The forty-sixth section on ascending.

大畜。襁褓孩幼，冠帶成家。出門如賓，父母何憂。詳《遯》之《恆》。茲取象旁通萃。

The hexagram "Gradual Progress" is transformed into "Great Accumulation." Lin's commentary says: A child who was once in a swaddling cloth is now wearing a cap and sash, having established a family and career; when going out and dealing with others, he is respectful as if welcoming a distinguished guest. What then is there for the parents to worry about? Shang Binghe's note: This line from Lin is repeated in the hexagram "Retreating" transformed into "Permanence," and the symbolic meaning is detailed in that entry; here, however, the image is taken from the complementary hexagram "Gathering."

頤。一尋百節，綢繆相結。其指詰屈，不能解脫。八尺曰尋，坤卦數八，故曰一尋。艮多節，坤為百，故曰一尋百節。伏巽為結，艮為指，震為解脫，下卦艮反，故曰其指詰屈。○屈，元本作詘，依汲古。

The hexagram "Gradual" transforms into "Nourishment." The commentary says: A long rope of one measure has hundreds of knots tied on it, twisted and entangled into a mass; the fingers are bent and stiff, yet cannot be untangled. Shang Binghe explains: Eight chi is called one measure, and the number of the earth trigram is eight, hence "one measure." The mountain trigram has many joints, and the earth trigram represents a hundred, hence "one measure with a hundred joints." The hidden image shows the wind trigram as the rope knots, the mountain trigram as the fingers, and the thunder trigram as the release. The lower trigram, mountain, indicates repeated actions, hence "the fingers are bent and stiff." Note: The original edition reads "诎," but this follows the Jigugē edition.

大過。鷹鸇獵食，雉兔困極。逃頭見尾，為人所賊。通《頤》。艮為鷹鸇，震為食，坤文為雉，震為兔，正反艮故曰困極。艮為頭，在上，故曰逃。而下為覆艮，艮為尾，故曰見尾。本卦兌為見，巽為賊，震為人，坤殺，故曰為人所賊。賊，害也。○人，宋元本作害，非，依汲古。

The hexagram "Gradual" transforms into "Great Excess." Lin's commentary says: Eagles and zhan birds come out to hunt, while pheasants and rabbits are in extreme distress; they hide their heads but reveal their tails, ultimately being captured and harmed. Shang Binghe's annotation: "Connecting with the hexagram 'Nourishment'" means taking the imagery of the hexagram "Nourishment" as a secondary reference. The trigram艮 (Gèn) represents eagles and zhan birds, and 震 (Zhèn) represents food; 坤 (Kūn) has the quality of ornamentation and thus represents pheasants, and 震 (Zhèn) represents rabbits. The hexagram contains a upright trigram艮 and an inverted trigram艮, hence saying "extreme distress." The trigram艮 represents the head, located at the top, hence saying "escape"; below is an inverted trigram艮, which also represents the tail, hence saying "seeing the tail." The primary hexagram has 兑 (Duì) representing sight, 巽 (Xùn) representing thieves, 震 (Zhèn) representing people, and 坤 (Kūn) representing killing, hence saying "being harmed by people"; "thieves" here means harm. Notes: The character "人" (person) in the Song and Yuan editions was written as "害" (harm), which is incorrect; this follows the edition from Jigugeshi.

坎。危坐至暮，請求不得。膏澤不降，政戾民忒。忒，宋元本、汲古作惑，依局本。民，汲古作弗，非，依宋元本。艮為坐、為請求，坎為暮，坎失，故不得。坎為膏澤，艮止，故不降。坤為政、為民，坎折坤，故政戾民忒。

The hexagram "Gradual" and the trigram "Water." Lin Ci said: Sitting upright waiting until dark, the matter sought still cannot be accomplished; sweet rain is unwilling to descend, the government is perverse, and the people also become disloyal and changeable. Shang Binghe's commentary: The collation note first states that in the Song and Yuan editions and the Jigugē edition, the character "忒" was originally written as "惑," so this follows the Juoben edition. The character "民" in the Jigugē edition is written as "弗," which is incorrect, so this follows the Song and Yuan editions. The following discusses the symbolic meaning: "Gèn" represents sitting and making a request, "Kǎn" represents dusk, and "Kǎn" signifies loss, so the request is not fulfilled. "Kǎn" represents rain, and "Gèn" signifies stopping, so the rain does not fall. "Kūn" represents government and people, and "Kǎn" breaks "Kūn," hence "government is perverse and people are confused."

離。剛柔相呼，二姓為家。霜降既同，惠我以仁。詳《家人》之《損》。

The hexagram Zhan with the trigram Li. Lin Ci said: The strong and the gentle respond to each other, two surnames combined into one family; by the time of the frost descent, the two families unite in harmony, treating me with benevolence. Shang Binghe noted: This Lin Ci is repeated from the hexagram Jia Ren with the trigram Shen. The symbolic meaning is detailed in that entry.

咸。慈母念子，饗賜得士。蠻夷來服，國人歡喜。伏損。坤為慈，母為思念，震為子、為士。兌時，故曰饗。坤為夷狄、為國，震為人、為喜。

The hexagram "Gradual" followed by "Salty." Lin Ci said: A kind mother is anxious about her son; she sets a banquet and gives rewards, thus attracting virtuous men; the barbarians come to submit, and the whole country rejoices. Shang Binghe's commentary: This takes the hidden image of "Loss."坤 represents a kind mother and longing; 震 represents a son and a man; 兑 governs the seasons, hence "banquet."坤 represents the barbarians and the state, 震 represents people and joy.

恆。良夫孔姬，脅悝登臺。柴季不扶，衛輒走逃。詳《損》之《恆》。

The hexagram "Gradual" is associated with "Permanence." Lin's commentary says: The man Hún Liángfū of the state of Wei conspired with Kong Ji to force Kong Kui to take the throne and swear an oath; Gao Chai and Zi Lu were both unable to prevent this crisis, so Wei Chuzhong Zhe had no choice but to flee. Shang Binghe's annotation: This Lin's commentary is repeated in the hexagram "Loss" associated with "Permanence." The symbolic meaning is detailed in that entry.

