The forty-sixth section on ascending.

賁。耕石不生，棄禮無名。縫衣失針，襦袴不成。震為耕，上艮，故曰耕石。離為禮，艮為名，坎隱伏，故曰棄禮、曰無名。震為衣，坎為針，伏巽繩，故曰縫衣。坎失，故曰失針。震為襦，伏巽為袴，坎破，故不成。

The hexagram "Gui Mei" transforms into "Ben." Lin's commentary says: cultivating on a stone, nothing grows; abandoning propriety and rites, there is no reputation; sewing clothes and losing the needle, neither short jacket nor long trousers can be made. Shang Binghe's annotation says: Zhen represents farming, the upper trigram is Gen, Gen represents stone, so it is said "farming stone." Li represents rites, Gen represents reputation, Kan signifies concealment, so it is said "abandoning rites" and "no reputation." Zhen represents clothes, Kan represents needle, the hidden image of Xun represents thread, so it is said "sewing clothes"; Kan signifies loss, so it is said "losing the needle." Zhen represents short jacket, the hidden image of Xun represents trousers, Kan signifies breaking, so they cannot be made.

剝。靈龜陸處，一旦失所。伊子復耕，桀亂無輔。艮龜，處坤上，故曰陸處。

The hexagram "Gui Mei" transforms into "Bo." Lin Ci says: A spirit turtle climbs onto land to dwell, but loses its place in one day; the son of Yi Yin returns to plow the fields again, while Xia Jie is confused and lacks support. Shang Binghe comments: Gen represents the turtle, residing above Kun, hence it is said "dwelling on land."

復。室當源口，漂溺為海。財產殫盡，衣食無有。坤水，故曰漂溺。

The hexagram "Gui Mei" returns to "Fu." Lin Ci says: The house faces the outlet of a water source, and is flooded by a great flood, turning into a vast expanse of water; family wealth is exhausted, and there is nothing left for clothing and food. Shang Binghe's commentary: The hexagram Kun represents water, hence it is said 'flooding and drowning.'

無妄。雞方啄粟，為狐所逐。走不得食，惶懼喘息。巽為雞，震為粟、為逐，艮為狐，乾惕，故曰惶懼。

The hexagram "Gui Mei" corresponds to "Wu Wang." Lin Ci said: A chicken is crouching to peck at millet when suddenly a fox rushes out to chase it; it runs away all the way, unable to eat, and is frightened, panting in panic. Shang Binghe commented: Xun represents the chicken, Zhen represents millet and pursuit, Gen represents the fox; Qian indicates vigilance and caution, hence it is said "fear and alarm."

大畜。家在海隅，橈短流深。豈敢憚行，無木以趨。詳《觀》之《明夷》。橈短，依校，各本多作繞旋，繞，形訛，旋，音訛字。

The hexagram "Gui Mei" transforms into "Da Xu." Lin's commentary says: living in a corner of the sea, the oar is too short and the water is too deep; it is not that one fears this journey, but rather there is no boatwood to cross over. Shang Binghe's note: this Lin's commentary is repeated in the transformation of "Guan" into "Ming Yi," and the symbolic meaning is detailed in that entry. Notes: the characters "rao duan" (short oar) are taken as such according to the collation, while most versions read "rao xuan" ("to circle"). "Rao" is a character error due to form, and "xuan" is a character error due to sound.

頤。他山之錯，與璆為仇。來攻吾城，傷我肌膚，國家騷憂。艮為山、為錯，《禹貢》厥貢磬錯注：治玉之石曰錯，《詩小雅》他山之石，可以為錯。惟錯玉，故曰與璆為仇。璆，亦玉也。坤為仇、為城、為國、為傷，艮手為攻、為肌膚、為家，坤為憂也。○璆，宋元本作環，吾作我，均依汲古。

The hexagram "Gui Mei" (Return of the Wife) is associated with "Yi" (Nourishment). Lin Ci said: stones of different kinds on a mountain elsewhere have become enemies with beautiful jade; they attack my city, injure my flesh and skin, causing the country to be in turmoil. Shang Binghe commented: Gen represents mountain and stones used for polishing jade. The "Shang Shu · Yu Gong" says "Its tribute is磬 and错", and the commentary explains that the stone used for polishing jade is called "错". The "Shi Jing · Xiao Ya · He Ming" says "The stone from another mountain can be used for polishing". Since the stone for polishing jade is specifically used to grind jade, it is said that "it becomes an enemy of the beautiful jade" — "璆" also refers to beautiful jade. Kun represents enemy, city, country, and injury. Gen also represents hand, so it signifies attack, flesh and skin, and family. Kun also represents worry. Notes: The character "璆" was written as "环" in Song and Yuan editions, and "吾" was written as "我" in Song and Yuan editions, both following the Jigushan edition.

大過。弊鏡無光，不見文章。少女不嫁，棄於其公。離為鏡，卦上下皆半離，故曰弊鏡。互大坎，故無光。坤為文章，坤伏，故曰不見文章。巽為少女，震為歸、為嫁、為公，震伏，故曰不嫁、曰棄於其公也。《易大過》以巽為少女，兌為老婦，故易林本之。

The hexagram "Gui Mei" transforms into "Da Guo." Lin Ci says: A broken mirror cannot reflect light and cannot show its patterns; a young woman cannot get married and is abandoned by her husband's family. Shang Binghe explains: Li represents a mirror; this hexagram has only half of Li in both upper and lower parts, which is called "half image" — not forming a complete hexagram, but taking the shape of two connected lines — thus it is called "broken mirror," meaning the mirror is broken. The interacting lines form Da Kan, which represents darkness, so there is no light. Kun represents writings, and Kun being hidden means "not seeing the writings." Xun represents a young woman, Zhen represents marriage, and Zhen being hidden means "not getting married" and "abandoned by the husband's family." The Zhou Changes' Da Guo uses Xun for a young woman and Dui for an old woman, and the Easy Forest follows this imagery.

