按：疏：口柔之人，必仰面察人顏色而為辭，故曰善疑。豦除為生成之病，故不能攻治也。此仍用艮象。艮為豦除，互坎為疑，三至上正反艮，故曰攻醫。坎陷，故難。互震為車、為馬，兌為滷，故曰鹽車，故曰銜。坎為困窮，故曰驥窮鹽車，困於銜棰。棰，馬策也。艮為小木，故曰棰。○豦，宋本、汲古訛虐，元本訛虎，然由次句視之，其為豦無疑也。疑，宋元本作猛，亦後人從虎虐二字妄改，獨汲古尚存其真，益證豦字之確切。棰，汲古作御，依元本。按：《說文》豦，司馬相如說封豕之屬，封豕，亦不能俯。《太玄》閒首作遽除，皆不從竹，疑古文詩即如此，故易林太玄皆不從竹。從竹，後人所加。易女承筐，鄭作匡，謂從竹者誤，茲殆與同。

The hexagram "Gen" changing to "Guai." Lin's commentary says: one suffers from the illness of "qunchu," which is the inability to bow down, only able to look up and scrutinize others' expressions, being suspicious and doubtful, a condition that cannot be cured; a thousand-mile horse is dragged by a salt cart, with no way out, trapped by the bit and the whip. Shang Binghe's annotation: "Qunchu" is the same as "qunchu" (the original text here is missing a character, and both forms are interchangeable). The "Erya" says "qunchu" refers to a person who speaks softly and flatteringly; the "Mao Transmission" of the "Book of Songs · Bei Wind · XinTai" says "qunchu" refers to a person who cannot bow down; Guo Pu says those who speak softly always look at others' faces and cannot lower their heads, hence the name. According to Kong's commentary, those who speak softly must look up and observe others' expressions before speaking, so Lin says he is "good at doubting." "Qunchu" is an innate disability, hence "difficult to treat." This passage still uses the image of "Gen": "Gen" represents "qunchu," the mutual trigrams contain "Kan" which represents doubt; the third line to the top line forms a correct "Gen" and an inverted "Gen," hence "treating the illness"; "Kan" represents danger and difficulty, hence "difficult." The mutual trigrams "Zhen" represent a cart and a horse, "Dui" represents salt, hence "salt cart"; also "bitting." "Kan" represents being inpredicament, hence "the thousand-mile horse is dragged by the salt cart, trapped by the bit and the whip." The whip is the tool to drive the horse, "Gen" represents a small piece of wood, hence "whip." Notes on the text: The character "qun" in the Song edition and the Jigugong edition is mistakenly written as "nuo," and in the Yuan edition as "hu," but from the second sentence, it is clear that "qun" is correct; the character "yi" in the Song and Yuan editions is written as "meng," which is a later alteration based on "nuo" and "hu," but the Jigugong edition preserves the original form, further confirming the accuracy of "qun"; the character "chi" in the Jigugong edition is written as "yu," but we follow the Yuan edition. Also, according to the "Shuowen," "qun" is a beast like the "fengshi" mentioned by Sima Xiangru, and "fengshi" is also a person who cannot bow down; the "Tai Xuan Jing · Xian Shou" writes it as "ju chu," without the bamboo radical, suggesting that the original "Shijing" may have been written this way, so the "Yi Lin" and "Tai Xuan" do not use the bamboo radical, which was added later. The "Zhou Yi · Gui Mei" mentions "nü cheng kuang," Zheng Xuan's edition writes it as "kuang," also saying that adding the bamboo radical is incorrect, and this case is likely the same.

姤。操笱搏狸，荷弓射魚。非其器用，自令心勞。此仍用艮象。艮為狸，艮手為操、為搏，伏離為笱，故曰操笱搏狸。艮為荷，坎為弓，震為射，伏巽為魚，震為器。坎為心、為勞。笱所以取魚，弓矢所以射狸，今施非物，故無功也。

The hexagram Guo (Meeting) is derived from Gen (Mountain). Lin's commentary says: Using a bamboo basket for fishing to catch a civet cat, and carrying bows and arrows to shoot fish in the water; using the wrong tools for the wrong purpose, only causing oneself unnecessary trouble. Shang Binghe's annotation: This still uses the image of Gen. Gen represents a civet cat and hands, so it signifies handling and striking; the hidden image of Li represents the bamboo basket, so it is said 'using the basket to catch the civet cat'. Gen represents carrying a burden, Kan represents the bow, Zhen represents shooting, the hidden image of Xun represents fish, and Zhen represents tools; Kan represents the heart and labor. A bamboo basket is originally for catching fish, and bows and arrows are originally for hunting animals; now they are used for the wrong purposes, hence achieving nothing.

萃。葵邱之盟，晉獻會行。見太宰辭，復為還輿。兌為華，艮山，故曰葵丘。兌為口，為巫，故曰盟。伏震為晉、為行，艮為官，故曰太宰。坤為輿，巽退，故曰還輿。按：《左傳僖九年》會於葵丘，王使宰孔賜齊侯胙，既盟，宰孔先歸，遇晉侯，曰：可無會也，齊將亂，晉侯乃還。

The hexagram Gen (Mountain) transforms into the hexagram Cui (Gathering). Lin's commentary says: The princes held a meeting at Kuiqu, and Duke Jin Xian Gong also set out for the gathering. On the way, he met the Grand Tutor of the Son of Heaven and listened to his words, then turned back and returned home. Shang Binghe's annotation says: Dui represents flowers, and Gen represents mountain, so it is called "Kuiqu"; Dui represents mouth and officials of ritual, so it is called "meeting". The hidden image Zhen represents Jin and movement, and Gen represents official position, so it is called "Grand Tutor". Kun represents carriage, and Xun indicates returning, so it is called "returning the carriage". Note: According to the "Zuo Zhuan" from the ninth year of Duke Xi, the princes met at Kuiqu, and the Son of Heaven sent the Grand Tutor Zi Kong to present sacrificial meat to Duke Qi Huan Gong. After the meeting, Zi Kong left first, on the way he met Duke Jin Xian Gong and told him he did not need to go, because Qi country would have internal disorder, so Duke Jin Xian Gong turned back.

