Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 7

睽。秋冬探巢，不得鵲雛。銜指北去，愧我少姬。兌為秋，坎為冬、為巢，半艮為手，故曰探巢。離為鵲，兌為雛，坎失，故不得。兌口為銜，艮為指，坎北，故曰北去。坎為愧，兌為少姬。○愧，依宋本，汲古作慚，元本訛塊。

The hexagram "Strife" and "Disconnection": In autumn and winter, trying to dig into a bird's nest, but failing to find the young magpies; holding one's finger and walking northward, feeling ashamed towards my young concubine—this is an image of something sought after but failing to obtain, and being unable to face it. Shang Binghe explains the image: Dui represents autumn, Kan represents winter and the nest, half Gen represents the hand, thus "digging into the nest"; Li represents the magpie, Dui represents the young ones, and Kan signifies loss, hence failing to find them. Dui represents the mouth, thus "holding the finger"; Kan is located to the north, hence "walking northward"; Kan signifies shame, and Dui represents the young concubine. Note: The character "愧" is based on the Song edition, while the Ji Gu Ge edition reads "惭", and the Yuan edition mistakenly writes "块".

蹇。兩羝三牂，俱之我鄉。留連多難，損其食糧。伏兌為羊，故曰羝、曰牂。羝、牂，皆牡羊也。兌卦數二，艮數三，故曰兩羝三牂。艮為鄉，坎陷艮止，故流連。坎為難，震為食、為糧，震覆故曰損。○牂，從宋元本，汲古作羊。我，宋元本作代，依汲古。

The hexagram "Strife" changing to "Obstruction": two rams and three large rams rush to my village; the journey is delayed and full of difficulties, with the food supplies being consumed — this is a凶 omen of blocked travel and loss of provisions. Shang Binghe's interpretation: the hidden trigram is兑, which represents sheep, so it is said "羝" and "牂", both referring to rams. The number of兑 is two, and the number of艮 is three, hence "two rams and three large rams". 艮 represents the village; 坎 indicates danger and 艮 indicates stopping, hence the delay and inability to move forward; 坎 represents difficulty; 震 represents food and grain, and since 震 is inverted, it is said "loss". Notes: "牂" is taken from the Song and Yuan editions, while the Jigugé edition reads "sheep"; the character "我" in the Song and Yuan editions is "代", but here we follow the Jigugé edition.

解。南徙無廬，鳥破其巢。伐木思初，不利動搖。震為行、為南，艮為廬，艮覆，故曰南徙無廬。離為鳥，坎為巢，坎破，故鳥破其巢。震為木、為伐，坎為思，故曰伐木思初。《詩》：“伐木丁丁，鳥鳴嚶嚶”，言鳥尚知求友也。震為動搖，坎險，故不利。○鳥，從宋本，元本、汲古作烏，以《伐木》詩證之作鳥是。初，依宋元，汲古作切。

The hexagram "Strife" is interpreted as: moving south without a dwelling, the birds' nests are also destroyed; while cutting down trees, one recalls the beginning, and it is not advisable to take any further action — this is an omen of displacement and migration, indicating that stillness is preferable to movement. Shang Binghe's interpretation of the image: Zhen represents movement and the south, while Gen represents a dwelling; since Gen is inverted, it is said "moving south without a dwelling." Li represents birds, Kan represents nests, and Kan signifies destruction, hence the nests are destroyed. Zhen represents wood and cutting, and Kan signifies thought, hence "cutting wood and recalling the beginning." The poem from the "Book of Songs · Xiao Ya · Faming" says "cutting wood with a sharp sound, birds call in harmony," indicating that even birds know to seek companionship. Zhen signifies disturbance, and Kan signifies danger, hence it is not favorable. Notes: "bird" is taken from the Song edition; the Yuan edition and Jigugong edition read "crow." Using the "Faming" poem to verify, "bird" is correct. "Initial" is taken from the Song and Yuan editions; the Jigugong edition reads "cut."

殞。爭訟不已，更相牽擊。張季弱口，被髮北走。二至上正反震，故爭訟，正反艮，故相擊。震為張，艮為季，坤柔兌口，故曰弱口。震為發，坤位北，故北走。○坤北之證。○擊，從汲古，與上協，宋元本作擊劍，非。顧千里本謂劍當作訽，與下走協，豈知擊與已協，走與口協，汲古可從。

This entry's hexagram title is originally carved as "yǔn," but according to the sequence of the sixty-four hexagrams in this text, it should be the hexagram "Zhong" (Strife) and "Sun" (Loss). "Yǔn" is a variant form of "Sun," so it is recorded as is without alteration. Lin's commentary says: Strife and litigation continue without end, with people pulling each other and fighting; Zhang's mouth is weak and he cannot win an argument, so he only has to let his hair down and flee northward—this is a凶 (auspicious) omen of failure in litigation. Shang Binghe's interpretation of the image says: The second line to the top line contain one yin and one yang trigrams of Zhen (Thunder), so there is strife; they also contain one yin and one yang trigrams of Gen (Mountain), so there is mutual fighting. Zhen represents Zhang, Gen represents Ji; Kun is flexible, and Dui represents mouth, so it is said "weak mouth"; Zhen represents hair, and Kun resides in the north, so it is said "flee north." Notes for verification: This is one piece of evidence that Kun has the image of the north. Also: The character "ji" comes from the Ji Gu Ge edition, which rhymes with the previous line. The Song and Yuan editions have "ji jian," which is incorrect. Gu Qilin's edition suggests that "jian" should be "gu," so that it rhymes with the following "zou," but this is not correct, as "ji" rhymes with "yi" and "zou" rhymes with "kou." The Ji Gu Ge edition is therefore acceptable.

益。延頸望酒，不入我口。初喜後否，利得無有。艮為頸、為望，兌為酒，又為口，坤我。口象覆，故不入我口。震為喜、為後，坤喪，故初喜後否。巽為利，坤亡，故利得無有。○利得，依汲古，宋元本皆作得利。

The hexagram "Strife" transformed into "Increase": stretching the neck in anticipation of a cup of wine, yet the wine cannot enter my mouth; initially joyful, later disappointed, originally seeking gain but ending up with nothing—this is an ominous omen of unattainable desire. Shang Binghe's interpretation: "Geng" represents the neck and looking forward, "Dui" represents wine and the mouth, "Kun" represents me; the mouth is depicted as inverted, hence the wine cannot enter my mouth. "Zhen" represents joy and later, "Kun" signifies loss, hence first joy then failure; "Xun" represents gain, while "Kun" signifies loss, hence seeking gain but achieving nothing. Note: "li de" follows the Jigugē edition, while the Song and Yuan editions both read "de li".

夬。被髮傾走，寇逐我後。亡失刀兵，身全不傷。通《剝》。震為髮，震反，故被髮。被者，下垂也。震為走，震反故傾走。艮陽在上為刀兵，坤為亡失，故曰亡失刀兵。坤為身。○艮為刀證，兵傷韻。

The hexagram "Strife" changing to "Decisive Victory": one is running wildly with hair loose, pursued by robbers; all weapons are lost, yet the person remains unharmed—this is an image of losing something but preserving one's life. Shang Binghe's interpretation: "Connected with the hexagram 'Breaking Up'" meaning it is related to "Breaking Up" through mutual opposition. Zhen represents hair, and when Zhen is inverted, it is said "hair loose," "being loose" meaning hanging down. Zhen represents movement, and when inverted, it is said "fleeing in panic." Gen has a yang line on top, its shape like a blade, hence representing weapons; Kun represents loss, hence "losing weapons"; Kun represents the body. Notes: This is one piece of evidence showing Gen has the image of a blade; "weapons" and "injury" rhyme.

姤。麟鳳所遊，安樂無憂。君子撫民，世代千秋。通《復》。坤為文、為麟鳳，震為遊、為樂，坤為憂，震樂，故安樂無憂。乾為君子，坤為民、為世、為千秋。

The hexagram of "Strife" and "Meeting": The place where qilin and phoenixes rest and enjoy themselves is peaceful and joyful without worries; the gentleman nurtures the people, and the lineage continues for thousands of generations — this is a great auspicious sign of benevolent governance enduring for a long time. Shang Binghe's interpretation of the image: "Connecting with the hexagram of 'Return'" means it is connected with the hexagram of "Return" through mutual correspondence. The earth (Kun) has cultural splendor, hence it is the qilin and the phoenix; the thunder (Zhen) represents movement and joy; the earth (Kun) represents worry, but the thunder (Zhen) is the main element of joy, so it is said to be peaceful and joyful without worries. The heaven (Qian) represents the gentleman, the earth (Kun) represents the people, generations, and thousands of years.

萃。褰衣涉河，水深漬罷。賴幸舟子，濟脫無他。坤為衣裳，艮手為褰。坤為水，故曰涉河。上兌互大坎，下坤皆為水，故曰水深。坎勞故疲。伏震為舟、為子、為濟。○漬，依宋本，汲古作請，非。罷，同疲，《唐韻正》疲音皮，皮音婆。凡經傳罷倦之罷、罷休之罷，皆音婆。愚按：《詩召南》：“羔羊之皮，素絲五紽”，即協婆，此罷字與他協，與詩正同。又按：《左傳宣二年》：“牛則有皮，犀兕尚多”，協與此同。

The hexagram "Strife" transformed into "Gathering": one lifts up his clothes and walks across a river, the water is deep and drenches the body, and the person is exhausted; fortunately, with the help of a boatman, he crosses safely without any other mishap — this is a favorable omen indicating success after danger. Shang Binghe's interpretation: the earth (Kun) represents clothes, and the mountain (Gen) represents hands, thus indicating "lifting up the clothes." The earth (Kun) represents water, thus indicating "crossing the river." The upper trigram is Dui (Lake), and the interacting trigram is Kan (Water), while the lower trigram is also Kun (Earth), all belonging to water, thus indicating "deep water." Kan represents labor, thus indicating exhaustion. The hidden trigram Zhen (Thunder) represents a boat, a son (boatman), and crossing the river. Notes: "渍" is based on the Song edition; the Ji Gu Ge edition reads "请," which is incorrect. "罢" is the same as "疲," and Gu Yanwu's "Correcting the Tang Rhyme" states that "疲" is pronounced "pi" and "pi" is pronounced "po." In all classical texts, "pity" and "to stop" are both pronounced "po." Shang's note: In the "Book of Songs · Zhuan Nan," "the skin of the lamb is wrapped with five threads" uses "皮" which matches the "po" sound. Here, "罢" is in harmony with "他," following the same pattern as that poem. Additionally, in the "Zuo Zhuan" · Xuan Gong Er Nian, "the ox has skin, and rhinoceros and兕 are still numerous," the rhyming method is the same as here.