遯。子長忠直，李陵為賊。禍及無嗣，司馬失福。互巽為長、為直、為桃李，艮山，故曰李陵。巽為賊，巽下斷，故曰無嗣。乾為馬、為福，陰消陽，故曰司馬失福，謂司馬子長因救李陵，而被腐刑也。○李陵，宋本作李氏，汲古作季氏，依元本。

The hexagram "Gradual" transforms into "Retreating." Lin Ci said: Sima Zichang was a loyal and upright person, but Li Ling was regarded by the court as a traitor; misfortune involved him, and thus he lost his descendants, causing the Sima family to lose their fortune. Shang Binghe commented: The interacting trigrams include Xun, which represents length, uprightness, and peach and plum trees, and Gen, which represents mountain, so it is said "Li Ling"; Xun also represents a thief, and the lower yao of Xun is broken, so it is said "no descendants"; Qian represents horse and fortune, but the yin energy consumes the yang energy, so it is said "the Sima family loses their fortune" — this refers to Sima Qian (whose courtesy name was Zichang) suffering castration for defending Li Ling. Notes: The characters "Li Ling" in the Song edition are written as "Li Shi," and in the Jigugē edition as "Ji Shi," but this follows the Yuan edition.

大壯。節度之德，不涉亂國。雖昧無光，後大受慶。伏艮為節。坤為亂、為國，坤伏，故曰不涉亂國。坤為黑，故曰昧、曰無光。震為後，乾為大。

The hexagram "Gradual" transforms into "Great Strength." Lin Ci says: adhering to the virtue of restraint and order, not meddling in the chaos of the state; although the present is dark and obscure, there will be great blessings in the future. Shang Binghe explains: the hidden image of Gen indicates restraint. Kun represents chaos and the state, and since Kun is concealed and not apparent, it is said "not involving in the chaos of the state"; Kun governs darkness, hence it is said "darkness" and "without light." Zhen represents the ruler, and Qian represents great strength.

晉。驅羊南行，與禍相逢。狼驚我馬，虎盜我子，悲恨自咎。伏兌為羊，離為南，中爻坎，故曰與禍相逢。艮為虎狼，坎為馬、為盜，震為子，二至四震覆，故子為虎盜。坎為悲恨。

The hexagram "Gradual" transforms into "Progress." The commentary says: I am driving a flock of sheep southward, but along the way I meet misfortune; a wolf startles my horse, and a tiger carries off my child, leaving me in sorrow and resentment, filled with self-reproach. Shang Binghe explains: The hidden image shows the trigram Dui (Lake) representing sheep, and the trigram Li (Fire) located in the south. The middle line contains Kan (Water), hence the phrase "meeting with misfortune." The trigram Gen (Mountain) represents tigers and wolves, while Kan also signifies a horse and thieves. The trigram Zhen (Thunder) represents a child, and the lines two to four of Zhen form an inverted image, hence the child being carried off by the tiger. Kan also signifies sorrow and resentment.

明夷。尼父孔丘，善釣鯉魚。羅網一舉，獲利萬頭，富我家居。網，宋元作鉤，依汲古。○震為陵、為父、為孔、為丘，故曰尼父孔丘。坤為魚，離為羅網，坤為利、為萬，坎為首，故曰獲利萬頭。坎為室家，坤為富。

The hexagram "Gradual" is transformed into "Darkening of the Light." Lin Ci said: Master Kong Qiu was good at fishing for carp; when he cast one net, he caught ten thousand fish, and thus his family became wealthy. Shang Binghe noted: The original text first mentions that the character "net" was written as "hook" in Song and Yuan editions, but this version follows the Jiguge edition. Now discussing the imagery: Zhen represents hills, father, Kong, and Qiu, so it is said "Master Kong Qiu"; Kun represents fish, and Li represents a net; Kun represents profit and ten thousand, while Kan represents head, so it is said "profit from ten thousand heads"; Kan represents family, and Kun represents wealth.

家人。本根不固，華葉落去，更為孤嫗。本，宋元本訛大。○巽為枯，下斷，故曰本根不固。伏震為華葉，巽隕落，故曰華葉落去。巽為寡、為婦，故曰孤嫗。

The hexagram "Gradual Progress" followed by "The Family." Lin Ci said: If the root is not firmly established, the flowers and leaves will all fall off, leaving only an old woman alone. Shang Binghe's commentary: The original text first mentions that in the Song and Yuan editions, the character "本" was mistakenly written as "大." The following explanation refers to the imagery: The trigram Xun represents withered things, and the broken line below indicates a severed root, hence "the root is not firmly established." The hidden image of Zhen represents flowers and leaves, while Xun signifies falling away, hence "the flowers and leaves have fallen off." Xun also represents寡 and 妇, hence "an old woman alone."

睽。設罟捕魚，反得屠諸。員困竭忠，伍氏夷誅。此用《漸》象。互離為罔罟，巽為魚，艮手為捕，故曰設罟捕魚。坎為匕、為刺，故曰屠諸，言得屠者專諸也。坎為弓、為員、為忠，坎數五，巽顛隕，故曰伍氏夷誅，謂伍員也。《左傳》伍員進專諸於吳公子光，《吳越春秋》專諸曰：王何好，光曰：好魚炙，專諸乃去，從太湖學魚炙。○屠，汲古訛居，今依宋元本。

"Gradual" to "Strife." Lin Ci said: Setting a net to catch fish, one instead catches an assassin like Zhan Zhu; Wu Yuen, though in dire straits, remained loyal, and the entire Wu family was eventually executed. Shang Binghe's commentary: This passage uses the image of "Gradual." The mutual structure (互体) of Li (Fire) represents the net, Xun (Wind) represents the fish, and Gen (Mountain) represents the hand, thus indicating "setting a net to catch fish." Kan (Water) represents the dagger and assassination, thus "slaying Zhan Zhu," referring to Zhan Zhu, an assassin of butcher origin. Kan also represents the bow, the number five, and loyalty. Xun governs falling or collapse, thus "the Wu family was exterminated," referring to Wu Yuen. The "Zuo Zhuan" records that Wu Yuen recommended Zhan Zhu to the Wu prince Guang. The "Wu Yue Chun Qiu" records that Zhan Zhu asked Prince Guang what he liked, and Guang said he liked grilled fish. Zhan Zhu then went to the Taihu Lake to learn how to grill fish. Notes: The character "屠" (butcher) in the Ji Gu Ge edition was mistakenly written as "居" (reside), and the current edition follows the Song and Yuan versions.

蹇。敏捷亟疾，如猿集木。彤弓雖調，終不能獲。水流動故曰敏捷亟疾。艮為猿、為木，坎為集，故曰如猿集木。坎為弓、為赤，故曰彤弓。艮為終。

The hexagram "Gradual" becomes "Obstruction." Lin Ci said: Actions are swift and agile, like a monkey leaping quickly to a tree; although the red bow is properly prepared, it ultimately cannot hit the target. Shang Binghe commented: Water is flowing and ever-changing, hence "swift and urgent"; Guan represents a monkey and trees, Kan represents resting, hence "like a monkey resting on a tree"; Kan represents a bow and red color, hence "red bow"; Guan represents completion.