坎。大蛇巨魚，相搏於郊。君臣隔塞，戴公廬漕。詳《噬嗑》之《訟》。廬漕，依校，各本多作出廬，不協。第二句汲古作相輔殺之，第四句作郭公失廬。按：鄭有內蛇外蛇鬬之事，未有魚相搏者，據此林似為郭國將亡之事，而今不能考。

The hexagram "Gui Mei" with the trigram "Kan". Lin Ci said: A large snake and a big fish are fighting in the outskirts; there is a block between the king and his ministers, and Dai Gong had to reside in the town of Cao. Shang Binghe's commentary: This Lin Ci is repeated in the hexagram "Shi He" with the trigram "Song". The symbolic meaning is detailed in that entry. The words "Lu Cao" should be read as such according to the collation, as most versions read "chu Lu", which does not rhyme. The second line of the Jigusha edition reads "xiang fu sha zhi", and the fourth line reads "Guo Gong Shi Lu". According to this, there is a record of internal and external snakes fighting in the state of Zheng, but not of fish fighting; according to this Lin Ci, it seems to be a story about the state of Guo's impending downfall, but now it is impossible to verify.

離。絕世無嗣，福祿不存。精神渙散，離其躬身。艮為世，震為子，艮震皆伏，而兌為附決，故曰絕世無嗣、曰福祿不存。震又為福祿也。震為精神，互巽風，故曰渙散。艮為身，艮伏不見，故曰離。○不，元本作無，從宋本、汲古。

The hexagram "Gui Mei" (Following the Wife) is associated with "Li" (Fire). Lin Ci said: The lineage is broken, there are no descendants, and blessings and honors cannot be maintained; the spirit is scattered, and one leaves this body. Shang Binghe commented: "Gen" (Mountain) represents generations, and "Zhen" (Thunder) represents sons. In this case, both "Gen" and "Zhen" are hidden, while "Dui" (Lake) signifies cutting off and decision, hence it is said "the lineage is broken and there are no descendants" and "blessings and honors cannot be maintained." "Zhen" also represents blessings and honors. "Zhen" represents the spirit, and the mutual hexagram "Xun" (Wind) in the hexagram signifies dispersion, hence it is said "scattered." "Gen" represents the body, and since "Gen" is hidden and not visible, it is said "leaving." Note: The original edition had "no" instead of "without," but this follows the Song edition and the Jigugē edition.

咸。文德之君，養人致福。年無胎夭，國富民實。憂者之望，曾參盜息。通《損》。坤為文，震為德、為君、為人、為福，坤為養、為年歲，震為胎，坤為死、為夭，震福，故無。坤為國民、為富實。下二語有訛字，難解。○曾，宋本作憎，元本作增，姑從汲古，以俟再考。

The hexagram "Gui Mei" relates to "Xian." Lin Ci said: A virtuous ruler nurtures the people and brings blessings; within a year, there are no miscarriages or stillbirths, the country is prosperous and the people are affluent. The last two lines, "the hope of the anxious person, the rumor of Zeng Shen's theft being dispelled," have errors. The general meaning seems to be that what the anxious person hopes for is the quieting of rumors similar to the false accusation against Zeng Shen. Shang Binghe noted: "Connecting with the hexagram 'Sun'" refers to incorporating the imagery of the hexagram "Sun." The earth (Kun) represents culture and virtue, the thunder (Zhen) represents virtue, a ruler, people, and blessings; the earth (Kun) also represents nurturing and years, the thunder (Zhen) represents conception, the earth (Kun) governs death and premature death, while the thunder (Zhen) governs blessings, hence saying "none." The earth (Kun) represents the country, the people, and prosperity. The last two lines contain incorrect characters, making it difficult to interpret. Notes on the text: In the Song edition, the character "Zeng" is written as "Zeng," in the Yuan edition as "Zeng," and we follow the Jigugeshan edition for now, leaving further examination for the future.

恆。合歡之國，喜為我福。東嶽南山，朝躋成恩。通《益》。坤為國，初至五正反震相對，故曰合歡之國。震為東，又為南，上艮，故曰東嶽南山。震為朝、為躋、為恩德。案：《周禮》視祲注云：隮，虹也。《墉風》朝隮於西，崇朝其雨，疏亦訓隮為虹，言虹見於西方則雨氣應也。隮躋同字，然易林數見皆作躋，朝躋成恩者，言山嶽虹見雨應以成其恩澤也。○躋，汲古作濟，依宋元本。恩，宋元本作息，依汲古。恩與山韻。