升。憒憒不悅，憂從中出。喪我金罌，無妄失位。坤迷，故曰憒憒。坤憂，故不悅。坤在外，故曰出。坤為喪、為我，伏艮為金，震為罌，故曰金罌。伏無妄故失位。○悅，從宋元本，汲古訛脫。喪，從宋本，元本作答，此與前《大畜》詞同，而大畜首句宋元本作“口啄卒卒”，於象較切，姑兩存之。

The hexagram "Judicial" changing to "Ascending": the mind is confused and uncomfortable, worry arises from within; I lost my golden jar, the hexagram "Without Fraud" is reversed and loses its position—this is an ominous sign of mental confusion and loss of wealth and position. Shang Binghe's interpretation of the image: the earth trigram (Kun) is characterized by confusion and darkness, hence "kui kui" (confused and muddled); the earth trigram represents worry, hence the lack of joy; the earth trigram is in the outer trigram, hence "going out." The earth trigram represents loss and myself, with the hidden mountain trigram (Gen) representing metal, and the thunder trigram (Zhen) representing the jar (a container with a small mouth and large belly), hence "golden jar"; since the hidden trigram is "Without Fraud," it is said "losing position." Notes: "joy" is taken from the Song and Yuan editions, while the Jigugē edition mistakenly reads it as "loss"; "loss" is taken from the Song edition, while the Yuan edition reads it as "answer." This entry is the same as the previous one from "Great Accumulation," but the first line of "Great Accumulation" in the Song and Yuan editions reads "kou zhuo cu cu," which is more consistent with the hexagram image. Therefore, both interpretations are presented.

困。絆跳不遠，心與言反。尼父望家，萏菡未華。巽為繩，伏震為跳，故曰絆跳，震反，故不遠。坎為心，三上正覆兌相背，故曰心與言反。《易》所謂有言不信者以此。伏震為父，艮為山，故曰尼父。互離為望，艮為家，故曰望家。兌為華、為萏菡，巽落故不華。○《易》有言不信得解。

The hexagram "Judicial" changing to "Obstruction": the feet are caught, unable to jump far; what is in the heart differs from what is spoken; Confucius looks afar at his hometown, the lotus has not yet bloomed — this indicates inconsistency between words and deeds and an unsuitable time. Shang Binghe explains the image: Xun represents a rope, and hidden Zhen represents jumping, hence "being tripped up and jumping"; Zhen is inverted, so the jump is not far. Kan represents the heart, the third line and the top line form two opposite Dui, hence "the heart and speech are opposite" — the "there is speech but it is not believed" in the "Zhou Changes" "Obstruction" hexagram is derived from this image. Hidden Zhen represents the father, Gen represents mountain (hill), hence "Confucius"; the mutual hexagram forms Li representing looking afar, Gen representing home, hence "looking at home"; Dui represents flowers, and the lotus, Xun indicates falling, hence the lotus has not yet bloomed. Note: the phrase "there is speech but it is not believed" in the "Zhou Changes" is thus explained.

井。大牡肥牸，惠我諸舅。內外和穆，不憂飢渴。通《噬嗑》。離為牛、為牡、為牸，震為父、為舅，正反震故曰諸舅。坎為和，內互大坎，外坎，故曰內外和穆。離為飢渴，坎為憂，震樂，故不憂。《詩伐木》篇“既有肥牡，以速諸舅”，林所本。○牡，各本皆作壯，惟元本舊注云壯當作牡。按：《伐木》詩“既有肥牡”，元本注是也，故從之。牸，音字，牝牛也，其見於史漢者亦作牝馬，宋本訛為（牛孛）。

The hexagram "Strife" and "Well": There are fat and strong bulls, both male and female, used to entertain my various maternal uncles; both inner and outer relatives are harmonious and peaceful, so there is no need to worry about hunger or thirst—this is a favorable omen for a family feast. Shang Binghe explains the image: "It connects with the hexagram 'Breaking the Bones' (噬嗑)." The trigram Li (Fire) represents cattle, male cattle (牡), and female cattle (牸); the trigram Zhen (Thunder) represents father and maternal uncle. There are two Zhen trigrams, one upright and one inverted, so it is said "all the maternal uncles." The trigram Kan (Water) represents harmony; within there is the mutual trigram of a great Kan, and outside there is Kan, so it is said "inner and outer harmony." The trigram Li represents hunger and thirst, Kan represents worry, and Zhen represents joy, so there is no worry. The poem "Felling Timber" from the "Book of Songs" says, "We have fat male cattle, to invite all the maternal uncles," which is the basis of the text. Notes: The character "牡" is written as "壮" in all editions, except the Yuan edition, which notes that "壮" should be "牡." According to the poem "Felling Timber," it is "fat male cattle," so we follow the Yuan edition. The character "牸" is pronounced and means female cattle; it is also written as "牝马" in the "Records of the Grand Historian" and the "Book of Han." The Song edition mistakenly wrote it as "牛孛."

革。黃帝建元，文德在身。祿若陽春，封為魯君。通《蒙》。震為黃、為帝，為建。元者，首也，言黃帝始作甲子也。乾為首，坤為文、為身、為祿，震為陽春、為君，兌為魯，故曰魯君。

The hexagram "Strife" changing to "Revolution": The Yellow Emperor established the beginning of the calendar, and virtue and moral excellence were embodied in him; his official rank and position were like the warm spring season, promoting growth, and he was granted the title of ruler of Lu — this is a great auspicious sign of being enfeoffed due to virtue. Shang Binghe explains the image: "Connecting with the hexagram 'Obstruction'" means it is related to the hexagram 'Obstruction' through mutual communication. Zhen represents yellow, emperor, and establishment; "yuan" means beginning, indicating that the Yellow Emperor first established the Jiazi system for dating; Qian represents the beginning (head), Kun represents culture, body, and official rank; Zhen represents the yang spring and the ruler; Dui represents Lu, so it is said "the ruler of Lu."

鼎。虎聚磨牙，以待豚豬。往必傷亡，宜利止居。通《屯》。正反艮艮虎，故曰虎聚。艮為磨，兌為牙，正反兌，故磨牙。坎為豚豬，艮止，故曰待。震為行，坎災在上，故往必傷。艮為居止。○利，從宋元本，汲古作待，非。按：本卦巽亦為豬，乾亦為虎，但不如用旁通字字有著。

The hexagram "Strife" changing to "Tripod" indicates that tigers are gathering to grind their teeth, waiting to hunt small and large pigs; going forward will surely result in injury or death, so it is better to remain where one is — this is ainauspicious sign of danger ahead, suitable for stillness rather than movement. Shang Binghe explains the image: "Connecting with the hexagram 'Obstruction' (屯)" means that the adjacent hexagram is in communication. One positive and one negative艮 (mountain) trigrams,艮 represents tigers, so it says "tigers gathering";艮 represents grinding,兑 represents teeth, one positive and one negative兑 trigrams, so it says "grinding teeth."坎 represents pigs;艮 represents stopping, so it says "waiting";震 represents movement,坎's danger is above, so going forward will surely result in injury;艮 represents dwelling and stopping. Notes: "Beneficial" is taken from the Song and Yuan editions, while the Jigugē edition says "waiting," which is incorrect. Also, note that the original hexagram's巽 also has the image of pigs and the乾 also has the image of tigers, but they are not as clear as using the adjacent hexagram for interpretation, which makes each word correspond clearly.

震。天地配享，六位光明。陰陽順序，以成和平。震為口、為食，上下震，故曰天地配享。艮為位、為光明，坎數六，故曰六位光明。陽遇陰則通，故曰順序。坎為和平。○六，依蒙之小畜校，各本皆作立，非。○艮為光明可釋《易》。

The hexagram "Zheng" (Thunder) in the hexagram "Song" (Contention): Heaven and Earth are united in offering sacrifices and receiving offerings, with all six lines shining brightly; yin and yang proceed in order, thus achieving harmony and peace — this is a great auspicious sign of harmony between heaven and humanity. Shang Binghe's interpretation: "Zhen" represents mouth and food, and both upper and lower trigrams are Zhen, hence "Heaven and Earth are united in offering sacrifices"; "Gen" represents position and brightness, and the number of "Kan" is six, hence "six positions shining brightly"; when yang meets yin, it becomes smooth, hence "in order"; "Kan" represents peace. Notes: The character "six" is corrected according to the entry on "Meng" and "Xiaoxu", as all other versions read "stand", which is incorrect. Also: "Gen" has the image of brightness, which can be used to explain the "Zhou Yi".

艮。猿墜高木，不踒手足。保我金玉，還歸其室。艮為猿，在震上，故曰猿墜高木。艮為手，震為足，坎為折、為踒，震行，故不踒。艮為金、為保，震為玉，為反，艮為室。○墜，汲古作墮。○艮金可釋《易》。

The hexagram 'Strife' changing into 'Obstruction': A monkey falls from a high tree, but its hands and feet are not twisted or injured; it preserves its gold and jade treasures and returns safely to its own house — this is a favorable omen of encountering danger without injury and without loss of property. Shang Binghe explains the image: 'Geng' represents the monkey, located above 'Zhen' wood, hence 'a monkey falling from a high tree'; 'Geng' represents the hand, 'Zhen' represents the foot, 'Kan' represents breaking or twisting, yet 'Zhen' signifies unimpeded movement, so there is no injury; 'Geng' represents metal and protection, 'Zhen' represents jade and returning, and 'Geng' represents the house. Note: The character '坠' in the Jigusha edition is '堕'. Also: 'Geng' has the image of metal, which can be used to explain the 'Zhou Yi'.

漸。營室紫宮，堅不可攻。明神建德，君受大福。艮為宮室、為星。營室，宿名，居亥方，艮象也。《天文志》：“紫宮為皇極之居”，即北辰也。坎赤，故曰紫。艮為堅、為明，伏震為神、為建、為君、為福。○建，從宋本，汲古訛達。

The hexagram "Strife" transforming into "Gradual Progress": The Encampment Mansion and the Purple Micro Palace are firm and unbreakable; the spirits are clearly visible, and virtue and achievements are established, so the sovereign receives great blessings—this is a favorable omen indicating solid foundations and heavenly protection. Shang Binghe's interpretation: The mountain trigram represents palaces and stars; the Encampment Mansion is a name of a star mansion located in the亥 direction, which perfectly matches the mountain trigram. The "Astronomical Records" state that the Purple Palace is where the heavenly emperor resides, that is, the North Pole; the water trigram has a red color, hence it is called "purple." The mountain trigram represents firmness and clarity; the hidden thunder trigram represents spirits, establishment, the sovereign, and blessings. Notes: The character "建" comes from the Song edition, while the Ji Gu Ge edition mistakenly uses "达."

