Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 6

益。商紂牧野，顛敗所在。賦斂重數，黎元愁苦。坤為惡，故曰商紂。坤為野、為養、為牧，故曰牧野。坤喪，故顛敗，坤為藏，故為賦斂。坤為重，故曰重數。坤為民、為黑，又艮黔震蒼，故曰黎元。伏大坎為愁苦。

The hexagram Need (Xu) transforming into Gain (Yi): King Zhou of Shang fought a great battle at Muye, which was precisely where he lost his kingdom; taxes were both heavy and frequent, causing the common people great distress — this is an omen of a kingdom destroyed by tyranny. Shang Binghe's interpretation: the hexagram坤 (Kun) represents evil, so it symbolizes the tyrannical King Zhou of Shang;坤 also represents plains, breeding, and grazing, hence 'Muye';坤 signifies loss and defeat, hence 'upset and downfall';坤 represents storage, hence taxation;坤 signifies weight, hence 'heavy frequency' (repeated taxation);坤 represents people and darkness, and with the addition of艮 (Gen) meaning black and震 (Zhen) meaning dark green, it signifies 'the common people' (black people, i.e., commoners); the hidden hexagram's five lines form the hexagram Kan, which represents sorrow.

夬。北辰紫宮，衣冠立中。含和建德，常受天福。通《剝》。艮為星，坤北，故曰北辰。艮為宮、為冠，乾為衣，兌為和，乾為天、為福。○立中，依宋本，毛本、元作中立。

The hexagram Need (Xu) transforming into Gua (Guai): The North Star and the Purple Micro Palace hang high in the center of the sky, with a person dressed neatly standing in the central position; his heart is harmonious and balanced, and he cultivates virtue and achievements, thus enduring the blessings bestowed by Heaven for a long time — this is a great auspicious omen of dwelling in the correct position and receiving blessings. Shang Binghe's interpretation of the image: "To be connected with the hexagram Bao (Bao)" means it is related to Bao through mutual communication. The trigram Gen represents stars, and the trigram Kun resides in the north, hence it is said "North Star" (the Pole Star); Gen represents buildings and caps, and Qian represents clothes; Dui represents harmony; Qian represents Heaven and blessings. Notes: "Standing in the center" follows the Song edition, while Mao Jin's Ji Gu Ge edition and the Yuan edition read "standing in the center."

姤。輕戰尚勇，不知兵權。為敵所制，從師北奔。通《復》。震為勇、為戰，坤為兵，巽為權，坤迷，故不知兵權。震為征、為奔，坤為師、為北，故曰從師北奔。○從，依宋元本，汲古作徵。

The hexagram Need (Xu) transforming into Gou (Gou): rashly engaging in battle, blindly showing bravery, and lacking the flexibility and strategy of military tactics; as a result, being captured by the enemy and fleeing north with the defeated army — this is ainauspicious sign (auspicious omen) indicating failure due to over-reliance on bravery. Shang Binghe's interpretation: "Connecting with the hexagram Fu (Fu)" refers to the mutual transformation between Fu and Xu. Zhen represents bravery and warfare, Kun represents the army, and Xun represents strategy and tactics; since Kun is characterized by confusion and darkness, it indicates a lack of understanding of military strategy. Zhen signifies military campaigns and movement, while Kun represents the army and the north, hence the phrase "fleeing north with the army." Note: The character "从" is based on the Song and Yuan editions, while the Ji Gu Ge edition reads "征."

萃。大口宣唇，神使伸言。黃龍景星，出應德門。興福上堂，天下安昌。兌為口、為唇，巽白為宣，伏震為神、為伸。兌為言，伏震為黃、為龍。艮為星、為明，故曰景星。艮為門堂。○唇，從宋元本，汲古作舌。伸，宋元本作仲，依汲古。興、堂，從汲古，宋元本作與、作天，非。

The hexagram Need (Xu) transforming into Cui (Cui): A large mouth is open, the lips are exposed, as if driven by a divine spirit to speak out; a yellow dragon appears, and a bright star shines, appearing at the gate of a virtuous family as a sign; good fortune arises and enters the hall, the world becomes peaceful and prosperous — this is a great auspicious omen indicating the response to virtue. Shang Binghe's interpretation of the image: Dui represents the mouth and the lips, Xun is white and thus signifies 'exposure' (manifestation), hidden Zhen represents the spirit and extension; Dui represents speech, hidden Zhen represents yellow and dragon; Gen represents stars and brightness, thus 'bright star' (auspicious star); Gen represents the gate and the hall. Notes: 'Lip' is taken from the Song and Yuan editions, while the Jigugé edition reads 'tongue'; 'extension' in the Song and Yuan editions reads 'Zhong', here following the Jigugé edition; the characters 'arise' and 'hall' are taken from the Jigugé edition, while the Song and Yuan editions read 'with' and 'heaven', which are incorrect.

升。凶子禍孫，仗劍出門。凶訟讙囂，驚駭我家。坤為凶禍，震為子孫，伏艮為匕、為劍。坤為門戶，震出，故曰出門。初至四正反兩兌口相背，故曰凶訟讙囂。震為驚駭，坤為我，艮為家，艮反，故驚駭我家。○仗，依元本，宋毛作把。

The hexagram Need changing to Ascending: giving birth to a wicked son and a calamitous grandson, holding a sword and rushing out the door; fiercely quarreling and shouting, frightening my whole family with fear — this is an ominous sign of domestic unrest. Shang Binghe's interpretation: the earth element represents calamity and misfortune, the thunder element represents sons and grandsons, with the mountain element hidden as a dagger or sword; the earth element represents the gate or door, and the thunder element indicates going out, hence 'going out the door'; the first line to the fourth line contain one yin and one yang trigrams of the lake, the lake trigram represents mouth, two mouths facing opposite directions, hence 'fierce litigation and clamor'; the thunder element represents fear, the earth element represents me, the mountain element represents the family, and the mountain trigram is inverted, hence 'fear striking my family'. Note: the character '仗' is taken from the Yuan edition, while the Song edition and Mao Jin Ji Gu Ge edition use '把'.

困。祝伯善言，能事鬼神。辭祈萬歲，使君延年。三至上正反兌口，故善言，易所謂尚口也，故曰祝伯。祝史以口舌為用。伏震為伯，坎為鬼，伏震為神、為辭、為歲年、為萬、為君，辭猶拜表拜書。○辭祈，從宋元本，汲古本、局本作拜辭，非。

The hexagram Need (Xu) transforming into the hexagram Difficulty (Kun): The chief priest is skilled in eloquence and can serve the spirits; the divination prayer requests longevity for the sovereign, thus indicating a favorable omen of prayers being answered. Shang Binghe explains the image: the third line moving to the top line contains one positive and one negative trigrams of Dui, which represents mouth. Therefore, it is said 'good speech,' which corresponds to the phrase 'relying on words' in the Zhou Changes (I Ching) hexagram Difficulty (Kun). From this, the image of 'Chief Priest' is derived, as the office of priest relies on verbal skills. Hidden Zhen represents 'chief,' Kan represents 'ghost,' and hidden Zhen also represents 'god,' 'words,' 'years,' 'ten thousand,' and 'sovereign'; here, 'words' refers to submitting petitions. Notes: 'words prayer' is taken from the Song and Yuan editions, while the Jigugong and publishing house editions read 'bowing words,' which is incorrect.

井。珪璧琮璋，執贄見王。百里甯戚，應聘齊秦。伏震為玉、為王，伏艮為手、為執，震為百里，坎為憂戚。巽為齊，兌為秦，百里奚用於秦穆、甯戚以飯牛歌乾齊桓也。

The hexagram Need (Waiting) changing to Well (Abundance): holding jade objects such as gui, bi, cong, and zhang as gifts to meet the king; Bai Li Xi and Ning Qi were respectively appointed by the states of Qin and Qi — this is a favorable omen for virtuous men encountering wise rulers. Shang Binghe explains the image: hidden Zhen represents jade and the king, hidden Gen represents hand and holding; Zhen represents Bai Li, Kan represents sorrow and worry, which exactly matches the names of the two virtuous men; Xun represents Qi, Dui represents Qin. Bai Li Xi was appointed by Duke Mu of Qin, while Ning Qi sang songs while herding cattle to seek the favor of Duke Huan of Qi, both rising from humble origins to become high officials.

革。昧旦乘車，履危蹈溝。亡失裙襦，摧折兩軸。通《蒙》。震為昧旦、為乘、為車、為履、為蹈，坎險為溝瀆，震上坎下，故履危蹈溝。坤為亡失，震為裙襦，坎折坤，坤數二，故曰兩軸。坤為軸也。○震為襦證。

The hexagram Need (Waiting) changing into Revolution: To drive a carriage out before dawn, entering danger, falling into a ditch; losing the short skirt and the short jacket, both axle shafts also broken and snapped — this is ainauspicious sign (auspicious omen) indicating an adventure to leave early, overturning the carriage and losing belongings. Shang Binghe's interpretation: "Connecting with the hexagram蒙 (Obstruction)" means it is related to the hexagram蒙 through mutual communication. Zhen represents the time before dawn (dawn), riding, carriage, walking, and stepping; Kan represents danger and sinking, and ditches. Zhen is above and Kan is below, so it is said "stepping into danger and falling into a ditch." Kun represents loss, and Zhen represents the skirt and jacket; Kan can break Kun, and the number of Kun is two, so it is said "two axles." Kun itself also has the image of an axle. Note: This is an evidence that Zhen has the image of "jacket."

鼎。膠著木連，不出牛欄。斯饗羔羊，家室相安。通《屯》。坎為膠，震艮坎皆為木，故曰木連。又屯初至五正反兩震相合，亦有木連象。震為出，坤為牛，艮為欄，艮止，故不出。本卦兌為羔羊、為食，故曰饗。艮為家室、為安。○木連，從宋本，汲古及常本皆訛未通，將卦象妙用全失。

The hexagram Need (Xu) transforming into the hexagram Ding (Tripod): It resembles sticky glue and wooden logs connected one after another, with a cow unable to escape the pen; thus, they slaughter a lamb and hold a feast, with the whole family in harmony and peace — this is an image of staying at home and guarding the family for security. Shang Binghe explains the image: "Connecting with the hexagram Zun (Obstruction)" means it is related to Zun through mutual communication. Kan represents glue, and Zhen, Gen, and Kan all have the image of wood, so it is said "wood connected"; furthermore, Zun from the first line to the fifth line contains one yang and one yin line, with two Zhen lines connected, also forming the image of wood connected to wood. Zhen represents going out, Kun represents cattle, Gen represents the pen, and Gen governs stopping, so the cattle cannot go out; the primary hexagram Dui represents a lamb and food, so it is said "feast"; Gen represents family and security. Notes: "wood connected" comes from the Song edition, while the Ji Gu Ge edition and the commonly circulated edition have mistakenly altered it into incorrect characters, making the meaning unclear and losing the subtle use of the hexagram.