升。臏詐龐子，夷竃書木。伏兵卒發，矢至如雨。魏師驚亂，將獲為虜，涓死樹下。刖足曰臏。巽下斷，故曰臏。正反兌口，故曰詐。震為子，坤亂，故曰龐子。坤為夷、為釜，故曰夷竃。夷，平也。震為木，坤文，故曰書木。坤為兵，巽為伏，震出，故曰伏兵卒發。初四互坎，坎為矢、為雨，震為魏、為驚，坤為師、為亂，故曰魏師驚亂。震為主、為將，坤為死喪，巽為樹。《史記孫臏傳》臏率齊兵與魏龐涓戰，日減竃，佯退兵，至馬陵道，設伏，並斫樹，使白大書曰：龐涓死此樹下。涓追至，鑽火視書，忽萬弩齊發，果被射死，公子卬被虜。○書木，宋元本作盡毀，伏兵作兵伏，均非，依汲古。末句依宋元本增，汲古無。

The hexagram "Gen" changes to "Sheng." Lin's commentary says: Sun Bin used deception to deal with Pang Quan. He reduced the number of cooking fires to lure the enemy, and carved words on trees. Hidden troops suddenly launched an attack, arrows rained down like rain; the Wei army panicked and became disordered, the general was captured, and Pang Quan died under that tree. Shang Binghe's annotation says: To cut off the kneecaps is called "Bian," which refers to the lower line of Xun breaking, so it is called "Bian." The upright and inverted "Dui" trigrams are like two mouths facing each other, so it is called "deception." Zhen represents a son, Kun represents chaos, so it is called "Pang Zi." Kun represents levelness and a cooking pot, so it is called "Yi Zou," where "Yi" means to level. Zhen represents wood, Kun represents writing, so it is called "Shu Mu." Kun represents soldiers, Xun represents concealment, and Zhen represents action, so it is called "Fu Bing Zu Fa." The interaction of the first to fourth lines forms Kan, which represents arrows and rain. Zhen represents Wei and alarm, Kun represents soldiers and chaos, so it is called "Wei Shi Jing Luan." Zhen represents the leader and general, Kun represents death, and Xun represents a tree. The "Records of the Grand Historian: The Biography of Sun Bin and Wu Qi" records that Sun Bin led the Qi army to fight against the Wei general Pang Quan. He reduced the number of cooking fires each day, pretending to retreat, and set a trap at the Ma Ling Road. He also carved large characters on a tree saying "Pang Quan dies under this tree." When Pang Quan came to investigate, he lit a fire to read the words, and suddenly thousands of crossbows were launched, killing him with arrows. The Wei prince Ai was also captured. Notes: The words "Shu Mu" in Song and Yuan editions were "Jin Huo," and "Fu Bing" was "Bing Fu," which are both incorrect. This follows the Ji Gu Ge edition. The last sentence is added according to the Song and Yuan editions, as the Ji Gu Ge edition does not have it.

困。南行出城，世得大福。王姬歸齊，賴其所欲。伏《賁》。震為南、為行，艮為城、為世，震為福、為王、為姬、為歸，巽為齊，《左傳莊二年》王姬歸齊魯為主。○大，元本作天，從汲古。

The hexagram Guan (Mountain) transforms into Kun (Earth). Lin's commentary says: going south out of the city, one will receive great fortune for a lifetime; the daughter of the Zhou king married to the state of Qi, which fulfilled her wish. Shang Binghe's note: this takes the hidden image of Ben (Brightness). Zhen represents south and movement, Gen represents the city and generations; Zhen represents fortune, the king, the Ji clan, and marriage, Xun represents Qi. The Zuo Zhuan records that in the second year of Duke Zhuang of Lu, the Zhou king's daughter married the Duke of Qi, with the marriage arranged by Lu. Notes: the original edition had 'tian' (heaven), but this follows the Ji Gushan edition.

井。冬采薇籣，地凍堅難。利走室北，暮無所得。巽為臭、為草莽，故曰薇蘭。坎為冬、為冰，故曰地凍。伏艮為堅，故曰堅難。坎為室、為北，巽為利，伏震為走，故曰利走室北。坎為暮，離虛，故無得。薇，宋元本作微，依汲古。

The hexagram "Kun" in the hexagram "Well." Lin Ci said: In winter, one goes to gather wild garlic and orchids, but the ground is frozen hard and difficult to dig; originally intending to get some benefit by going to the north side of the house, but until nightfall, nothing is obtained. Shang Binghe's commentary: Xun represents smell and grassy vegetation, hence "wild garlic and orchids"; Kan represents winter and ice, hence "frozen ground"; the hidden image of Gen represents hardness, hence "difficult to dig." Kan represents house and north, Xun represents benefit, and the hidden image of Zhen represents movement, hence "beneficial to move to the north of the house"; Kan represents dusk, and Li is empty and not solid, hence nothing is obtained. Notes: The character "wei" in the Song and Yuan editions was written as "mi," but this follows the Jigugē edition.

革。王喬無病，狗頭不痛。亡屐失履，乏我送從。革伏《蒙》，艮為壽，故為仙人，王子喬，古仙人也。艮為狗、為頭，坎為病痛，艮在上出險，故不病痛。互震為屐履，坤為亡失、為乏。

The hexagram "Gen" changing to "Ge". Lin's commentary says: The immortal Prince Boyao has no illness, and the dog's head does not feel pain; only the wooden sandal is lost, and the shoe is also gone, lacking someone to see him off. Shang Binghe's note: The hidden image of "Ge" is "Meng". Gen represents longevity, so it symbolizes an immortal, and Prince Boyao was indeed an ancient immortal. Gen represents a dog and a head, while Kan represents illness and pain; since Gen is the upper trigram and has already escaped danger, there is no illness or pain. The interacting trigrams Zhen represents wooden sandals and shoes, while Kun represents loss and deficiency.

鼎。宛馬疾步，盲師坐御。目不見路，中宵不到。通《屯》。震為馬、為步，坎為疾，故曰疾步。屯初至五大離，故曰盲。坤為師，艮為坐、為御，故盲師坐御。震為大塗，坤坎皆為黑，故目不見路。坤為夜，坎為中，艮止，故中宵不到。○不，汲古作弗，非，依元本。

The hexagram "Gen" transforms into "Ding." Lin's commentary says: A swift horse from Dayuan arrived, but the charioteer was a blind musician. Unable to see the road, they did not reach their destination even by midnight. Shang Binghe's annotation: "Connecting with 'Zun'" refers to incorporating the image of the hexagram "Zun." Zhen represents a horse and movement, Kan signifies speed, so it is said "swift movement." The hexagram "Zun" from the first line to the fifth line forms a large Li, with the center empty, hence "blind." Kun represents a musician, Gen signifies sitting and driving, hence "blind musician sitting and driving." Zhen represents a great path, and both Kun and Kan are associated with black, so "unable to see the road." Kun represents night, Kan is in the center, and Gen signifies stopping, hence "not reaching by midnight." Notes: The character "不" in the Jigusha edition is "弗," which is incorrect; this follows the Yuan edition.

震。求利難國，亡去我北。憂歸其城，反為吾賊。中爻艮為求、為國，坎為難，伏巽為利，故曰求利難國。坎為北、為憂，艮為城，震為反，故曰歸城。坎為盜賊。○吾賊，汲古作我賊，依宋元本。

The trigram Gen (Mountain) changing to Zhen (Thunder). Lin's commentary says: In a difficult country, seeking wealth, one can only flee northward; with anxious thoughts, returning to that city, the returning person becomes the thief who harms me. Shang Binghe's note: The middle trigram Gen represents seeking and a country, Kan represents difficulty, and the hidden trigram Xun represents benefit, so it is said 'seeking benefit in a difficult country'. Kan represents north and worry, Gen represents the city, and Zhen indicates returning, so it is said 'returning to the city'; Kan represents thieves. Notes: The text 'wu ze' in the Jigusha edition reads 'wo ze', but this follows the Song and Yuan editions.

