The Sixty-fourth Hexagram: Not Yet Completed

未濟。志慢未習，單酒糗脯。數至神前，欲求所願，反得大患。坎為志、為酒。單，盡也，厚也。坎為糗脯，言厚備酒糗脯也。坎為願、為患。○志，宋元本作忠。願，宋本作顧，依汲古。

The hexagram "Not Yet Completed" remains unchanged, indicating the first forest of self-preservation in the primary hexagram. The forest oracle criticizes those who flatter deities for blessings: their hearts are lazy and careless, they do not cultivate themselves diligently, yet they prepare rich wine, food, and dry provisions. They repeatedly go to the deity's altar to seek their desires, but instead invite great calamity. Mr. Shang Binghe explains the image: Kan represents will, wine, and the desire for blessings; "single" here means complete or abundant; Kan represents dry food and provisions, meaning they prepare wine and dry food extremely abundantly; Kan also represents desire and calamity. The collation notes say: the character "will" was written as "loyalty" in the Song and Yuan editions; the character "desire" was written as "look back" in the Song edition; here we follow the Jigugeshan edition.

乾。旦生夕死，名曰嬰鬼，不可得祀。詳《小畜》之《升》。

The hexagram 未济 changes into 乾. Lin Ci says: Those who are born in the morning but die in the evening are called 'infant ghosts,' and there is no way to perform worship for them. Shang Binghe notes: The symbolic meaning is detailed in the transformation of 小畜 into 升. According to ancient rites, those who die before reaching adulthood are not included in the ancestral temple and cannot be worshipped, hence it is said 'they cannot be worshipped.'

坤。大步上車，南到喜家。送我狐裘，與主俱來。詳《大過》之《困》。到，汲古作至，依宋本。

The hexagram "Not Yet Completed" changes into "Earth." Lin's divination describes a joyful journey: taking big steps to get on a carriage, going south to the house where a wedding is being held; the host gives me a fox fur coat and accompanies me back. Master Shang Binghe comments: the symbolic meaning is detailed in the transformation of the hexagram "Great Exceeding" into "Obstruction." The note says: the character "到" in the Jiguchuo edition is "至," but here we follow the Song edition.

屯。西多小星，三五在東。早夜晨興，勞苦無功。詳《大過》之《夬》。興，各本多作行，依《大過》之《夬》校。

The hexagram "Not Yet Completed" changes into "Sprouting." Lin's interpretation draws on the meaning of "Small Star" from the "Poetry · Zhao Nan · Xiaoxing": small stars are densely scattered in the western sky, with three or five bright ones attached to the east; rising early and working late, starting before dawn, yet ultimately only toiling without success. Master Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram "Great Exceeding" into "Decisive Action." The collation note states: "Xing" is commonly found in most editions as "Xing," but here it is corrected according to the transformation of "Great Exceeding" into "Decisive Action."

蒙。北陸藏冰，君子心悲。困於粒食，鬼驚我門。坎為北陸，《左傳》日在北陸而藏冰。坎為冰，坤為藏。艮為君子，坎為心、為悲、為困。震為粒、為食，故曰困於粒食。坤為鬼、為門，震驚，故曰鬼驚我門。

The hexagram "Not Yet Completed" transforms into "Obstruction." Lin's verses describe the hardship of the end of the year: the sun moves to the northern land, people drill ice and store it in cellars, and the gentleman feels sorrow in his heart; food is scarce, even a single grain of rice is hard to obtain, and ghosts disturb and alarm at the gate. Master Shang Binghe explains the image: Kan represents the northern land; the "Zuo Zhuan" says "the sun is in the northern land and ice is stored"; Kan represents ice, and坤 represents storage; Gen represents the gentleman, Kan represents the heart, sorrow, and困境; Zhen represents grains and food, so it says "trapped by grain and food";坤 represents ghosts and the gate, and Zhen signifies disturbance, so it says "ghosts alarm my gate."

需。山水暴怒，壞梁折柱。稽難行旅，流連愁苦。詳《咸》之《豫》。

The hexagram "Not Yet Completed" changes into "Necessity." Lin Ci describes a mountain flood disaster: a sudden flood in the mountains becomes furious, destroying bridges and breaking the pillars of houses; travelers are blocked, unable to proceed, and are stranded, suffering great sorrow and hardship. Shang Binghe explains: the symbolic meaning is detailed in the transformation of the hexagram "Salty" into "Ease."