歸妹。孤翁寡婦，獨宿悲苦。目張耳鳴，無與笑語。震為翁，坎為孤，伏巽為震婦，巽寡，故曰寡婦。坎為獨、為宿、為愁苦，互離為目，震為張、為鳴，坎耳，故曰目張耳鳴。震為笑語，坎孤，故無與笑語。

The hexagram "Strife" and "Marriage of the Maiden": an old man living alone, a widow, spending the night alone, feeling sorrow and distress; his eyes are open, his ears are ringing, with no one to accompany him in laughter and conversation—this is ainauspicious sign of being alone and without support. Shang Binghe explains the image: Zhen represents the old man, Kan represents solitude; the hidden Xun is the spouse of Zhen, and Xun has the image of widowhood, so it is said "widow." Kan represents solitude, staying overnight, and sorrow; the interacting trigrams form Li, which represents the eyes, Zhen represents opening and sound, and Kan represents the ears, so it is said "eyes open and ears ringing"; Zhen represents laughter and speech, and Kan represents solitude, so there is no one to share in laughter and conversation.

豐。低頭竊視，有所畏避。行者不利，酒酸魚敗，眾莫貪嗜。艮為頭、為視，艮覆，故曰低頭、曰竊視。巽為伏，故曰畏避。震為行，巽顛趾，故不利。巽為魚、為臭，故曰魚敗。兌為酒，從木作酸，故酒酸。○利，依宋元本，汲古作至。竊，宋元本皆作窺，依汲古。

The hexagram "Strife" transforming into "Abundance": one lowers his head and secretly looks around, with fear in his heart and a tendency to avoid; travelers are not fortunate, the wine turns sour, the fish rot, and no one is willing to eat much — this is ainauspicious sign of fear in the heart and things going bad while people dislike it. Shang Binghe's interpretation of the image: Gen represents the head and sight, and since Gen is inverted, it is said "lowering the head" and "secretly looking"; Xun indicates concealment, hence "fear and avoidance"; Zhen represents movement, and Xun's inverted toes suggest unfavorable travel. Xun represents fish and rot, hence "rotten fish";兑 represents wine, and the character "sour" contains the wood element (the metal of酉 is generated by the wood, hence the taste changes), thus the wine turns sour. Notes: "favorable" is based on the Song and Yuan editions, while the Jigugē edition says "to"; "secretly" is "peek" in the Song and Yuan editions, but here follows the Jigugē edition.

旅。載金販狗，利棄我走。藏匿淵底，悔折為咎。通《節》。震為車、為載、為商販。艮為金，又為狗，故曰載金販狗。震為走，巽為利，坎失，故曰利棄我走。坤為淵，坎為隱，坎入坤中，故曰藏匿淵底。兌為折。○以艮為金，《易》金象得解。

The hexagram "Strife" combined with "Travel": pulling gold to trade for dogs, profit is lost and I myself run away; hiding at the bottom of a deep abyss, regret and setbacks become calamity — this is ainauspicious sign indicating business failure and being at a dead end. Shang Binghe's interpretation: "Connecting with the hexagram 'Moderation'" means it is related to the hexagram "Moderation" in a complementary way. Zhen represents a vehicle, carrying, and a merchant; Gen represents gold, and also a dog, so it is said "carrying gold to trade for dogs." Zhen represents movement, Xun represents profit, and Kan represents loss, so it is said "profit is abandoned and I run away." Kun represents a deep abyss, Kan represents concealment, and Kan sinking into Kun indicates "hiding at the bottom of a deep abyss"; Dui represents breaking. Notes: Taking Gen as gold, all the images of gold in the "Zhou Changes" can be explained.

巽。行觸大忌，與司命牾。執囚束繫，拘制於吏。伏震為行、為觸，初至四大過死，故曰大忌。巽為命，初四正反兩巽相背，故與司命牾。《晉書天文志》：“文昌六星在北斗魁前，五曰司命。主壽。”《禮記》五祀之一。伏艮為拘繫、為官，故曰拘制於吏。○忌、牾，從宋元本，汲古作諱、作忤，亦通，然忌與下韻尤合。汲古下多“憂人有喜”四字，宋元本無此句，與上義不合，故從宋元本。又係字依汲古，與吏協，宋元本作縛，非。拘，依宋元，汲古作鉗。

The hexagram "Strife" with the trigram "Wind": Every movement and action violates great taboos, conflicting with the god of destiny; being arrested, bound, and imprisoned, subject to the control of officials — this is a凶 portent of offending divine influences and being imprisoned. Shang Binghe's interpretation: The hidden trigram Zhen represents movement and collision; the first line to the fourth line form the hexagram "Great Excess," which signifies death, hence the term "great taboo." Wind represents destiny, and the first and fourth lines have one positive and one negative Wind trigrams opposing each other, hence the phrase "conflicting with the god of destiny." The "Book of Jin · Records of Astronomy" states that the six stars of Wen Chang are in front of the Big Dipper's handle, with the fifth one called the god of destiny, which governs lifespan; the god of destiny is also one of the five ancestral sacrifices mentioned in the "Rites of Zhou." The hidden trigram Gen represents imprisonment and binding, as well as officials, hence the phrase "imprisoned by officials." Notes: The characters "忌" and "牾" are taken from the Song and Yuan editions, while the Jiguge edition uses "讳" and "忤," which can also make sense, but "忌" better rhymes with the following text. The Jiguge edition adds the phrase "worries turn to joy for others," which is absent in the Song and Yuan editions, and does not fit with the preceding text, so we follow the Song and Yuan editions. The character "系" is taken from the Jiguge edition, which harmonizes with "officials," while the Song and Yuan editions use "缚," which is incorrect; "拘" follows the Song and Yuan editions, while the Jiguge edition uses "钳."

兌。執玉歡喜，佩之解攣。危詳反安，使我無患。通《艮》。艮為執，震為玉、為喜。中二句必有訛字，義未詳。○反，汲古作及，依宋元本。

The hexagram 'Strife' combined with 'Lake': holding a beautiful jade in the hand, full of joy, wearing it removes the restriction on hands and feet; danger turns into safety, bringing no calamity—this is a favorable omen of turning danger into safety. Shang Binghe's interpretation: 'Connecting with the hexagram 'Mountain' (Geng)' means it is connected with the hexagram 'Mountain'. 'Mountain' represents holding on, 'Thunder' represents jade and joy. The middle two sentences must have some incorrect characters, and the meaning is still unclear, so Shang did not force an interpretation. Notes: The character 'reverse' in the汲古阁 edition is 'and', here following the Song and Yuan edition.

渙。機杼紛擾，女功不成。長女許嫁，衣無襦袴。聞禍不成，凶惡消去。坎為機杼。巽為繩、為女功，震為動，艮為成。二五正反震艮，故曰紛擾、曰不成。巽為長女，震為歸、為嫁、為言，故許嫁。震為襦，巽為袴，坎隱，故無襦袴。下二句疑贅。○紛，依宋元本，汲古作騰。功，依汲古，宋元作巧。女，依汲古，宋元作妹。○《震》襦可解《既濟》六四。

The hexagram "Strife" transformed into "Dispersal": The shuttle of the loom is tangled up, and the embroidery cannot be completed; the eldest daughter has already been promised in marriage, yet she has neither a short jacket nor trousers; the rumors of misfortune have not come true, and the evil spirit has dispersed away—first there was embarrassment, then it turned into peace. Shang Binghe explains the image: The trigram Kan represents the loom and shuttle; the trigram Xun represents rope and embroidery, Zhen represents movement, and Gen represents completion; the second to fifth lines contain both the trigrams Zhen and Gen, hence it is said "confusion" and "not completed." Xun represents the eldest daughter, Zhen represents marriage, speech, and returning, hence it is said "promised in marriage"; Zhen represents the short jacket, Xun represents the trousers, and Kan is hidden, hence there is no short jacket or trousers. The last two lines are likely later additions. Notes: "Confusion" follows the Song and Yuan editions, while the Jigugé edition reads "Teng"; "Skill" follows the Jigugé edition, while the Song and Yuan editions read "Qiao"; "Woman" follows the Jigugé edition, while the Song and Yuan editions read "Younger sister." Also: Zhen has the image of a short jacket, which can be used to explain the line statement of "Both Success and Completion" at line six of the fourth line.

節。金人鐵距，火燒左右。雖懼不恐，獨得全處。艮為金鐵，震人震距，故曰金人鐵距。艮為火，震左兌右，故火燒左右。坎為憂恐，震樂艮安，故得全處。○距，依宋元，汲古訛巨。

The hexagram "Strife" interpreted as "Restraint": A bronze figure, an iron spur, great fire burning on both sides; although the heart is startled, there is no fear, and one can preserve oneself — this is the image of being in a dangerous situation yet remaining unharmed. Shang Binghe's interpretation: The trigram Gen represents metal and iron, and Zhen represents people and spurs (the bony spurs behind a chicken's legs), hence "bronze figure and iron spur"; Gen represents fire, Zhen is on the left and Dui on the right, hence "fire burning on both sides"; Kan represents worry and fear, but Zhen signifies joy and pleasure, and Gen signifies stability, hence one can preserve oneself. Note: The character "距" follows the Song and Yuan editions, while the Ji Gu Ge edition mistakenly uses "巨".

中孚。謝恩拜德，東歸吾國。舞蹈欣躍，歡樂受福。艮為拜，震為謝。兌為恩澤，震為東、為歸，艮為吾、為國。下二句皆震象。○吾，從宋元，汲古作吳，非。欣、歡，依宋元，汲古作歡、作恣。

The hexagram "Strife" changing into "Sincerity": Bowing and thanking for the generous grace, returning eastward to my homeland; dancing with joy, leaping happily, joyfully receiving blessings — this is a great auspicious omen of returning home with honor and receiving blessings. Shang Binghe's interpretation of the image: "Geng" represents bowing, "Zhen" represents thanking; "Dui" represents grace; "Zhen" represents east and returning; "Geng" represents "I" and the country. The last two lines both take the image of "Zhen". Notes: "I" is taken from the Song and Yuan editions, while the Jigugé edition reads "Wu", which is incorrect; "Xin" and "Huan" follow the Song and Yuan editions, while the Jigugé edition reads "Huan" and "Zi".