震。卷領遯世，仁德不舍。三聖攸同，周國茂興。艮為領，坎伏，故曰卷領、曰遁世。震為仁德，艮止，故不舍，舍，發也。坎為聖，震數三，故曰三聖。艮為國，震為周、為興，故曰周國茂興。○領，依宋元本，汲古作舌。國，依元本，宋、汲古作家。

The hexagram Need (Waiting) changing to Zhen (Thunder): rolling up the collar to hide and retreat from the world, yet the heart of benevolence has never been abandoned; three sages share the same aspiration, thus the Zhou dynasty flourishes greatly — this is a favorable omen of hidden virtue benefiting the world. Shang Binghe's interpretation: Gen (Mountain) represents the collar, and Kan (Water) is in the hidden position, thus it is said 'rolling up the collar' and 'retreating from the world'; Zhen (Thunder) represents benevolence, and Gen (Mountain) signifies stopping, thus 'not abandoning', where 'abandoning' means dispersing or letting go. Kan (Water) represents the sages, and Zhen's number is three, thus 'three sages' (referring to King Wen, King Wu, and the Duke of Zhou); Gen (Mountain) represents the country, and Zhen represents Zhou and prosperity, thus 'the Zhou country flourishes greatly'. Note: The character 'ling' is based on the Song and Yuan edition, while the Ji Gu Ge edition reads 'she'; the character 'guo' is based on the Yuan edition, while the Song and Ji Gu Ge editions read 'jia'.

艮。黍稷苗稻，垂秀方造。中旱不雨，傷風枯槁。互震為禾苗、為秀、為造，造，作也。坎為中、為雨，艮火故旱、故不雨。伏巽為風，離為枯槁。○苗稻，從宋本，汲古作禾稼，韻不協，非。

The hexagram Need (Waiting) changing into the hexagram Ken (Obstruction): millet, jing, young grain, and rice are all hanging their ears and beginning to form their mature appearance; but in the middle of the process, there is a great drought with no rain, and they are also damaged by the wind, and all of them wither away — this is an ominous sign of crops about to be harvested but suffering from drought. Shang Binghe's interpretation of the image: the mutual hexagram forms Zhen, which represents grain, the shedding of ears, and 'making' or 'creating'; 'making' means generation; Kan represents the middle and rain; Ken belongs to fire, so it indicates drought and no rain; the hidden Xun represents wind, and Li represents withering. Notes: 'seed and rice' are taken from the Song edition, while the Ji Gu Ge edition reads 'grain and crops', which does not match the rhyme and is therefore incorrect.

漸。冠帶南遊，與福喜逢。期於嘉貞，拜為公卿。艮冠巽帶，離南。伏震為福，喜為嘉貞者，卜問。《周禮》：“天府秀冬陳玉以貞來歲之美惡”是也。艮手為拜，艮為官，故為公卿。○貞，汲古作徵，依宋本。

The hexagram Need (Waiting) transforming into the hexagram Gradual: One should dress properly, fasten the belt, and travel southward, meeting good fortune and joy; the result of the divination is auspicious and favorable, leading to being honored and appointed as a high official. This is a great auspicious omen of gaining official salary through travel. Shang Binghe's interpretation of the image: The hexagram Gen (Mountain) represents the cap, the hexagram Xun (Wind) represents the belt, and the hexagram Li (Fire) is located in the south. The hidden hexagram Zhen (Thunder) represents fortune and joy. The character "Zhen" in "Jia Zhen" refers to divination. According to the "Rites of Zhou," the officials in charge of the imperial treasury in late winter display jade objects to divinate the good or bad harvest of the coming year, which is what the character "Zhen" signifies. The hexagram Gen represents the hand, hence the act of bowing, and Gen also represents officials, thus symbolizing high-ranking officials. Notes: The character "Zhen" in the Ji Gu Ge edition is written as "Zheng," but here we follow the Song edition.

歸妹。一巢九子，同公共母。柔順利貞，出入不殆，福祿所在。離為巢，坎數一，故曰一巢。震為子，數九，故曰九子。震為公，伏巽為母，故曰同公共母。震出巽入，震為勇往，故不殆，震又為福祿也。

The hexagram Need (Waiting) interpreted as the hexagram Returning Wife: There is a nest with nine young birds, all with the same father and mother; they are gentle and upright, bringing good fortune, and there is no danger in going in or out, for blessings are here—this is a sign of family prosperity and all actions being auspicious. Shang Binghe's interpretation: The trigram Li (Fire) represents the nest, and the number of Kan (Water) is one, so it is said 'one nest'; the trigram Zhen (Thunder) represents the young birds, and the number of Zhen is nine, so it is said 'nine young birds'; Zhen represents the father, and hidden Xun (Wind) represents the mother, so it is said 'same father and mother'; Zhen governs going out, Xun governs coming in, and Zhen is bold in moving forward, so there is no danger; Zhen also has the image of blessings and good fortune.

豐。韓氏長女，嫁於東海。宜家宜主，柔順以居，利得過倍。《說文》：“韓，乾也”，故震為韓、為長，兌為女，故曰長女。震為嫁、為東，兌為海，震為主，伏艮為家。巽為順、為利，二四正反巽，故曰倍。○三四兩句從宋元本，汲古作“多貌美好，宜家福壽”。過，汲古作十，亦依宋元本。

The hexagram Need (Xu) changing to the hexagram Abundance (Feng): The eldest daughter of the Han family marries far away to the eastern coastal region; it is suitable for managing the household and taking charge of affairs, living in a gentle and obedient manner, gaining profits more than double—this is a favorable omen of a successful marriage and increasing family prosperity. Shang Binghe's interpretation: The "Sayings of the Classic of Characters" says that "Han" has the meaning of dry (well wall, support), which is related to Qian, so Zhen represents Han and the eldest; Dui represents a woman, forming the "eldest daughter." Zhen represents marriage and the east, Dui represents the sea; Zhen represents taking charge, with Guan hidden as the family; Xun represents obedience and profit, with the second and fourth lines containing one positive and one negative Xun, hence saying "more than double." Notes: The third and fourth lines are taken from the Song and Yuan editions; the Ji Gu Ge edition reads "beautiful appearance, suitable for family happiness and longevity." The character "over" in the Ji Gu Ge edition is written as "ten," also following the Song and Yuan editions.

旅。因禍受福，喜盈我室，所願必得。通《節》。坎為禍，震為福喜，艮為室。○汲古多“先人後己”四字，在第三句，此從宋本。

The hexagram Need (Waiting) changing to the hexagram Travel: Because of a calamity, one gains blessing; joy fills my house; whatever I wish for will surely come to pass — this is a favorable omen of turning misfortune into blessing. Shang Binghe's interpretation: "It connects with the hexagram Moderation (Jie)." The trigram Kan represents calamity, Zhen represents blessing and joy, and Gen represents the house. Notes: The Jigusha edition has the words "prioritize others over oneself" added at the third line, but this version follows the Song edition and does not adopt it.

巽。晉平有疾，迎醫秦國。病乃大秘，分為兩豎。逃匿肓上，伏於膏下，和不能愈。通《震》為晉，坎平坎疾，故曰晉平有疾。醫醷同字，酒也。坎為酒，故借用以與象合。坎西故曰秦。艮為國也。坎為病、為隱伏，故曰病乃大秘。互艮為僮僕，故曰豎，正反艮故曰兩豎。坎為心、為膏肓，成十年杜注：“肓，鬲也，心下曰膏”。坎又為逃匿、為和，坎疾，故不愈。《左傳成十年》：“晉景公疾，求醫於秦，秦使醫緩為之，未至，公夢疾為二豎子，曰：‘彼良醫也，懼傷我，焉逃之？’其一曰：‘居肓之上、膏之下，若我何？’醫至，曰：‘疾不可為也，在肓之上、膏之下，攻之不可，達之不及。’”○逃匿肓上、伏於膏下，宋元本作“逃匿膏肓”，雖簡捷似不如汲古文勢足，且韻協，故從汲古。

The hexagram Need (Xu) changing to Xun (Wind): Duke Ping of Jin fell ill and invited a famous physician from Qin to treat him; the illness was extremely hidden and hard to detect, transforming into two small boys; one was hidden above the肓, the other was lying beneath the膏, even the famous physician 'He' could not cure it — this is a great凶 omen of a long-standing illness that cannot be cured. Shang Binghe interpreted the image: 'Connect with Zhen (Thunder)', Zhen represents Jin; Kan represents Ping and disease, so it says 'Jin Ping has an illness'. 'Medical treatment' and 'Yi' (a type of wine) are originally the same character, referring to wine, and Kan represents wine, so this character is used to match the hexagram; Kan is in the west, so it refers to Qin, Gen represents country. Kan represents disease and concealment, so it says 'the illness is extremely hidden'; the mutual hexagram forms Gen, Gen represents servants, so it says 'vertical' (small child), one positive and one reverse Gen, so it says 'two verticals'. Kan represents the heart and the 膏肓, according to Du Yu's annotation in the Zuo Zhuan, Chenggong 10th year, '肓 is the diaphragm, the area below the heart is called 膏'; Kan also represents concealment and harmony, and Kan is the main hexagram for disease, so it cannot be cured. The Zuo Zhuan, Chenggong 10th year records: Duke Jing of Jin was seriously ill and sought medical help from Qin, and Qin sent the physician Huan; before the physician arrived, Duke Jing dreamed that his illness had transformed into two small boys, one said 'that is a good physician, afraid he will hurt us, where should we hide', the other said 'stay above the 膏肓, he cannot do anything to us'; after the physician arrived, he said 'this illness cannot be cured, it is above the 膏肓, the needle cannot reach it'. Lin Ci refers to Duke Jing as Duke Ping and the physician Huan as He, which is a combination of Han dynasty legends. Notes: The phrases 'escaping concealment above the 膏肓, lying beneath the 膏' in the original text, the Song and Yuan editions read 'escaping concealment in the 膏肓', although concise, it is less full than the Ji Gu Ge edition, and the Ji Gu Ge edition has a rhyme, so we follow the Ji Gu Ge edition.