漸。比目四翼，安我邦國。上下無患，為吾喜福。通《歸妹》。互離，兌卦數二，故曰比目。震為翼，卦數四，故曰四翼。本卦艮為邦國，艮安，故曰安我邦國。艮山，故曰上。兌澤，故曰下。坎為患，震出，故曰無患。震為喜福，艮為吾。○吾喜，汲古作我嘉，依宋元本。

The hexagram Gen (Mountain) transforms into the hexagram Zhan (Gradual Progress). Lin's commentary says: "The paired fish form a pair, the flying birds have four wings spread together, thus stabilizing my state; above and below there is no calamity, which becomes my joy and blessing." Shang Binghe explains: "To refer to the hexagram Guimei (Marriage) means to take the image of Guimei in conjunction. The intermediate hexagram forms Li (Fire), and Dui (Lake) has the number two, so it is called 'paired fish'; Zhen (Thunder) represents wings, and its number is four, so it is called 'four wings.' The primary hexagram Gen represents the state, and Gen signifies stability, so it is said 'stabilizing my state.' Gen represents mountain, so it is said 'above'; Dui represents marsh, so it is said 'below.' Kan (Water) represents calamity, and Zhen signifies dispersion, so it is said 'no calamity'; Zhen represents joy and blessing, and Gen represents 'I.' Notes: The text '吾喜' in the Jigusha edition reads '我嘉,' but this version follows the Song and Yuan editions.

歸妹。八材既登，以成股肱。尨降庭堅，國無災凶。股肱，汲古作嘉功，依宋元本。伏巽為肘，艮為臂、為肱，震為鳴、為毛羽，故曰尨。尨，多毛犬也。伏艮為庭、為堅、為國，互坎為災凶，震解，故無。八材象或以震居東方。

The hexagram "Gen" (Mountain) and "Guimei" (Marriage). Lin Ci said: All eight kinds of excellent materials have been used, forming the ministers who support the king; Meng Xiang and Ting Jian, these virtuous men of the eight talents of the High Yang clan, are in court, and there is no calamity in the country. Shang Binghe's note: The collation first mentions that the characters "gu gong" in the Jigushan edition are "jia gong," and this follows the Song and Yuan editions. The following discusses the symbolic imagery: The hidden image of Xun (Wind) represents the elbow, Gen (Mountain) represents the arm and the humerus; Zhen (Thunder) represents the sound and the feathers, so it is said "Meng," which refers to a dog with many hairs. The hidden image of Gen represents the court, the firmness, and the country; the mutual structure Kan (Water) represents calamity and misfortune, and Zhen (Thunder) indicates dispersion, hence "wu" (no). As for the symbolic meaning of "eight materials," it may be derived from the number associated with the east, where Zhen resides.

豐。消弊穿空，家莫為宗。奴婢逃走，子西父東，為射作凶。巽隕落，故曰消弊。伏坎為穿，離虛，故曰空。伏艮為家，震為主、為宗，風散，故莫與為宗。艮為奴婢，艮伏，故曰逃走。震為子，兌西，故曰子西。震為父，故曰父東。伏艮為身，巽隕，故凶也。○消，宋元、汲古皆作稍，依局本。

The hexagram "Gèn" transforms into "Fēng." Lin Ci explains: the family's business is gradually declining and being stripped away, leaving the family without a master to rely on; the servants scatter, the son goes west, the father goes east, each wandering about, as if shot by an arrow, which is extremely dangerous. Shang Binghe comments: Xùn indicates decline, hence "eliminate the evils"; the hidden image of Kǎn represents penetration, and Lí has an empty center, hence "empty." The hidden image of Gèn represents the family, Zhèn represents the master and the clan, which disperses with the wind, hence "do not have a clan." Gèn represents servants, and Gèn being hidden indicates "escape"; Zhèn represents the son, and Dùi is located west, hence "the son goes west"; Zhèn represents the father, and Zhèn is located east, hence "the father goes east." The hidden image of Gèn represents the body, and Xùn indicates decline, hence it is ominous. Notes: The character "eliminate" is written as "sāo" in the Song and Yuan editions and the Jigugē edition, but this version follows the local edition.

旅。鳥舞國城，邑懼卒驚。仁德不修，為下所傾。艮為鳥、為舞、為國城、為邑，伏坎為懼。震為驚、為仁德，震伏，故曰仁德不修。兌為下，兌毀，故曰傾。

The hexagram艮 (Gen, Mountain) transforming into旅 (Lv, Travel). Lin Ci said: Birds gather above the capital city, circling and dancing wildly, causing the people in the city to be frightened and alarmed. If benevolence and virtue are not cultivated, they will eventually be overthrown by the people below. Shang Binghe commented: Gen represents birds, dancing, the country, and cities; the hidden image of Kan indicates fear. Zhen represents alarm and benevolence, but here Zhen is hidden and not apparent, hence the saying 'benevolence is not cultivated.' Dui is in the lower position, and Dui also signifies destruction, hence the saying 'overturned.'

巽。五穀不熟，民苦困急。駕之南國，嘉樂有得。巽為谷，卦數五，故曰五穀。巽隕落，故不熟。伏坎為民、為困急。伏震為南，艮為國。○五，宋元本訛三。駕，元本作亟，均依汲古。三四言巽究為震，即安樂也。

The hexagram艮 (Gèn) changing to巽 (Xùn). Lin's commentary says: Five grains are insufficient and not ripe, the people suffer from hardship and distress; thus they drove south to another country and found a good and peaceful place. Shang Binghe's annotation: Xùn represents grain, and the number of Gèn is five, so it is called 'five grains'; Xùn indicates falling, hence the grains are not ripe. The hidden image Kan represents people and distress; the hidden image Zhen represents south, and Gèn represents the country. Notes: The character 'five' was mistakenly written as 'three' in the Song and Yuan editions, and the character 'drive' was written as 'hasten' in the Yuan edition, both following the Jigushan edition. The third and fourth lines mean that Xùn reaches its limit and changes into Zhen, which is the image of peace and comfort.

兌。黃裳建元，福德在身。祿佑洋溢，封為齊君，富貴多孫。遇卦艮。互震為裳、為黃、為元、為福德祿佑。艮為身，互坎，故曰洋溢。震為君，本卦互巽，故曰齊君。艮為貴、為孫。○宋元本、汲古多賈市無門四字，在第五句，此於上下句義絕不屬，斷為衍文，刪去而存其語以俟校此書者。《坤六五》黃裳元吉，五君位，故曰建元。

The hexagram "Gen" changes to "Dui." The line statement says: wearing yellow robes and ascending the throne, fortune and virtue are all concentrated in one person; the blessings are abundant and overflowing, being granted the title of the Duke of Qi, wealthy and with many descendants. Shang Binghe's commentary: encountering the hexagram "Gen," the interacting trigrams include "Zhen" representing robes, yellow, origin, and fortune and virtue, and "Gen" representing the body. There is also the interacting trigram "Kan," which signifies overflowing water, so it is said "overflowing." "Zhen" represents the ruler, and the interacting trigrams of the original hexagram form "Xun," which represents Qi, so it is said "Duke of Qi." "Gen" represents nobility and descendants. Notes: The Song and Yuan editions and the Jigugē edition have an additional phrase "Jia Shi Wu Men" (no gate in the market) in the fifth line, which is completely unrelated to the surrounding context. It is determined to be an added text, so it is deleted, and the original text is preserved here for future editors to refer to. The line statement of "Kun" hexagram six in the fifth, "Wearing yellow robes brings good fortune," the fifth line represents the ruler's position, so it is said "establishing the origin."