訟。[原缺]

The transformation of "Wei Ji" into "Song" is missing in the original text; both Lin's commentary and Shang's annotation are lost. The compiler only marked the position with the words "original missing" without making any conjectural supplementation. According to the "Yi Lin," each hexagram is followed by sixty-four lines, and this is precisely the position of the "Song" line under "Wei Ji." The text of this line is now impossible to ascertain.

師。狡兔趯趯，良犬逐咋。雄雌爰爰，為鷹所獲。詳《謙》之《益》。逐，元本作齚，依宋本、汲古。

The hexagram "Not Yet Completed" changes into "The Army." Lin's words describe the scene of a hunting ground: a cunning rabbit jumps and darts away, while a good dog chases and bites it. A male and female wild rabbit were originally moving leisurely and comfortably, but eventually they were captured by a hawk. Master Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram "Modesty" into "Benefit." The collation note says: the character "zhú" originally was written as "zhá," here following the Song edition and the Jigugong edition. "Yuanyuan" refers to a state of ease and comfort, a phrase from "Poetry · Wang Feng · Tu Yu."

比。增祿益福，喜來入室，解除憂惑。坎為室、為憂惑。陽居五，故吉。

The hexagram "Not Yet Completed" changes into "Comparison." The line interpretation is a branch from Jilin: salary increases, blessings grow thicker, joy enters the house, and all worries and doubts are resolved. Master Shang Binghe explains the image: Kan represents the house and worries; "Comparison" has one yang line in the fifth position, the position of the ruler, with all the yin lines following, thus indicating a favorable outcome.

小畜。騎龍乘風，上見神公。彭祖受刺，王喬贊通。巫咸就位，拜福無窮。詳《家人》之《剝》。風，汲古作鳳，刺訛制，均依宋元本。

The hexagram "Not Yet Completed" changes into "Small Accumulation." The verse describes a scene of paying homage to a celestial being: riding a dragon and driving a wind, ascending to heaven to pay respects to the divine elder. Pengzu accepts the name slip to relay the message, while Wang Qiuchao assists in the ceremony. Wu Xian takes their respective positions, receiving boundless blessings. Master Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram "Family" into "Splitting." The collation notes state: the character "wind" in the Ji Gu Ge edition is actually "phoenix," and "criticize" is mistakenly written as "regulate," both are corrected according to the Song and Yuan editions. Pengzu is renowned for his longevity, Wang Qiuchao is also known as Wang Qi, and Wu Xian is an ancient divine shaman; all three are commonly used divine figures in the "Yi Lin."

履。天火卒起，燒我旁裡。延及吾家，空盡己財。通《謙》。艮為天、為火，震起，故曰天火卒起。坤為里，艮為家，坤為財，坤虛，故空。

The hexagram "Not Yet Completed" transforms into "Walking." The line commentary describes a sudden fire: Heavenly Fire suddenly starts, first burning the lanes next to me, then spreading to my house, burning all my property to nothing. Shang Binghe explains: this line takes the opposite hexagram of "Walking," which is "Humility," to illustrate the imagery. "Walking" has the trigram Dui below and Qian above; when all six lines change, it becomes "Humility" with Gen below and Kun above. Gen represents Heaven and Fire, and Zhen signifies movement and action, so it is said "Heavenly Fire suddenly arises." Kun represents lanes, Gen represents the house, and Kun also represents wealth. Since Kun is empty, it is said "all wealth is gone."

泰。金帛黃寶，宜與我市。嫁娶有息，利得過倍。乾為金玉，坤為帛、為黃，故曰金帛黃寶。伏巽為市，震為嫁娶、為息。巽為利、為倍。○黃，宋元本作共，依汲古。過，汲古作萬，依宋元本。

The hexagram "Not Yet Completed" changes into "Greatness Attained." The interpretation states that this is a favorable omen for exchanging wealth: gold, silk, and yellow treasures are most suitable for trade. Marriage and wedding bring additional gains, with profits exceeding double. Shang Binghe explains the imagery: Qian represents gold and jade, while Kun represents silk and the color yellow, hence "gold, silk, and yellow treasures." The hidden Xun trigram signifies the marketplace, and Zhen represents marriage and offspring. Xun also signifies profit and doubling. The note says: the character "yellow" was written as "gong" in Song and Yuan editions, but here we follow the Jigugē edition; the character "exceeding" in the Jigugē edition is written as "wan," but we follow the Song and Yuan edition.