兌。牡飛門啟，患憂大解。修福行善，不為身禍。牡門，牡也。兌牡在艮，艮伏不見，故曰飛。艮為門，震為啟，故曰牡飛門啟。艮中爻坎為憂患，震為解、為福，艮為身，坎為禍，震樂，故不為身禍。《漢書五行志》：“成帝元延元年，長安章城門門牡自亡”，或謂此事為焦氏所不及見。豈知京房死於元帝時，真不及見此事者，而房有厥妖、門牡自亡之占，可見此事古已有之，不始於成帝時。○牡，依汲古，宋元本皆作杜，非。

The hexagram Need (Xu) interpreted with the trigram Dui (Lake): The door latch flies away by itself, the main gate opens wide, thus greatly resolving worries and troubles; accumulating virtue and doing many good deeds will not bring calamity upon oneself — this is a sign of dispelling misfortune and eliminating disasters. Shang Binghe explains the image: "Mu" refers to the door latch. The image of Mu in Dui is associated with Gen (Mountain), which is hidden and not visible, hence "flying" (disappearing without wings). Gen represents the door, and Zhen (Thunder) represents opening, hence "Mu flies and the door opens." The middle line of Gen combines with Kan (Water) to indicate worries, while Zhen represents resolution and fortune. Gen represents the body, Kan represents calamity, and Zhen signifies joy and happiness, so it will not bring calamity to oneself. The "Book of Han, Five Elements Chapter" records that in the first year of Yuanyan of Emperor Cheng of Han, the door latch of the Changcheng Gate in Chang'an disappeared by itself. Some people have used this to argue that this line of divination was something Jiao Yanshou could not have seen, thus doubting that the "Yi Lin" was a later forgery. But in fact, Jing Fang died during the reign of Emperor Wu, and he was the one who could not have seen this event. Yet Jing Fang already had the divination phrase "the monster appears, the door latch disappears," indicating that this strange event has existed since ancient times and was not something that began in the time of Emperor Cheng. Note: The character "Mu" is based on the Jiguguo edition. The Song and Yuan editions both use "Du," which is incorrect.

渙。追亡逐北，至山而得。稚叔相呼，反其室廬。互震為追逐，艮止故至山而得。艮為叔，中爻正反震，故曰相呼。震為反，艮為室廬。○山，汲古作止，非。又汲古二三句倒置，亦非，依宋元本。

The hexagram Need (Waiting) changing to Hexagram Huan (Dispersal): Pursuing a fugitive, chasing retreating enemies, continuing the pursuit until the mountain's edge, and finally catching up; the young and the old call to each other and return together to their homes — this is a favorable omen of successful pursuit and safe return. Shang Binghe's interpretation: The interacting lines form Zhen (Thunder), which signifies pursuit; Gen (Mountain) signifies stopping, hence the pursuit ends at the mountain's edge. Gen represents the younger brother, and the middle lines contain one positive and one negative Zhen, hence the phrase 'calling to each other'; Zhen signifies returning, and Gen signifies houses. Notes: The character 'mountain' in the Jigusha edition is incorrect, it should be 'stop'; also, the Jigusha edition reverses the order of the second and third sentences, which is also incorrect. This version follows the Song and Yuan dynasty editions.

節。鳥鳴葭端，一呼三顛。動搖東西，危栗不安，疾病無患。震為葦、為葭、為鳴，艮鳥在上，故曰葭端。坎數一，震數三，震為呼、為顛、為動搖，震東兌西，坎為栗、為疾病、為患，震樂，故無。

The hexagram Need (Waiting) changing to the hexagram Restraint: A bird perches on the tip of reeds and calls out, each call causing three tremors; it sways east and west, in a precarious and trembling state, unable to find stability, though there is a minor illness, there is no major danger — this is an image of a situation full of fluctuation but ultimately without blame. Shang Binghe explains the image: Zhen represents reeds, reed grass, and calling, Gen represents the bird and its position above, so it is said 'the tip of reed grass' (the top of the reeds); Kan's number is one, Zhen's number is three, Zhen represents calling, overturning, and movement; Zhen is in the east, Dui is in the west, so it is said 'swaying east and west'; Kan represents trembling, illness, and calamity, while Zhen represents joy, so it is said 'no danger'.

中孚。龍化為虎，泰山之陽。眾多從者，莫敢敉藏。震為龍，艮為虎，震反為艮，故龍化為虎。艮山震東，故曰泰山。艮納丙，丙南，故曰為陽。震為從，正覆震，故曰眾。坎為藏，坎伏，故莫藏。○敉，從元本，撫也、愛也，宋本、汲古作救，義淺。

The hexagram Need (Wait) changing into Zhongfú (Sincere Trust): A dragon has transformed into a tiger, coiled on the southern side of Mount Tai; those following it are numerous, yet none dare to pacify or take care of it — this is an image of overwhelming power that keeps all others at a distance. Shang Binghe's interpretation: Zhen represents the dragon, Gen represents the tiger, and when the Zhen hexagram is inverted, it becomes Gen, hence 'the dragon transforms into a tiger'; Gen represents a mountain, and Zhen is located in the east, hence 'Mount Tai'; Gen includes the heavenly stem Bing, which belongs to the south, and the southern side of a mountain is yang, hence 'to the south'. Zhen represents following, and one upright and one inverted Zhen hexagram together represent 'numerous'; Kan represents concealment, and Kan is in a hidden position, hence 'none can conceal'. Note: The character '敉' comes from the original edition, meaning to pacify or care for; the Song edition and Jigugong edition use '救', which has a shallow meaning.

小過。猋風阻越，車馳揭揭。棄古追思，失其和節，憂心惙惙。巽風，艮火炎上，故曰猋風。《爾雅》：“扶搖謂之猋”注：暴風從下上。又《月令》：“猋風暴雨總至。”注：迴風為猋。中爻正反巽，故曰猋風。越，散也、墜也，阻越，猶踰越也。《易林》用一字能含數卦象，此等雖《易》亦少也。震為越、為車、為馳。揭揭，馳貌。震為追，坎為思，坎為和、為失、為憂、為心，《詩檜風》：“匪風發兮，匪車偈兮；顧瞻周道，中心怛兮”，思，周道也。棄古追思者，言古周道滅絕，今追思之，正詩意也，或作棄名則違詩意矣。○猋，從宋元本，汲古作焱，猋，音標。焱，音豔，《說文》：“火華也”。阻越，各本皆訛忽起，古訛名，均依渙之乾宋本校。

The hexagram Need (Xu) transforming into Xiao Guo (Small Excess): A sudden whirlwind surges up, obstructing and surging forward; a chariot dashes swiftly; abandoning the old path to recall the past, losing harmony and order, with inner anxiety and worry—this is an omen of disorder in the world and sorrow from reflecting on the past. Shang Binghe's interpretation: Xun represents wind, Gen (mountain) belongs to fire and rises upward, thus it is called "Biao wind" (a whirlwind rising from below). The Er Ya says "Biao wind is called 'Biao'," and the note explains it as a violent wind rising from below. The Li Ji · Yue Ling says "Biao wind and heavy rain come together," and the note explains that a swirling wind is called Biao. The middle lines contain one positive and one negative Xun, thus indicating Biao wind. "Yue" means scattering and falling, and "zhu yue" is like surging forward against obstruction. The Yi Lin uses a single character to encompass several hexagrams, a style rare even in the Zhou Yi. Zhen represents movement, a chariot, and speed; "jie jie" describes the swift movement of a chariot. Zhen also represents pursuit, and Kan represents thought; Kan also signifies harmony, loss, worry, and the heart. The Shijing · Hui Feng says "The wind is fierce, the chariot is swift; looking back at the road leading to the Zhou capital, my heart is sorrowful," where "si" refers to the Zhou road. "Discarding the ancient and recalling the past" means the ancient Zhou road has been lost, and now only the past can be recalled, which matches the poetic meaning. If a version reads "discarding the name," it contradicts the poetic meaning. Notes: "Biao" is from the Song and Yuan editions, while the Ji Gu Ge edition reads "Yan"—"Biao" is pronounced as "biao," and "Yan" as "yan." The Shu Wen says Yan is sparks, and the two characters are different. All editions mistakenly read "zhu yue" as "hu qi" and "gu" as "ming," which are corrected according to the Song edition in the section "Huan" transforming into "Qian."

既濟。遊居石門，祿安身全。受福西鄰，歸飲玉泉。此用《需》象。乾為石、為門、為行，故曰遊居石門。乾為福、為祿、為玉，坎為西鄰，兌口，故曰飲。石門，地名。《論語》：“子路宿於石門。”

The hexagram Need (Waiting) transforming into the hexagram Ji Ji (Perfect Union): traveling and residing at Shimen, with a secure official position and preserved body; receiving blessings from the western neighbor's household, returning to drink the jade spring water—this is a favorable omen of obtaining official favor while traveling and returning safely. Shang Binghe's interpretation: this uses the image of the primary hexagram Need. Qian represents stone, gate, and movement, hence "traveling and residing at Shimen"; Qian also represents blessings, official favor, and jade, while Kan represents the western neighbor and Dui represents mouth, hence "drinking." Shimen is a place name. The Analects records that Zilu stayed at Shimen.

未濟。登高上山，見王自言。申理我讒，得職蒙恩。震為登，艮為高、為山，震為王、為言、為申，坎離皆上下兌口相背，故曰讒。艮為官，故曰得職。多用半象，《易林》於既、未濟通例也。

The hexagram Need (Xu) in the hexagram Not Yet Completed (Wei Ji): climbing high up the mountain, seeing the king personally expressing sincerity; defending oneself to clear the slander cast upon me, thus obtaining an official position and receiving grace — this is a favorable omen of clearing injustice and gaining honor. Shang Binghe's interpretation: Zhen represents climbing, Gen represents high ground and mountain; Zhen represents the king and speech, and also represents defense; Kan and Li are above and below with the shape of Dui mouths facing opposite, Dui represents mouth, two mouths facing opposite, hence 'slander'; Gen represents official position, hence 'obtaining a position'. This interpretation makes frequent use of 'half hexagram' — that is, taking two lines to form half of a hexagram structure. The Yi Lin often uses this method in the hexagrams Ji Ji and Wei Ji.