渙。齊東郭盧，嫁於洛都。駿良美好，利得過倍。詳《坤》之《坎》。嫁，汲古作嬪，過作萬，盧作廬，均依宋元本。駿良，宋元作驪婦，依汲古。嫁，往也。

The hexagram "Gen" changing to "Huan." Lin's commentary says: A woman surnamed Lu from the eastern town of Qi State married far away to the capital of Luoyang; her carriage and horses were fine and strong, her person was beautiful, and the good fortune she received exceeded by one fold. Shang Binghe's note: This Lin's commentary is repeated from "Kun" changing to "Kan," and the symbolic meaning is detailed in that entry. Notes: The character "marry" in the汲古阁 edition is "pinn," "exceed" is "wan," and "Lu" is "Lu," all following the Song and Yuan editions; the two characters "fine and strong" in the Song and Yuan editions are "Li Fu," but this edition follows the汲古阁 edition. "Marry" here means "to go."

節。安床厚縟，不得久宿。棄我嘉宴，困於南國。投杼之憂，不成禍災。艮為床，伏巽為縟，坎為宿，兌毀折，坎險，故不得久宿。兌食，震嘉，故曰嘉宴。坎為困，震南震國，故曰困於南國。坎為機杼、為憂、為禍災。《戰國策》有人與曾參同姓名殺人，人告其母，不信，三告，母乃投杼而走。

The hexagram "Kun" in the hexagram "Jie." Lin Ci said: The bed is stable and the quilt is soft, yet one cannot stay long; abandoning my beautiful banquet, trapped in the southern country; although there was once a case like that of Zeng Shen's mother who threw away her loom shuttle out of worry, it ultimately did not lead to disaster. Shang Binghe commented: "Gen" represents the bed, the hidden image of "Xun" represents the quilt, and "Kan" represents the dwelling place. "Dui" signifies destruction, and "Kan" signifies danger and difficulty, hence the inability to stay long. "Dui" represents food and drink, and "Zhen" represents beauty, hence "beautiful banquet." "Kan" signifies being trapped, and "Zhen" signifies the south and also a country, hence "trapped in the southern country." "Kan" represents the loom shuttle, worry, and disaster. The "Zhan Guo Ce" records that there was a man with the same name as Zeng Shen who killed someone. Someone ran to tell Zeng Shen's mother, but she did not believe it. When it was reported three times, the mother finally threw down her loom shuttle and ran away.

中孚。內崩身傷，中亂無常。雖有美粟，不我得食。卦中虛，故曰內崩。艮為身，兌為傷，巽為粟，震為嘉，故曰美粟。兌為食，上卦兌覆，故不得食。○末句汲古作不得其食，依宋元本。

The hexagram of Gen (Mountain) changing into Zhongfū (Faith in the Middle). Lin's commentary says: The inside is collapsing, the body is injured, the middle is in chaos without order; although there is excellent grain, I cannot get it into my mouth. Shang Binghe's annotation: The Zhongfū hexagram has two middle lines that are empty, hence 'internal collapse'; Gen represents the body, Dui represents injury; Xun represents grain, Zhen represents beauty, hence 'beautiful grain'. Dui represents eating, but the upper trigram Dui is in an inverted form, hence unable to eat. Notes: The last sentence in the Jigusha edition reads 'unable to obtain food', but this follows the Song and Yuan editions.

小過。出門逢患，與禍為怨。更相擊刺，傷我手端。此仍用艮象。艮為門，震出，中爻坎為患、為禍、為怨，艮為擊刺，三至上正覆艮相對，故曰更相擊刺。艮為手，坎為傷。

The hexagram "Gen" transforms into "Xiaoguo." Lin's commentary says: When one goes out, they immediately encounter calamity and resentment; mutual attacks occur, injuring my finger. Shang Binghe's note: This still uses the image of "Gen." Gen represents the door, and Zhen indicates travel; the middle line is Kan, representing calamity, disaster, and resentment; Gen signifies striking and fighting; the third line to the top line shows a correct Gen and an inverted Gen facing each other, hence saying "mutual striking and fighting"; Gen represents the hand, and Kan signifies injury.

既濟。出入節時，南北無憂。行者函至，在外歸來。此仍用艮象。震出，伏巽為入，艮為時，故曰出入節時。震為南，坎為北、為憂。震為行、為歸，艮為函，三至上震起艮止，故曰在外歸來。○函，汲古作即，依元本。

The hexagram "Gen" changes to "Ji Ji." Lin's commentary says: Going out and returning home are in harmony with the seasons; going south or north does not cause worry. Those who travel arrive on time, and those who are away have all returned home. Shang Binghe's annotation: This still uses the image of "Gen." Zhen represents movement, and the hidden image of Xun represents entering, while Gen represents time, so it is said "entry and exit are in accordance with the seasons." Zhen represents south, Kan represents north and worry. Zhen represents travel and returning, and Gen represents containment. The third line to the top line is Zhen rising and Gen stopping, so it is said "those who are away have returned." Note: The character "han" in the Jigusha edition is "ji," but this follows the Yuan edition.

未濟。公孫駕驪，載遊東濟。延陵說產，遺季紵衣。此仍用艮象。震為公，艮為孫，震馬，故曰駕驪。震為遊、為東，伏巽為齊，故曰東齊。艮為山、為季子，故曰延陵。吳延陵季子也。震為生、為樂，故曰悅產。產，鄭子產也。震為衣、為草莽，故曰紵衣。《左傳》吳季札至鄭，見子產如舊相識，與之縞帶，子產獻紵衣。○驪。汲古作車。依宋元本。

The hexagram Gen (Mountain) is associated with the hexagram Wei Ji (Not Yet Completed). Lin's commentary says: Gongsun rode a black horse, traveling east to Qi territory for a tour; Yanling Jizi and Zheng's Zi Chang met and became friends at once, and Zi Chang gave him a hemp robe. Shang Binghe's note: This still uses the image of Gen. Zhen represents Gong, Gen represents Sun; Zhen represents horse, so it says 'riding a black horse'. Zhen represents travel and east, and the hidden image Xun represents Qi, so it says 'east to Qi'. Gen represents mountain and Yanling Jizi, so it says 'Yanling', referring to Jizi Ji Zha of Wu. Zhen represents birth and music, so it says 'pleased Zi Chang', where 'Zi Chang' is Zi Chang of Zheng. Zhen represents clothing and grassy wilderness, so it says 'hemp robe'. The Zuo Zhuan records that Jizi of Wu went to Zheng and met Zi Chang, as if they were old friends, and gave him a white silk ribbon, while Zi Chang gave him a hemp robe. Notes: The character 'Li' in the Jigusha edition is 'Che', but this follows the Song and Yuan editions.