解。冠帶南行，與福相期。邀於嘉國，拜位逢時。此用《漸》象。位，汲古作為，音訛字，依宋本。行，宋元作遊，漸艮為冠，巽為帶。互離，故曰南行。震為福、為嘉，艮為國、為拜、為時。

The "Gradual Progress" (Zhan) and its "Explanation" (Jie). Lin Ci says: "Adjusting the cap and sash, moving southward, is in harmony with auspicious fortune; being invited by a land of beauty, receiving an official post at the right time." Shang Binghe's commentary: This passage uses the image of the "Gradual Progress" (Zhan) hexagram. Note on the edition: In the Ji Gu Ge edition, the character "位" (position) is written as "为" (to be), which is a phonetic error due to similarity in sound; this version follows the Song edition. Below is the explanation of the imagery: In the Zhan hexagram, the upper trigram Gen (Mountain) represents the cap, and the lower trigram Xun (Wind) represents the sash; the intermediate trigram Li (Fire) is formed within the hexagram, and since Li resides in the south, it is said "to move southward." The trigram Zhen (Thunder) represents fortune and beauty, while Gen (Mountain) represents the country, the act of bestowing an official position, and the proper time.

損。年豐歲熟，政仁民樂，祿入獲福。坤為年歲、為多，故曰豐熟。坤為政、為民，震為仁、為樂、為福祿。

The hexagram Zhan (Gradual) transforms into Sun (Loss). Lin Ci explains: the harvest is abundant, crops are ripe, the government is benevolent, the people are content, andofficial stipend enter the home, bringing blessings to the family. Shang Binghe comments: Kun represents years and abundance, hence 'abundant harvest'; Kun also represents government and people, while Zhen signifies benevolence, joy, and blessings.

益。築闕石顛，立基泉源。疾病不安，老孤無鄰。詳《艮》之《復》。泉，汲古作水，依宋元本。

The hexagram "Gradual" is interpreted as "Benefit." The 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, the lonely old person has no neighbors. Shang Binghe's note: This commentary from Lin is repeated in the hexagram "Stillness" and "Return," and the symbolic meaning is detailed in that entry. Notes: The character "泉" in the汲古阁 edition is "water," but this version follows the Song and Yuan editions.

夬。逐狐東山，水遏我前。深不可涉，失利後還。詳《蒙》之《蠱》。

The hexagram "Gradual" transforms into "Breaking Up." The Lin's interpretation says: going to the east mountain to chase a fox, a stream blocks my way; the water is too deep to cross, and I lose the benefit I had almost obtained, so I have to return. Shang Binghe's commentary: this Lin's interpretation is the same as that of "Obstruction" transforming into "Restlessness," and the symbolic meaning is detailed in that entry.

姤。麟子鳳雛，生長嘉國。和氣所居，康樂溫仁，邦多聖人。伏坤為麟鳳，震為子、為雛、為生長。坤為國、為邦，震為樂、為仁，乾為聖人。

The hexagram Zhan transforms into Guo. Lin's commentary says: The young of the qilin and the young of the phoenix grow in a prosperous state; there, harmony remains constantly, and the country is peaceful, warm, and benevolent, with many sages and virtuous people. Shang Binghe's annotation: The hidden image shows that Kun represents the qilin and phoenix, Zhen represents sons, young birds, and growth; Kun represents the state and country, while Zhen represents joy and benevolence. Qian represents the sages.

萃。西行求玉，冀得瑜璞。反得凶惡，使我驚惑。兌為西，伏震為瑜璞、為玉，艮為求，故曰西行求玉。坤為凶惡、為憂惑。○瑜，汲古作卞，依宋元本。

The hexagram "Gradual" transforms into "Cessation." Lin Ci explains: going west to search for beautiful jade, hoping to find good material like Yu and Pu; instead, one encounters dangerous and evil events, causing both fear and confusion. Shang Binghe comments: Dui is located in the west, and the hidden image of Zhen represents Yu and Pu, as well as jade; Gen represents seeking, so it is said "traveling west to seek jade." Kun represents danger and confusion. Notes: The character "Yu" in the Jigusha edition is written as "Bian," but this version follows the Song and Yuan editions.

升。心狂老悖，視聽聾盲。正命無常，下民多孽。坤為心、為老悖，易以兌為眇，二至四互兌，故曰視盲。初至四互大坎，故曰聽聾。巽為命，巽進退不果，故曰無常。坤為民、為孽、為下、為多。

The hexagram "Gradual" transforms into "Ascending." Lin's commentary says: Thoughts are chaotic and confused, old age brings foolishness and confusion; eyesight is blurred and hearing is impaired; the established policies should remain constant but are now unstable, causing great suffering to the people. Shang Binghe explains: The hexagram of K'un represents the heart and old foolishness; The Zhou Changes take Dui as representing a blind eye, and the lines two to four form the trigram Dui, hence saying the eyes are blind. The lines one to four form a large Kan trigram, which signifies ear disease, hence saying the ears are deaf. Xun represents commands, and Xun's nature is hesitant and indecisive, hence saying 'without constancy'; K'un represents the people, monsters, the lower, and multitude.

困。南國少子，材略美好。求我長女，賤薄不與。反得醜惡，後乃大悔。詳《比》之《漸》。此亦用漸象。

The hexagram "Gradual" is associated with "Obstruction." Lin's commentary says: In the southern country, there is a young man who is very capable and resourceful; he came to marry my eldest daughter, but the family thought his status too low and refused the match. In the end, the daughter ended up marrying a deformed and wicked man, and later felt great regret. Shang Binghe's annotation: This Lin's commentary is repeated in the section "Comparison" associated with "Gradual," and the symbolic meaning is detailed in that entry; this entry also uses the image of "Gradual."

井。逶迤高原，家伯妄施，亂其五官。伏艮為高原。伏震為伯，艮為家，故曰家伯。家伯，幽王臣助王為虐者也，《詩小雅》家伯冡宰是也。離為亂，艮為官，互坎，卦數五，故曰五官。

The hexagram "Gradual" transformed into "Well." Lin Ci said: High plains stretch continuously and twist; the master of the family, Ji Bo, issues reckless orders, causing the duties of the five officials to be in chaos. Shang Binghe commented: The hidden image of Gen represents high plains; the hidden image of Zhen represents Ji, and Gen represents family, hence "Jia Bo." Jia Bo was a minister of King You of Zhou, who assisted King You in his tyranny. In the "Small Odes of the Book of Songs," "Jia Bo Zong Zai" refers to him. Li represents disorder, Gen represents officials, and the hexagram contains the mutual trigram Kan, whose number is five, hence "five officials."