訟。文巧俗弊，將反大質。僵死如麻，流血漂樐。皆知其母，不識其父，干戈乃止。通《明夷》。坤為文，坎為俗，巽為敝，震為反、為白，故曰大質。坤為死，震為麻，坎為血、為樐，坤水、坎水，故流血漂樐。《偽古文尚書武成篇》“血流漂杵”，《孟子》同杵，焦作樐。坤為母，乾為父，明滅故不知。離為干戈。○樐，從宋元本，汲古及常本皆作杵。俗，汲古訛信，依宋元本。

From here on is "The Sixth: The Hexagram of Strife," which refers to the sixth section using the Hexagram of Strife as the primary hexagram. The following entries are the interpretations of the Hexagram of Strife transforming into the other sixty-four hexagrams. The first entry of this section, "The Hexagram of Strife" itself, says: adorned with artificiality and cunning, the customs have decayed, and people are returning to simplicity and authenticity; dead bodies are piled up like tangled hemp, and the blood flowing is enough to float a large shield; everyone only knows their mother, but cannot recognize their father, and only then does the war cease—this is a sorrowful expression of the extreme chaos leading to the desire for governance and the return to simplicity. Shang Binghe's interpretation of the image: "It corresponds with the Hexagram of Brightness Dimmed (Mingyi)." The Hexagram of Earth (Kun) represents culture, the Hexagram of Water (Kan) represents customs, and the Hexagram of Wind (Xun) represents decay. The Hexagram of Thunder (Zhen) represents reversal and whiteness, and whiteness represents simplicity, hence "great simplicity." The Hexagram of Earth (Kun) represents death, the Hexagram of Thunder (Zhen) represents hemp, and the Hexagram of Water (Kan) represents blood and a large shield. Since both the Hexagram of Earth (Kun) and the Hexagram of Water (Kan) belong to the element of water, it is said that "blood flows and floats the shield." The伪 ancient text of the Book of Documents (Shujing), the chapter "Wu Cheng," mentions "blood flows and floats the pestle," and the text quoted by Mencius also says "pestle." Jiao Yanshou here writes "shield." The Hexagram of Earth (Kun) represents the mother, the Hexagram of Heaven (Qian) represents the father, and since the light has gone out, they cannot be recognized. The Hexagram of Fire (Li) represents weapons. Notes: "Shield" is taken from the Song and Yuan editions; the Jigugong edition and the commonly circulated editions both say "pestle." The character "customs" in the Jigugong edition is mistakenly written as "trust," and this is based on the Song and Yuan editions.

乾。文王四乳，仁愛篤厚。子蓄十男，夭折無有。此用《遇》卦“訟”象。乾王離文，故曰文王。艮為乳，初二與三四皆形艮，故曰四乳，又巽數四也。乾為仁愛，伏坤為厚，震為子男，坤數十，故曰十男。坤為死，故曰夭。坎為折，震生故夭折無有。又全用《訟》伏。

The hexagram Gou (Strife) corresponds to Qian (Heaven). King Wen was born with four breasts, showing a deep and sincere compassion; he raised ten sons, none of whom died young—this is a great auspicious sign of great virtue and many sons. Shang Binghe explains the image: this uses the image of the primary hexagram Gou (Strife). Qian represents the king, Li represents Wen, combining to form "King Wen." Gen represents breasts, with the second and first lines and the third and fourth lines forming the shape of Gen, thus saying "four breasts." Additionally, the number of the hexagram Xun is four. Qian represents benevolence and love, with hidden Kun representing thickness; Zhen represents sons and male descendants, and the number of Kun is ten, thus saying "ten sons." Kun represents death, thus saying "died young"; Kan represents breaking, while Zhen represents life, thus saying there were no deaths. This also fully uses the hidden image of Gou.

坤。日入望車，不見子家。長女無夫，左手搔頭。此亦用《遇》卦“訟”象。離伏在下，故曰日入，《易》所謂後入于地也。離為望，伏震為車、為子，坎為室家。《訟》巽為長女，坎為夫，坎隱，故無。伏震為左，反艮為手、為搔，坎為頭，亦用《訟》伏。○車，依汲古，宋元本作東。

The hexagram Gou (Strife) meets the hexagram Kun (Earth): The sun has set but still looks for the returning carriage, yet cannot see his son and family; the eldest daughter has no husband and can only scratch her head with her left hand in worry—this is ainauspicious sign (auspicious omen) of longing without fulfillment and being alone without a partner. Shang Binghe explains the image: This also uses the image of the meeting hexagram Gou. The trigram Li (Fire) is hidden in the lower trigram, so it is said 'the sun has set,' which is what the Zhou Changes (I Ching) in Mingyi (Bright Abode) says 'the king enters the earth.' Li represents looking, the hidden trigram Zhen (Thunder) represents the carriage and the son, and Kan (Water) represents family. In Gou, Xun (Wind) represents the eldest daughter, and Kan represents the husband, but Kan is hidden and not visible, so it is said 'no husband.' The hidden Zhen represents the left, the inverted Gen (Mountain) represents the hand and scratching, and Kan represents the head. All these are using the hidden images of Gou. Note: The character 'carriage' follows the Jigugong edition; the Song and Yuan editions read 'east.'

屯。東上泰山，見堯自言。申理我冤，以解憂患。艮山震東，故曰泰山。震為帝、為言，故曰見堯自言。坎為冤、為憂患，震解。

The hexagram Gou (Strife) changing to Zun (Obstruction): Going eastward to climb Mount Tai, seeing Emperor Yao personally recounting his case; defending myself to clear my injustice, thus resolving all my worries — this is a favorable omen of clearing injustice. Shang Binghe's interpretation: Gen represents a mountain, Zhen is in the east, hence 'Mount Tai'; Zhen represents a ruler and speech, hence 'seeing Yao speaking himself'; Kan represents injustice and worries, while Zhen is the main one that disperses, hence the worries are resolved.

蒙。奎軫湯湯，過角宿房。宜時布和，無所不通。艮為星。先天居西北對兌。兌居東南，故曰奎軫。奎，西北宿，軫，東南宿，而坤、坎皆為水，故曰湯湯。角、房，皆東方宿。震為東，故曰過角宿房。艮為時，坎為和、為通，震為軫，艮為角房尤切。○湯湯，依汲古，宋元本作溫湯。按：《天官書》：“奎為溝瀆，凡江河之事皆占之”，又《星經》：“天江近尾。”軫南方宿，故曰湯湯。

The hexagram "Judicial Dispute" transformed into "Confusion": The water power of the Qiu mansion and the Ch轸 mansion is vast and flowing, crossing over the Jiao mansion and settling at the Fang mansion; at the right time, harmonious energy is spread out, nothing is obstructed—this is a favorable omen indicating harmony with the heavenly timing and smooth success in all affairs. Shang Binghe's interpretation: The mountain (Gèn) represents the stars, and in the Earlier Heaven hexagram arrangement, Gèn is located in the northwest, facing Dui (Lake) in the southeast. Therefore, the Qiu mansion in the northwest and the Ch轸 mansion in the southeast are selected. Kūn and Kǎn both belong to water, so it is said "tāng tāng" (a description of abundant water). Jiao and Fang are both star mansions in the east, and Zhèn (Thunder) is located in the east, so it is said "passing over Jiao mansion and reaching Fang mansion." Gèn represents time, Kǎn represents harmony and smoothness; Zhèn corresponds to Ch轸, and Gèn taking Jiao and Fang mansions is especially appropriate. Note: "tāng tāng" follows the Jigugē edition; the Song and Yuan editions read "wēn tāng." Also, according to the "Records of the Grand Historian: Celestial Officials," the Qiu mansion governs ditches and channels, and all matters concerning rivers and rivers are divined using it; the "Star Classic" says that the Tian Jiang star is near the Wei mansion; Ch轸 is a southern star mansion, hence "tāng tāng."

需。引髯牽頭，雖懼無憂。王母善禱，禍不成災。通《晉》。艮為引、為牽、為髯、為頭，坎為憂懼，坤安，故無憂。坤母乾王，故曰王母。坎上下皆兌口，故曰善禱。坎為禍災，坤安，故不災。○髯，依汲古，宋元本作船。頭，依宋元本，汲古作須。懼，依汲古，宋元作拘。

The hexagram "Strife" transformed into "Necessity": being pulled by someone by the beard and the head, although afraid, there is no real calamity; the Queen Mother is good at praying, and misfortunes do not turn into disasters — this is a situation of alarm without actual danger. Shang Binghe's interpretation: "Connected with the hexagram 'Progress'" means it is related to the hexagram 'Progress' through mutual transformation.艮 represents leading, pulling, beard (cheek whiskers), and head; Kan represents fear and anxiety, while坤 represents stability, hence there is no real worry.坤 represents the mother, and乾 represents the king, together forming "Queen Mother"; the upper and lower parts of Kan both have the shape of兑's mouth, and兑 represents mouth, so it is said "good at praying"; Kan represents calamity, while坤 represents peace, so disaster does not occur. Notes: "beard" follows the Ji Gu Ge edition, while the Song and Yuan editions read "ship"; "head" follows the Song and Yuan editions, while the Ji Gu Ge edition reads "beard"; "fear" follows the Ji Gu Ge edition, while the Song and Yuan editions read "restraint".

師。鳧得水沒，喜笑自啄。毛羽悅懌，利以攻玉。公出不復，伯氏客宿。震為鳧，坤水、坎水，故曰沒水。震為喜笑、為口、為啄，坤為自，故曰自啄。震為毛羽、為悅懌，為玉，伏巽為利，坎為破、為攻，故曰利以攻玉。震為公、為出、為復，坤死，故不復。震為伯、為客，坎為夜、為宿。○懌，從元本，宋本、汲古作澤，非。伯，依宋本，汲古訛柏，丁晏釋文不知其為訛字，以為柏氏即柏人，劉毓崧又以為柏谷，皆不知震為伯、為客故也。

The hexagram "Strife" interpreted as "Army": A wild duck gets water and dives into it, happily calling out and grooming its feathers; the smooth feathers bring it joy, and it is appropriate to use them to polish jade; the lord goes out and does not return, so the elder brother has to stay overnight as a guest outside—mixed fortune, the first part is gainful, the latter part is loss. Shang Binghe explains the image: Zhen represents the wild duck, Kun belongs to water, and Kan also belongs to water, so it is said "submerged in water"; Zhen represents joy, speech, and pecking, Kun represents self, so it is said "self-pecking"; Zhen represents feathers, joy, and jade, with Xun hidden representing benefit, and Kan representing breaking and polishing, so it is said "beneficial for polishing jade." Zhen represents the lord, going out, and returning, while Kun indicates death, hence the lord going out without returning; Zhen represents the elder brother and guest, Kan represents night and lodging. Notes: "Yi" is from the original edition, while the Song edition and Jiguguo edition read "Ze," which is incorrect. "Bo" follows the Song edition, while the Jiguguo edition mistakenly reads "Bo" as "Bo." Ding Yan's "Explanation of the Forest of the Book of Changes" did not know it was a mistake, thinking it referred to the place named Bo Ren, and Liu Yusheng thought it referred to Bo Valley, both due to not understanding that Zhen can represent the elder brother and guest.

比。水流趨下，欲至東海。求我所有，買魴與鯉。坎坤皆水，故曰趨下。坤為海，納乙，故曰東海。艮為求，坤為我、為魚，故曰魴鯉。○元本多“足關路止”四字，依汲古。

The hexagram of Strife and the hexagram of Contention: Water flows continuously downward, intending to reach the East Sea; someone comes to request my possessions, buying some crucian carp and carp - this is an image of proceeding in accordance with the trend and engaging in trade to obtain things. Shang Binghe interprets the image: Kan and Kun both belong to water, hence 'flowing downward'; Kun represents the sea, and Kun includes the heavenly stem Yi, which belongs to the East, hence 'East Sea'; Gen represents seeking, and Kun represents me and fish, hence 'crucian carp and carp'. Note: The original edition adds the four characters '足关路止', but here we follow the Jiguge edition.