小過。青牛白咽，呼我俱田。厯山之下，可以多耕。歲樂時節，民人安寧。艮為牛，震東方，色青，故曰青牛。巽色白，兌為咽，故曰白咽。咽，音燕，與田韻。震為呼、為耕，艮為山，兌為下，故曰山下。震為歲時、為樂，艮為安寧。○寧，從宋本，汲古作業。

The hexagram "Strife" transforming into "Minor Excess": A blue cow with a white neck calls me to go plow the fields together; the land below Lishan Mountain can be cultivated extensively; the harvest is good, the season is favorable, and the people are at peace—this is a favorable omen indicating abundant agriculture and stable livelihoods. Shang Binghe's interpretation of the image: Gen represents the mountain, and the cow is represented by Gen; Zhen is located in the east, and the color of the east is blue, hence "blue cow." Xun's color is white, and Dui represents the throat, hence "white throat," where "throat" is read as "Yan" and rhymes with "field." Zhen represents calling and plowing, Gen represents the mountain, and Dui is below, hence "below the mountain"; Zhen represents the seasons and joy, and Gen represents peace. Notes: "Peace" is taken from the Song edition, while the Ji Gu Ge edition reads "occupation."

既濟。白雉群雊，慕德朝貢。湛露之恩，使我得歡。離為雉，震為白、為雊，重離，故群雊。坎為慕，震為朝，坎為露、為恩，震為歡。多用半象。○朝貢，依宋元，汲古作貢朝，非。歡，汲古訛懼，歡與恩韻。湛露，《詩》篇名。

The hexagram of "Strife" transforming into "Perfect Union": white pheasants call in groups, distant people admire virtue and come to present tribute; receiving the grace of the poem "Zhan Lu," my heart is joyful—this is a great auspicious sign of virtue attracting people from afar (white pheasants presenting tribute in the Han dynasty were considered a sign of a prosperous era). Shang Binghe's interpretation of the image: Li represents the pheasant, Zhen represents white and the sound of the pheasant's call; two LIs overlapping, hence "grouped calls"; Kan represents admiration, Zhen represents presenting tribute; Kan represents dew and grace, Zhen represents joy. This passage makes frequent use of half-images. Notes: "presenting tribute" follows the Song and Yuan edition, while the Jigugé edition has "tribute presenting," which is incorrect; the character "joy" in the Jigugé edition is mistakenly written as "fear," and "joy" rhymes with "grace." "Zhan Lu" is the title of a chapter in the Book of Songs.

未濟。避患東西，反入禍門。糟糠不足，憂思我心。坎為避、為患、為西，離為東，故曰避患。東西艮為門，坎為禍，震為糟糠，離飢，故不足。坎為憂思、為心。艮震皆用半象。

The hexagram "Strife" in "Not Yet Completed": hiding and avoiding danger by moving east and west, yet ending up right in the door of misfortune; even basic food like coarse grain is not enough to eat, and worry fills my heart—this is ainauspicious sign of avoiding misfortune but suffering it, and facing both hunger and hardship. Shang Binghe explains the image: Kan represents avoiding, calamity, and the west, Li represents the east, so it is said "avoiding calamity east and west"; Gen represents the door, and Kan represents misfortune; Zhen represents coarse grain, and Li indicates hunger, hence the lack of sufficiency; Kan represents worry and the heart. In this instance, both Gen and Zhen are used in a half-image.

師。鳥鳴呼子，哺以酒脯。高樓之處，子來歸母。嗇人成功，年歲大有，妬婦無子。震為鳥、為鳴、為子、為哺。坎為酒、為脯、為室，坤為重，故曰高樓。坤母震子，震歸，故曰子來歸母。震為人，坤為吝嗇，故曰嗇人。嗇人，鄉官也。震為功，坤為年歲、為積聚，故大有。坎為妬，伏巽為婦，坤喪故無子。○鳥，宋元本作烏。嗇，宋元本作穡。

From here begins "The Seventh on the Hexagram of Military Campaign," which refers to the seventh section using the Hexagram of Military Campaign as the primary hexagram. The following entries are the interpretations of the Hexagram of Military Campaign transforming into the sixty-four hexagrams. The first entry of this section is "The Hexagram of Military Campaign" itself: a mother bird calls out to her young, feeding them with wine and meat; on a high building, the child returns to his mother; the agricultural official completes the task, resulting in a bountiful harvest, but the jealous wife has no children—this is generally a favorable omen, except for the last sentence which is lacking. Shang Binghe interprets the image: Zhen represents the bird, the call, the child, and the feeding; Kan represents wine, meat, and the house, while Kun signifies repetition, hence "high building." Kun represents the mother, Zhen the child, and Zhen signifies returning, hence "the child returns to his mother." Zhen represents people, and Kun signifies stinginess, hence "the stingy person," who is originally the agricultural official responsible for farming. Zhen represents achievement, and Kun represents years and accumulation, hence "great abundance." Kan represents jealousy, concealed Xun represents the wife, and Kun signifies loss, hence no children. Notes: In the Song and Yuan editions, the character "bird" is written as "crow," and "stingy" is written as "harvest."

乾。一簧兩舌，侫言諂語。三奸成虎，曾母投杼。此全用《師》象。震為音，故曰簧，坎數一，故曰一簧。震為舌，坤數二，故曰兩舌。震數三，坤為奸，乾為虎，故曰三奸成虎。坤為母、為重，曾與層同，故曰曾母。坎為杼，事詳坤之夬注。侫言諂語，言坎上下皆兌口，凡《易》云有言者象皆如此。○虎，從汲古，宋元皆作古。

The hexagram "Military Campaign" (Shi) and its trigram "Heaven" (Qian): A single tongue produces two voices, all words are deceitful and flattery; three people spreading rumors make a real tiger, even the mother of Zeng threw away her loom and climbed over the wall to escape—this is a terrifying omen of slander (the idioms "three people make a tiger" and "Zeng's mother threw away her loom" are ancient expressions to describe the power of collective slander). Shang Binghe's interpretation: This entirely uses the image of the primary hexagram "Military Campaign" (Shi). Zhen represents sound, so it is said "tongue"; Kan's number is one, so it is said "one tongue"; Zhen represents tongue, Kun's number is two, so it is said "two tongues"; Zhen's number is three, Kun represents deceit, Qian represents tiger, so it is said "three deceivers become a tiger." Kun represents mother and repetition, "Zeng" and "layer" are homophones, so it is said "Zeng's mother"; Kan represents the shuttle used in weaving, details can be found in the annotation of "Kun" and "Gua." Note: The character "tiger" is taken from the Ji Gu Ge edition; the Song and Yuan editions both use "ancient."

坤。春桃生花，季女宜家。受福且多，在師中吉，男為邦君。此用《遇》卦師象。震為春、為桃、為花、為生。坎為室家，伏巽為季女。《詩召南》：“桃之夭夭，灼灼其華；之子于歸，宜其室家”。坤為邦，震為長男、為君，故曰男為邦君。○邦，宋元本作封，依汲古。陳樸園引“無在師中，吉”四字，並謂似是武王娶邑姜事，故曰邦君。與毛異。

The hexagram "Tian" (Heaven) in the "Shi" (Army) hexagram: In spring, peach trees bloom, and it is auspicious for a young daughter to marry; the blessings received are numerous, and even in the midst of military campaigns it is favorable. The son born will become a ruler of a country — this is a great auspicious omen of a favorable marriage and noble descendants. Shang Binghe's interpretation: This uses the image of the hexagram "Shi" (Army). Zhen represents spring, peach trees, flowers, and birth; Kan represents family, and concealed Xun represents a young maiden (seasonal daughter). The lines "The peach trees are flourishing, their blossoms bright and radiant; the young bride goes to her new home, suitable for her family" from the "Zhaonan" section of the "Classic of Poetry" are the source of these lines. Kun represents a state or country, and Zhen represents the eldest son and a ruler, so it is said "the son becomes a ruler of the state." Notes: The character "bang" (state) in the Song and Yuan editions was written as "feng" (feudal territory), but here we follow the Ji Gu Ge edition. Chen Puyuan cites the four characters "wu zai shi zhong, ji" (there is no misfortune in the army) and says this line seems to refer to King Wu of Zhou marrying Yiqiang, hence the term "bangjun" (ruler of the state), differing from the Mao edition.

屯。殊類異路，心不相慕。牝牛牡豭，獨無室家。艮震皆為道路，相反故曰殊類異路、心不相慕。坎為心也。坎為牝豭，坤為牝牛，艮為室家，坤寡坎孤，故無室家。

The hexagram "Military Campaign" transforming into "Obstruction": Different kinds, different paths, with no mutual affection between them; a cow and a pig are paired, each remaining alone and unable to form a family — this is ainauspicious sign (auspicious omen) indicating unsuitable pairings and isolation. Shang Binghe explains the image: Both艮 (mountain) and震 (thunder) indicate movement or paths, but they are in opposite directions, hence "different kinds and different paths" and "no mutual affection."坎 (water) represents the heart.坎 is the male pig,坤 (earth) is the female cow;艮 represents family, but坤 signifies寡 (single) and坎 signifies孤 (lonely), hence there is no family.

蒙。折若蔽日，不見稚叔。三足孤烏，遠其元夫。《楚辭》：“折若木以蔽日”，若，木名也。坎為木、為折，離伏，故曰蔽日。艮為叔、為少，坎隱，故不見稚叔。震為足，數三，艮為鳥、為烏，故曰三足孤烏。震為夫、為長，故曰元夫。○若、日，從宋元本，汲古作葉、作目，非。遠，汲古作達，亦非。

The hexagram "Military Campaign" in its "Obscured" line: The ifu tree is broken down, blocking the sun, so the young uncle is not visible; a solitary three-legged bird hangs high, far from its original husband—this is ainauspicious sign of obstruction and separation from relatives. Shang Binghe's interpretation: The "Chu Ci" mentions "breaking the ifu tree to sweep the sun," where "ifu" is the name of a divine tree. Kan represents wood and breaking, Li is in the hidden position, hence "blocking the sun." Gen represents the uncle and the young, and Kan is hidden, hence the young uncle is not visible. Zhen represents feet, the number of the hexagram is three, Gen represents birds and crows, hence "a solitary three-legged bird" (legend says the sun has a three-legged crow). Zhen represents husband and the elder, hence "original husband." Notes: The characters "ifu" and "sun" are taken from the Song and Yuan dynasty editions; the Ji Gu Ge edition reads "ye" and "mu," which is incorrect; the character "far" in the Ji Gu Ge edition reads "da," which is also incorrect.