革。謝恩拜德，東歸吾國，歡樂有福。震為恩德，艮為拜、為國，震為東、為反，故曰東歸吾國。震為樂、為福。全用旁通象。

The hexagram Zhan (Gradual) is transformed into Ge (Revolution). Lin Ci said: Bowing to the grace of the sovereign, returning east to one's own country, rejoicing and enjoying happiness. Shang Binghe's commentary: Zhen represents grace, Gen represents bowing and the country; Zhen is located in the east and also signifies returning, hence it is said 'returning east to my country'; Zhen represents joy and blessings. This entire passage uses the imagery of mutual transformation.

鼎。雞鳴同興，思配無家。執佩持鳧，無所致之。巽為雞、為鳴，伏震為興。艮為家，艮伏，故曰無家。艮為執持、為鳧，震為玉，故曰佩。坤虛，故曰無所致之。《詩鄭風》女曰雞鳴，士曰昧旦；將翔將翔，弋鳧與雁，又知子之來之，雜佩以贈之。○興，汲古訛舉，佩作佩，無所作莫使，茲均依宋元本。

The hexagram "Gradual" is interpreted as "Tripod." Lin's commentary says: At the time the chicken crows, they both rise together, thinking about marriage but without a home; holding a jade ornament and carrying a wild duck shot, yet not knowing where to send it. Shang Binghe's note: Xun represents the chicken and its call, with the hidden image of Zhen indicating rising. Gen represents a home, and since Gen is hidden, it is said "without a home"; Gen represents holding and the wild duck, Zhen represents jade, so it is said "adorned with jade"; Kun is empty in the middle, so it is said "without a place to send." The "Book of Songs · Zheng Wind · Woman Says the Rooster Crows" contains lines such as "Woman says the rooster crows, the gentleman says it is still dark," "shooting wild ducks and geese," and "knowing you have come, I give you a variety of jade ornaments," which are exactly the sources of Lin's meaning. Notes: The character "xings" in the Jigusha edition is mistakenly written as "ju," the character "pei" is written in a different form in the Jigusha edition (the two characters in the original text have become indistinct), and the words "wu su" in the Jigusha edition are written as "mo shi," but all are followed from the Song and Yuan editions.

震。凶重憂累，身受誅罪，神不能解。坎為凶憂、為桎梏，艮為身，故曰身受誅罪。震為神、為解，坎陷，故不能解。○累，汲古作慮，依宋元本。

The hexagram Zhan (Thunder) in the hexagram Zhan (Gradual). Lin Ci said: There are repeated misfortunes, worries that are inescapable, the person is condemned to punishment and imprisonment, even the gods cannot save him. Shang Binghe commented: Kan represents danger, worry, and imprisonment; Gen represents the body, so it says 'the body suffers punishment'. Zhen represents gods and rescue, but Kan indicates being trapped in danger, so there is no way out. Note: The character 'lui' in the Jigusha edition is 'lv', but this follows the Song and Yuan editions.

艮。虎豹熊羆，遊戲山谷。仁賢君子，得其所欲。詳《謙》之《中孚》。

The hexagram Zhan (Gradual) corresponds to Gen (Mountain). The Lin commentary says: tigers, leopards, bears, and wild boars play around in the mountains and valleys; virtuous and benevolent gentlemen have all obtained what they desired. Shang Binghe's note: this Lin commentary is repeated in the hexagram Qian (Modesty) corresponding to Zhongfū (Sincerity), and the symbolic meaning is explained in detail there.

歸妹。海隅遼右，福祿所至。柔嘉蒙佑，九夷何咎。兌為海、為右，震居東北，故曰遼右。震為福祿，數九，故曰九夷。坎為夷也。

The hexagram "Zhan" (Gradual) transitions to "Gui Mei" (Return of the Maiden). Lin Ci explains: In the farthest corner of the sea, west of Liao Dong, blessings and honors have all been bestowed; the gentle and virtuous are protected, and even the regions of the nine夷 (barbarians) have no calamities or misfortunes. Shang Binghe comments: The trigram Dui represents the sea and the right side, while Zhen is located in the northeast. Therefore, it is said "Liao Right" (west of Liao Dong). Zhen represents blessings and honors, and its number is nine, hence "nine夷." Kan also represents夷.

豐。華首之山，仙道所遊。利以居止，長無咎憂。詳《謙》之《井》。

The hexagram "Gradual" transforms into "Abundance." Lin Ci says: This mountain with blooming head is a place where those who cultivate immortality and attain enlightenment wander and enjoy themselves; living there is most suitable, and there is long-term absence of calamity and worries. Shang Binghe notes: This Lin Ci is repeated with that of "Modesty" transforming into "Well," and the symbolic meaning is detailed in that entry.

旅。甲乙戊庚，隨時轉行。不失常節，萌芽律屈。咸達生出，各樂其類。詳《噬嗑》之《坤》。樂，汲古作順。

The hexagram "Gradual" transforms into "Travel." Lin Ci explains: The days Jia, Yi, Wu, and Geng follow each other in order according to the sequence of time, without violating the regular pattern; the sprouts of grass and trees first bend and then stretch, all growing together, each rejoicing in its own kind. Shang Binghe notes: This Lin Ci is repeated from "噬嗑" transforming into "Kun," and the symbolic meaning is detailed in that entry. Notes: The character "le" in the Jigong edition is "shun."

巽。跛躓未起，失利後市，不得鹿子。伏《震》。震為起，坎蹇，故跛躓。巽為利市，坎為失，震為後，故曰失利後市。震為鹿、為子，風散，故不得。

The hexagram Zhan (Gradual) with the trigram Xun (Wind). Lin Ci said: one has a limp and stumbles, unable to get up at once; missing the market trend, arriving at the market too late, even a young deer could not be caught. Shang Binghe noted: this line takes the hidden image of Zhen (Thunder). Zhen represents the main element of rising, Kan represents difficulty, hence 'limping and stumbling'; Xun signifies a favorable market, Kan signifies loss, Zhen signifies following, hence 'losing after the market'; Zhen represents deer and sons, and wind disperses, hence not being able to obtain.

兌。怙恃自負，不去於下。血從地出，誅罰失理。伏艮為負，二陽皆在上，故曰不去於下，言有所恃不肯居下也，《詩》曰無父何怙，無母何恃。坎為血，居重陰之間，故曰血從地出。坎為刑罰。

The hexagram "Gradual" changes to "Lake." Lin Ci said: Relying on something leads to arrogance, unwilling to be beneath others; blood flows out from the ground, and punishment is unjust. Shang Binghe commented: The hidden image of Gen (Mountain) represents reliance; the two yang lines in the "Lake" hexagram are both in the upper position, so it says "not going downward," meaning that if one relies on something, they will not be willing to be below. The "Book of Songs · Xiao Ya · Liao E" says "without a father, who can be relied upon? Without a mother, who can be supported?" The words "hu shi" (relied upon and supported) come from this. Kan (Water) represents blood, which is sandwiched between many yin lines, so it says "blood flows out from the ground"; Kan also represents punishment.