The hexagram "Gui Mei" transforms into "Heng." Lin's commentary says: A harmonious and joyful state, joy has become my blessing; between the Eastern Mountain and the Southern Mountain, in the morning, a rainbow appears, followed by rain that brings blessings. Shang Binghe explains: "Connecting with the hexagram 'Yi'" means taking the image of the hexagram "Yi" as well. The hexagram "Kun" represents the state; from the first line to the fifth line, there is a correct "Zhen" trigram and an inverted "Zhen" trigram facing each other, so it is said "a country of mutual joy." "Zhen" is located in the east and also represents the south; the upper trigram is "Gen," which represents a mountain, so it is said "Eastern Mountain and Southern Mountain." "Zhen" represents the morning, ascending, and benevolence. Note: In the "Rites of Zhou," there is a position called "Jin," and Zheng's annotation says "Xi" is the same as a rainbow. In the "Poetry · Song Feng · Di Dong," it says "In the morning, a rainbow appears in the west, and rain comes soon." Kong's commentary also interprets "Xi" as a rainbow, saying that when a rainbow appears in the west, there is corresponding rain. "Xi" and "Ji" are originally the same character, but in the "Yi Lin," they are mostly written as "Ji." The phrase "morning ascent brings blessings" refers to a rainbow appearing in the morning between the mountains, followed by rain, thus bringing about that blessing. Notes on the text: The character "Ji" in the Jigong Pavilion edition is written as "Ji," so we follow the Song and Yuan editions; the character "Xu" in the Song and Yuan editions is written as "Xi," so we follow the Jigong Pavilion edition. "Xu" and "Shan" rhyme with each other.

遯。憂人之患，履悖易顏。為身禍殘，率身自守。

The hexagram "Gui Mei" changes to "Dun." Lin Ci says: worrying about others' misfortunes, acting wrongly and changing one's expression; calamity and harm fall upon oneself, one can only restrain oneself and be cautious. This passage's annotation by Shang Binghe is cut off at the end of this section, with the explanation of the hexagram and the textual criticism following at the beginning of the next section. Here, we follow the original text exactly without supplementation.

與喜相抱，長子成老，封受福祉。乾為畏惕，故曰憂患。伏震為履，坤為悖，艮為顏，坤為身、為禍。艮為守、為抱，震為喜、為長子，坤為老。後四句與前三句吉凶相反，定為衍文，本林至第三句而此。○老，汲古作考，義同。

This is the latter part of the passage describing the transformation from the hexagram "Gui Mei" to "Dun." The opening lines are mentioned in the previous section of this chapter. The preserved text says: accompanying and holding on to joyful and auspicious matters, the eldest son grows up until old age, receives rewards and inherits blessings. Shang Binghe explains: Qian represents reverence, fear, and vigilance, which is why the previous text mentions "worries and troubles"; Zhen is hidden here and not visible, with hidden Zhen representing stepping forward, Kun represents disorder, Gen represents appearance and protection, Kun also represents the body and misfortune; Gen represents guarding and embracing, Zhen represents joy and the eldest son, Kun represents old age—each sentence in Lin's text is derived from these hexagrams. Shang also concludes: the four lines following this refer to good fortune, which is exactly opposite to the first three lines referring to misfortune, and they must be later additions, that is, extra words inserted by later commentators. This passage should originally have ended after the third line (the last line "er ci" is likely a miswriting of "er zhi"). Note: the character "old" in the汲古阁 edition is written as "kao," which has the same meaning.

大壯。太公避紂，七十隱處。卒逢聖文，為王室輔。詳《明夷》之《坤》。逢，宋元本作受，依汲古。

The hexagram归妹 changes into大壮. Lin Ci says: Jiang Taigong avoided the tyranny of King Zhou of Shang, remaining in seclusion past the age of seventy; finally he met the sage King Wen of Zhou and became a minister of the royal court—this is an image of being old but encountering the right time, and after long suffering, finally achieving success. Shang Binghe notes that the imagery of this passage is the same as in the previous entry "Mingyi zhi Kun," see that entry for details. Note: The character "逢" in the Song and Yuan editions reads "受," but this version follows the Jigugē edition.

晉。江漢上流，政逆民憂。陰代其陽，雌為雄公。互坎為水，坤亦為水、為江漢、為流。坤為政、為民，逆行，故曰政逆民憂。坎為憂也。坤為陰、為雌，五陽位，陰居之，故曰代陽、曰雌為雄。○代，宋元本作伐，非，依汲古。

The hexagram "Gui Mei" transforms into "Jin". Lin's interpretation says: In the upper reaches of the Yangtze River and Han River, the government is corrupt and the people are anxious; yin has taken the place of yang, and a hen is acting like a rooster — this is a sign of excessive yin and declining yang, indicating political disorder and people's hardship. Shang Binghe explains: In the primary hexagram "Gui Mei", the second, third, and fourth lines form the "mutual hexagram" of Kan. The mutual hexagram is formed by taking three adjacent lines to create another hexagram; Kan represents water, and the lower trigram of the transformed hexagram "Jin", Kun, also represents water. There are two additional "lost images" ("逸象") not mentioned in the "Sayings on the Hexagrams" but inferred from the examples in the "Yi Lin": "Jianghan" (Yangtze and Han rivers) and "flow". Kun governs government affairs and the people, and the movement of Kun energy is retrogressive, hence "government disorder and people's anxiety". Kan also represents anxiety. Kun governs yin and females; the fifth line is originally a yang position, but now it is occupied by a yin line, hence yin replacing yang and a hen acting as a rooster. Note: The character "da" (replace) in the Song and Yuan editions is incorrect; this version follows the Jigugē edition.