需。雀東求粒，誤入罔域。賴仁君子，脫服歸息。通《晉》。離為雀，位東，艮為求，艮為反，震為粒，故曰雀東求粒。離為網罭，乾為仁、為君子，震為服、為歸，震反為艮，艮止，故曰脫服、曰歸息。《詩》“兩服上襄”注：兩服者，馬之上駕也。脫服，即馳駕也。○丁晏云：罔域即網罭。服，宋本、汲古訛復，元本訛腹，皆不知服訓而妄改。○離東之證。

The hexagram "Military" and "Waiting": A sparrow flies east to find grain, accidentally entering a net. Fortunately, a kind and benevolent gentleman rescues it, allowing it to remove its harness and rest. This is a fortunate omen of being rescued in a difficult situation. Shang Binghe's interpretation: "This is connected with the hexagram 'Progress'." The trigram Li (Fire) represents the sparrow, located in the east, the trigram Gen (Earth) represents seeking and returning, and the trigram Zhen (Thunder) represents grain. Therefore, it is said "the sparrow seeks grain to the east." The trigram Li also represents the net used for hunting, and the trigram Qian (Heaven) represents benevolence and the gentleman. The trigram Zhen represents the harness and returning, and when Zhen is reversed, it becomes Gen, which signifies stopping. Therefore, it is said "remove the harness" and "rest." The "Shijing" notes that "two horses in the middle" refer to the two horses in the middle of the carriage; "remove the harness" means to take off the carriage. Notes: Ding Yan says "wangyu" is "wangyan" (a net for fishing). The character "fu" in the Song edition and the Ji Gugē edition was mistakenly written as "fu," and in the Yuan edition as "fu," all due to not understanding the meaning of "fu." Also, this is another evidence that the trigram Li has the image of the east.

訟。王孫季子，相與孝友。明允篤誠，升擢薦舉，為國乾輔。通《明夷》。震為王、為子，反艮為孫、為季，坤順，故孝友。離明坎信，故曰明允篤誠。震為升擢薦舉。坤為國，震為輔。○乾，依宋元本，汲古作藩。薦，宋本元作家，依汲古。

The hexagram "Military" and "Contention": The elder son and the young son are both filial and friendly towards each other; they are clear-sighted and trustworthy, sincere and upright, thus being promoted and recommended, becoming the pillars and assistants of the state — this is a great auspicious sign indicating the use of virtue and talent. Shang Binghe's interpretation of the image: "It corresponds with the hexagram 'Darkening of the Light' (Mingyi)." The trigram Zhen represents the king and the son, while the inverted Gen represents the grandson and the youngest; Kun represents flexibility and obedience, hence filial piety and friendship. Li represents clarity, and Kan represents trustworthiness, hence "clear and sincere." Zhen represents promotion and recommendation; Kun represents the state, and Zhen represents assistance. Notes: The character "Qian" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "Fan." The character "jian" (recommend) in the Song and Yuan editions reads "jia" (family), but here we follow the Ji Gu Ge edition.

比。刖樹無枝，與子分離。飢寒莫食，獨泣哀悲。艮為刀、為手、為木，故曰刖樹。坎為孤，故曰無枝。坎為寒，坤為飢，兌口為食，兌伏，故莫食。坎為獨、為泣、為悲哀。第二句象未詳。○刖樹，從宋本，汲古作削木。泣，汲古作立，依宋元本。

The hexagram "Military Campaign" in the "Comparison" section: cutting a tree into a bare trunk with no branches, separating from a child; both hungry and cold, with nothing to eat, crying alone in sorrow — this is ainauspicious sign (auspicious omen) of family separation, suffering from cold and hunger with no one to help. Shang Binghe's interpretation: Gen represents a knife, hand, and wood, so it is said "cutting the tree" (removing the branches); Kan represents solitude, so it is said "no branches." Kan represents cold, and Kun represents hunger; Dui represents mouth, hence food, but Dui is in the hidden position, so one cannot eat. Kan represents solitude, crying, and sorrow. The interpretation of the second sentence remains unclear according to Shang's view. Notes: "Cutting the tree" comes from the Song edition; the Ji Gu Ge edition reads "cutting wood." The character "cry" in the Ji Gu Ge edition is "stand," but here we follow the Song and Yuan editions.

小畜。舜升大禹，石夷之野。徵詣玉闕，拜治水土。通《豫》。震為帝、為升，故曰舜升大禹。艮為石，坤為夷、為野，故曰石夷之野。《洛書靈淮聽》：“禹出石夷”是也。震為征、為詣、為玉，艮為闕、為拜，坎為水、為土。○玉，依宋元本，汲古作王，亦合。○坎為土證。又按：《史記夏本紀》注：“楊雄《蜀王本紀》云：‘禹生於石紐’，《括地志》：‘茂州汶川縣石紐山’，《華陽國志》云：‘今夷人共營其地不敢居。’”石夷或指此事。詳坤之中孚。

The hexagram "Military" and "Small Accumulation": Yu the Great was promoted by Yu Shun, and Yu came from the wilderness of Shiyi; he went to the Palace of Jade to pay homage and was entrusted with the task of governing water and soil — this is a favorable omen indicating the appointment of a virtuous person and the accomplishment of great achievements. Shang Binghe explains the image: "Connecting with the hexagram 'Joyful Expectation'" refers to its mutual relationship with the hexagram "Joyful Expectation." Zhen represents the emperor and ascending, so it is said "Shun elevated Yu the Great"; Gen represents stone, and Kun represents夷 and wilderness, so it is said "the wilderness of Shiyi." The "Luo Writing Ling Huai Listening" mentions "Yu emerged from Shiyi," referring to this event. Zhen represents military campaigns, visiting, and jade; Gen represents palace gates and homage; Kan represents water and soil. Notes: The character "Jade" is based on the Song and Yuan edition, while the Ji Gu Ge edition reads "Wang," which also makes sense. Also, this is an evidence of Kan having the image of soil. Further note: The "Records of the Grand Historian: The Annals of the Xia Dynasty" cites Yang Xiong's "The Annals of the Shu King" which says "Yu was born in Shiniu." The "Kuo Di Zhi" says Shiniu Mountain is located in茂州汶川县, and the "Hua Yang Guo Zhi" says that the local夷 people jointly guarded that place and did not reside there. "Shiyi" may refer to this event, see also the hexagram "Earth" and "Middle Trust."

履。義不勝情，以欲自營。見利危躬，滅君令名。通《謙》。坤為義，坎為情、為欲，巽為利，艮為射，坎危兌見，故曰見利危躬。震為君，艮為名，坎滅，故曰滅君令名。○躬，宋元本皆作寵，依汲古。

The hexagram "Military Campaign" and "Following the Footsteps": The principles of righteousness cannot restrain personal feelings; one acts solely based on desires and indulgences to serve oneself. When encountering benefits, one neglects one's own safety, thus destroying the noble reputation of the sovereign—this is a凶 portent indicating corruption through private interests. Shang Binghe's interpretation: "Connecting with the hexagram 'Modesty'" means it is related to the hexagram "Modesty" through mutual relations. The earth (Kun) represents righteousness, the water (Kan) represents feelings and desires; the wind (Xun) represents benefits, the mountain (Gen) represents seeking and taking, and the water (Kan) signifies danger, while the lake (Dui) signifies seeing, so it is said "seeing benefits brings danger to oneself"; the thunder (Zhen) represents the sovereign, the mountain (Gen) represents reputation, and the water (Kan) signifies destruction, so it is said "destroying the sovereign's good name." Notes: The character "躬" is written as "宠" in both Song and Yuan dynasty editions, but here we follow the Jigugong edition.

泰。三人北行，六位光明。道逢淑女，與我驥子。震為人，數三，故曰三人北行。坤為北，乾數六，伏艮為位、為光明，故曰六位光明。艮為道，伏巽為淑女、為震婦，故曰與我驥子。震為馬、為子。○《坤》北之證。

The hexagram "Military" (Tian) indicates: three people are traveling north, and all six lines are bright; on the way, they meet a virtuous woman who gives them a young horse. This is an omen of a fortunate journey and unexpected gain. Shang Binghe explains the image: Zhen represents people, and the number of the hexagram is three, hence "three people traveling north"; Kun is located in the north; Qian's number is six, with Guan hidden as position and brightness, hence "six positions are bright." Guan represents roads, with Xun hidden as a virtuous woman and as the spouse of Zhen, hence "meeting me with a young horse"; Zhen represents a horse and a son. Notes: This is evidence that Kun has the image of the north.

否。羿張烏號，彀射天狼。柱國雄勇，鬬死滎陽。坤為惡，故曰羿。羿簒夏，《論語》：“羿善射”。鳥號，弓名。伏震為號、為射，艮為烏，故曰烏號、曰彀射。艮為狼，上乾，故曰天狼，星名也。坤為國，艮為柱，故曰柱國。乾健，故曰雄勇。坤為死、為水，故戰死滎陽。滎，水名。按：《史記陳涉世家》：“陳王以房君蔡賜為上柱國，後敗死。”不著死地，死滎陽者為李歸，又吳叔雖死滎陽，為部下所殺，非鬬死也。林詞或別有所據，抑蔡賜亦死滎陽歟？又噬嗑之旅、井之大過柱皆作趙，或國為人名。

The hexagram "Military" in the "Opposition" line: Hou Yi drew his famous bow named "Wuhao" and drew the string to shoot at the star Tianlang; the general Shang Zhuoguo was brave and fierce, but ultimately died in Xingyang—this is ainauspicious sign of bravery leading to death. Shang Binghe's interpretation: The trigram坤 represents evil, so Hou Yi, who usurped the Xia dynasty, is taken as an example. The "Analects" says "Yi was good at shooting." "Wuhao" is the name of a good bow. The trigram Zhen represents the bow and shooting, and Gen represents the bird "wu," so it is said "Wuhao" and "gou she" (drawing the bow). Gen represents the wolf, and the upper trigram is Qian, so it is said "Tianlang," which is the name of a star.坤 represents the country, Gen represents the pillar, so it is said "Zhuoguo." Qian represents strength and courage, so it is said "Xiong yong."坤 represents death and water, so it is said that he died in Xingyang, which is a name of water. Note: The "Records of the Grand Historian: Chen She Ji" records that Chen Wang appointed Fang Jun Cai Cai as the general Shang Zhuoguo, but later he died in battle without specifying the location. The one who died in Xingyang was Li Gui. Wu Shu (Wu Guang), although he died in Xingyang, was killed by his subordinates, not in battle. This line of interpretation may have another basis, or perhaps Cai Cai also died in Xingyang. Moreover, in the lines "Shihe" in "Lv" and "Jing" in "Da Guo," the character "Zhu" is interpreted as "Zhao," so "Guo" may also be a person's name.