否。鬼魅之居，凶不可舍。坤為鬼，艮為居、為舍，坤凶，故不可舍。

The hexagram "Not Yet Completed" transforms into "Obstruction." The verses contain only two lines, forming a凶林 (a dangerous forest): it is a place where ghosts dwell, and it is perilous to stay. Shang Binghe explains the image:坤 represents ghosts, 艮 signifies dwelling or stopping over, and坤 indicates danger, so he concludes with "It is not advisable to stay" — here, "stay" refers to lodging or remaining.

同人。鳥飛兔走，各有畏惡。雕鷹為賊，亂我室舍。通《師》。震為鳥、為飛、為兔、為走。坎為畏惡，艮為雕鷹，艮反與坎連，故曰雕鷹為賊。坤為亂，坎為室。○首句汲古作飛鳥逐兔，非，依宋元本。

The hexagram "Not Yet Completed" changes into "Harmony with Others." Lin Ci describes the concept of the strong preying on the weak: birds fly in the sky, rabbits run on the ground, each having their own fears and evasions; the hawk becomes a harmful creature, disturbing my dwelling. Shang Binghe explains: this passage refers to the opposite hexagram of "Harmony with Others," which is "The Army." Zhen represents birds, flying, rabbits, and running; Kan represents fear and aversion, Gen represents the hawk, and when Gen is inverted, it connects with Kan, thus saying "the hawk is a thief"; Kun represents disorder, and Kan represents the house. The collation note says: the first line in the Ji Gu Ge edition reads "flying birds chasing rabbits," which is incorrect; it should follow the Song and Yuan editions.

大有。初雖驚惶，後乃無傷，受其福慶。乾為福慶。

The hexagram "Wei Ji" changes into "Da You." Lin's interpretation is similar to the entry for "Xiao Guo" in "Xiao Guo": at first there was a moment of alarm, but in the end there was no harm, and instead there was the reception of blessings and good fortune. Master Shang Binghe only noted four characters: Qian represents blessings and good fortune. "Da You" has Qian below and Li above. The lower trigram Qian is the source of this blessing, so the alarm is only at the beginning, and the outcome is favorable.

謙。兩金相擊，勇氣均敵。日月鬬戰，不破不缺。詳《同人》之《噬嗑》。

The hexagram Wei Ji transforms into Qian. Lin Ci describes the situation as evenly matched: two pieces of metal collide, with neither side showing superiority; it is like the struggle between sun and moon, neither being damaged nor lacking. Shang Binghe notes: the imagery is detailed in the transformation of the hexagram Tong Ren into Shi He.

豫。曳綸河海，掛釣魴鯉。王孫利得，以享眾友。伏巽為綸，坤水坎水，故曰河海。坤為魚，故曰魴鯉。艮手，故曰掛釣魴鯉。艮為孫，震為王，坤為利，故曰王孫利得。坎為仲，艮為友。○得，宋元本作得[有誤]，依汲古。友，汲古作發，依宋元本。

The hexagram "Not Yet Completed" transforms into "Joyful Expectation." The line explanation describes the result of fishing: casting the fishing line into rivers and seas, catching carp and crucian carp; the noble gentleman gains this benefit and uses it to entertain many friends. Master Shang Binghe explains the image: hidden Wind represents the fishing line, and Earth represents water, as does Water, hence "rivers and seas"; Earth represents fish, hence "carp and crucian carp"; Mountain represents the hand, hence "hanging the hook"; Mountain represents the gentleman, Thunder represents the king, and Earth represents benefit, hence "the noble gentleman gains benefit"; Water represents the second son, and Mountain represents friends. The note says: the character "得" in Song and Yuan editions is written as a separate character, and since the base text has noted an error and the character is indistinguishable, it follows the Jigugē edition; the character "友" in the Jigugē edition is written as "发," hence following the Song and Yuan edition.

隨。犬畏狼虎，依人作輔。三夫執戟，伏不敢起，身安無咎。艮為犬、為狼虎，震為人、為夫，數三，故曰三夫。艮為戟、為手，故曰執戟。巽為伏，艮為身。狼虎，汲古作虎狼，依宋元本。作，宋元本作有，依汲古。

The hexagram "Not Yet Completed" changes into "Following." Lin's interpretation describes a situation where a person relies on others for protection: a dog fears wolves and tigers, so it attaches itself to humans for defense; three brave men hold long spears and lie in hiding without rising, thus ensuring the safety of the human body and avoiding misfortune. Master Shang Binghe explains the image: "Geng" represents dogs and also wolves and tigers, "Zhen" represents people and husbands, and the number of "Zhen" is three, hence "three men"; "Geng" also represents spears and hands, hence "holding spears"; "Xun" signifies concealment, and "Geng" signifies the body. The notes state: the words "wolf and tiger" in the Ji Gu Ge edition are "tiger and wolf," following the Song and Yuan editions; the word "have" in the Song and Yuan editions is "have," following the Ji Gu Ge edition.