焦氏易林注卷十四

This line is a repetition of the volume title. The original source, Commentary on Jiao's Forest of Changes, Volume Fourteen, has the volume title printed twice. The first instance has already been used as the heading, and this second instance is copied exactly as it appears in the source, without any deletions, to preserve the original format of the printed edition.

行唐尚秉和節之注

This annotation is by Shang Binghe, a native of Xingtang in Zhili (now Xingtang County, Hebei Province), whose courtesy name is Jiezi. The entire commentary is his work. Old editions usually list the annotator's place of origin, name, and courtesy name at the beginning of the volume, as seen in the title of the annotator in volume fourteen.

受業蒲城仵道益、豐潤董維城堃校刊

This volume was edited and published by two disciples who studied under the Shang family—Wu Daoyi from Pucheng and Dong Weicheng (whose name was Kun) from Fengrun. In the past, when books were carved into blocks for printing, disciples would take on the role of proofreading and editing. It was customary for them to be listed after the names of the authors or annotators, to indicate that the responsibility for the text rested with them.

漸。別離分散，長子從軍。稚叔就賊，寡老獨居，莫為種瓜。巽隕落，故別離分散。震為長子、為爭戰，震伏，故曰長子從軍。艮為少男，故曰身叔。艮坎連，故曰就賊。巽為寡，艮為老，坎為孤獨，故曰寡老獨居。艮為果蓏，故曰瓜。○居，汲古作安，非，依宋元本。

The hexagram "Gradual Progress" meets itself again, so the encountered hexagram is the same as the one in question, "Gradual Progress." The commentary says: family members are scattered and separated, the eldest son is conscripted to serve in the military; the younger uncle falls into the hands of bandits, the lonely and elderly person remains alone in the house, even the person who grows melons is no longer there. Shang Binghe's commentary says: Xun represents falling away, so it is said "separation and dispersion." Zhen represents the eldest son and conflict, here Zhen is hidden, so it is said "the eldest son goes to the military." Gen represents the young male, so it is said "the young uncle." Gen and Kan are connected, so it is said "falling into the hands of bandits." Xun represents寡 (loneliness), Gen represents old age, and Kan represents solitude, so it is said "the lonely and old person lives alone." Gen represents melons, so it is said "melon." Notes: The character "reside" in the汲古阁 edition is "rest," which is incorrect; this version follows the Song and Yuan editions.

乾。旦種穀豆，暮成藿羹。心之所願，志快意愜。詳前。以其為乾卦，故再釋之，此用漸象。伏震為旦，巽為谷豆、為藜藿，坎為暮、為羹。旦種暮食，言其速也。坎為心志，兌悅，故曰快、曰愜。○谷，宋元本作菽，菽，亦豆也，故從汲古。

The hexagram "Gradual" changing to "Heaven." Lin Ci said: Planting millet and beans in the morning and cooking them into a soup of bean leaves by evening; this matches one's heart's desire, bringing joy and satisfaction. Shang Binghe noted: This Lin Ci has already appeared before. Now, because it changes to the hexagram "Heaven," it is repeated here, using the imagery of "Gradual." The hidden image shows Zhen (Thunder) representing morning, Xun (Wind) representing millet and beans, and Li (Fire) representing evening and soup; planting in the morning and eating by evening describes its speed. Kan (Water) represents the mind, and Dui (Lake) signifies joy, hence saying "quick" and "satisfaction." Notes: The character "谷" in the Song and Yuan editions was written as "菽," which means beans, so we follow the Jigugē edition here.

坤。牡飛門啟，憂患大解，不為身禍。坎為牡，艮為門，漸變，坤中虛，故曰牡飛門啟。坎為憂患，變坤，故曰憂患大解。坤為身、為禍，風散，故不為身禍。

The hexagram Zhan transforms into Kun. Lin Ci says: The door latch flies off, the door is open, great worries are removed, and it does not bring calamity to oneself. Shang Binghe explains: Kan represents the door latch, Gen represents the door; Zhan transforming into Kun indicates emptiness within Kun, hence 'the male flys through the door and it opens'. Kan originally signifies worries, but after transforming into Kun, the image of Kan disappears, hence 'great removal of worries'. Kun represents the body and calamity; when the wind blows, it disperses, hence 'it does not bring calamity to oneself'.

屯。東山西山，各自止安。雖相登望，竟未同堂。詳《姤》之《坤》。艮山，震東，坎西，艮為止、為望、為堂，震為登。

The hexagram Zhan (Gradual) transforms into Zun (Obstruction). Lin's commentary says: one eastern mountain and one western mountain, each staying in its place unmoving; although they look up from both sides, they can never be in the same hall. Shang Binghe's annotation: this line of commentary is repeated in the hexagram Guo (Meeting) transforming into Kun (Earth). The symbolic meaning is detailed in that entry. Here, Gen represents mountain, Zhen is in the east, Kan is in the west; Gen signifies stopping, looking up, and a hall, while Zhen signifies ascending high.

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》。丁云：郭璞《江賦》奇鶬九頭，《御覽》：《典略》云：齊園有九頭鳥，赤色，似鴨，九頭皆鳴，又引《嶺表錄異》云：鬼車入人家煉人魂氣。又《酉陽雜俎》亦云鬼車十首，後為犬爵落一首。

The hexagram "Gradual" is associated with "Obstruction." Lin's commentary says: A group of birds is flying in the sky, among them there is a large strange bird; it has nine bodies but no head, and seeing it causes people to lose their souls and spirits, making the place uninhabitable. Shang Binghe's note: This Lin's commentary is repeated in the hexagram "Opposition" associated with "People of the Same Kind," and the symbolic meaning is detailed in that entry. Ding's commentary says: Guo Pu's "River Assignment" mentions "Qicang with nine heads"; the "Complete Mirror of the Imperial Court" cites the "Typical Records" saying that in the state of Qi there was a nine-headed bird in the royal gardens, red in color, resembling a duck, with all nine heads calling out together; it also cites the "Miscellaneous Records of the Southern Frontier" saying that when the ghost chariot bird flies into a house, it steals people's soul energy; the "Miscellaneous Records of the Western Capital" also says the ghost chariot has ten heads, but one head was bitten off by a dog later.