同人。季姬踟躕，結衿待時。終日至暮，百兩不來。離為日，伏坎為暮，乾為百，坤為大，輿數二，故曰百兩，巽伏故不來。季姬，指互巽，大過以巽為女妻。《易林》本之，見巽即謂為少齊，季亦少也。陳樸園云：案：《左傳》：“齊桓公有長衛姬，少衛姬”，疑《易林》所云季姬即少衛姬。又同人之隨有“望我城隅，終日至暮，不見齊侯”之語，陳氏並謂其說《衛風靜女》之詩。

The hexagram "Military" and "Union with the People": A young daughter hesitates and wanders uncertainly, fastening her sash and waiting for the right time; she waits from day to dusk, but still no hundred wedding chariots come — this is an image of a bride who has lost her husband. Shang Binghe explains the image: "Li" represents the sun, and "Kan" hidden beneath it represents dusk; "Qian" has the number of a hundred, and "Kun" represents a large chariot, with the number of chariots being two (one chariot has two wheels), so it is said "a hundred chariots"; "Xun" is in the hidden position, so they do not come. "Ji Ji" refers to "Xun" in the mutual position. "Da Guo" uses "Xun" to represent a young wife, and "Yi Lin" follows this example, referring to "Xun" as a young girl. "Ji" also means young. Chen Puyuan says: According to "Zuo Zhuan," King Huan of Qi had a long Wei Ji and a young Wei Ji, suspecting that the "Ji Ji" mentioned in "Yi Lin" refers to the young Wei Ji. Also, in "Union with the People" to "Following," there is a line: "I look for him by the city corner, from morning till dusk, I do not see Duke Qi," and Chen believes this refers to the poem "Jingnü" from the "Book of Songs," "Wei Feng."

大有。鴻雁翩翩，始怨勞苦。災疫病民，鰥寡愁憂。通《比》。艮為鴻雁、為飛，故曰翩翩。坎為怨、為勞苦、為災病，坤為民、為寡，艮為鰥，坎為寡。○怨，從宋本，汲古作若。鴻雁，《小雅》篇名，林詞全本之《詩》。

The hexagram "Military" and "Great Possession": Wild geese fly gracefully, beginning to complain about the hardships of their journey; famine and plague cause the people to fall ill, and widowers and widows are filled with sorrow—this is ainauspicious sign of wandering and hardship. Shang Binghe's interpretation: "To connect with 'Comparison' (the hexagram 'Comparison')" means it is related to the hexagram 'Comparison'. The trigram Gen represents wild geese and flying, hence "gracefully flying"; the trigram Kan represents complaint, hardship, disaster, and illness; the trigram Kun represents the people and widowhood, while Gen also represents widowers, and Kan also has the image of widowhood. Notes: The character "complain" comes from the Song edition, while the Ji Gu Ge edition reads "if". "Wild Geese" is the title of a poem from the "Book of Songs, Xiao Ya", and this line of text is entirely based on that poem (describing the hardships of refugees and the sorrow of widowers and widows).

謙。穿胸狗邦，僵離旁春。天地易紀，日月更始。坤為腹、為胸，卦一陽在五陰之中，坎為穿，故曰穿胸。坤為邦，艮為狗，故曰狗邦。坤死，故曰僵離，艮手，故曰旁春。坤地。艮為天，艮居丑寅，成始成終，故曰易紀、曰日月更始。坎月，艮為日，震為春，故更始。《爾雅釋地》疏：蠁類有八，五曰穿胸，七曰狗軹，八曰旁春。又《逸周書王會》：“正西崑崙、狗國、貫胸、離、丘。”丁晏云：狗邦即犬戎，非。又《山海經》有貫胸國，《淮南子墬形訓》有穿胸民。《後漢書南蠻傳》有封離，楊竦破封離是也。又有那離，見《西羌傳》，疑僵離或封離之音訛字。○旁春，元本作旁美，依宋本、汲古。

The hexagram "Military" and its interpretation "Humility": There are two distant tribes, the "Pierced Chest" and the "Dog Country," as well as two other tribes, "Stiffened Departure" and "Side Spring" (all names of distant tribes). The heavens and earth change their era, and the sun and moon begin anew — this is an omen of a complete change in the system and the replacement of a dynasty. Shang Binghe explains the image: Kun represents the abdomen and the chest, and in this hexagram, one yang line is sandwiched between five yin lines, so it is called "pierced chest." Kun represents a country, and Gen represents a dog, so it is called "dog country." Kun governs death, so it is called "stiffened departure." Gen represents a hand, so it is called "side spring." Kun represents earth, and Gen represents heaven. Gen is located at the position of Chou and Yin, which can both conclude and begin anew, so it is called "changing era" and "sun and moon renewed." Kan represents the moon, Gen represents the sun, and Zhen represents spring, so it is called "renewal." The commentary on "Er Ya · Interpretation of Places" mentions eight distant tribes, with the fifth being "pierced chest," the seventh "dog country," and the eighth "side spring." The "Yi Zhou Shu · Wang Hui" also lists the western Kunlun, dog country, pierced chest, Li, and Qiu. Ding Yan says that "dog country" is the Qiong戎, which is incorrect. The "Shan Hai Jing" mentions the "pierced chest country," and the "Huainanzi · Du Xing Xun" mentions the "pierced chest people." The "Hou Han Shu · Nan Man Zhuan" mentions "Feng Li," which is the tribe that Yang Song defeated. The "Xi Qiang Zhuan" mentions another tribe called "Na Li" — there is suspicion that "stiffened departure" is a phonetic error for "Feng Li." Notes: The original edition reads "side beauty," but here we follow the Song edition and the Ji Gu Ge edition.

豫。北山有棗，使叔壽考。東嶺多栗，宜行賈市。陸梁雌雉，所至利喜。艮為山，坤為北，艮為果，故曰北山有棗。艮為叔、為壽考，震為東，艮為嶺、為栗，伏巽為賈市。艮為梁，伏離為雉，震為喜。○雉，依宋元本，常本或訛雄。栗，元本訛粟。

The hexagram "Military" and "Joy": The northern mountain grows jujubes, allowing the uncle to enjoy a long life; the eastern ridge produces many chestnuts, suitable for trading in the market; the wild pheasants jump high, and wherever they go, there is benefit and joy—this is a favorable omen of abundant resources and profitable trade. Shang Binghe's interpretation: Gen represents mountain, Kun is located in the north, Gen represents fruits, so it says "the northern mountain has jujubes"; Gen represents uncle and longevity, Zhen is east, Gen represents ridge and chestnuts, hidden Xun represents merchants and market transactions; Gen represents beam (high place), hidden Li represents pheasant, Zhen represents joy. Notes: "Pheasant" follows the Song and Yuan edition, while the common edition mistakenly writes "rooster"; "chestnut" in the Yuan edition is mistakenly written as "millet".

隨。干旄旌旗，執幟在郊。雖有寶珠，無路致之。震為木、為乾、為羽，故為旄、為旌旗。《左傳》“火焚其旗”即以震為旗。艮手為執，震為寶玉、為路，艮止故無路。《詩墉風》：“了了干旄，在浚之郊”，毛謂美大夫下賢，茲曰：“雖有寶珠無路致之”，是齊說與毛異。○執，依汲古，宋元作撫。珠，依汲古，宋元本作玉。

The hexagram "Military" transforming into "Following": A flag with a yak's tail is mounted on a pole, and someone is holding the flag standing in the outskirts; although there is a precious pearl as a gift, there is no way to deliver it—this is an image of having the intention to give but being unable to communicate. Shang Binghe's interpretation: Zhen represents wood, the pole (flagstaff), and feathers, so it is the flag with a yak's tail and the banner; the "Zuo Zhuan" mentions "the flag was burned by fire," which uses Zhen as the flag. Gen represents the hand, hence the act of holding; Zhen represents precious jade and the path, while Gen signifies stopping, hence the saying "no way." The "Book of Songs · Yong Feng" says, "Highly decorated flags, standing in the outskirts of Jun," and the Mao transmission interprets this as praising the gentleman for being humble and respectful to the virtuous; but here it says "although there is a precious pearl, there is no way to deliver it," showing that the interpretation of the Qi school differs from that of the Mao transmission. Notes: "holding" is based on the Jigugē edition, while the Song and Yuan editions read "touching"; "pearl" is based on the Jigugē edition, while the Song and Yuan editions read "jade."

蠱。精潔塞淵，為讒所言。證訊詰問，繫於枳溫。甘棠聽斷，怡然蒙恩。震為精潔，兌為淵，坎為塞，《詩衛風》：“秉心塞淵”箋：塞，充實。淵，深也。三上正反震，故曰讒言、曰譏問。艮為拘繫。枳，地名，在魏郡。溫在河內。巽木為枳，艮火為溫，故曰枳溫。凡《易林》用字，無論地名、人名，無不從象生。巽為棠，初四正反兌，故曰聽斷。兌為耳、為聽、為恩。按：以正反震兌為讒、為詰問，則《易》與《左傳》用覆之處皆得解。繫於枳溫，《左傳僖二十八年》：“會於溫，衛侯與元喧訟，於是衛侯不勝寘諸深室”，甘棠聽斷者，《詩召南》甘棠篇，魯韓詩說皆謂召伯聽訟棠下，茲曰蒙恩，似謂召伯能平反冤獄也。○問，宋本、汲古作請，依元本。

The hexagram "Tian" (Heaven) transforming into "Gu" (Guilt): A person is pure and sincere, yet is slandered by others. He is summoned for trial and questioned repeatedly, and is detained in the places called Zhi and Wen. Fortunately, he encounters a fair judge like Zhaobo who listens to cases under a Guantang tree, and thus is pardoned with joy. This is an omen of first being wronged and then being exonerated. Shang Binghe explains the image: Zhen represents purity, Dui represents a deep abyss, and Kan represents fullness. The "Book of Songs · Wei Feng" says, "Bingxin sa yuan," where Zheng's commentary explains "sa" as fullness and "yuan" as depth. The third line and the top line form two Zhen trigrams, one positive and one negative, hence "slander" and "interrogation." Gen represents being detained. Zhi is a place name in the Wei Commandery; Wen is in the Hei Inner Commandery. Xun belongs to wood, hence Zhi, and Gen belongs to fire, hence Wen, so it is said "Zhi Wen." All words used in the "Yi Lin" are derived from the trigrams, whether place names or personal names. Xun represents Guantang, and the first to fourth lines contain one positive and one negative Dui trigrams, hence "hearing and judging." Dui represents ears, hearing, and favor. Note: Taking the positive and negative Zhen and Dui as slander and interrogation, then all instances of reversed images in the "Zhou Yi" and "Zuo Zhuan" can be explained. The phrase "bound in Zhi and Wen" refers to the event in the "Zuo Zhuan" where in the 28th year of Duke Xiu's reign, the feudal lords met at Wen, and Duke Wei was involved in a lawsuit with Yuan Xuan, losing the case and being detained in a deep room. "Guan Tang hearing cases" comes from the "Book of Songs · Zhao Nan · Guan Tang," and both Lu Shi and Han Shi say that Zhaobo once heard cases under a Guantang tree. Here, "being favored" seems to refer to Zhaobo's ability to clear wrongful cases. Notes: The character "ask" in the Song edition and the Ji Gu Ge edition is "request," but here we follow the Yuan edition.