明夷。縮緒亂絲，舉手為災。越畝逐兔，喪其衣袴。伏巽為緒、為絲，震為反，故曰縮緒。坤亂，故曰亂絲。坤為畝、為喪，震為兔、為越、為衣，伏巽為袴，坤喪，故曰喪其衣袴。○緒，汲古作縮，非，依宋元本。

The hexagram "Gui Mei" transforms into "Ming Yi". Lin's interpretation says: drawing the thread backwards causes the thread to become a tangled mess; raising a hand leads to trouble; crossing a field to chase a hare results in losing one's clothes and pants—this is an omen of labor without reward and suffering loss. Shang Binghe explains: the primary hexagram "Gui Mei" has the upper trigram Zhen, which contains the hidden trigram Xun (the hidden image is obtained by reversing all yin and yang lines; Zhen hides Xun, Dui hides Gen, and so on). Zhen represents threads and threadlines, and the virtue of Zhen is movement backwards, so it is called "shuo xu" (drawing the thread back). The lower trigram Kun has the virtue of disorder, so the thread becomes a tangle. The transformed hexagram "Ming Yi" has the upper trigram Kun, which represents fields and loss, and Zhen, which represents hares, crossing, and clothing. The hidden trigram Xun represents pants, and Kun again represents loss, so it is said "sang qi yifu" (losing one's clothes and pants). Note: The character "xu" in the Jigusha edition is mistakenly written as "shuo," which is incorrect. This version follows the Song and Yuan dynasty editions.

家人。臭彘腐木，與狼相輔。亡夫失子，憂及父母。巽為臭，坎豕，故曰臭彘。巽為木、為腐，狼象未詳。震為夫、為子，震伏，故曰亡失。坎為憂，巽為母，伏震為父。○木，宋元本作水，依汲古。

The hexagram "Gui Mei" transforms into "Jia Ren." Lin Ci says: A rotten pig paired with a decayed piece of wood, and joining wolves as companions; the husband has died, the son has scattered, and sorrow extends to the parents—this is a sign of loss. Shang Binghe explains: The upper trigram of "Jia Ren" is Xun, which represents a foul smell, and Kan represents the pig, together forming "stinking pig"; Xun also represents wood and decay. As for the "wolf," Shang's school admits that the source of this image has not yet been identified. Zhen represents the husband and the son, but Zhen is hidden within this hexagram, hence the loss of husband and son. Kan represents sorrow, Xun represents the mother, and the trigram hidden within Xun, Zhen, represents the father, hence "sorrow reaching the parents." Note: The character "wood" in the Song and Yuan editions reads "water," but here we follow the Jigugong edition.

睽。刲羊不當，女執空筐。兔跛鹿踦，緣山墜墮，讒佞亂作。此用《歸妹》象。上二句歸妹上六意也。兌為羊，坎為刺，故曰刲羊。兌為女，震為筐，震虛，故曰女執空筐。震為兔、為鹿，互坎，故曰跛踦。伏艮為山，伏巽為墜墮，兌口震言，故曰讒佞亂作。

The hexagram "Gui Mei" transforms into "Kui." The line statement says: Slaughtering a sheep but failing to strike the vital spot, unable to draw blood; a woman holding an empty bamboo basket; a rabbit with a lame leg and a deer with a limp foot, climbing the cliff and falling down; slander and flattery arise together—this is a sign of fruitless effort and calamity from words. Shang Binghe explains: This line uses the image of the original hexagram "Gui Mei." The first two lines refer to the line statement of the sixth line of "Gui Mei," which says, "The woman holds an empty basket, the man cuts the sheep but no blood flows." The trigram Dui represents sheep, and the second, third, and fourth lines form the trigram Kan, which represents cutting, so it is said "cutting the sheep." Cutting means to stab. The trigram Dui represents women, and the trigram Zhen represents the bamboo basket. The upper two lines of Zhen are empty, so it is said "the woman holds an empty basket." The trigram Zhen represents both rabbits and deer, and the interrelated trigram Kan represents danger, so the rabbit is lame and the deer is limping. A limp is when one foot is lame. The trigram Gen, hidden within Dui, represents mountains, and the trigram Xun, hidden within Zhen, represents falling. Therefore, it is said "climbing the mountain and falling." The trigram Dui represents the mouth, and the trigram Zhen represents speech, so the mouth and speech together indicate "slander and flattery arise together."

蹇。拔劍傷手，見敵不喜。良臣無佐，困憂為咎。艮為劍、為手，坎為傷，故曰拔劍傷手。坎憂，上坎中爻坎，坎遇坎為敵，故曰見敵不喜。離為見，坎病，故不喜。艮為臣、為佐，坎為孤，故曰無佐。坎為困憂，《艮彖傳》云上下敵應，即以艮見艮為敵也。○喜，宋元本作善，困作國，均依汲古。