需。交侵如亂，民無聊賴。追戎濟西，敵人破陣。通《晉》。坤為亂、為民，坤喪，故民無聊賴。坤為戎，坎為西，坎水，故曰濟西。坎為破，坤為師，故曰破陣。《左傳莊十八年》追戎於濟西，不言其來，諱之也。○戎，汲古訛我，敵人破陣作狄人便殫，均依宋元本。

The hexagram "Gradual" is interpreted as "Necessity." Lin Ci says: mutual harassment and chaos, the people have no place to rely on; pursuing the Rong people all the way to the west of the Ji River, breaking their formation. Shang Binghe explains: "Connecting with the hexagram 'Jin'" means taking the image of the hexagram 'Jin' as well. The hexagram Kūn represents disorder and the people, and Kūn signifies loss, hence "the people have no place to rely on"; Kūn represents the Rong people, and Kan is located in the west, Kan also represents water, hence "west of the Ji River"; Kan represents breaking, and Kūn represents military forces, hence "breaking the formation." The "Zuo Zhuan" records that in the eighteenth year of Duke Zhuang, the Rong people were pursued to the west of the Ji River, but it does not mention how the Rong people came, which is deliberately omitted by the historian. Notes: The character "Rong" in the Jigusha edition is mistakenly written as "I," and "enemy breaking the formation" in the Jigusha edition is written as "Di people completely exhausted," both following the Song and Yuan editions.

訟。麟鳳所翔，國無咎殃。賈市十倍，復歸惠鄉。互離為文，故曰麟鳳。伏坤為國，巽為賈市、為倍，坤數十，故曰賈市十倍。坤為鄉，震為歸、為惠。

The hexagram "Gradual" transforming into "Contention." Lin Ci said: Qilin and Fenghuang gather here, there is no calamity in the country; trading brings tenfold profit, returning home full of blessings. Shang Binghe noted: The interacting lines form Li, which represents literary adornment, hence "Qilin and Fenghuang." The hidden image shows Kun representing the country, Xun representing trade and doubling, and Kun's number being ten, hence "tenfold profit in trade"; Kun represents the hometown, Zhen represents returning and blessings.

師。鑿井求玉，非卞氏寶。身困名辱，勞無所得。互震為寶玉，坎為井、為困辱、為勞，坤為身，艮為名，二四艮覆，故曰名辱。○寶。宋元本作室。汲古作宅，依局本。

The hexagram "Gradual" is transformed into "The Army." Lin Ci said: digging a well to find a precious jade, but where is the jade presented by Bi He in the well? One's own situation is difficult and one's reputation is disgraced, all efforts are in vain with no result. Shang Binghe commented: the mutual trigrams include Zhen (Thunder), which represents jade; Kan (Water) represents a well, difficulties, humiliation, and labor; Kun (Earth) represents the body; Gen (Mountain) represents reputation. The second to fourth lines show the image of something overturned, hence it is said "reputation disgraced." Notes: In Song and Yuan editions, the character "宝" was written as "室," and in the Ji Gu Ge edition, it was written as "宅," but this version follows the local edition.

比。文山鴻豹，肥腯多脂。王孫獲願，載福巍巍。陸佃《埤雅》引郭璞曰鴻似雁，無後趾，毛有釣文，亦名鴻豹。易林文山鴻豹謂此也。坤為文，艮為山、為鴻、為豹，故曰文山鴻豹。伏乾為肥，坎為膏、為脂，艮為孫，伏乾，故曰王孫。艮山形長，故曰巍巍。

The hexagram Zhan (Gradual) transforming into Bi (Approach). Lin Ci said: The magnificent and fat red pheasants from Wen Mountain are full of fat and oil; the prince has obtained what he desired, carrying away good fortune, with a grand appearance. Shang Binghe noted: Lu Dian's "Bei Ya" cites Guo Pu's words, saying that the pheasant is like a goose but lacks the hind toe, with hook-shaped patterns on its feathers, also called Hongbao; the "Yi Lin" refers to "Wen Mountain Hongbao" as this bird. Kun represents literary beauty, Gen represents mountain, Hong, and Bao, so it is called "Wen Mountain Hongbao." Fu Xiang Qian represents fat, Kan represents oil and fat; Gen represents the prince, and there is also Fu Qian representing the king, so it is called "Wangsun." Gen represents mountain, and the mountain is high and long, so it is called "Weiwei."

小畜。周成之隆，刑措除凶。太宰費石，君子作人。通《豫》。震為周，艮為成，坎為刑法，坤為凶，艮止，故曰刑措除凶。艮為官、為石，故曰太宰費石。按：《左傳莊八年》反誅屨於徒人費，鞭之見血出，遇賊於門，袒而示之臂，請先入，伏公而出，鬬死於門中，石之紛如死於階下。費石皆忠於襄公者，故下曰作人。艮為君子。○石，汲古作佑，依宋元本。

The hexagram "Zhan" is associated with "Xiaoxu." Lin Ci said: In the prosperous era of King Cheng of Zhou, punishments were not used, and calamities were completely eliminated; there were important ministers such as the Grand Minister, and loyal servants like Tu Ren Fei and Shi Zhi Fenru. The gentleman was good at cultivating talents. Shang Binghe explained: "Communication with 'Yu'" refers to taking the imagery of the hexagram "Yu" as well. Zhen represents Zhou, Gen represents Cheng, Kan represents legal punishment, and Kun represents calamity. Gen signifies stopping, so it is said "punishments were set aside and calamities removed." Gen represents officials and stone, so it is said "Grand Minister Fei and Shi." According to the "Zuo Zhuan," in the eighth year of Duke Zhuang of Qi, Duke Xiang of Qi punished Tu Ren Fei, beating him until his blood flowed. Fei met rebels at the gate, showed them his back with the scars from the beating, and asked to enter first. He then hid Duke Xiang and came out, fighting and dying in the gate. Shi Zhi Fenru also died on the steps. Fei and Shi were both loyal to Duke Xiang, so the next sentence says "cultivating people." Gen represents the gentleman. Notes: The character "Shi" in the Jigushan edition is "You," but this version follows the Song and Yuan editions.

履。珪璧琮璋，執贄見王。百里甯戚，應聘齊秦。詳《需》之《井》。○璋，宋元本作璜。

The hexagram "Gradual" corresponds to "Footsteps." Lin's commentary says: presenting jade objects such as jiu, bi, cong, and zhang as gifts to pay homage to the king; virtuous talents like Bili Xi and Ning Qi, who accepted appointments from the states of Qi and Qin. Shang Binghe's note: this Lin's commentary is repeated in "Waiting" corresponding to "Well," and the symbolic meaning is detailed in that entry. Notes: The character "zhang" in Song and Yuan editions was written as "huang."

泰。穿空漏徹，破壞殘缺。陶弗能冶，瓦甓不鑿。伏巽為空漏，兌為破缺，伏艮為火，故曰陶冶破缺，故不能陶冶。艮為瓦甓，坤虛，故不必鑿。

The hexagram "Gradual" transforms into "Peace." Lin Ci explains: everywhere there are holes, leaking through clearly, broken and damaged beyond repair; even a potter cannot mend it, and bricks and tiles do not need to be chiseled as they are already hollow. Shang Binghe comments: the hidden image of Xun represents emptiness and leakage, and Dui signifies breaking and missing parts. The hidden image of Gen represents fire, so the reference is to the process of pottery making. Once the vessel is broken, it cannot be repaired. Gen represents bricks and tiles, and Kun is empty and hollow, so there is no need to chisel further.