蠱。蜘蛛結網，以伺行旅。青蠅嚵聚，以求膏腴。觸我羅域，為網所得。巽為蜘蛛、為繩，故曰作網。震為行旅，艮止，故曰伺。巽為蠅，震為青，故曰青蠅。艮為求，震為觸。○第四句依宋元本，汲古無。

The hexagram "Not Yet Completed" changes into "Guilt." Lin's words use a spider's web as a metaphor: spiders set up their webs to wait for travelers; green flies greedily gather, eager to find something delicious; when they meet my spread-out net, they get caught. Shang Binghe explains the image: Xun represents the spider and also the rope, so it is said "to make nets"; Zhen represents travelers, and Gen is still and waits, so it is said "to wait." Xun represents the fly, Zhen represents the green color, so it is said "green fly"; Gen represents seeking, and Zhen represents touching. The collation note says: the fourth line follows the Song and Yuan editions, while the Jigugeshan edition does not include this line.

臨。所望在外，鼎命方來。拭爵滌罍，炊食待之，不為季憂。伏艮為望。巽為命，震為鼎、為爵、為罍，按：《前漢賈誼傳》天子春秋鼎盛，注：鼎，方也。又《南史王僧辯傳》若鼎命中淪，請從此逝，又徐陵《為陳武帝與周宰相書》：欽若唐風，推其鼎命，又鼎貴、鼎臣、鼎族為古所常用，似有大意盛意。鼎命方來者，言大命方來也。伏艮為手，故曰拭、曰滌。兌為食，艮為季，坤為憂，震解，故曰不為季憂。○命，宋元本作金，滌訛條，均從汲古。

The hexagram "Not Yet Completed" transforms into "Approaching." Lin's interpretation expresses joy as a favorable omen: the person longed for is still outside, and a great heavenly mandate is about to arrive; thus, the wine vessel is cleaned, the wine jar is washed, and food is prepared to welcome him, without needing to worry about the younger son. Master Shang Binghe explains the image: "Geng" (Mountain) represents expectation; "Xun" (Wind) signifies destiny, and "Zhen" (Thunder) represents the tripod, the wine vessel, and the wine jar. He then examines the terms "tripod" and "destiny": The "Book of Han" mentions "the Son of Heaven is in the prime of his life, like a tripod," with Yan Shigang's commentary stating "tripod means square." The "South History" records "if the destiny of the tripod is about to be lost, please let me go from here." Xu Ling's letter to Chen Wudi mentions "revering the Tang style, pushing forward the destiny of the tripod." Additionally, terms like "tripod wealth," "tripod minister," and "tripod clan" were commonly used by ancients, indicating that the character "tripod" combines the meanings of great size and prosperity. Therefore, "the destiny of the tripod is coming" means the great mandate is about to arrive. The image of "Geng" (Mountain) suggests the hand, hence "cleaning" and "washing." "Dui" (Lake) represents food, "Geng" (Mountain) represents the younger son, "Kun" (Earth) represents worry, and "Zhen" (Thunder) can dispel, hence "no worry for the younger son." The collation notes that the character "destiny" was originally written as "gold" in Song and Yuan editions, and "washing" was mistakenly written as "branch" in some editions, both following the Jigugē edition.

觀。日月並居，常暗匪明。高山崩顛，丘陵為溪。詳《蹇》之《咸》。○溪，汲古作溪，依宋元本。

The hexagram "Not Yet Completed" changes into "Observation." Lin's words describe the disorder of heaven and earth: the sun and moon are crowded together, and the sky is often dark without light; high mountains collapse and fall, while hills sink into streams. Shang Binghe remarked: the symbolic meaning is detailed in the transformation of the hexagram "Obstruction" into "Intimacy." The collation note says: "Stream" is written in a different form in the Ji Gu Ge edition, but here we follow the Song and Yuan editions—the two forms are no longer distinguishable in the current text.