The hexagram "Gui Mei" transforms into "Jian." Lin's interpretation says: drawing the sword from the scabbard results in cutting one's own hand; encountering an enemy causes inner discomfort; virtuous ministers are absent, and thus being in a state of difficulty and worry becomes a calamity. Shang Binghe explains: "Jian" consists of the hexagram Gen below and Kan above. Gen represents the sword and the hand, while Kan signifies injury, hence the phrase "drawing the sword injures the hand." Kan also represents worry, and since the upper trigram of this hexagram is Kan, and the second, third, and fourth lines form an intercalary trigram of Kan, the meeting of similar elements is referred to as "enemy." Two Kan trigrams facing each other are called "enemy," hence the phrase "meeting an enemy causes no joy." The trigram Li represents sight, and Kan represents illness, so seeing an enemy does not bring joy. Gen represents ministers and assistance, while Kan signifies solitude, hence the phrase "no assistance." Kan signifies difficulty and worry. Shang also cites the "Commentary on the Judgment" of the hexagram Gen, which states, "the upper and lower trigrams are in opposition, and do not interact," indicating that encountering Gen with Gen is considered an enemy, which is the same principle as encountering Kan with Kan here. Notes: In Song and Yuan editions, the character "joy" is written as "good," and "difficulty" is written as "state," but here we follow the Ji Gu Ge edition.

解。三羖五牂，相隨俱行。迷入空澤，循谷直北。徑涉六駁，為所傷賊。詳《無妄》之《觀》。賊，宋本、汲古作敗，依元本。徑皆作經，依汲古《無妄》之《觀》校。

The hexagram "Gui Mei" transforms into "Jie". Lin Ci says: three black male sheep and five female sheep walk together along the way; they get lost and enter a vast marsh, then follow the valley northward; on the way they encounter six "bo" - a fierce beast described in ancient texts as resembling a horse and capable of eating tigers and leopards, and they are bitten and harmed. "Gu" refers to a black male sheep, and "zang" refers to a female sheep. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Wu Wang Zhi Guan". Notes: The character "zei" in the Song edition and Jiguguo edition is "bai", and here we follow the Yuan edition; the character "jing" in all editions is "jing", and here we follow the Jiguguo edition's correction from "Wu Wang Zhi Guan".

損。爭雞失羊，亡其金囊，利得不長。陳蔡之患，賴楚以安。詳《恆》之《夬》。

The hexagram归妹 changes into 损. Lin Ci says: There is a dispute over a chicken, yet a sheep is lost, and even the bag containing gold is lost; the benefits gained are not lasting. It is like Confucius being trapped between Chen and Ci, and only through the aid of an army from Chu was he able to escape unharmed — this is an omen of losing much for a small gain and ultimately relying on external help. Shang Binghe notes that the imagery is detailed in the previous entry 「Heng zhi Guai」.

益。三驪負衡，南取芷香。秋蘭芬馥，盈滿神匱，利我仲季。震為馬，數三，故曰三驪。艮為負、為衡，巽為香、為蘭芷，震為南，故曰南取。伏兌為秋，故曰秋蘭。震為神、為匱，坤多，故曰盈滿。巽為利，艮為季。○衡，宋元本作銜，取芷作芷取，均依汲古。驪，汲古訛灑。

The hexagram "Gui Mei" transforms into "Yi". Lin's interpretation says: three black horses draw the carriage, going south to gather fragrant herbs; the autumn orchid has a rich fragrance, filling the sacred chest used for offerings. My second and third sons thus benefit greatly—this is an image of abundant harvest. Shang Binghe explains: Zhen represents the horse, and the number of the hexagram is three, so it is called "three black horses," where "Li" refers to black horses. The hexagram "Yi" has its third, fourth, and fifth lines forming Gen, which governs carrying and the carriage yoke; Xun governs fragrance and the orchid and芷; Zhen governs the south, so it is said "going south to gather." Gen contains the hidden Dui, which governs autumn, so it is said "autumn orchid." Zhen governs the divine and the chest, and the second, third, and fourth lines form Kun, which governs multitude, so it is said "full." Xun governs profit, and Gen governs the youngest son. Notes: The character "Heng" in Song and Yuan editions is "Xiang," and "Zhi Qu" is written as "Zhi Qu" in these editions, but here we follow the Ji Gu Ge edition; the character "Li" in the Ji Gu Ge edition is mistakenly written as "Sa."

夬。孟夏己丑，哀呼尼父。明德訖終，亂虐滋起。詳《睽》之《恆》。夏，汲古作春，非。

The hexagram归妹 transforms into 夬. Lin Ci says: On the Jichou day of the fourth month in early summer, people lamented in sorrow, calling him "Ni Fu" — in the sixteenth year of Duke Ai of Lu, on the Jichou day of the fourth month, Confucius passed away, and Duke Ai composed an elegy to honor him as Ni Fu; the enlightened moral education thus came to an end, and chaos and cruelty began to flourish. Shang Binghe notes that the symbolic reference is detailed in the previous entry "Kui to Heng." Notes: The character "summer" in the text is mistakenly written as "spring" in the Ji Gu Ge edition, which is incorrect.

姤。履不容足，南山多葉。家有滎蘭，乃無病疾。震為履、為足，震伏，故不容足。乾為山、為南，巽為芝蘭，坤為疾病，坤伏，故無。○葉，宋本作草，元本作革。芝，宋元本作芳，均依汲古。

The hexagram "Gui Mei" transforms into "Gou". Lin Ci said: The place where one steps is narrow enough to not accommodate even a foot, yet the southern mountain has lush branches and leaves; there are chizhan (a type of fragrant herb) growing in the house, so there is no illness. Lin Ci's character "Xing" is noted in the annotations and notes as "Chizhan", and the correct term should be "Chizhan" (fragrant herbs). Shang Binghe explained: The trigram Zhen represents the ruler and the act of stepping, with the ruler being the foot. However, Zhen is hidden here and not visible, hence the saying "the place for stepping does not accommodate the foot". The trigram Qian represents the mountain and the south, while Xun represents fragrant herbs such as chizhan. The trigram Kun represents illness, and since Kun is also hidden, it is said "there is no illness". Notes: The character "Ye" in the Song edition is "cao" (grass), and in the Yuan edition is "ge" (leather). The character "Chizhan" in both Song and Yuan editions is "fang" (fragrant), but here we follow the Jigugē edition.