小畜。獐鹿逐兔，安飽其居。反還次舍，無有疾故。通《豫》。艮為獐鹿，震為逐、為兔，在前故曰獐鹿逐兔。艮為居、為安，坎為飽，艮為次舍，震為反，故反次舍。坎為疾，震樂，故無疾。坤為死、為故。○有，汲古作乃，非，依宋元本。

The hexagram of "Strife" and "Small Accumulation": A male deer and a wild boar chase a hare, eating and resting comfortably; returning to their dwelling, there is no illness or misfortune—this is a favorable omen of safe travel and sufficient food. Shang Binghe's interpretation: "To connect with 'Eager'" means it is in mutual relationship with "Eager." The trigram艮 (Gèn) represents deer and wild boar, 震 (Zhèn) represents chasing and the hare, with the hare ahead, hence "deer and wild boar chase the hare"; 艮 (Gèn) represents dwelling and stability, 坎 (Kǎn) represents fullness, 艮 (Gèn) also represents a temporary dwelling, and 震 (Zhèn) represents returning, hence returning to the dwelling; 坎 (Kǎn) represents illness, and 震 (Zhèn) represents joy, hence no illness; 坤 (Kūn) represents death and change. Notes: The character "有" in the汲古阁 edition is mistakenly written as "乃," which is incorrect; this version follows the Song and Yuan dynasty editions.

履。樹植藿豆，不得芸鋤。王事靡盬，秋無人收。通《謙》。震為藿豆，艮手為樹植、為芸鋤，坎陷，故不得。震為王，坤為事，震為行，故曰靡監。靡監，無定也，見《詩唐風》注。震為人，震伏故無。兌為秋。○人，依汲古，宋元本作所；又靡元本作無，非。

The hexagram "Judicial Dispute" in the context of "Walking" indicates that bean sprouts have been planted, yet there is no time to weed and loosen the soil; the Wang family's official duties never end, and by autumn there is no one to harvest—the ominous sign of conscription hindering agriculture and the abandonment of farming work. Shang Binghe explains the image: "It connects with the hexagram 'Modesty'." The trigram Zhen represents beans, and Gen represents hands, thus indicating planting and weeding; Kan indicates a trap, hence the inability to be free. Zhen represents the king, Kun represents affairs, and Zhen also represents movement, hence "no rest" (i.e., "mi gan" from the "Songs of the States" commentary). "Mi gan" means no cessation or stability, as noted in the "Songs of the States·Tang Wind." Zhen represents people, and since Zhen is in the hidden position, it is said "no one";兑 represents autumn. Notes: The character "人" follows the Ji Gu Ge edition; the Song and Yuan editions read "所." The character "靡" in the Yuan edition reads "无," which is incorrect.

泰。弱水之西，有西王母。生不知老，與天相保。坤水坤柔，故曰弱水。互兌為西，乾王坤母，故曰王母。震為生，乾為老，震樂，故不知老。乾為天，震為健，故曰與天相保。汲古多“行者危殆，利居善喜”二句，與上不協，依宋元本。元本注云：“柳宗元曰西海之山有王母，神仙所居，其下有水，散渙無力，不能負芥。”

The hexagram "Strife" transforming into "Great Peace": On the west side of the weak river, dwells the Queen Mother of the West; she grows old without knowing it, and lives in harmony with heaven and earth—this is a great auspicious sign of long life and prolonged vision. Shang Binghe explains the image: The earth element belongs to water and has a gentle nature, so it is called "weak water" (water so weak that it cannot even carry a single blade of grass). The interacting trigrams form the trigram Dui, which is located in the west; Qian represents the king and Kun represents the mother, together forming "Queen Mother." Zhen represents birth, Qian represents old age, Zhen governs joy and happiness, so she does not know aging; Qian represents heaven, Zhen represents strength and vigor, so it is said "to be protected by heaven." Notes: The Ji Gu Ge edition adds two lines, "The traveler is in danger, and it is advantageous to dwell in a pleasant place," which do not fit well with the preceding text. Therefore, this version follows the Song and Yuan editions. The old annotations from the Yuan edition cite Liu Zongyuan's words: There is a mountain in the western sea where the Queen Mother resides, a place for immortals. Below the mountain there is water, which is scattered and weak, unable to float even a single blade of grass.

否。數窮廓落，困於曆室。幸登玉堂，與堯佑食。乾為陽，九居數之極，故曰數窮。乾為遠，故廓落。艮為室、為時，故曰曆室。艮止為困，乾為玉，艮為堂，乾行，故登玉堂。乾為帝，故曰堯。伏兌為食。○幸，依汲古，宋元作卒。

The hexagram "Strife" in the hexagram "Obstruction": The momentum has reached its end, leaving emptiness and desolation, confined within the chamber of time;by chance (luckily) ascending the Jade Hall, sharing the blessings and food with Emperor Yao — this is an image of being first confined and then unblocked, encountering fortune in the most desperate situation. Shang Binghe explains the image: Qian represents Yang, and the number nine is the extreme of Yang numbers, hence "the number has reached its end"; Qian represents distance, hence "empty and desolate" (vast and coldly lonely); Gen represents a room and time (the "calendar" in "历法"), hence "chamber of time". Gen governs stopping, hence it signifies being confined; Qian represents jade, Gen represents the hall, and Qian governs vigorous movement, hence "ascending the Jade Hall"; Qian represents the emperor, hence taking Emperor Yao; hidden Dui represents food and drink. Notes: The character "幸" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "卒".

同人。子鉏執麟，春秋作經。元聖將終，尼父悲心。通《師》。震為鉏、為子，坤文為麟，坎為獲，故曰子鉏執麟。震為春，坤為秋，坤為文，故曰春秋作經。乾為聖、為元，坤死，故曰終。乾為聖、為山，故曰尼父。坎為心、為悲。按：《左傳哀十四年》：“叔孫氏之車子鉏商獲麟”，《公羊》、《穀梁》皆以孔子感獲麟而作春秋，《後漢班固傳》注引《演孔圖》云：“孔子母徵在夢，感黑龍而生孔子”，故曰元聖。《公羊》：“孔子見麟，反袂拭面，涕沽袍。”言孔子知將死而悲也。○經，依汲古，宋元本作“春秋作元，陰聖將終”，殊費解。又按：車子鉏商，杜注以車子連文，疏引《家語》服虔語以證其誤。今按：《易林》以子鉏連文，益足證杜注之非，惟王肅、服虔皆以子為姓，鉏商為名。今《易林》以子鉏連文，似以子鉏為姓，商乃其名，服氏、王氏仍誤也。又元字，據《演孔圖》疑為玄，今《漢書》為避清諱改，乃查元刊《易林》亦作元，是原作元，故從而不改。又按：此文下屢見，皆依汲古，此林校正音義皆協。

The hexagram "Strife" and "Harmony with Others": A man named Zi Chu captured a qilin, and Confucius thus composed the "Spring and Autumn Annals" as one of the classics; the life of the great sage is about to end, and Master Ni felt deep sorrow—this is an omen of the end of the sage's virtue and the conclusion of his writing. Shang Binghe explains the omen: "To connect with the hexagram 'General'" means to be in mutual communication with the hexagram 'General'. Zhen represents a tool for capturing, and Zi represents a son; Kun has the quality of literary beauty, thus representing the qilin. Kan represents capturing, so it is said "Zi Chu captured the qilin"; Zhen represents spring, Kun represents autumn, and Kun represents literature, thus it is said "the Spring and Autumn Annals were composed as a classic"; Qian represents the sage and the beginning (Da), and Kun governs death, thus it is said "about to end"; Qian represents the sage and the mountain (qiu), thus taking "Ni Fu" (Confucius, whose courtesy name was Zhongni); Kan represents the heart and sorrow. Note: According to the "Zuo Zhuan" in the 14th year of Duke Ai's reign, "Zi Chu, the charioteer of the Shu Sun family, hunted a qilin." The "Gong Yang Zhuan" and "Gu Liang Zhuan" both say that Confucius composed the "Spring and Autumn Annals" upon seeing the qilin. The "Hou Han Shu" (Book of the Later Han) in the "Ban Gu Zhuan" notes that according to the esoteric text "Yan Kong Tu," Confucius's mother, Yan Zhengzai, dreamed of a black dragon and thus gave birth to Confucius, hence calling him the "Original Sage." The "Gong Yang Zhuan" says that when Confucius saw the qilin, he wiped his face with his sleeve, and his tears soaked his robe, indicating that he knew he was about to die and felt sorrow. Notes: The character "Jing" (classic) follows the Ji Gu Ge edition; the Song and Yuan editions read "the Spring and Autumn Annals were composed as Yuan, the Yin sage is about to end," which is hard to understand. Also, regarding the name "Zi Chu Shang," Du Yu's annotation combines "Zi" and "Chu," but Kong Yingda's commentary cites the "Kongzi Jia Wu" and Fu Qian's views to prove that Du's annotation is wrong; now, looking at the "Yi Lin," which combines "Zi Chu" as a single term, further proves that Du's annotation is incorrect. However, Wang Su and Fu Qian both took "Zi" as a surname and "Chu Shang" as a name, but since the "Yi Lin" uses "Zi Chu" together, it seems that "Zi Chu" is the surname and "Shang" is the name, so Wang and Fu are still wrong. Moreover, the character "Yuan" in "Original Sage" is suspected to have originally been "Xuan" according to the "Yan Kong Tu," but the current "Han Shu" changed it to avoid the Qing dynasty taboo; however, checking the Yuan edition of the "Yi Lin," it also reads "Yuan," indicating that it originally was "Yuan," so it remains unchanged. In addition, these sentences appear repeatedly in the following text, and they follow the Ji Gu Ge edition, as after correction, the rhyme, tone, and meaning all match.