否。鴻飛遵陸，公出不復，伯氏客宿。詳《損》之《蹇》。

The hexagram "Zhan" transforms into "Pou." Lin's interpretation draws on the words from the "Book of Songs · Bin Feng · Ji Yan" "Hong fei zhun lu, gong gui bu fu," meaning: the wild geese fly along the flat land, and the gentleman goes away and does not return. The younger brother can only stay overnight as a guest. Shang Binghe's commentary: this line is repeated in the hexagram "Sun" transforming into "Jian." The symbolic meaning is detailed in that entry.

同人。蝦蟇群聚，從天請雨，雲雷運集，應其願所。詳《大過》之《升》。末句汲古作"應時輙下，得其所願"，依宋元本。又運汲古作連，亦非。

The hexagram "Zhan" corresponds to "Tongren." Lin's commentary says: frogs gather together in one place, appealing to heaven for rain; clouds and thunder move together and converge, fulfilling their wish. Shang Binghe's note: this Lin's commentary is repeated in "Daguo" under "Sheng," and the symbolic meaning is detailed in that entry. Notes: the last sentence in the Jigusha edition reads "the rain comes at the right time and falls, fulfilling their wish," while this follows the Song and Yuan editions; the character "yun" (move) in the Jigusha edition is "lián" (connect), which is also incorrect.

大有。老弱無子，不能自理。為民所憂，終不離咎。管子治國，侯伯賓服。乘輿八百，尊我桓德。通《比》。坤為老弱，三至五震覆，故曰無子。坤為民、為咎，坎為憂，艮為終。離，同罹。後四句與上文意不屬，定為崔篆虞翻等林辭所竄人者。○桓，元本訛恆，依宋本、汲古。

The hexagram "Zhan" transforms into "Da You." Lin's commentary says: When one is old and weak with no sons, he cannot manage daily affairs, becoming a concern for the villagers, eventually leading to calamity. The following four lines, "Guan Zi governs the state, the feudal lords submit. Eight hundred chariots come, honoring my Huan's virtue," refer to Guan Zhong governing Qi, the feudal lords submitting, and eight hundred chariots coming to pay homage, honoring the virtue of Duke Huan of Qi. Shang Binghe's note: "Connecting with 'Bi'" means taking the imagery of the hexagram "Bi" as well. The earth (Kun) represents old age and weakness, and the lines three to five forming Zhen (Thunder) indicate an inverted image, hence "no sons." The earth (Kun) represents people and calamity, while Kan represents worry and Gen represents completion. "Li" is interpreted as "li," meaning to suffer. The following four lines do not connect with the previous text, so it is concluded that these lines were inserted by someone like Cui Zuan or Yu Fan. Notes: The character "Huan" was mistakenly written as "Heng" in the original edition, and this version follows the Song edition and the Jigugong edition.

謙。播梅折枝，與母別離，絕不相知。詳《訟》之《謙》。播，種也，言折枝種於他處。與母別離者，言此枝與母樹分離也。震為梅、為枝、為耕種，坤為母，丁宴釋文引《說苑》執一枝梅事為解，皆由播訛為蟠之誤也。○播，各本皆作蟠，依《訟》之《謙》校。

The hexagram "Zhan" (Gradual) is associated with "Qian" (Modesty). Lin Ci said: Breaking off a branch of plum tree and planting it elsewhere, from then on it separates from the mother tree, and they will never know each other again. Shang Binghe noted: This line from Lin Ci is repeated in the hexagram "Song" (Contention) associated with "Qian". The symbolic meaning is detailed in that entry. "Bo" means planting, referring to breaking off a branch and planting it elsewhere. The phrase "with the mother tree separated" refers to the branch being separated from the mother tree. Zhen represents plum, branch, and planting; Kun represents the mother tree. Ding Yan cited in "Shi Wen" the story from "Shuo Yuan" about holding a single branch of plum, which was due to the character "bo" being mistakenly written as "pan". Note: All versions of the text have "pan" instead of "bo", and this has been corrected according to the entry on "Song" associated with "Qian".

豫。盛中不絕，衰老復拙。盈滿減虧，瘯腯肥。鄭昭失國，重耳興起。震為盛，坎為中，坤為老、為減虧，艮為節，故曰瘯、曰肥腯。坎為鄭，艮為光明，故曰鄭昭。坎為失，坤為國，故曰失國。坎為耳，坤為重，震起，故曰重耳興起。○瘯，元本作痴，依宋本、汲古。《左傳桓六年》謂其不疾瘯蠡也。注：瘯蠡，疥癬，蠡不從病即瘰字。

The hexagram "Gradual" is interpreted as "Expectation." Lin's commentary says: In times of flourishing, continuity is maintained; after aging, clumsiness returns; when fullness is reached, reduction is necessary; livestock may be fat and healthy without having scabies (the original text is missing one character here); Zheng Zhao Gong lost his state, but Jin公子 Chong'er rose to prominence at the right time. Shang Binghe's commentary says: Zhen represents flourishing, Kan represents the center, Kun represents old age and reduction, Gen represents restraint, so it is said "cun" and "fat and healthy." Kan represents Zheng, Gen represents brightness, so it is said "Zheng Zhao." Kan represents loss, Kun represents the state, so it is said "loss of the state." Kan represents ear, Kun represents heavy, Zhen represents rising, so it is said "Chong'er rises." Notes on the edition: The character "cun" in the original edition was written as "chi," but this follows the Song edition and the Jigugong edition. The "Zuo Zhuan" from the sixth year of Duke Huan mentions "calling him slow and suffering from cunli," and Du's commentary says cunli refers to scabies; the character "li" without the disease radical is "lou."

隨。聞虎入邑，必欲逃匿。走據陽德，不見霍叔，終無憂慝。艮為邑、為虎，巽為入，兌為聞，故曰聞虎入邑。《戰國策》夫市無虎明矣，然而三人言而成市虎。巽為隱伏，故曰逃匿。震為走，艮納丙為山陽，故曰走據陽德。艮為叔、為山，故曰霍叔。巽伏，故不見。艮為終，丁宴所釋至為牽強，不可從，闕疑可也。○心，宋元本作必，走作無，陽作易，均依汲古。霍叔，元本作藿菽，依宋元本、汲古。終，汲古作絕，依宋元本。易林以兌為耳，故為聞。

The hexagram "Gradual" transforms into "Following." Lin Ci said: Hearing that a tiger has entered the city, everyone wants to hide; they quickly run to the sunny high ground to occupy a position, although they do not see Ho Shu, they are ultimately free from calamity and evil. Shang Binghe explained: "Geng" represents the city and the tiger, "Xun" indicates entering, "Dui" represents the ear and thus hearing, so it is said "hearing the tiger enter the city." The "Strategies of the Warring States" says that the market originally had no tiger, but if three people all say so, it becomes "a tiger in the market." "Xun" indicates concealment, so it is said "to hide and flee"; "Zhen" represents running, "Geng" includes the heavenly stem "Bing" and its position is at the south of the mountain, so it is said "running to occupy the Yang Virtue." "Geng" represents "Shu" and the mountain, so it is said "Ho Shu"; "Xun" is concealed, so "not seeing." "Geng" represents the end. Ding Yan's interpretation is very forced and should not be followed; it is left in doubt. Notes: The character "xin" in Song and Yuan editions was "bi," the character "zou" was "wu," and the character "yang" was "yi," all following the Jigugeshan edition; the characters "Ho Shu" in Yuan edition were "Huo Shu," this follows the Song and Yuan editions and the Jigugeshan edition; the character "zhong" in the Jigugeshan edition was "jue," this follows the Song and Yuan editions. The "Yi Lin" uses "Dui" to represent the ear, so "Dui" has the meaning of "hearing."