萃。三足無頭，不知所之。心狂睛傷，莫使為明，不見日光。伏震，故曰三足。乾為頭，乾伏，故曰無頭。三至上正反震，故曰不知所之。坤為心，巽風，故曰心狂。兌為半離，易履卦謂之眇，故此曰睛傷。艮為日、為光，互巽為伏，故曰不見。○日，宋元本作月，非，依汲古。心狂睛傷，汲古作心在精傷，依宋元本。

The hexagram "Gui Mei" transforms into "Cui". Lin Ci said: There are only three legs but no head, not knowing where to go; the mind is chaotic and the eyes are injured, unable to see clearly, unable to see the sunlight — this is a凶 omen of confusion and being lost. Shang Binghe explained: The trigram Zhen is hidden but not visible here, and the number of Zhen is three, so it is said "three legs"; Qian represents the head, and Qian is also hidden but not visible, so it is said "no head". Between the third line and the top line, a upright Zhen and an inverted Zhen face each other — the hexagram obtained by inverting the original is called "fu xiang", and the upright and inverted Zhen move in opposite directions, so it is said "not knowing where to go". Kun represents the heart, and Xun represents wind, wind stirring causes the heart to be chaotic. The hexagram Dui differs from Li by only one line, equivalent to half of Li, this method is called "ban xiang"; Li represents the eyes, half of Li is one eye, "Miao Neng Shi" in "Zhou Yi · Lu" uses this image, so here it is said "eyes injured". Gen represents the sun and light, the interacting trigram Xun represents concealment, so "unable to see the sunlight". Notes: The character "sun" in Song and Yuan editions is "moon", which is incorrect, here following the Ji Gu Ge edition; the four characters "heart chaotic eyes injured" in Ji Gu Ge edition are "heart in spirit injured", here following the Song and Yuan editions.

升。戴堯扶禹，松喬彭祖。西過王母，道路夷易，無敢難者。詳《師》之《離》。松，汲古訛從，依宋元本。

The hexagram "Gui Mei" transforms into "Sheng". Lin Ci says: wearing the hat of Emperor Yao at the top, and holding the hand of King Yu by the side, traveling with immortal figures such as Chisu Zǐ, Wang Zi Qiao, and Peng Zu; proceeding westward past the dwelling of the Queen Mother of the West, the path is smooth and unimpeded, with no one daring to obstruct—this is an omen of unimpeded passage and assistance from immortals. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Shi zhi Li". Note: The character "Song" in the Ji Gu Ge edition is mistakenly written as "Cong", and this version follows the Song and Yuan dynasty editions.

困。式微式微，憂禍相絆。隔以巖山，室家分散。詳《小畜》之《謙》。絆，汲古作半，依宋元本。

The hexagram "Gui Mei" transforms into "Kun". Lin Ci says: "Decay, decay—using the phrase 'Shi Wei Shi Wei, Hu Bu Gui' from the Book of Songs, Bei Feng, Shi Wei, sorrow and calamity are intertwined; in the middle there are rocks and high mountains, and the family members are scattered apart." Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Xiao Xu to Qian." Notes: The character "ban" in the Ji Gu Ge edition is here followed according to the Song and Yuan dynasty editions.

井。靈龜陸處，一旦失所。伊子復耕，桀亂無輔。詳《剝》林。

The hexagram "Gui Mei" transforms into "Jing". Lin Ci says: A spiritually enlightened turtle is left on dry land, losing its place of rest; Yi Yin has to return to the wilderness of You Shen to resume farming, while Xia Jie is confused and has no one to support him — this is an omen of the virtuous losing their positions and the tyrant being isolated. Shang Binghe notes that the symbolic imagery is detailed in the forest of interpretations associated with the hexagram "Bo" below.

革。仁德覆洽，恩及異域。澤被殊方，禍災隱伏。蠶不作室，寒無所得。通《蒙》。震為恩德，坤為巽域、為殊方。兌為恩澤，坤為禍災，坎為隱伏，巽為蠶，坎為室，坎伏，故曰不作室。坎為寒室，繭也。

The hexagram "Gui Mei" transforms into "Ge". Lin Ci says: Benevolent virtue pervades universally, grace extends to foreign lands; the favor covers distant places, and calamities thus remain hidden and do not arise; however, the silkworm refuses to spin its cocoon and build its nest, so when winter comes, there is nothing to harvest. Shang Binghe explains: This line takes the image of "pang tong" (mutual transformation) - by reversing all the yin and yang lines of the hexagram "Ge", it becomes the hexagram "Meng". Therefore, the commentary first mentions "tong Meng". The trigram Zhen represents the ruler's virtue, while Kun represents foreign lands and distant places; the term "Xun" in the commentary "Xun Yu" should be interpreted as "different" or "foreign". The trigram Dui represents grace, while Kun represents calamity, and Kan represents concealment; Xun represents the silkworm, Kan represents a dwelling, and since Kan is concealed and not visible, it is said "the silkworm does not build a dwelling" - the "cold dwelling" referred to by Kan is precisely the silkworm's cocoon.