渙。江河淮海，天之都市。商人受福，國家饒有。詳《謙》之《小畜》。

The hexagram "Gradual" transforms into "Dispersal." Lin Ci said: The Yangtze River, the Yellow River, the Huai River, and the sea are the great markets set by Heaven; merchants gain blessings from them, and the country thus becomes prosperous. Shang Binghe's commentary: This Lin Ci is repeated in the section on "Modesty" transforming into "Small Livestock," and the symbolic meaning is detailed in that entry.

節。節情省欲，賦斂有度。家給人足，且貴且富。坎為情慾，艮止，故曰節、曰省。坎為聚，故曰賦斂。度，《說文》法制也。坎為法，故曰有度。艮為家，震為人，艮貴震富。○末句宋元本作利以富貴，依汲古。

The hexagram "Gradual" to "Regulation." Lin Ci said: regulate emotions, reduce desires, collect taxes with rules; every family is well-provided for, everyone is warm and well-fed, both honored and wealthy. Shang Binghe commented: Kan represents desires and emotions, Gen signifies stopping, hence it is called "Regulation" and "reduction." Kan signifies gathering, hence it is called "taxation." "Degree" is explained in Shuowen Jiezi as legal system; Kan represents law, hence it is said to have "degree." Gen represents the family, Zhen represents people; Gen signifies honor, Zhen signifies wealth. Notes: the last sentence in Song and Yuan editions reads "benefiting in honor and wealth," but this follows the Jiguge edition.

中孚。池鳴呴，呼求水潦。雲雨大會，流成河海。巽為，兌為池，震為鳴呼。伏大坎為潦、為雲雨、為河海。○池，宋本、汲古作牝馬，元本作牝牛，依《隨》之《臨》校。呴，宋元本作哅，依汲古。水，各本皆作其，依《隨》之《臨》校。

The hexagram "Zhan" transforms into "Zhongfu." The first line of Lin's text is missing a character, leaving only "Chi Ming Xu," which describes waterfowl calling from a pond, summoning a great flood; then clouds and rain gather, flowing together to form rivers and seas. Shang Binghe comments: "Xun represents something (the text here also lacks one character), Dui represents the pond, Zhen represents the call and shout; the hidden image of Kan represents accumulated water, clouds and rain, rivers and seas." Notes on the text: In the Song edition and the Ji Gugé edition, the character "Chi" is written as "Pinni Ma," while in the Yuan edition it is written as "Pinni Niu." This is corrected according to the entry "Su" transforming into "Lin." The character "Xu" is written as "Ce" in the Song and Yuan editions, but follows the Ji Gugé edition here. The character "Shui" is written as "Qi" in all editions, also corrected according to the entry "Su" transforming into "Lin."

小過。日月之塗，所行必到，無有患故。艮為日，兌為月，震為大塗、為行，震樂，故無有患故。

The hexagram "Gradual" transforms into "Minor Overstep." Lin Ci said: Walking along the great path of the sun and moon, wherever one goes, one will surely arrive, without any calamity or mishap. Shang Binghe commented: The trigram Gen represents the sun, Dui represents the moon, Zhen represents the great path and movement; Zhen signifies joy, hence there is no calamity or mishap.

既濟。乘風而舉，與飛鳥俱。一舉千里，見吾愛母。詳《明夷》之《鼎》。

The hexagram "Gradual Progress" leads to "Perfect Completion." Lin's commentary says: riding the wind to rise and soar, flying alongside birds; a single flight covers a thousand miles, and I see my beloved mother. Shang Binghe's note: this Lin commentary is repeated in the hexagram "Darkening of the Light" leading to "Tripod." The symbolic meaning is detailed in that entry.

未濟。陰配陽爭，臥木反立。君子攸行，喪其官職。卦三陽三陰，故曰陰配陽爭，言陰盛與陽爭也。昭帝元鳳三年春，上林有柳樹枯僵自起生，故曰臥木反立。時眭孟言僵柳復起，將有匹夫為天子者，被誅。三四句亦似指其事。

The hexagram "Gradual" followed by "Non-Completion." Lin Ci said: Yin and Yang are both paired and in conflict, a fallen dry tree suddenly stands upright again; a gentleman takes action, yet loses his position. Shang Binghe's commentary: The hexagram "Non-Completion" has three Yang lines and three Yin lines, so it is said "Yin pairs with Yang and they contend," referring to the dominance of Yin opposing Yang. In the spring of the third year of Yuanfeng of Emperor Zhao of Han, a withered willow tree in the Upper Forest Garden stood upright on its own and revived, hence "a fallen tree stands upright again." At that time, Su Meng used this omen to predict that a commoner would become emperor, and was executed for it. The third and fourth lines seem to also refer to this event.

歸妹。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》。○白，汲古作甘，覩作嘆，蒿作荊，依宋元本。鳥常，元本作裳鳥，似非。

The hexagram "Gui Mei" (Following the Wife) meets the hexagram "Gui Mei" again. The line text says: In the season when the ice is firmly frozen, the yellow bird cries all day with sorrow; it cannot see a single grain of white rice, only wild wormwood in front of its eyes; it is repeatedly frightened by fierce birds of prey, causing me great worry. Shang Binghe's commentary: This line text is the same as that in the hexagram "Qian" (Heaven) and "Shi He" (Crushing). The symbolic imagery is detailed in that entry. Notes: In the Ji Gu Ge edition, the character "bai" (white) is written as "gan" (sweet), "du" (see) is written as "tan" (gasp), and "hao" (wormwood) is written as "jing" (thorn bush), all following the Song and Yuan editions; in the Yuan carving edition, the two characters "niao chang" (bird often) are written as "shang niao" (clothes bird), which seems incorrect.

乾。荊木冬生，司寇緩刑。威權在下，國亂且傾。此仍用遇卦象。歸妹上震為荊木、為生，坎為冬，故曰冬生。坎為寇、為刑，震生，故曰緩刑。伏艮為國，離為亂，故曰國亂且傾。

The hexagram "Gui Mei" (Following the Wife) with the upper trigram "Qian" (Heaven). Lin's commentary says: The荆wood (a type of tree) abnormally sprouts in winter, and the judicial officer in charge of punishment also leniently applies the law; authority falls into the hands of subordinates, the country becomes chaotic and is on the verge of collapse. Shang Binghe's annotation: This still uses the imagery of the hexagram. "Gui Mei" has the upper trigram "Zhen" (Thunder) representing荆wood and growth, and "Kan" (Water) representing winter, hence "sprouting in winter." "Kan" also represents bandits and punishment, while "Zhen" signifies the emergence of life, hence "lenient punishment." The hidden image of "Gen" (Mountain) represents the country, and "Li" (Fire) represents chaos, hence "the country is chaotic and about to collapse."