噬嗑。春服既成，載華復生。莖葉盛茂，實穗泥泥。震為春、為服，艮為成，故曰春服既成。震為華、為生，震車，故曰載華復生。震為莖葉、為茂盛，艮為果蓏，故曰實穗。泥泥，盛茂。

The hexagram "Not Yet Completed" transforms into "Crushing the Bones." Lin's interpretation describes the business situation in the transition from spring to summer: spring clothes have already been made, and the grass and trees are again blooming with flowers; the stems and leaves are growing luxuriantly, and the grain ears are heavy and fresh. Shang Binghe explains the imagery: Zhen represents spring and clothing, and Gen signifies completion, hence "spring clothes are already made," a phrase from the chapter "Zeng Dian's Expression of Aspiration" in the Analects of Confucius; Zhen represents flowers and growth, and Zhen also represents a carriage, hence the character "zai" (to carry), forming "flowers reborn"; Zhen represents stems and leaves and flourishing growth, and Gen represents fruits, hence "heavy grain ears"; "nini" describes the moist and flourishing appearance of the branches and leaves.

賁。華首山頭，仙道所遊。利以居止，常無咎憂。詳《臨》之《頤》。

The hexagram Wei Ji transforms into Ben. Lin's words describe the immortal abodes: on the summit of Huashou Mountain, it is a place where immortals pass through and rest; it is suitable to dwell there, long without fault or worry. Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram Lin into Yi.

剝。三狐嗥哭，自悲孤獨。野無所遊，死於丘室。艮為狐，數三，故曰三狐。震為歌，震反則哭，《易中孚六三》或泣或歌，即以艮為泣也，自覆象失傳，其辭遂不能解矣。坤寡，又一陽在上，皆孤獨之象也。坤為悲、為野、為死，艮為丘室，《禮》狐死正首丘，仁也。○嗥，宋元本作群，依汲古。遊，汲古作由，依宋元本。

The hexagram "Not Yet Completed" transforms into "Splitting Apart." The line statement describes the death of a solitary beast: three foxes howl and weep in sorrow for their loneliness; they have nowhere to go on the open plain and finally die in a nest on a hill. Master Shang Binghe explains the image: "Gen" represents a fox, and its number is three, so it is called "three foxes"; "Zhen" represents singing, and when "Zhen" is inverted, it becomes weeping—"or weep or sing" from the sixth line of the third trigram in "The Zhou Changes" (I Ching) is precisely using "Gen" to represent weeping. Since the method of taking images through "reversed images" has been lost, this line statement no longer makes sense. "Kun" represents loneliness and fewness, and the single yang line in "Splitting Apart" hanging alone at the top also symbolizes solitude; "Kun" represents sorrow, the open plain, and death, while "Gen" represents a hill and a nest. The "Book of Rites · Tan Gong" says that when a fox is about to die, it faces the hill where it was born, showing a kind heart that remembers its origin. Notes say: the character "howl" was written as "group" in Song and Yuan editions, following the Jigugong edition; the character "travel" in the Jigugong edition is written as "by," following the Song and Yuan editions.

復。火中暑退，禾黍其食。商人不至，市空無有。《月令》季夏之月，火昏中，《詩》七月流火，《傳》云：火，大火也，流，下也。蓋火星未月昏中，申月西流，故謂之下。又《箋》云火星中而寒暑退，暑退而禾稼熟，故曰禾黍其食。火中用未濟象。離居五中，故曰火中。離為暑，中則退矣。復下震為禾、為食、為商人，巽為市，巽伏，故市空。坤虛，故無有。○禾黍，汲古作求藿，依宋元本。

The hexagram "Not Yet Completed" changes into "Reversion." Lin's commentary discusses events according to seasonal changes: when the red star appears in the south at dusk, the heat of summer recedes, and millet and millet become ripe and can be used for food; however, merchants do not come, and the market is empty, with nothing to buy. Shang Binghe cites the "Rites of the Monthly Ordinances" which states that in the sixth month of the season, the red star is in the south at dusk; he also quotes the "Poem of the Western Zhou · July" which says, "In July, the red star flows," and the "Mao Transmission" explains that "fire" refers to the red star, and "flow" means moving downward. When the red star is in the south at dusk in the sixth month, by the seventh month it moves westward, hence the term "flow." Zheng Xuan's commentary further explains that when the red star is in the center, cold and heat recede, and when the heat recedes, millet and millet become ripe, hence the phrase "millet and millet can be eaten." In terms of imagery: "fire in the center" uses the image of the primary hexagram "Not Yet Completed," where the line five of the trigram Li is in the central position, hence "fire in the center." Li represents summer, and since it is already in the center, it should recede. The lower trigram of "Reversion" is Zhen, which represents grain, food, and merchants; Xun represents the market. Here, Xun is hidden, so the market is empty; the central trigram Kun is empty, hence "nothing." The note says that the original text in the Ji Gu Ge edition reads "seeking beans," but here we follow the Song and Yuan editions.