大有。尹氏伯奇，父子生離。無罪被辜，長舌所為。周尹吉甫子伯奇為後母所讒，被逐，故曰父子生離。《林》用其事。此用《遇》卦“訟”象，《訟》通《明夷》，互震為尹、為伯、為子，《訟》天水違行，故曰父子生離。《訟》上乾為善，故曰無罪。坎為刑，故曰被辜。兌為舌，《明夷》互震似兌形而長，故曰長舌。

The hexagram "Strife" combined with "Great Possession" refers to the case of Boqi, the son of Yinsi, who was separated from his father and suffered punishment without being guilty, all due to the slander of a jealous wife—this is ainauspicious sign (auspicious omen) of being slandered and exiled. During the reign of King Xuan of Zhou, Boqi, the son of Yinshigufu, was slandered by his stepmother and exiled, hence the phrase "father and son separated in life." The "Yi Lin" uses this incident. Shang Binghe explains the image: this instance uses the "meeting hexagram" of "Strife." "Strife" and "Darkness over the Sun" are complementary; the interacting lines form Zhen, which represents Yins, Bo, and son. The upper trigram of "Strife" is Qian (Heaven), and the lower trigram is Kan (Water), which move in opposite directions, hence "father and son separated in life." The upper trigram of "Strife" is Qian, representing goodness, hence "without guilt"; Kan represents punishment, hence "suffering punishment"; Dui represents the tongue, and the interacting lines of "Darkness over the Sun" form Zhen, which resembles Dui but is longer, hence "long tongue."

謙。播木折枝，與母別離。九皋難和，絕不相知。坎為播、為折，震為木、為枝，坤為母。播，種也，言折枝種於他處，故此枝與母木分離。震納庚、數九，艮為皋，故曰九皋，《詩》：“鶴鳴於九皋”。震為鶴，在山上高遠，故難和。○播木，宋元本作蟠枚，和作扣，均依汲古。後此詞屢見，皆依汲古此林校。

The hexagram "Strife" combined with "Modesty" indicates that when planting trees, branches are cut off and thus separated from the mother tree; cranes call in distant marshes, their voices so far away that no one can respond, leading to a state of separation and lack of communication — ainauspicious sign (auspicious omen) of estrangement between family members and lack of communication. Shang Binghe explains the image: Kan represents sowing and breaking, Zhen represents wood and branches, and Kun represents the mother. "Sowing" means planting, referring to cutting off branches to plant elsewhere, hence the branch is separated from the mother tree. Zhen includes the heavenly stem Geng and has a number of nine, while Gen represents a high land by water, thus it is said "nine gao." The "Book of Songs" has the line "a crane calls in the nine gao." Zhen represents cranes, which are in high and distant places on mountains, making it difficult for others to respond. Notes: In the Song and Yuan editions, "播木" is written as "蟠枚," and "和" is written as "扣," both following the Jigugeshan edition. This term appears repeatedly afterward, and all instances follow the correction in this entry from the Jigugeshan edition.

豫。眵雞無距，與鵲格鬬。翅折目盲，為鳩所傷。旁通《小畜》。上巽為雞，半離，故眵目。《說文》：“眵目，傷眥也”。震為足，巽下斷，故無距。離為鵲、為鳩，兩兌口相對，故格鬥。震為羽，坎折，故翅折。震形目無上眥，故目盲。兌決，故為鳩所傷。○汲古多“復歸野廬，與母相扶”二句，與上義不屬，茲從宋元本。

The hexagram "Strife" changing to "Joyful Expectation": A chicken with a rotten corner of its eye, without spurs, fights a magpie. It ends up with broken wings, blind eyes, and is injured by a dove — ainauspicious sign indicating self-inflicted defeat through overestimating one's strength. Shang Binghe explains the image: The primary hexagram is in "Small Accumulation" through "side communication" (all six lines reversed in yin and yang). The upper trigram is Xun (Wind), representing a chicken, and contains half of Li (Fire), which represents the eye, thus "眵目" (rotten corner of the eye). The "Shuo Wen Jie Zi" explains "眵" as an ulcer in the eye socket. Zhen (Thunder) represents the foot, and the lower line of Xun is broken, thus "no spurs". Li (Fire) represents the magpie and the dove, with two Dui (Lake) trigrams facing each other, thus the fight. Zhen (Thunder) represents feathers, and Kan (Water) signifies breaking, thus broken wings. The shape of Zhen resembles an eye missing the upper eyelid, thus blindness. Dui (Lake) signifies rupture, thus being injured by the dove. Note: The Ji Gu Ge edition adds "returning to the wilderness hut, supporting each other with the mother," which does not connect with the previous text. This version follows the Song and Yuan editions.

隨。甲乙丙丁，俱歸我庭。三丑六子，入門見母。震東方，故曰甲乙。艮納丙，兌納丁，艮為庭，震為歸，故曰甲乙丙丁，俱歸我庭。巽貞丑，震數三，故曰三丑。卦六子俱備，故曰六子。艮為門，巽為入、為母，兌見，故曰入門見母。○以巽為母，可釋《蠱》母象。

The hexagram of "Strife" transforming into "Following": The four heavenly stems Jia, Yi, Bing, and Ding all come to my courtyard; three Chous and six children are seen upon entering the door - this is a favorable omen of family reunion and harmony. Shang Binghe's interpretation: Zhen is located in the east, which corresponds to Jia and Yi; Gen contains the heavenly stem Bing, and Dui contains the heavenly stem Ding; Gen represents the courtyard, and Zhen represents returning, hence "Jia, Yi, Bing, and Ding all return to my courtyard." The qi of Xun corresponds to Chou, and the number of Zhen is three, hence "three Chous"; this hexagram includes six subsidiary hexagrams: Zhen, Kan, Gen, Xun, Li, and Dui, hence "six children." Gen represents the gate, Xun represents entering and mother, and Dui represents seeing, hence "entering the gate and seeing the mother." Note: Here, Xun is taken as mother, which can be used to explain the "mother" image in the hexagram "Guzh" (Guilt).

蠱。桑葉螟蠧，衣敝如絡。女工不成，絲布為玉。巽為桑、為螟蠧、為絡。震為衣，巽為敝，言桑壞蠶飢無所得絲，故衣敝如絡。巽為女、為工，巽下斷，故不成。巽為絲布，震為玉，言絲布貴如玉也。

The hexagram "Strife" transformed into "Guilt": mulberry leaves are infested with caterpillars and worms, clothes are torn like a net; the female weaver cannot complete the cloth, silk and cloth are as valuable as jade—this is a凶 omen of disaster for mulberry cultivation and high prices for fabrics. Shang Binghe explains the omen: Xun represents mulberry, caterpillars, and nets; Zhen represents clothes, and Xun signifies damage, indicating that the mulberry leaves are ruined, the silkworms are hungry and unable to produce silk, hence clothes are torn like a net. Xun represents the female and the worker, and the lower yao of Xun is broken, hence the cloth cannot be woven. Xun represents silk and cloth, and Zhen represents jade, meaning that silk and cloth are as precious as jade.

臨。開牢闢門，巡狩釋冤。夏臺羑里，湯文悅喜。伏艮為牢門，震為開、為巡狩、為釋，艮為臺、為里，乾大，故曰夏臺。夏，大也。艮為道，故曰羑里。羑，道也。震為帝王，故曰湯文。震為樂，故悅喜。

The hexagram "Strife" changing to "Approach": opening the prison and opening the gate, the Son of Heaven tours the four directions, releasing the innocent prisoners; King Tang of Shang, imprisoned in Xutai, and King Wen of Zhou, imprisoned in Youli, both rejoice at their release — this is a great auspicious omen of clearing wrongful imprisonment. Shang Binghe explains the image: concealed艮represents the prison and the gate, 震represents opening, touring, and releasing; 艮represents the platform and the place; 乾indicates greatness, so it is called "Xutai," where "Xia" means great; 艮represents the path, so it is called "Youli," where "You" also means path. 震represents the sovereign, thus referring to King Tang of Shang and King Wen of Zhou; 震indicates joy, so it is said to be joyful.

觀。欽明之德，坐前玉食。必保嘉美，長受安福。艮為光明、為坐，伏震為玉，兌為食，震為佳美，坤為安。○美，汲古作善。

The hexagram "Strife" observed through "Viewing" indicates possessing the virtues of reverence and clear discernment, with delicacies before one's seat; certainly one will maintain goodness and long enjoy peace and blessings—this is a favorable omen of virtue matched with position and enduring happiness. Shang Binghe's interpretation: "Gen" represents brightness and sitting, with "Zhen" hidden as jade, "Dui" as food, "Zhen" as beauty, and "Kun" as peace. Note: The character "美" in the Jigusha edition is "善".

噬嗑。武夫司空，多口爭訟。金火當戶，民不安處，年飢無有。震為武夫，艮為官，故曰司，離虛故曰司空。震為口，正反震，故曰多口、故曰爭訟。艮為戶、為金，離火，故曰金火當戶。金火，謂金星、火星也。《史記天官書》：“月五星順入軌道，其逆入若不軌道，以所犯命之，中坐成形，皆群下從謀也，金火尤甚”，故《後漢書天文志》：“孝和帝永元七年二月癸酉，金火俱在參，戊寅金火俱在東井”，特書其異。唐楊炯《渾天賦》：“金火犯之而甚憂”，茲曰當戶，是金火併見也。首二句似用《左傳》“宋華元使民築城，民謳歌嘲笑華元”故事。坎為民，坎險不安。震為年，離虛故飢。○按：此震為武人之證，《易》武人象舊說皆誤。

The hexagram "Zheng" (Strife) and "Shihe" (Breaking Up of a Heap): A soldier is appointed as the Minister of Works, and there is much talk and contention, leading to lawsuits; the planet Venus and Mars are directly opposite the gate, causing the people to be unable to live in peace and leading to famine and no harvests — this is ainauspicious sign (auspicious omen) indicating an inappropriate appointment and heavenly changes with people in hardship. Shang Binghe explains the image: Zhen represents a soldier, Gen represents an official, so it is said "minister"; Li has an empty center, so it is said "Si Kong" (Minister of Works), meaning an office that is empty and lacks substance; Zhen represents the mouth, and two Zhen trigrams, one positive and one negative, indicate many mouths and contention; Gen represents the gate and metal, Li represents fire, so it is said "metal and fire at the gate." Metal and fire refer to the planet Venus (metal) and Mars (fire). The "Records of the Grand Historian: Celestial Officials" says that when the moon and five planets move in their usual orbits, it is normal, but when they moveretrograde (retrograde) or do not follow their orbits, they are judged according to the star mansion they invade, with metal and fire being especially harmful; thus the "Book of the Later Han: Records of Astronomy" specially records such unusual phenomena as in the second month of the seventh year of Yongyuan during the reign of Emperor He of Han, when Venus and Mars were both in the Three Stars mansion on the day of Guiyou, and also both in the Well mansion on the day of Wuyin. The Tang dynasty poet Yang Jiong in his "Holistic Treatise on the Heavens" also said, "When Venus and Mars invade, it is a great cause for concern." Here, "at the gate" means both Venus and Mars are present. The first two lines seem to refer to the story in the "Zuo Zhuan" about Hua Yuan, the supervisor of the people of the State of Song, who ordered the people to build a city, and the people sang songs mocking him. Kan represents the people, and Kan indicates danger and hardship, so the people are in an unstable situation; Zhen represents the year, and Li has an empty center, so there is famine. Note: This is an evidence that Zhen has the image of a soldier. The old interpretations of the image of soldiers in the "Zhou Yi" are all wrong.