坤。喘牛傷暑，不能耕畝。草萊不闢，年歲無有。世說：滿奮曰，臣猶吳牛見月而喘。蓋吳牛畏暑，見月以為日，故喘也。又《漢書丙吉傳》見牛喘吐舌而問之。此用遇卦《歸妹》象。離為牛，震聲，故曰喘牛。離為夏，故曰傷暑。震為草萊、為年歲，坎折，兌毀，故無有。○耕，宋元本作成，依汲古。

The hexagram "Gui Mei" (Return of the Wife) corresponds to the hexagram "Kun" (Earth). Lin Ci said: A cow is so hot it is panting, injured by the summer heat, and cannot plow the fields; the wild grass cannot be cleared, and in the end there is nothing to harvest. Shang Binghe noted: The "World Sayings" records Man Fun comparing himself to "a cow from Wu sees the moon and pantes" — cows from Wu are afraid of heat, and when they see the moon, they mistake it for the sun and pant; the "Book of Han" also records Jing Ji stopping his carriage on the road to inquire about a cow panting and sticking out its tongue. This passage uses the imagery of the hexagram "Gui Mei": "Li" represents the cow, "Zhen" represents sound, so it is said "panting cow"; "Li" represents summer, so it is said "injured by summer heat"; "Zhen" represents grass and crops, and "year", "Kan" represents breaking, "Dui" represents destruction, so it is said "nothing is obtained". Notes: The character "耕" (plow) in the Song and Yuan editions was written as "成" (complete), but this follows the Ji Gu Ge edition.

屯。魚欲負流，眾不同心。至德潛伏。坤為魚，艮為負，坎為流，坤上艮，艮上坎，故曰魚欲負流。坤為眾，坎為心，震起，艮止，故不同心。震為德，坎隱，故曰潛伏。○潛伏，宋元本作安樂，依汲古。

The hexagram "Gui Mei" (Return of the Wife) is associated with "Zun" (Obstruction). Lin Ci said: Fish wish to bear the burden and swim upstream, but people are not united in purpose; the highest virtue can only remain hidden. Shang Binghe commented: The hexagram Kun represents fish, Gen represents bearing, and Kan represents flowing water; Kun is above Gen, and Gen is above Kan, hence "fish wish to bear the current." Kun represents the people, and Kan represents the heart; Zhen represents action, and Gen represents stillness, with action and stillness alternating, hence "not united in purpose." Zhen represents virtue, and Kan signifies concealment, hence "hidden." Notes: The characters "hidden" were written as "comfort and joy" in Song and Yuan editions, but this follows the Ji Gu Ge edition.

蒙。春耕有息，秋入利福。獻豜私豵，以樂成功。互震為春、為耕、為生，故曰有息。伏兌為秋，伏巽為入、為利，震為福，故曰秋入利福。《詩豳風》言私其豵，獻豜於公，《傳》豕一歲曰豵，三歲曰豜。坎為豕，艮手為獻，艮為小，坎隱，故曰私豵。震為樂、為功，艮為成。○豵，汲古作豭，依宋元本。

The hexagram "Gui Mei" corresponds to "Meng." Lin Ci said: When spring comes and farming is done, there is growth and increase; when autumn comes and harvest is gathered, there is benefit and happiness. A three-year-old boar is offered to the government, while a one-year-old boar is kept for oneself, and one celebrates joyfully the success of the year. Shang Binghe commented: The interacting trigrams Zhen represent spring, farming, and growth, so it is said "there is increase." The hidden image Dui represents autumn, the hidden image Xun represents entering and benefit, and Zhen represents happiness, so it is said "autumn harvest brings benefit and happiness." The "Book of Songs · Bin Feng · July" says, "They keep the young boar for themselves and offer the mature boar to the government." The "Mao Transmission" explains that a one-year-old boar is called "zong" and a three-year-old boar is called "jian." Kan represents the boar, Gen represents the hand, so it is said "to offer the boar." Gen represents smallness, and Kan represents concealment, so it is said "to keep the young boar." Zhen represents joy and achievement, and Gen represents completion. Notes: The character "zong" in the Jigusha edition is written as "jian," but this follows the Song and Yuan editions.

需。生有聖德，上配太極。皇靈建中，授我以福。詳《家人》之《需》。

The "Need" of the "Return of the Wife." Lin Ci says: This person is born with the virtue of a sage, capable of matching the Taiji; the heavenly spirits have established the principle of uprightness for him and bestowed blessings upon me. Shang Binghe notes: This Lin Ci is repeated from the "Need" of the "Family." The symbolic meaning is detailed in that entry.

訟。右撫琴頭，左手援帶。凶訟不已，相與爭戾，失利而歸。此似用《歸妹》象。兌為右，坎為首，震為樂，故曰右撫琴頭。震為左，伏艮為手、為援，巽為帶，故曰左手援帶。兌口，震言，故曰訟、曰爭。巽為利，坎失，故曰失利。

The hexagram "Gui Mei" is used to interpret "Song" (Strife). Lin Ci said: The right hand is pressing on the head of the zither, while the left hand is pulling the sash; a dangerous lawsuit continues without end, with both parties quarreling and being at odds, eventually losing the benefit and returning home. Shang Binghe's commentary: This seems to use the imagery of the hexagram "Gui Mei." The trigram Dui represents the right, Kan represents the head, and Zhen represents music, so it is said "the right hand presses the head of the zither." Zhen represents the left, with the hidden image of Gen representing the hand and climbing, and Xun representing the sash, so it is said "the left hand pulls the sash." Dui represents the mouth, Zhen represents speech, so it is said "strife" and "quarrel." Xun represents benefit, and Kan signifies loss, so it is said "losing the benefit."

師。炙魚棝斗，張伺夜鼠。舌不忍味，機發為祟，笮不得去。詳《井》之《坎》。棝，依校，宋元本作枯，汲古作拈。卦旁通《同人》。巽為魚，下離，故曰炙魚。坤為閉，故曰棝斗。震為斗也。張、夜，汲古作陰、作碩，忍作思，機作譏，均依宋元本。《說文》棝斗可以射鼠。

The hexagram "Gui Mei" corresponds to "Shi." Lin's commentary says: putting a roasted fish into a trap device, setting it up to wait for the mice that come out at night; the mice cannot resist the fragrance, and the trap is triggered, causing disaster, trapping them so they cannot escape. Shang Binghe's note: this Lin commentary is repeated in the hexagram "Jing" corresponding to "Kan." The symbolic meaning is detailed in that entry. The character "zha" should be read as "zha" according to the collation, while the Song and Yuan editions read it as "ku," and the Ji Gu Ge edition reads it as "nian." This hexagram is related by mutual transformation to "Tong Ren": Xun represents fish, the lower trigram is Li, and Li represents fire, so it is said "roasted fish"; Kun represents closure, so it is said "zha dou," and Zhen is the same as "dou." Collation note: the characters "zhang" and "ye" in the Ji Gu Ge edition are read as "yin" and "shuo," and "ren" is read as "si," and "ji" is read as "ji," all following the Song and Yuan editions. The "Shuo Wen Jie Zi" says that "zha dou" is an instrument used to shoot mice.