蠱。隨時逐便，不失利門。多獲得福，富於封君。艮為時，震為逐，巽為利，艮為門，故曰利門。震為福、為君。

The hexagram "Gradual" transforms into "Guilt." Lin Ci says: following the trend to pursue convenience, not missing the door for profit; abundant harvest and gaining blessings, more affluent than a crowned prince. Shang Binghe's commentary:艮 represents time, 震 represents pursuit, 巽 represents profit, 艮 represents the door, hence "profitable door"; 震 represents blessing and a prince.

臨。禹作神鼎，伯益銜指。斧斤既折，憧立獨坐。賈市不讎，枯槁為禍。詳《小畜》之《益》。憧，宋元本作撞，依汲古。坐，各本皆作倚，依《小畜》之《益》校。市，宋元本作萬，依汲古。讎，宋本、汲古皆作售，依元本。

The hexagram "Gradual" transforms into "Approaching." Lin's commentary says: When the great Yu cast the divine tripod, Bo Yi stood by and bit his finger in admiration; later, the axes broke, and people could only stand motionless or sit alone; goods could not be sold, and withered poverty became a misfortune. Shang Binghe's note: This Lin's commentary is repeated in the hexagram "Small Accumulation" transforming into "Increase." The symbolic meaning is detailed in that entry. Notes: The character "chong" in the Song and Yuan editions was written as "zhuang," this follows the Jigugē edition; the character "zuo" in all editions was written as "yi," this follows the correction from the "Small Accumulation" transforming into "Increase" entry; the character "shi" in the Song and Yuan editions was written as "wan," this follows the Jigugē edition; the character "chou" in the Song edition and Jigugē edition was written as "shou," this follows the Yuan edition.

觀。春鴻飛東，以馬貨金。利得十倍，重載歸鄉。詳《比》之《中孚》。

The hexagram "Gradual" transforms into "Observation." The Lin commentary says: In spring, the wild geese fly east; exchanging horses for gold brings tenfold profit, and one returns home fully loaded. Shang Binghe's note: This Lin commentary is repeated in the hexagram "Comparison" and "Middle Trust," and the symbolic meaning is explained in that entry.

噬嗑。金齒鐵牙，壽考宜家。年歲有餘，貪利者得。雖憂無咎。艮為金鐵、為壽考，伏兌為齒牙，震為年歲、為有餘。伏巽為利，坎為憂，震解，故無咎也。○餘，宋元本作儲，依汲古。

The hexagram Zhan (Gradual) is associated with the hexagram Shihe (Breaking the Bones). Lin's commentary says: Teeth are hard as gold and iron, indicating long life and family harmony; there is an abundant harvest, and even those who seek profit will gain something; although there is some worry, there will be no serious misfortune. Shang Binghe's commentary: Gen represents metal and iron, and longevity; the hidden image of Dui represents teeth and gums. Zhen represents years and abundance. The hidden image of Xun represents profit, and Kan represents worry. Zhen also signifies dispersion, so there will be no blame or harm. Notes: The character '余' in Song and Yuan editions was written as '储', but this version follows the Jigugē edition.

賁。膏澤沐浴，洗去汙辱。振除災咎，更與福處。互坎故曰膏沐、曰洗去汙辱。離為災，震為福。

The hexagram Zhan (Gradual Progress) transforms into Fen (Brightness). Lin Ci explains: using sweet and fragrant oils for bathing, washing away all filth and disgrace; shaking off calamities and misfortunes, thus beginning to dwell with good fortune. Shang Binghe comments: the interacting trigrams form Kan, which represents water, hence the mention of 'sweet oil for bathing' and 'washing away disgrace'; Li represents calamity, while Zhen represents good fortune.

剝。履階登墀，高升峻巍。福祿洋溢，依天之威。坤形似階墀，而一陽在上，故曰履階登墀，高升峻巍。伏乾為福祿、為天，坤水，故曰洋溢。○升，宋元本作登，依汲古。

The hexagram Zhan (Gradual) transforms into Bo (Breaking Up). Lin Ci said: Walking on the steps to ascend to the vermilion terrace, gradually reaching a lofty and prominent position; abundant blessings and wealth overflow, all relying on the grace of heaven's power. Shang Binghe's commentary: The hexagram Kun resembles a series of steps, while the hexagram Bo has only one yang line high above, hence it is said 'walking on the steps to ascend, rising to a lofty and prominent place.' The hidden image shows Qian representing blessings and wealth, as well as heaven; Kun represents water, hence it is said 'overflowing.' Notes: The character 'sheng' (to ascend) in the Song and Yuan editions was written as 'deng' (to climb), but this follows the Jigugē edition.

復。坤厚地德，庶物蕃息。平康正直，以綏大福。坤為庶物，震為生，故曰蕃息。坤為平、為直，震為福。

The hexagram Zhan (Gradual) is interpreted as Fu (Return). Lin Ci said: The earth is thick and generous, its virtue and grace deep and broad, allowing all things to flourish and multiply; the world is peaceful and people's hearts are upright, thus enjoying great blessings. Shang Binghe commented: The earth (Kun) represents the myriad things and their categories, while Zhen (Thunder) signifies growth, hence the phrase 'multiply and flourish'; the earth (Kun) represents peace and uprightness, while Zhen signifies blessings.

無妄。絕域異路，多所畏避。使我驚惶，思吾故處。伏升。坤為域，兌決，故曰絕域。震為大塗，巽為歧，故曰異路。巽伏，乾惕，故曰畏避。坤為我，震為驚。○惶，宋元本作懼，依汲古。

The hexagram "Gradual" transforms into "No False Movement." Lin Ci said: walking into a distant and isolated land, with many diverging paths, everywhere I feel anxious and cautious, avoiding them; I become frightened and only think of my old home. Shang Binghe's commentary: this takes the hidden image of "Ascending." The earth (Kun) represents territory, and the metal (Dui) signifies decisive separation, hence "distant land"; the thunder (Zhen) represents the main path, and the wind (Xun) represents diverging paths, hence "different roads." The wind (Xun) is hidden, and the heaven (Qian) signifies vigilance, hence "fear and avoidance"; the earth (Kun) represents me, and the thunder (Zhen) represents alarm. Notes: the character "huang" (frightened) was written as "ju" (fear) in Song and Yuan editions, but this follows the Jigugē edition.