無妄。獨立山巔，求麋耕田。草木不闢，秋飢無年。巽為寡，故曰獨立。艮為山、為求，震為麋、為耕。震為草木，伏兌為秋，無妄漢人多作無望，無望故無年，言麋非耕田之畜，故草木不闢也。○麋，宋本作鹿，依汲古。

The hexagram "Not Yet Completed" changes into "No Misfortune." Lin's interpretation states that the person is relying on the wrong being: a person stands alone on a mountain top, hoping to find a sika deer to plow his fields; the grass and trees are overgrown and not cultivated, so in autumn there is famine and no harvest. Shang Binghe explains the image: Xun indicates few people, hence "standing alone"; Gen represents mountain and seeking, Zhen represents sika deer and farming; Zhen also represents grass and trees, while hidden Dui indicates autumn. He further points out that the hexagram "No Misfortune" was often written as "No Hope" by Han scholars, hence "no hope" leads to "no harvest"; as for "grass and trees not cultivated," it means that sika deer are not animals used for farming, so expecting them to plow will not cultivate the wasteland. The note says: the character "sika deer" in the Song edition is written as "deer," here following the Jigugē edition.

大畜。火雖熾，在吾後。寇雖近，在吾右。身安吉，不危殆。詳《歸妹》之《震》。三字句。

The hexagram "Not Yet Completed" changes into "Great Accumulation." The entire passage consists of three-character sentences: the fire's force is strong, but it is behind me; thieves are close, but they are on my right; my body is safe and auspicious, and there will be no danger. Shang Binghe noted: the symbolic meaning is detailed in the transformation of the hexagram "Descending Girl" into "Zhen," and this passage particularly emphasizes that the sentence structure is three-character, different from the usual four-character format.

頤。囓囓，貧鬼相責。無有歡怡，一日九結。詳《豐》之《晉》。

The hexagram Wei Ji transforms into Yi. Lin's words depict a state of sorrow: teeth clenching with a grinding sound, poor spirits blaming each other; there is no joy at all, and the heart's knots are tied nine times a day. Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram Feng into Jin.

大過。追亡逐北，至山而得。稚叔相呼，反其室廬。依《需》之《渙》校。各本皆作"追亡逐北，呼還幼叔。至山而得，反歸其室"，不協，惟《需》之《渙》是原詞，韻協象合。

The hexagram "Not Yet Completed" changes into "Great Excess." The text describes the capture of a fugitive: chasing the escaped person, driving away the defeated soldiers, and pursuing them all the way into the mountains before capturing them; the younger brothers call to each other and return together to their own house. Shang Binghe remarked: this passage is corrected according to the transformation from the hexagram "Necessity" to "Dispersal." All versions read "chase the fleeing, drive away the defeated, reach the mountains and capture them, return to their own house," but the sentence order is confused and the rhyme is not harmonious. Only the version from "Necessity" changing to "Dispersal" is the original text, which is both rhymed and consistent with the hexagram's symbolism.

坎。銜命辱使，不堪厥事。遂墮落去，更為斯吏。伏巽為命，兌口，故曰銜命。震為使，伏巽為墮落，艮為僮僕，故曰斯吏。斯，賤役也。

The hexagram "Not Yet Completed" changes into "Water." Lin's interpretation is in agreement with the previous entry on "Small Crossing" and "Footsteps": he was entrusted with a mission and carried out the royal command, but disgraced himself and could not bear the responsibility; thus he gradually declined and became a lowly official. Shang Binghe explains the image: the hidden Xun indicates the mandate, and Dui represents the mouth, so it is said "carrying out the royal command"; Zhen represents being sent on a mission, and the hidden Xun implies a decline, while Gen represents a servant, so it is said "this official" — "this" refers to a menial servant subject to others' orders.