鼎。夏麥，霜擊其芒。疾君敗國，使年夭傷。詳《泰》之《賁》。，汲古作，依宋元本。

The hexagram "Gui Mei" transforms into "Ding." Lin Ci says: In summer, the wheat is damaged by frost, injuring the wheat awns; it harms the ruler, corrupts the state, and causes the harvest to be ruined midway. The original text has a missing character: one character is missing after the word "summer," and the character corrected in the collation note and the variant text from the Ji Gu Ge edition are also missing. Now, the text is recorded as it is, without conjectural supplementation. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Tai Zhi Ben." Collation note: The missing character in the Ji Gu Ge edition is different, and here we follow the Song and Yuan dynasty editions.

震。火雖熾，在吾後。寇雖多，在吾右。身安吉，不危殆。詳《大有》之《需》。

The hexagram Guimei transforms into Zhen. Lin Ci says: Although the fire is fierce, it burns behind me; although the bandits are numerous, they flee to my right; I myself am safe and auspicious, not encountering danger — this is an image of calamity not reaching me. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Da You zhi Xu".

艮。遼遠絕路，客宿多悔。頑囂相聚，生我畏惡。詳《明夷》之《小畜》。遼遠，元本作遠遼，依宋本、汲古。

The hexagram "Gui Mei" transforms into "Gen". Lin's interpretation says: the journey is long and the path is cut off, staying away from home and lodging, everywhere brings regret; wicked and noisy people gather together, causing me fear and aversion. "Wan Xiao" comes from the "Shang Shu" which mentions Shun's parents "fu wan mu yin", referring to being stubborn and ignorant. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Ming Yi Zhi Xiao Xu". Notes: The characters "long distance" in the original edition were written as "yuan liao", but here we follow the Song edition and Jigugong edition.

漸。懸懸南海，去家萬里。飛兔腰褭，一日見母，除我憂悔。詳《晉》之《坎》。腰褭，各本作褭駿，依《晉》之《坎》校。

The hexagram "Gui Mei" transforms into "Jian". Lin Ci said: My heart is anxiously attached to the southern sea, and I have been away from home for ten thousand miles. Fortunately, there are fine horses such as Fei Tu and Yao Nian—both are names of famous thousand-mile horses recorded in ancient texts. With them, I could return and see my mother in one day, thus dispelling my worries and regrets. Shang Binghe noted that the symbolic meaning is detailed in the previous entry "Jin's Kan". Notes for collation: The characters "Yao Nian" are found as "Nian Jun" in all editions, but this is corrected according to the entry "Jin's Kan".

豐。困而後通，雖厄不窮。終得其願，姬姜相從。震為姬，巽為姜。

The hexagram "Gui Mei" transforms into "Feng". Lin Ci says: first there is hardship and difficulty, but then comes success and smoothness; although encountering adversity, one does not reach a point of no escape; in the end, the wish is fulfilled, and the beautiful union between the Ji and Jiang families is realized—this is an omen of hardship first followed by gain. Shang Binghe explains: Zhen represents the Ji family, and Xun represents the Jiang family. Ji is the surname of the Zhou dynasty, and Jiang is the surname of the state of Qi. These two families have been intermarrying for generations, so ancient people used the term "Ji Jiang" to refer to a beautiful marriage. The last sentence of Lin Ci is derived from these two hexagrams.

旅。西賈巴蜀，寒雪至轂。欲前不還，得反空屋。詳《家人》之《解》。○空，元本作窒，依宋本。

The hexagram归妹 changes to 旅. Lin Ci says: going west to do business in Bashu, in the cold winter with heavy snow covering the wheels of the carriage; wanting to go further but unable to return, waiting until returning, only to find the family home empty — this is an omen of a failed journey. Shang Binghe notes that the symbolic meaning is detailed in the previous section "Explanation of Family." Note: The original edition had the character 空, but this version follows the Song edition.

巽。新作初陵，爛陷難登。三駒摧車，躓頓傷頤。伏艮為陵，巽為爛，伏震為登，坎陷，故難登。震為駒，數三，坎破，故曰三駒摧車。伏坎為蹇，初至四互頤，故曰躓頓傷頤。

The hexagram "Gui Mei" transforms into "Xun". Lin's interpretation says: A new hill mound has been built, but the soil is still loose and soft; once stepped on, it collapses, making it difficult to ascend; three foals pull the cart apart, causing people to stumble and fall, injuring their cheeks — this indicates a weak foundation and setbacks in the middle. Shang Binghe explains: The hidden "Gen" in "Dui" represents hills, while "Xun" signifies softness and looseness. The hidden "Zhen" in "Xun" represents ascending, while the interacting "Kan" indicates a collapse, hence "soft and collapsed, difficult to ascend." "Zhen" represents foals, and the number of the hexagram is three; "Kan" also signifies damage, hence "three foals breaking the cart." The hidden "Kan" in "Li" signifies difficulties, and the first line to the fourth line form the shape of "Yi," which governs the mouth, cheeks, and jaw, hence "stumbling and falling, injuring the jaw." "Zhi" means tripping, and "dun" means falling.