臨。玄黃瘣隤，行者勞罷。役夫憔悴，踰時不歸。震為馬、為玄黃，坤弱，故曰玄黃。瘣、隤，皆病也，見《毛詩周南》注。震為行，坤役萬物，故勞疲。坤為役，震為夫、為踰、為時、為歸，坤喪故不歸。○瘣，宋本、汲古作虺，與《毛詩》合，元本作瘣，音義與虺同，特字異耳，說詳賁之小過。

The hexagram "Military Campaign" and its line "Approaching": black and yellow horses are sick and exhausted, travelers are weary; conscripted laborers look pale and have not returned home on time—this is a凶 omen of heavy conscription and labor. Shang Binghe's interpretation: Zhen represents horses and the color black and yellow; Kun is characterized by softness, hence "xuanhuang" (the horses are sick and their coat is dull). "Liu" and "tui" both mean illness, as noted in the annotations to the "Mao Shi · Zhou Nan". Zhen represents movement, and Kun controls all things, hence the fatigue and exhaustion; Kun represents labor, Zhen represents men, excess, time, and returning, while Kun governs loss, hence they cannot return. Notes: The character "liu" in the Song edition and the Jigugē edition is "hui", which matches the "Mao Shi"; the Yuan edition reads "liu", which has the same sound and meaning as "hui", but uses a different character. A detailed explanation can be found in the interpretation of "Ben" in "Xiao Guo".

觀。膚敏之德，發憤晨食。虜豹禽說，以成主德。艮為膚，巽為敏，伏震為發、為憤、為晨、為食。艮為拘繫、為虜、為禽，艮為豹。伏兌為說，故曰虜豹禽說。豹，魏王豹。說，代相夏說也。見《史記淮陰侯傳》。伏震為主。○說，從宋元本，汲古訛越。多“為王求福”四字。晨食，亦用《淮陰侯傳》，汲古、宋本作忘食，後人臆改，依元本。

The hexagram "Military Campaign" observed in "Observation": The virtue of having a graceful appearance and quick wit, striving hard and eating early in the morning; capturing the King of Wei, capturing Xia Shuo, thus achieving the merit of the ruler — this is a great auspicious sign for a general's achievements. Shang Binghe's interpretation: Gen represents the skin (appearance), Xun represents quickness; the hidden Zhen represents effort, anger, morning, and food; Gen represents capture, imprisonment, and capture, and Gen also represents the豹 (a type of leopard); the hidden Dui represents Shuo, hence "capturing the豹 and capturing Shuo." The豹 refers to the King of Wei, and Shuo refers to Xia Shuo, the chancellor of the State of Dai, both captured by Han Xin, as recorded in the "Records of the Grand Historian: Biography of Han Xin." The hidden Zhen represents the main subject. Notes: The character "Shuo" is taken from the Song and Yuan editions, while the Jigugē edition mistakenly writes it as "Yue" and adds the four characters "seeking blessings for the king." The phrase "morning meal" is also based on the events in the "Records of the Grand Historian: Biography of Han Xin," while the Jigugē edition and the Song edition write it as "forgetting to eat," which is a later fabrication; here we follow the Yuan edition.

噬嗑。采唐沬鄉，要我桑中。失信不會，憂思約帶。艮為採，震為唐。唐，菜也。艮為鄉，坎隱，故曰沬鄉。沬，衛邑，見《衛風》。震為要、為桑，坎為中，故曰桑中，《詩》“期我乎桑中”。坎為信、為失，艮止，故不會。坎為憂思，伏巽為帶、為約。約帶即結帶。按：《檜風素冠篇》：“我心蘊結”，《曹風鳲鳩篇》：“心如結兮”，正義云：“憂愁不散，如物之裹結”，即約帶之義也。楊慎謂即古詩“衣帶日以緩”之義，非。

The hexagram "Tian" (Heaven) in "Shi" (Army) corresponds to "Shihe" (Crushing the Bones). It describes the situation of gathering wild vegetables in Mei village, with an agreement to meet in the桑林 (mulberry forest); the other party failed to keep the appointment, causing me deep sorrow and worry, like a belt tied in a knot that cannot be undone — this is ainauspicious sign (auspicious omen) of unfulfilled longing. Shang Binghe explains the image: Gen (Mountain) represents gathering, Zhen (Thunder) represents Tang, which is a type of vegetable; Gen represents village, Kan (Water) signifies concealment, hence "Mei village," as Mei is a city in the state of Wei, mentioned in the "Book of Songs · Wei Wind." Zhen represents a meeting (appointment) and桑 (mulberry), Kan represents the middle, hence "Sanzhong" (mulberry forest). The "Book of Songs" indeed has the line "I await you at Sanzhong." Kan represents trust and loss, Gen signifies stopping, hence the failure to meet; Kan represents worry and thought, with hidden Xun (Wind) representing a belt and a bond, so "yue dai" (bond and belt) refers to a belt tied in a knot. Note: The "Book of Songs · Hui Wind · Suguan" says "My heart is bound up," and the "Book of Songs · Cao Wind · Shijiu" says "My heart is like a knot." Kong Yingda's "Justice" explains that "grief accumulates and cannot be dispelled, like something wrapped and tied in a knot," which is exactly the meaning of "yue dai." Yang Shen believes it refers to the ancient poem "The belt grows looser day by day" (due to longing and thinning), which is incorrect.

賁。伯寧子福，惠我邦國。蠲除苛殘，使季無患。震為伯、為子、為福。艮為邦國、為季，坎為患，震樂，故無患。

The hexagram "Military Campaign" transformed into "Brightness": The eldest son is peaceful and secure, the youngest son has blessings, kindness spreads throughout my territory; harsh and cruel policies are abolished, so the young have no worries—this is a favorable omen indicating good governance and people's peace. Shang Binghe's interpretation: Zhen represents the elder brother, the son, and blessings; Gen represents the state and the youngest son; Kan represents troubles, but Zhen is the main element indicating joy, so there are no worries.

剝。讒父佞雄，賊亂邦國。生雖忠孝，敗困不福。通《夬》。兌為言，乾為言，兌口與乾言相背，故曰讒父佞雄。父，長者之稱，言為讒人之長，佞者之雄也。坤為賊、為亂、為邦國。○父，依汲古，宋本、元本作言。讒父佞雄，對文。父亦乾象。困，宋元本作恩，依汲古。淮，汲古作離，依宋元本。又：不福，宋元本作不足，依汲古。○此可釋《夬》“聞言不信”義。

The hexagram "Tzu" (The Army) and "Po" (Breaking Up): Those who spread slander and are the leading villains, who harm and disturb the state; though they may be born with loyalty and filial piety, they ultimately end up in defeat and hardship, without receiving blessings — this is an ominous sign indicating that petty men are in power and the virtuous are suffering. Shang Binghe's interpretation: "Connected with the hexagram 'Gua' (The Great Elimination)" refers to its mutual relationship with 'Gua'. The trigram Dui (Lake) represents speech, and the trigram Qian (Heaven) also represents speech. The mouth of Dui and the speech of Qian are opposing, hence it is said "slanderous father,佞 (sycophantic) leader"; "father" is a term for an elder, here referring to the leader among those who spread slander, the dominant figure among the sycophants. The trigram Kun (Earth) represents thieves, disorder, and the state. Notes: The character "father" is based on the Ji Gu Ge edition, while the Song and Yuan editions read "speech"; "slanderous father" and "sycophantic leader" are parallel phrases, and "father" also represents the trigram Qian. The character "confusion" in the Song and Yuan editions is written as "favor," here based on the Ji Gu Ge edition; the character "Hui" in the Ji Gu Ge edition is written as "Li," based on the Song and Yuan editions. Also: the phrase "without blessings" in the Song and Yuan editions is written as "insufficient," here based on the Ji Gu Ge edition. Furthermore, this can be used to explain the meaning of "not believing the words" in the hexagram "Gua."

復。淵泉堤防，水道利通。順注湖海，邦國富有。坤為淵、為泉，坤閉為堤防。震為道，坤水，故曰水道。震為通，伏巽為利，坤為順、為湖海、為邦國、為富有。○利通，依元本，與防韻，宋本、汲古作通利，非。

The hexagram "Military" and its repetition: building embankments around a deep spring source ensures the water channel is unobstructed and beneficial; following the current into lakes and seas leads to the prosperity of states — this is a favorable omen indicating the flourishing of water resources and the abundance of state resources. Shang Binghe's interpretation: the trigram坤 (Kun) represents a deep pool and a spring, and since坤 governs closure, it signifies an embankment; the trigram震 (Zhen) represents a path, and since坤 belongs to water, it is said "water channel"; Zhen represents communication, and the hidden trigram巽 (Xun) signifies benefit;坤 represents following, lakes and seas, states, and wealth. Note: "benefit and communication" follows the original edition, rhyming with "embankment"; the Song edition and the Jigugong edition read "communication and benefit," which is incorrect.

無妄。江南多蝮，螫我手足。冤繁詰屈，痛徹心腹。乾為江河，位南，故曰江南。蝮，毒蛇也。伏坤為螫。艮手震足，正反震，故曰冤繁，正反艮，故曰詰屈。伏坤為心、為腹。

The hexagram "Military" in "Without Fault": In the south there are many venomous snakes, which bite my hands and feet; injustice entangles and twists, causing pain that reaches my heart and abdomen — this is ainauspicious sign (auspicious omen of danger). Shang Binghe explains the image: Qian represents rivers and lakes, located in the south, so it is said "Jiangnan" (south of the river); "Fu" is a venomous snake; hidden Kun represents the sting. Gen represents hands, Zhen represents feet; one positive and one negative Zhen, so it is said "yuan fan" (accumulated injustice); one positive and one negative Gen, so it is said "jie qu" (twisted and bent); hidden Kun represents the heart and abdomen.