離。被珠函玉，沐浴仁德。應聘唐國，四門穆穆。蟊賊不作，凶惡伏慝。伏震為珠玉、為仁德，伏坎，故曰沐浴仁德。震為帝，故曰唐國。伏艮為國也。艮為門，震卦數四，故曰四門。本卦互巽為蟊賊，《詩小雅》及其蟊賊，《傳》食根曰蟊，食節曰賊。巽為伏匿。○函，汲古作銜，銜，兌象。函，伏艮象，茲從宋元本。

The hexagram "Not Yet Completed" changes to "Fire" (Li). Lin's commentary praises a flourishing era with virtuous people: adorned with pearls and jewels, carrying precious jade, bathed in benevolence and virtue; seeking official positions in the state of Tang Yao, where the four gates are solemn and orderly; pests that gnaw at roots and stems do not appear, and wicked people all hide and remain concealed. Shang Binghe explains the image: hidden Zhen represents pearls and jade, as well as benevolence and virtue, and there is also hidden Kan representing water, so it is said "bathed in benevolence and virtue"; Zhen represents the emperor, so it refers to the state of Tang, and hidden Gen can also be taken as the state; Gen represents the gate, and the number of Zhen hexagram is four, so it is said "four gates"; the interacting hexagrams of the original hexagram have Xun representing pests, as the "Small Ya" in the "Shi Jing" says "the pests and thieves come", and the "Mao Transmission" explains that those that eat the roots of crops are called "mao", and those that eat the stems and joints are called "zei"; Xun also governs concealment. The note says: the character "han" in the Ji Gu Ge edition is written as "xian", "xian" takes the image of Dui, while "han" takes the image of hidden Gen, so here we follow the Song and Yuan edition and use "han".

咸。機關不便，不能出言。精誠適通，為人所冤。坎為機關，三上互大坎，故曰不便。震為言，震伏，故不能言。乾為精誠、為往，故曰精誠適通。適通，即感通也。乾為人，兌為言，正反兌，故曰為人所冤，言被誑也。易林每遇正反兌或正反震，不曰讒佞，即曰誣罔，皆本易與左氏。○第三句宋元本作精成通道，皆訛字，故依汲古。

The hexagram "Not Yet Completed" changes into "Salty." Lin's words are difficult to express: mechanisms are not functioning smoothly, words cannot be spoken out; sincere intentions finally reach the heavens, but the person has already been falsely accused. Master Shang Binghe explains the image: Kan represents mechanisms, and the lines from the third to the top form a larger Kan, hence "inconvenient"; Zhen represents speech, but here Zhen is hidden, hence "unable to speak"; Qian represents sincerity and movement, hence "sincere intentions have reached the heavens" — "reaching the heavens" means the sincerity has been understood; Qian represents people, and Dui represents speech, with one positive and one negative Dui facing each other, hence "being falsely accused," meaning being deceived and falsely accused. He also summarizes a general rule: In "The Forest of Divination," whenever there are opposing Dui or opposing Zhen, it either refers to slander or false accusations, based on the imagery used in "The Zhou Changes" and "The Zuo Zhuan." The note says: the third sentence in the Song and Yuan editions reads "sincere intentions have reached the heavens," which are errors, so the version from Jiguge is followed.

恆。甕破缶缺，南行亡失。震為甕、為缶，巽下斷，故破缺。震為南、為行，巽隕落，故曰亡失。○缶，宋元本作盆，依汲古。失，元本作夫，依宋本、汲古。

The hexagram "Not Yet Completed" changes into "Permanence." The two lines of Lin's interpretation describe loss during a journey: a clay jar is broken, a clay pot is missing its mouth, and on the way south, something is lost. Master Shang Binghe explains the image: Zhen represents a jar and a pot, and the lower line of Xun is broken, hence the image of breakage; Zhen governs the south and movement, while Xun has the meaning of falling, thus saying "loss." The notes state: the character "fu" (pot) was written as "pen" in Song and Yuan editions, here following the Jigugē edition; the character "shi" (loss) was written as "fu" in Yuan editions, here following the Song and Jigugē editions.