比。申酉脫服，牛馬休息。君子以安，勞者得歡。坤位申，坎位酉。服，猶駕也。坤為牛，坎為馬，艮止，故脫服而休息也。艮為君子、為安，坎為勞，五統群陰，故曰得歡。

The hexagram "Gui Mei" corresponds to "Bi." Lin Ci said: When it is the hours of Shen and You, the yoke is removed, and oxen and horses rest; thus the gentleman is at ease, and those who labor also enjoy happiness. Shang Binghe noted: The position of Kun is Shen, and the position of Kan is You; "fu" means to drive a carriage. Kun represents oxen, Kan represents horses, and Gen signifies stopping, so the carriage is removed and they rest. Gen represents the gentleman and ease, while Kan represents labor; the fifth line of Nine is the leader of all the yin lines, hence it is said "to enjoy happiness."

小畜。堯問尹壽，聖德增益。使民不疲，安無怵惕。詳《遯》之《隨》。尹壽，人名，《新序》堯學乎尹壽。壽，汲古作爵，非。

The hexagram "Gui Mei" is transformed into "Xiao Xu." Lin Ci says: Yao consulted Yinshou, and thus his virtue advanced to a higher level; the people were not exhausted, and they were secure without fear. Shang Binghe's commentary: This Lin Ci is repeated in the transformation of "Dun" into "Sui," and the symbolic meaning is detailed in that entry. Yinshou is a person's name; the "Xin Xu" records that Yao once studied under Yinshou. Notes: The character "Shou" in the Jigusha edition is mistakenly written as "Jue," which is incorrect.

履。孤公憂婦，獨宿悲苦。目張耳鳴，莫與笑語。詳《訟》之《歸妹》。巽為寡，乾父，故曰孤公。

The hexagram "Gui Mei" corresponds to "Lu." Lin Ci says: A lonely old man worries about his wife, sleeps alone, and finds it hard to bear his sorrow; his eyes are fixed, there is a buzzing sound in his ears, and no one is around to talk and laugh with him. Shang Binghe's commentary: This Lin Ci is repeated in the hexagram "Song" corresponding to "Gui Mei," and the symbolic meaning is detailed in that entry. Here, Xun represents寡 (widowhood), and Qian represents father, so it is said "gu gong" (lonely old man).

泰。外得好畜，相與嫁娶。仁賢集聚，諮詢厥事。傾奪我城，使家不寧。坤為養、為畜，在上，故曰外得好畜。震為嫁、為娶、為仁賢、為言，故曰諮詢。坤為集聚，艮為城、為家，三五艮覆，故曰傾城、曰家不寧。按：上六城復于隍，即謂三至上艮覆也。

The hexagram "Gui Mei" transforms into "Tai". The line statements say: obtaining good livestock from outside leads to discussions about marriage; virtuous and wise people gather together to discuss this matter; later the city is captured and lost, causing the family no peace. Shang Binghe explains: the hexagram Kun represents livestock and animal husbandry, located in the upper trigram, hence "obtaining good livestock from outside". The trigram Zhen represents marriage, taking in a wife, virtue, and speech, hence "consulting". The trigram Kun represents gathering, and Gen represents city and family. The lines three to five, which are Gen, form an inverted image, hence "the city falls" and "the family is not at peace". Note: The line statement of the sixth line of the hexagram Tai, "the city returns to the moat," refers precisely to the inverted image of Gen from the third line to the top line.

否。煎砂盛暑，鮮有不朽。去河千里，敗我利市。老牛盲馬，去之何悔。艮為砂、為火，故曰煎砂。候卦乾在己，巽後天亦居己，艮火，故曰盛暑。巽為朽、為利市，坤為河、為千里、為我、為敗、為老牛，乾為馬，坤迷，故曰盲馬。○千，元本、汲古、丁本作三，依宋本。牛盲，汲古訛手育，依宋元本。

The hexagram "Gui Mei" corresponds to "Po." Lin Ci said: It is like being boiled on a hot sand, the heat is suffocating, and few things remain unspoiled; the river is far away by thousands of miles, and business has failed; the ox is old and the horse is blind, so it is better to give up, and there is nothing to regret. Shang Binghe commented: Gen represents sand and fire, hence "boiling sand"; according to the hexagram's position, Qian is at the巳 position, Xun is also at the巳 position in the Later Heaven compass, and Gen belongs to fire, hence "scorching heat." Xun represents decay and profit; Kun represents the river, thousands of miles, self, failure, and an old ox; Qian represents the horse, and Kun signifies confusion, hence "blind horse." Notes: The character "thousand" in the original edition, Jiguguo edition, and Ding's edition is written as "three," this follows the Song edition; the characters "ox blind" in the Jiguguo edition are mistakenly written as "hand education," this follows the Song and Yuan editions.

同人。甲乙戊庚，隨時轉行。不失常節，萌芽律屈。咸達出生，各樂其類。詳《漸》之《旅》。

The hexagram "Gui Mei" corresponds to "Tong Ren". Lin's commentary says: The day branches Jia, Yi, Wu, and Geng follow the sequence of time in order, without violating the regular cycle; the sprouting of grass and trees first bends and then stretches, all reaching full growth together, each rejoicing in its own kind. Shang Binghe's note: This commentary from Lin is repeated in the hexagram "Jian" corresponding to "Lu". The symbolic meaning is detailed in that entry.