大畜。三人俱行，別離獨宿。一身五心，反覆迷惑，亂無所得。震為人、為行，數三，故曰三人俱行。一陽止上，故曰別離獨宿。通《萃》。坤為身，乾卦數一，故曰一身。巽卦數五，伏坤為心，故曰五心。三至上正覆巽，坤迷，故反覆迷惑。坤虛，故亂無所得。○宿，從汲古，宋元本作食。

The hexagram "Military Campaign" and "Great Accumulation": Three people travel together, but on the way they part and each stays alone; one person carries five hearts inside, hesitates repeatedly, is confused and disordered, and gains nothing—this is ainauspicious sign (auspicious omen) of separation among companions and wavering intentions. Shang Binghe's interpretation: Zhen represents people and movement, and the hexagram number is three, so it is said "three people travel together"; one yang line stops at the upper position, so it is said "separation and solitary lodging." "Tong Cui" means it is connected with the hexagram "Cui": Kun represents the body, and the number of Qian is one, so it is said "one body"; the number of Xun is five, and hidden Kun represents the heart, so it is said "five hearts"; the third line to the top line includes one upright and one inverted Xun, and Kun governs confusion and darkness, hence repeated confusion; Kun is hollow in the middle, so it is chaotic and results in nothing gained. Note: The character "宿" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "食."

頤。鴉鳴庭中，以戎災凶。重門擊柝，備不速客。艮為鴉、為庭，震為鳴。坤為災凶，古人常以鴉鵲鳴為占。艮為門，正反艮，故曰重門。震為柝、為鳴，艮為擊，震為客。○鴉，從宋元本，汲古作鶩，非。○此可釋《繫辭》頤與豫象同。

The hexagram "Military" and "Contemplation": Crows cry in the courtyard, indicating impending military calamity and misfortune; thus, many gates are set up and the watchman beats the drum at night to guard against unexpected visitors — this is an omen of foreseeing danger and taking precautions. Shang Binghe explains the image: Gen represents crows and courtyard, Zhen represents crying; Kun represents disaster and misfortune, and ancient people often used the cries of crows and magpies to predict good or bad fortune. Gen represents gates, and two Gen trigrams, one positive and one negative, thus indicating "many gates"; Zhen represents the wooden drum (used for night watch) and crying, Gen represents striking, and Zhen represents guests. Notes: The character "crow" is taken from the Song and Yuan editions, while the Jigugé edition reads "duck," which is incorrect. Also, this can be used to explain why the phrase "many gates and drumming" in the Great Treatise is associated with the same imagery as the hexagrams "Contemplation" and "Ease."

大過。功成事就，拱手安居。立德有言，坐飭貢賦。通《頤》。震為功，艮為成，坤為事，艮為拱、為手、為安居。震為立、為德、為言，艮為坐。坤為貢賦。震為飭。全用旁通。○飭，依汲古，宋元作飾。飾飭古通。

The hexagram "Military Campaign" in "Great Excess": achievements are completed, matters are properly handled, and one can rest comfortably in ease; establishing virtue and leaving commendable words, one can sit and manage taxes and contributions efficiently—this is a favorable omen of achieving success and maintaining security, governing with ease. Shang Binghe's interpretation: "Connecting with the hexagram 'Nourishment'" indicates mutual communication with the hexagram "Nourishment." Zhen represents achievement, Gen represents completion, and Kun represents matters; Gen represents bowing, hands, and dwelling in security; Zhen represents establishing, virtue, and words, while Gen represents sitting; Kun represents taxes and contributions, and Zhen represents rectification. All these use the imagery of mutual communication. Note: "Chì" follows the Ji Gu Ge edition; the Song and Yuan editions read "shì," with "shì" and "chì" being interchangeable in ancient times.

坎。國亂不安，兵革為患。掠我妻子，家中飢寒。中爻艮為國，震動，故不安。艮為兵、為革，坎為患。艮手為掠，震子，伏巽為妻，艮為家，坎為寒，伏離為飢。○艮為兵證。

The hexagram "Military" (Tzu) is associated with the trigram "Water" (Kan). This indicates national unrest and lack of peace, with weapons and armor becoming sources of calamity; wives and children are taken away, and the household suffers from both hunger and cold—this is a great ominous sign of a family destroyed by warfare. Shang Binghe's interpretation: the middle lines form the trigram "Mountain" (Gen), which represents the state; "Zhen" (Thunder) indicates movement, hence instability. "Gen" signifies soldiers and armor, and "Kan" signifies calamity. "Gen" represents hands, hence plundering; "Zhen" represents sons, and the hidden "Xun" (Wind) represents wives. "Gen" signifies the family, "Kan" signifies cold, and the hidden "Li" (Fire) signifies hunger. Note: This is an evidence that "Gen" can represent military forces.

離。戴堯扶禹，松喬彭祖。西過王母，道路夷易，無敢難者。通《坎》。中爻震為帝，故曰堯禹。艮為扶、為戴，艮堅為松喬、為彭祖。解詳訟之家人。坎為西，震為王，巽為母，故曰王母。艮為道路，坎平，故道路夷易。○松，汲古作從，過作遇，依宋元本。艮為祖，可釋《易》。松喬、彭祖，皆古仙人名。

The hexagram "Military" with the line "Fire" indicates: wearing the hat of Emperor Yao, assisting Great Yu, traveling together with Chisongzi, Wangziqiao, and Pengzu; going west through the land of Xiwangmu, the road is smooth and easy to walk on, with no one daring to obstruct—this is a great auspicious sign of encountering a sage and attaining immortality, with smooth progress. Shang Binghe explains the image: "Connecting with the hexagram 'Water'" refers to its connection with the hexagram "Water." The middle lines form the trigram "Zhen," which represents the emperor, so taking Yao and Yu; "Gen" represents supporting and wearing, and because Gen is firm, it takes Chisongzi, Wangziqiao, and Pengzu, as detailed in the entry "Strife" with "Family." "Kan" is located to the west, "Zhen" represents the king, and "Xun" represents the mother, so it is said "Wangmu"; "Gen" represents the road, and "Kan" represents flatness, so it is said the road is smooth. Notes: In the Ji Gu Ge edition, the character "Song" is written as "Cong," and "passing" is written as "meeting," but here we follow the Song and Yuan editions. Also: "Gen" has the image of an ancestor, which can be used to explain the "Zhou Yi." Chisongzi, Wangziqiao, and Pengzu are all names of ancient immortals.

咸。長尾蜲蛇，畫地成河。深不可涉，絕無以北，惆悵嘳息。艮為尾，巽長，故曰長尾。巽為蛇，故曰蜲蛇。蜲蛇，蟲名也。《管子水地篇》“蜲一頭兩身，其形若蛇，其長八尺”是也。通《損》。坤為地、為江河。艮為畫。坤水臨大澤，故曰深不可涉。兌為絕，坤位北，兌口為嘳息。嘳息，猶嘆息。○蜲，依噬嗑之覆校改。北，宋元皆作比，依汲古。惆悵，汲古作惆然，依宋元本。嘳字依汲古，宋元本皆訛會。《說文》：“嘳，大息也”。《晏子春秋》“嘳然而嘆息”。汲古作思，依宋元本。

The hexagram "Tian" (Heaven) and "Xian" (Increase): A long-tailed snake draws a line on the ground, forming a great river; the water is too deep to cross, the northern path is completely cut off, and one can only sigh in sorrow — this is a凶 (auspicious) omen of a blocked path. Shang Binghe's interpretation: Gen (Mountain) represents the tail, and Xun (Wind) represents length, so it is said "long tail"; Xun (Wind) represents the snake, so it is said "long-tailed snake," which is a type of insect. The "Tian" hexagram is connected with the "Sun" hexagram through mutual relations: Kun (Earth) represents land and rivers, Gen (Mountain) represents drawing; Kun (Earth) represents water, facing a great marsh, so the water is deep and cannot be crossed.兑 (Lake) represents a cut-off path, and Kun (Earth) is located in the north;兑 (Lake) represents the mouth, hence "sighing," which means sighing long. Notes: The character "蜲" is corrected according to the "Shihe" hexagram's "Fu" hexagram entry; the character "北" (north) is written as "比" (comparison) in both Song and Yuan dynasty editions, but here it follows the Jigugong edition; the character "惆怅" (sorrowful) in the Jigugong edition is written as "惆然," following the Song and Yuan editions; the character "嘳" follows the Jigugong edition, while Song and Yuan editions mistakenly write it as "会." The "Shuowen Jiezi" says "嘳" means a long sigh, and the "Yanzi Chichun" mentions "嘳然而叹息." Another place in the Jigugong edition reads "思" (think), but follows the Song and Yuan editions.

恆。乘龍從蜺，徵詣北闕。乃見宣室，拜守東域。鎮慰黎元，舉家蒙福。震為龍、為乘，巽為蜺。

The hexagram "Military" interpreted as "Permanence": riding on a dragon, following a rainbow, proceeding towards the northern palace to pay homage; thus meeting the emperor in the Xuanshi hall, receiving an official post to govern the eastern territory; pacifying the people, the whole family benefiting—this is a great auspicious omen of entering court to take office and the entire family receiving blessings. Shang Binghe's interpretation: Zhen represents dragon and riding, Xun represents rainbow (secondary rainbow). The original text of this section is interrupted here, and Shang's remaining commentary (from "the rainbow, the atmospheric phenomenon beside the sun" onwards) is in the next fragment. This part is quoted as is without supplementation.

蜺，日旁氣。伏艮為闕。坤為北，震往為詣、為宣明，艮室，故曰宣室。艮為拜、為守，震東，故守東域。坤為黑、為黎元。艮家震福。○坤北證。○域，依汲古，宋元本皆作城。

The four-character phrase of this line is found in the previous section. Here follows the latter part of Shang Binghe's commentary and the collation notes. He first explains the character: "蜺" refers to a rainbow, meaning a layer of cloud near the sun. Then he discusses the symbolic imagery: the hidden Qian trigram in the hexagram has the image of a gate or threshold—the hexagram obtained by inverting all the yin and yang lines of a three-line hexagram is called the "hidden image" (fu xiang). For example, the hidden image of Dui is Gen. The "易林" often uses this method of taking images. The trigram Kun belongs to the north in terms of direction, Zhen represents movement forward, which can be interpreted as "to visit," and also has the image of publicity and clarity. Gen represents a house, and when combined with these images, it corresponds to the "Xuan Shi" hall in the Han dynasty's Yu Yang Palace. Gen has the images of kneeling and guarding, and Zhen is located in the east, so the phrase refers to guarding the eastern territory. Kun has the color black and represents common people, hence "Li Yuan." Gen represents the family dwelling, and Zhen represents blessings and good fortune. The collation notes mention two points: first, this line serves as evidence for the image of Kun representing the north; second, the character "yu" is taken from the Jiguguo edition as "yu," while the Song and Yuan editions both use "cheng."