兌。延頸望酒，不入我口。深目自苦，利得無有，幽人悅喜。詳《無妄》之《大畜》。

The hexagram "Gui Mei" transforms into "Dui". Lin Ci says: stretching the neck in anticipation of a cup of wine, yet the wine cannot enter my mouth; eyes sunken and suffering alone, seeking benefits but getting nothing; instead, the person who lives in seclusion and avoids the world is at ease and happy — this is an image of seeking without success and finding peace by retreating. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Wu Wang Zhi Da Xu".

渙。仲春孟夏，和氣所舍。生我嘉福，國無殘賊。坎為仲，互震，故曰仲春。對卦離為夏，震為長，故曰孟夏。坎為和，震出，故曰舍。震為生、為嘉福，艮為國，坎為賊，風散，故無賊。舍，發也。

The hexagram "Gui Mei" transforms into "Huan". Lin Ci says: From the middle of spring to the beginning of summer, it is the season when warm and harmonious energies are spreading; beautiful blessings arise for me, and there are no villains or rebels in the country. Shang Binghe explains: "Huan" is composed of Kan below and Xun above. Kan represents the middle position, and the interacting trigrams produce Zhen, which represents spring, so it is called "middle spring". Zhen corresponds to the length, which is the first position, thus called "first summer". Kan represents harmonious energy, and Zhen represents movement, so it is called "she"—the note clarifies that "she" here means "to spread out", indicating the spreading of energy. Zhen represents birth and beauty of blessings, Gen represents the state, Kan represents thieves and rebels, and Xun wind disperses, so there are no villains or rebels in the country.

節。張網捕鳩，兔離其災。雌雄俱得，為罝所賊。通《旅》。離為網、為鳩，艮為捕，震為兔，旅下卦震覆，故曰兔罹其災。離罹通用。艮為雄，互巽為雌，離罝在上，故曰雌雄俱得。巽為賊也。

The hexagram "Gui Mei" transforms into "Jie". Lin Ci says: "A net is spread out to catch the sparrow, and the rabbit also suffers from this calamity; both male and female are caught in the net and are all harmed by the net." Lin Ci uses the character "Li" which is interchangeable with "Li" meaning to suffer or encounter. Shang Binghe explains: this instance takes the image of mutual transformation. Since "Jie" hexagram has all its yin and yang lines reversed, it becomes "Lv" hexagram. Therefore, the annotation notes "connected with Lv". "Li" represents the net and the sparrow, "Gen" represents capturing, and "Zhen" represents the rabbit. The lower trigram of "Lv" is "Gen", which is the inverted form of "Zhen", thus forming a reversed image. Therefore, the rabbit suffers calamity. "Gen" represents the male, the interacting trigram "Xun" represents the female, and the "Li" trigram symbolizes the net spread above, so both male and female are captured together; "Xun" represents destruction.

中孚。三人俱行，一人言北。伯仲欲南，少叔不得。中路分爭，道鬬相賊。詳《剝》之《巽》。爭道，汲古作道爭，依宋元本。

The hexagram "Gui Mei" transforms into "Zhong Fu". Lin Ci says: Three people are traveling together, but one wants to go north, while the older two want to go south, and the youngest brother refuses to comply. On the way, they argue fiercely and fight, causing mutual harm. This is an omen of people traveling together but with different intentions, leading to internal conflict and failure of affairs. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Bo Zhi Xun". Note: The characters "zheng" and "dao" in the Ji Gu Ge edition read as "fen dao, zheng dou", but here we follow the Song and Yuan edition readings as "fen zheng, dao dou".

小過。然諾不行，欺紿誤人。使我露宿，夜歸溫室。神怒不直，鬼擊其目。欲求福利，適反自賊。詳《恆》之《觀》。後三句宋元本作鬼欲求獨，刺擊其目，反言自賊，依汲古。

The hexagram "Gui Mei" transforms into "Xiao Guo". Lin Ci says: Words accepted should be fulfilled, but they are not; using deceit to mislead others. I was forced to spend the night in the open, and only in the evening did I return to the warm house. The gods are angry at this dishonesty, and ghosts strike his eyes. Originally intending to seek benefits, he ends up harming himself. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "Heng Zhi Guan". Note: The last three lines in Song and Yuan editions read "Ghost desires to be alone, strikes his eyes, and speaks falsely to self-destruct", but this version follows the Jigugē edition.

既濟。陳辭達誠，使安不傾。增祿益壽，以成功名。詳《明夷》之《晉》。

The hexagram归妹 transforms into 既济. Lin Ci says: expressing words and conveying sincerity, leading to stability and preventing collapse; increasing official rank and prolonging life, thus achieving accomplishments and reputation - this is an omen of trustworthy words and eventual success. Shang Binghe notes that the symbolic meaning is detailed in the previous entry "明夷之晋".

未濟。火燒公床，破家滅亡。然得安昌，先憂重喪。半艮為床，重離，故曰燒。坎為破、為憂。

The hexagram归妹 transforms into未济. Lin Ci says: Fire burns the master's bed, leading to family destruction and death; yet ultimately it turns into stability and prosperity, but first there must be sorrow and consecutive losses. Shang Binghe explains: Two lines form half of the trigram艮, which represents the bed. The upper trigram of未济 is离, and the second, third, and fourth lines form another离, so two离 stacked together indicate fire increasing, hence 'burning'. Kan represents damage and sorrow.