大有。衣宵夜遊，與君相遭。解除煩惑，使心不憂。乾為衣，《說文》衣，依也。伏坤為帛，故曰衣宵。宵綃同。《士昬禮》宵衣注宵讀為《詩》素衣朱綃之綃，綃，綺屬也。又《特牲饋食禮》主婦宵衣南面，鄭注：宵，綺屬也，此衣染之以黑，其繒本名曰宵。《詩》有素衣朱宵，《記》有玄宵衣，然則衣宵夜遊者，即衣錦夜游也。伏坎為夜。乾為君，坎為心、為憂惑，坎伏，故解除。○衣，各本皆作依，依《小過》之《否》校。

The hexagram "Gui Mei" transforms into "Da You." Lin Ci said: wearing clothes and traveling at night, one meets the sovereign; inner troubles and doubts are resolved, and henceforth there is no more worry. Shang Binghe's commentary: Qian represents clothing, and the "Shuo Wen Jie Zi" says "yi means to rely on." The hidden image shows Kun as silk and brocade, hence "yi xiao." "Xiao" is homophonous with "xiao," which refers to a type of silk fabric. In the "Yi Li · Shi Hun Li," "xiao yi" refers to wearing such silk garments, and Zheng's commentary explains that "xiao" is read as "xiao" in the "Shi Jing" phrase "su yi zhu xiao," where "xiao" refers to a type of silk. In the "Yi Li · Te Sheng Kui Shi Li," the mistress "xiao yi nan mian," and Zheng's commentary also states that "xiao" refers to silk, which is dyed black, and the name of such silk is "xiao." The "Shi Jing" has "su yi zhu xiao," and the "Li Ji" has "xuan xiao yi." Thus, "yi xiao ye you" means wearing silk garments and traveling at night. The hidden image shows Kan as night. Qian represents the sovereign, Kan represents the heart and confusion, and Kan being hidden indicates the resolution of troubles, hence "jie chu." Notes: The character "yi" in all versions is written as "yi," and this is corrected according to the entry on "Xiao Guo" transforming into "Pou."

謙。死友絕朋，巧言為讒。覆白汙玉，顏叔哀喑。艮為朋友，坤為死，故曰死友絕朋。正反震，故曰巧言、曰讒。震為白、為玉，坤黑，故曰覆白汙玉。艮為顏、為少子，故曰顏叔。坎為悲哀。顏叔未詳。

The hexagram "Gui Mei" (Following the Wife) and "Qian" (Modesty). Lin Ci said: A good friend has died, and companions have been cut off; flattery has turned into slander; pure things have been defiled, and beautiful jade has been soiled; Yan Shu was so grieved that he could not speak. Shang Binghe commented: Gen represents friends, and Kun signifies death, hence "death of a friend and loss of companions." In the hexagram, the upright Zhen and inverted Zhen are opposite, hence "flattery" and "slander." Zhen represents white and jade, while Kun signifies black, hence "covering white with dirt and soiling jade." Gen represents Yan and the younger son, hence "Yan Shu." Kan represents sorrow. It is still unclear who Yan Shu is.

豫。逐利三年，利走如神。展轉東西，如鳥避丸。震為逐，伏巽為利，坤為歲，震數三，故曰三年。震為神、為東，坎位西，為丸、為隱伏，艮為鳥，故曰如鳥避丸。

The hexagram "Gui Mei" transforms into "Yu." Lin Ci explains: chasing after wealth for three years, the profit moves as swiftly as a god; running hither and thither, turning from place to place, it is like a bird evading a pellet. Shang Binghe comments: Zhen represents pursuit, the hidden image of Xun signifies profit, Kun represents years, and the number of Zhen is three, hence "three years." Zhen represents a god and the east, while Kan is located in the west and also signifies a pellet and concealment; Gen represents a bird, hence "like a bird avoiding a pellet."

隨。堤防壞決，河水泛溢。傷害禾稼，君孤獨宿。沒溺我邑。艮為堤防，兌附決，故曰壞決。互大坎，故曰河水泛溢。震為禾稼，兌毀折，故曰傷害禾稼。震為君，坎為孤，坤為寡，故曰君孤獨宿。艮為邑。○泛溢，宋元本作放逸。稼下汲古多民流去室四字，宋元本無。君，宋元本作居，依汲古。

The hexagram "Following" in the hexagram "Return of the Wife." Lin's commentary says: The embankments break down and the river overflows, flooding the fields and crops; the head of the household is left alone to sleep in solitude; the flood has submerged my city. Shang Binghe's annotation says: Gen represents the embankments, Dui indicates attachment and breaking open, hence "breakdown and rupture." The mutual trigrams form a great Kan, hence "the river overflowing." Zhen represents crops, Dui indicates destruction, hence "damage to the crops." Zhen represents the ruler, Kan represents solitude, and Kun represents few, hence "the ruler sleeps alone." Gen represents the city. Notes: The characters "overflowing" were written as "running wild" in the Song and Yuan editions; the character "crops" in the Jigugé edition has an additional "people fleeing and houses abandoned," which is absent in the Song and Yuan editions; the character "ruler" in the Song and Yuan editions is written as "residence," this follows the Jigugé edition.

蠱。陰陽隔塞，許嫁不答。旄丘新臺，悔往嘆息。詳《晉》之《無妄》。旄，無妄作宛，宛丘，陳詩，旄丘，衛詩，姑兩存之。

The hexagram "Gui Mei" corresponds to "Gu". Lin Ci says: Yin and Yang are blocked and communication is cut off; a marriage that has already been promised does not receive a reply. The poems "Mao Qiu" and "Xin Tai" express regret over past events and continuous sighing. Shang Binghe's commentary: This line from Lin Ci is repeated in the hexagram "Jin" under "Wu Wang". The symbolic meaning is detailed in that entry. Notes: The character "Mao" in the entry for "Jin" under "Wu Wang" is written as "Wan"; "Wan Qiu" is a poem from the state of Chen, while "Mao Qiu" is a poem from the state of Wei. Both interpretations are presented here.

臨。伯夷叔齊，貞廉之師。以德防患，憂禍不存。詳《泰》之《乾》。

The hexagram "Gui Mei" with the trigram "Lin". Lin Ci said: Boyi and Shuqi are exemplary in upholding righteousness and integrity; relying on virtue to guard against calamity, worries and misfortunes do not exist. Shang Binghe's commentary: This Lin Ci is repeated in the hexagram "Tai" with the trigram "Qian". The symbolic meaning is explained in detail in that entry.

觀。陽為狂悖，拔劍自傷，為身生殃。詳《明夷》之《井》。

The hexagram "Gui Mei" is interpreted as "Guan." Lin Ci says: When the yang energy becomes excessive and fierce, it leads to chaos and disorder, drawing out the sword to injure oneself, thereby bringing calamity upon oneself. Shang Binghe's commentary: This line from Lin Ci is repeated in the hexagram "Ming Yi" under "Jing." The symbolic meaning is detailed in that entry.

噬嗑。進士為官，不若服田，獲壽保年。艮為官，震為士、為進，故曰進士。艮為田、為壽、為保，震為年。

The hexagram "Gui Mei" relates to "Shi He". Lin's commentary says: It is better to be honest and work in farming than to seek official positions, for this can lead to longevity and preservation of one's natural years. Shang Binghe explains: "Gan" represents officials, and "Zhen" represents scholars and advancement, hence "advancing scholars"; "Gan" also represents fields, longevity, and preservation, while "Zhen" represents years.