賁。紫闕九重，尊嚴在中。黃帝堯舜，履行至公。冠帶垂裳，天下康寧。艮為闕，坎赤，故曰紫闕。震數九，上震覆，故曰九重。艮貴，故尊嚴。震為帝、為黃，故曰黃帝堯舜。震為履、為行，艮為冠，伏巽為帶。震為裳，艮為反震，故垂裳。震又為康寧也。○裳，從元本，宋本、汲古作衣。闕，宋元作閣。

The hexagram "Judicial" transformed into "Brightness": purple palaces with nine layers, the supreme emperor residing within; the Yellow Emperor and Yao and Shun acted with utmost fairness; wearing caps and sashes, governing by hanging robes, the world was peaceful and tranquil—this is a great auspicious sign of sage kings governing by inaction. Shang Binghe explains the image: "Gen" represents palaces, "Kan" has a red color, hence "purple palace"; "Zhen" has the number nine, and the upper part of "Zhen" is inverted, hence "nine layers"; "Gen" signifies dignity, hence respect. "Zhen" represents emperor and yellow, hence the Yellow Emperor and Yao and Shun; "Zhen" represents walking and movement; "Gen" represents cap, hidden "Xun" represents sash; "Zhen" represents robe, "Gen" is the reverse of "Zhen", hence "hanging robe"; "Zhen" also has the image of peace and tranquility. Notes: "Robe" is from the original edition, while the Song edition and Jigugong edition read "clothes"; "palace" in the Song and Yuan editions reads "tower".

剝。負牛上山，力劣行難。烈風雨雪，遮遏我前，中道復還。艮為背、為負、為山，坤牛，故曰負牛上山。震為行，震覆，故行難，坤柔，故力劣。坤為風、為冰霜，故曰烈風雨雪。艮止為遮遏。坤為我，艮為道，反震為還、為復。○依《旅》之“睽”校，宋元本多“憂苦日歡”四字，與上意不屬。

The hexagram "Strife" transformed into "Breaking Up": carrying a cow up the mountain, unable to move forward due to lack of strength; fierce winds mixed with rain and snow block my path, forcing me to turn back halfway—this is ainauspicious sign of carrying heavy burdens and abandoning the journey halfway. Shang Binghe's interpretation: "Geng" represents the back, carrying burdens, and mountains, "Kun" represents the cow, hence "carrying a cow up the mountain"; "Zhen" represents movement, but since "Zhen" is inverted, movement is difficult; "Kun" is weak, hence lack of strength. "Kun" represents wind and frost, hence "fierce wind, rain, and snow"; "Geng" signifies stopping, hence blocking the way; "Kun" represents me, "Geng" represents the path, and inverted "Zhen" signifies returning and going back. Note: This entry is corrected according to the "Travel" hexagram transformed into "Strife"; the Song and Yuan dynasty editions add the four characters "grief turns to joy," which do not connect logically with the preceding text.

復。蹇兔缺唇，行難齒寒。口病不言，為身生患。震為兔，伏巽下斷，故曰蹇、曰缺唇。震為行，坤閉，故難行。震為齒，坤為冰霜，故寒。震為口、為言，坤害，故曰病，坤閉故不言。坤為身、為患。震為生，故生患。○病，依元本，宋本、汲古作痛。

The hexagram "Strife" transformed into "Returning": a lame rabbit with a split lip, walking with difficulty and its teeth feeling cold; its mouth is diseased and it cannot speak, thus bringing calamity upon itself — this is ainauspicious sign of deficiency and speechlessness, self-invoked misfortune. Shang Binghe's interpretation: Zhen represents the rabbit, and the lower yao of hidden Xun is broken, hence "lame" and "split lip"; Zhen represents movement, while Kun signifies obstruction, hence difficulty in movement; Zhen represents teeth, and Kun represents frost and ice, hence cold teeth; Zhen represents mouth and speech, while Kun signifies harm, hence "disease," and Kun's obstruction causes inability to speak; Kun represents body and calamity, while Zhen represents generation, hence "calamity arising." Note: The character "病" follows the Yuan edition; the Song and Jigugong editions read "痛."

無妄。合體比翼，嘉耦相得。與君同好，使我有福。艮為體，正反艮相對，故曰合體。震為翼，正反震相連，故曰比翼、故曰嘉耦。乾君震君，故同好。乾為福，故曰有福。○嘉，從宋元本，汲古作喜，非。

The hexagram "Strife" combined with "Without Pretense": The forms are in harmony, the two wings are aligned, forming a perfect pair; in harmony with the superior ruler, I gain blessings—this is a favorable omen of proper coordination and unity between superiors and inferiors. Shang Binghe's interpretation: The trigram Gen (Mountain) is the main trigram, with one positive and one negative Gen facing each other, thus called "harmony of form"; the trigram Zhen (Thunder) is the wing, with one positive and one negative Zhen connected, thus called "paired wings" and "excellent pair"; the trigram Qian (Heaven) represents the superior ruler, and Zhen also represents the superior ruler, so two rulers harmonizing is called "shared aspirations"; the trigram Qian represents blessings, thus called "having blessings." Note: The character "嘉" is taken from the Song and Yuan editions, while the Jigugang edition uses "喜," which is incorrect.

大畜。口啄卒卒，憂從中出。喪我寶貝，無妄失位。兌為口、為啄，震為卒卒。《漢書司馬遷傳》：“卒卒無須臾之間”，注：卒卒，促遽也。乾為惕、為憂，震為出、為寶，艮為貝，兌毀，故喪，無妄覆，故曰失位。○首句從宋本，汲古作“憒憒不脫”。無妄，汲古作亡妾，宋元本作妻妾，依下《升》林校。

The hexagram "Strife" transforming into "Great Accumulation": constantly pecking, hurried and anxious, sorrow arises from within; I have lost my treasure, the hexagram "Without Expectation" is inverted and loses its position — this is a凶 omen of panic and loss. Shang Binghe's interpretation of the image: "Dui" represents the mouth and pecking, "Zhen" represents "hurriedly" and "in a rush"; the "Book of Han·Biography of Sima Qian" mentions "hurriedly without a moment's pause," with the annotation explaining that "hurriedly" means urgent and hurried. "Qian" represents vigilance and sorrow, "Zhen" represents going out and treasure, "Gen" represents shell; "Dui" signifies destruction, hence "loss"; the hexagram "Without Expectation" is inverted, hence "losing position." Notes: The first sentence is taken from the Song edition, while the Ji Gu Ge edition reads "kui kui bu tuo"; the characters "wu wang" in the Ji Gu Ge edition are "wu qie," while the Song and Yuan editions read "qi qie," here following the correction from the "Sheng" hexagram's Lin's commentary.

頤。兩心不同，或從西東。明論終日，莫適我從。震起艮止，故兩心不同。震東，伏兌為西。艮明震論，艮終，伏乾為日，故明論終日。坤為我，震為從，下動上止，故莫適所從。○以艮為光明，凡《易》光明象得解。○我從，依汲古，宋元本作相從。

The hexagram "Judicial" changing to "Nourishment": Two people have different thoughts, one going west and the other east; they have discussed clearly all day, yet still do not know whom I should follow—this is an image of disagreement and uncertainty. Shang Binghe's interpretation of the image: Zhen (Thunder) represents the dominant force, and Gen (Mountain) represents stillness, hence "two hearts differ." Zhen is in the east, while concealed Dui (Lake) is in the west. Gen represents clarity, Zhen represents discussion, Gen represents completion, and concealed Qian (Heaven) represents the sun, hence "clear discussion all day." Kun (Earth) represents me, Zhen represents following, with the lower trigram moving and the upper trigram still, hence uncertainty in following. Notes: Taking Gen as brightness, all images of brightness in The Zhou Changes can be explained through this. Also: "I follow" is from the Jigugé edition; the Song and Yuan editions read "mutual following."

大過。啞啞笑言，與喜飲食。長樂行觴，千秋起舞，拜受大福。兌為笑言、為飲食，伏震為喜、為樂、為觴、為起舞。兌為正秋，乾為千，故曰千秋。伏艮為拜，乾為大福。○喜，從汲古，宋元本作善。

The hexagram "Strife" transformed into "Great Excess": talking and laughing in a dull manner, joyfully drinking and eating; long-lasting happiness, passing cups and drinking, rising to dance for thousands of years, bowing and thanking for receiving great blessings—this is a great auspicious sign of a joyous feast and receiving blessings. Shang Binghe's interpretation of the image: Dui represents laughter and speech, as well as food and drink; hidden Zhen represents joy, pleasure, wine cups, and dancing. Dui is located in the position of autumn, and the number of Qian is thousand, so it is said "thousand years." Hidden Gen represents bowing, and Qian represents great blessings. Note: The character "joy" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "good."

坎。初憂後喜，與福為市。八佾列陳，飲御嘉友。坎為憂，震為喜、為福，艮後天數八，震為佾，佾，樂舞。八佾，橫縱皆八。正反艮震，故用以為象，《易林》用象其精妙不可思議如此。伏巽為市，震為列陳、為飲御，艮為友。○嘉，依元本，宋本、汲古作諸。

The hexagram "Strife" combined with "Water" indicates initial worry and later joy, engaging in trade with good fortune; the eight-row dance formations are arranged in order, with feasting and hospitality for guests and friends—this is a favorable omen of first worrying and then rejoicing, with host and guest both enjoying themselves. Shang Binghe explains the image: "Water" represents worry, "Thunder" represents joy and good fortune; "Mountain" in the Later Heaven position corresponds to the number eight, and "Thunder" signifies the arranged dance formations (佾), so eight-row dance refers to the dance arranged in eight rows both horizontally and vertically; this hexagram combines both the positive and negative aspects of "Mountain" and "Thunder," thus establishing the image—The imagery used in the "Forest of Divination" is so ingenious and astonishing. "Fuxi" (伏巽) refers to the market, "Thunder" signifies the arrangement of the dance and the banquet with service, and "Mountain" represents friends. Note: The character "嘉" is based on the Yuan edition, while the Song edition and the Jigugong edition read "诸."

離。西徙無家，破其新車。王孫失利，不如止居。中爻兌為西，艮為家，艮伏，故無家。離為新，伏震為車，兌折，故破。伏震為王，艮為孫，巽為利，兌折，故失利。艮止艮居。○車，從宋元本，汲古作事，非。

The hexagram 'Strife' with the trigram 'Fire' indicates going west to migrate but having no home to return to, and also breaking a new vehicle; the nobleman loses money, so it is better to remain in the original place and not act rashly — this is ainauspicious sign of losing through reckless action. Shang Binghe explains the image: the middle lines form 'Lake', which is located in the west; 'Mountain' represents home, and 'Mountain' is in the hidden position, hence 'no home'; 'Fire' represents new things, hidden 'Thunder' represents the vehicle, and 'Lake' signifies destruction, hence the vehicle is broken. Hidden 'Thunder' represents the nobleman, 'Mountain' represents the grandson; 'Wind' represents profit, but 'Lake' signifies loss, hence the loss of profit; 'Mountain' signifies stopping and dwelling, hence advising people to stop and remain. Note: the character 'vehicle' comes from the Song and Yuan dynasty editions, while the Jigugong edition reads 'matter', which is incorrect.

咸。鳳凰在左，麒麟處右。仁聖相遇，伊呂積聚。時無殃咎，福為我母。通《損》。坤為鳳凰、為麒麟，震左兌右，乾為仁聖，正反震兌口，故曰伊呂。伊，吾語聲。呂雙口，皆取象震兌。坤為積聚、為殃咎。艮為時，乾福坤母。

The hexagram "Strife" combined with "Sincerity": A phoenix stands on the left, a qilin stands on the right; benevolence and wisdom meet, like the virtuous ministers I Yin and Lü Shang gathered together; at this time there is no calamity or misfortune, and the blessing is like my mother protecting me — this is a great auspicious sign of harmony between sovereign and minister and the arrival of auspicious omens. Shang Binghe explains the image: "To connect with the hexagram 'Loss'" means it is related to the hexagram "Loss" through mutual correspondence. The hexagram坤 represents the phoenix and the qilin; the trigram Zhen is on the left, the trigram Dui on the right; the trigram Qian represents benevolence and sagehood. This hexagram has both positive and negative images of Zhen and Dui with the mouth shape, so the characters "I" and "Lü" are taken: "I" is the sound of speech, and "Lü" is composed of two mouths stacked together, both derived from the mouth shape of Zhen and Dui. The hexagram坤 represents accumulation and calamity; the hexagram Gen represents time; the trigram Qian represents blessing, and the hexagram坤 represents mother.

恆。區脫康居，慕仁入朝。湛露之歡，三爵畢恩。復歸舊廬，與母相扶。對象。益中空，故曰區脫，兌西，故曰康居。震為仁、為朝，巽為入，故曰慕仁入朝。互大坎為湛露。湛露，《小雅》詩篇名，勞使臣也。震為歡、為爵，數三，故曰三爵。震為歸，艮為廬，坤為母，正反艮手，故曰相扶。故實詳蒙之鼎。○宋元本及汲古等本無末句，文勢不足，依蒙之鼎補，不惟文足與卦象尤覺神妙有味，且音協矣。

The hexagram "Strife" transformed into "Permanence": border outposts in the frontier regions and the Kangju state in the Western Regions, admire the benevolence of the Central Plains and come to court; they are welcomed with a banquet like the poem "Zhanlu," and after drinking three cups of wine, they express their gratitude and depart; returning to their old homes, they support each other with their mothers — this is a favorable omen of distant people being civilized and returning to their homeland to honor their parents. Shang Binghe's interpretation: this uses the image of the opposite hexagram. The hexagram "Permanence" is opposite to "Increase," which is empty in the middle, hence "quetuo" (a vacant hut on the border of the Xiongnu). The trigram Dui is located in the west, hence "Kangju." Zhen represents benevolence and court attendance, Xun represents entering, hence "admiring benevolence and coming to court." The mutual trigrams contain the great Kan, which represents "Zhanlu," a poem from the "Book of Songs, Xiao Ya," which is a poem to comfort envoys. Zhen represents joy and wine cups, and the number of the hexagram is three, hence "three cups." Zhen represents returning, Gen represents a house, and坤 represents mother. One positive and one negative Gen trigrams represent hands, hence "supporting each other." The details of these allusions are explained in the entry for "Meng" transformed into "Ding." Notes: The original text in the Song and Yuan editions and the Ji Gugē edition does not include the last sentence, making the text incomplete. Here, the sentence is added based on the entry for "Meng" transformed into "Ding." After adding this sentence, not only is the text complete, but it also aligns well with the hexagram's meaning, making it more profound and interesting, and the rhyme is also harmonious.

遯。疾貧望幸，賈販市井。開牢擇羊，多得大牂。《獨斷》云：“天子所臨曰幸，言或得賞賜而喜幸也”。伏坤為貧，艮為望。乾為福、為君，故曰幸。巽為賈販、為市井，艮為牢，伏震為開，兌為羊、為牂。牂，《說文》“牡羊也”。乾為大，故曰大牂。○汲古望幸下多“使伯行販”四字，宋元本無“賈販市井”四字，而元本下注云：一雲疾貧望幸，賈販市井，幸、井為韻較幸販協矣，故從之。多得大牂，汲古訛“喜得天詳”。

The hexagram "Zong" (Strife) transforming into "Dun" (Retreat): suffering from poverty, hoping for the emperor's arrival to bestow blessings, and starting business in the marketplace; opening the sheep pen to select sheep, getting many large sheep — this is a favorable omen indicating a transition from poverty to wealth. Shang Binghe's interpretation: Cai Yong's "Du Duan" says that the emperor personally coming is called "Xing", meaning perhaps receiving a reward and feeling joyful. The trigram K'un represents poverty, and Gen represents hope; Qian represents blessings and the sovereign, so it is said "Xing". Xun represents merchants and the marketplace, Gen represents the enclosure, with Zhen hidden as opening, Dui represents sheep and a male sheep; "Zang" is a male sheep according to "Shuo Wen Jie Zi". Qian represents the large, so it is said "Da Zang". Notes: The Jigusha edition has the phrase "Shi Bo Xing Fan" added below "Wang Xing", while the Song and Yuan editions do not have the phrase "Jia Fan Shi Jing". The Yuan edition has a note stating that another edition reads "Ji Pin Wang Xing, Jia Fan Shi Jing", with "Xing" and "Jing" rhyming, which is more harmonious than "Xing" and "Fan". The phrase "Du De Da Zang" in the Jigusha edition is mistakenly written as "Xi De Tian Xiang".

大壯。處高不傷，雖危不亡。握珠懷玉，還歸其鄉。伏巽為高，震樂故不傷、不危亡，伏坤為亡也。震為珠，乾為玉，伏艮，艮為握，震為歸，坤為鄉。

The hexagram "Strife" transforming into "Great Strength": being in a high position without being harmed, although there is danger, it does not lead to destruction; holding a pearl in the hand, carrying a jade in the heart, and returning home with wealth—this is a favorable omen of overcoming danger and returning home rich. Shang Binghe's interpretation: the hidden trigram Xun indicates a high position, and the trigram Zhen represents joy, so there is no harm or danger, and no destruction. The hidden trigram Kun implies loss. Zhen represents a pearl, Qian represents jade; this hexagram has the hidden trigram Gen, which signifies holding. Zhen represents returning, and Kun represents the hometown.

晉。右手棄酒，左手收柈。行逢禮御，餌得玉杯。艮為手，伏兌為右。坎為酒，離為左。柈，食器也。震為柈，二四震反，故曰收柈。坤為禮，艮為玉、為杯。○收柈，從汲古，宋元本作牧牂，似非。得，汲古作德，依宋元本。

The hexagram "Judicial Proceedings" changing to "Progress" indicates: the right hand pushes away the wine, while the left hand takes away the food tray; along the way, one meets with courteous reception and even enjoys delicacies served in jade cups—this is a favorable omen of receiving honor on the journey. Shang Binghe's interpretation: "Geng" represents the hand, with hidden "Dui" on the right; "Kan" represents wine, and "Li" is on the left. "Pan" is a tray for food, and "Zhen" represents the tray; the "Zhen" from the second to fourth lines is inverted, hence "taking away the tray." "Kun" represents propriety, "Geng" represents jade and cup. Notes: "taking away the tray" follows the Ji Gu Ge edition; the Song and Yuan editions read "pasturing a young ram," which seems incorrect; the character "de" in the Ji Gu Ge edition is here taken as "de" according to the Song and Yuan editions.

明夷。養虎牧狼，還自賊傷。大勇小捷，雖危不亡。坤為虎狼、為牧養，坤喪，故賊傷，坎為賊也。震為勇捷，乾大坤小，坎險，故危。震樂坤安，故不亡。

The hexagram "Strife" transformed into "Darkening of the Light": feeding tigers and herding wolves, yet being bitten by them; being brave in great matters and agile in small ones, although dangerous, does not lead to destruction — this is an image of nurturing harmful creatures that eventually lead to self-injury yet ultimately preservation. Shang Binghe explains the image:坤 represents tigers and wolves, and also livestock breeding;坤 signifies loss and death, hence being injured by thieves, while Kan itself is the thief. Zhen represents courage and agility; Qian signifies the great, while坤 signifies the small; Kan signifies danger, hence peril; Zhen signifies joy and contentment, while坤 signifies stability and peace, hence not leading to ultimate ruin.

家人。戴堯扶禹，松喬彭祖。西遇王母，道路夷易，無敢難者。通《解》。震為帝，故曰堯禹。下兩半艮，艮為戴、為扶、為堅木、為壽，故為松喬彭祖。坎為西，震為王，巽為母，故曰王母。赤松子、王子喬，皆仙人。彭祖名籛，壽八百歲。《穆天子傳》：“穆王西巡，宴王母於瑤池之上”。艮為道路，坎為平，故曰夷易。夷者，平也。艮皆用半象。○巽母可解《易》。

The hexagram "Strife" and "Family": One has the Emperor Yao on top, and the great Yu by one's side, accompanying the ancient immortals Chishenzi, Wangziqiao, and Pengzu; going west one meets the Queen Mother of the West, the road is smooth and easy, no one dares to trouble—this is a great auspicious sign of encountering sages and achieving immortality, with unimpeded passage. Shang Binghe explains the image: "To understand 'Strife' is to relate it to 'Release' as complementary." Zhen represents the Emperor, so Yao and Yu are taken; the lower trigram has two half-Gen (two lines forming a half-trigram), Gen represents wearing, supporting, firm wood, and longevity, so Chishenzi, Wangziqiao, and Pengzu are taken. Kan is located to the west, Zhen represents the king, Xun represents the mother, so it is said "Queen Mother." Chishenzi and Wangziqiao are both ancient immortals; Pengzu's name was Zhan, and it is said he lived for eight hundred years; the "Transmission of the King Mu of Zhou" records that King Mu of Zhou went west on a tour, and held a banquet for the Queen Mother of the West at the Yao Pool. Gen represents the road, Kan represents flatness, so it is said "smooth and easy," "yi" means flat. In this case, the Gen is used as a half-image. Notes: Xun has the image of a mother, which can be used to interpret the "Zhou Changes."