遯。唇亡齒寒，積日凌根。朽不可用，為身災患。兌為唇齒，二四兌覆，故曰唇亡齒寒。乾為日，乾實，故曰積日。艮為根。凌，寒也，言日久根冷也。巽下斷，故曰朽。伏坤為身、為災患。○災，元本訛哭，依宋本、汲古。凌，疑訛。

The hexagram "Not Yet Completed" changes into "Retreating." Lin's words use the ancient metaphor "lips gone, teeth feel cold": when the lips are gone, the teeth become cold, and over time even the roots freeze; they decay to the point of being unusable, thus becoming their own calamity. Shang Binghe explains the image: Dui represents lips and teeth, and the second line to the fourth line forms an inverted Dui, hence "lips gone, teeth feel cold"; Qian represents the sun, and Qian also signifies fullness, hence "accumulated days"; Gen represents the root; "ling" means cold, indicating that over time the root also becomes cold; Xun's lower trigram is broken, hence "decayed"; the hidden Kun represents the body and calamity. The note says: the character "zai" (calamity) was originally a mistake for "ku" (cry), following the Song edition and Jigugong edition; he also suspects that "ling" might be a mistaken character.

大壯。蒙惑憧憧，不知西東。魁罡指南，告我失中。利以宜止，去國憂患。通《觀》。坤迷，故曰蒙惑憧憧。本卦震為東，兌為西，惑故不知。艮為星，數七，故曰魁罡。《參同契》二月榆魁臨於卯，天罡據西，注：天罡即北斗。《夢溪筆談》斗杓謂之剛，蓋前四星斗之魁，後三星斗之柄，故曰魁罡。震為南，伏艮為指，震言，故曰告。艮為止，坤為國、為憂患也。○失，局本訛室。

The hexagram "Not Yet Completed" changes to "Great Strength." The divination text describes being lost and uncertain, with the mind wavering and unable to distinguish directions, east, west, south, and north. The Heavenly Gang of the Big Dipper points to the south, indicating that the path has deviated from the center. At this time, it is advantageous to stop and not move. If one travels far from the country, there will be worries. Shang Binghe explains that this passage refers to the opposite hexagram of "Great Strength," which is "Observation." The hexagram坤 (Kun) represents confusion, hence the phrase "confused and restless." The original hexagram Zhen (Zhen) represents east, and Dui (Dui) represents west, but due to confusion, directions cannot be discerned. Gen (Gen) represents stars, and its number is seven, hence the term "Heavenly Gang." He cites the "Threefold Concordance of the Zhou Yi" stating, "In the second month, the Yú Kuai (Cypress Head) is at the卯 (Mao) position, and the Heavenly Gang is at the west," explaining that the Heavenly Gang is the Big Dipper. He also cites the "Dream Pool Essays," stating that the handle of the Big Dipper is called "Gang." The four stars in front of the Big Dipper are called the Kuai, and the three stars behind are called the Gang, together known as "Kuai Gang." Zhen (Zhen) represents the south, and hidden Gen (Gen) represents pointing, while Zhen (Zhen) represents speech, hence the phrase "to inform." Gen (Gen) represents stopping, Kun (Kun) represents the country and worries. The collation note says: the character "shī" was originally miswritten as "shì."

晉。烏鴟摶翼，以避陰賊。盜伺二女，賴厥生福。旱災為疾，君無黍稷。艮為黔啄、為烏鴟。摶,束也，卷也。《考工記》鮑人卷而摶之是也。烏鴟摶翼者，言鳥下擊物時必戢其兩翼不開張，若卷束然，正以防不測也。震為翼，二四震覆，故曰摶翼。坎為盜賊、為隱伏，故曰以避陰賊。坤為女，數二，艮止，故曰伺二女。離火，艮火，故曰旱。震為君、為黍稷，震覆，故無黍稷。

The hexagram "Not Yet Achieved" transforms into "Progress." The lines describe a fierce bird and thieves: crows fold their wings to avoid harm from the dark; thieves watch two women, but this situation brings unexpected good fortune; a drought becomes a great disaster, and the ruler has no grain of millet or millet. Master Shang Binghe explains the image: "Geng" represents a black-beaked bird, hence "crow"; "tuan" means to gather or roll up, as stated in the "Rites of Zhou · Records of the Artisan," "the leatherworker rolls and gathers it," which means "the crow folds its wings." This describes a fierce bird diving to catch prey, tightly closing its wings to prevent them from spreading, like rolling up, to guard against unexpected dangers. "Zhen" represents wings, and the second line to the fourth line forms an inverted "Zhen," hence "folding wings." "Kan" represents thieves and also signifies concealment, hence "to avoid hidden dangers." "Kun" represents women, with the number two, and "Geng" signifies waiting, hence "watching two women." "Li" is fire, and "Geng" is also fire, hence "drought." "Zhen" represents the ruler and grain, but since "Zhen" is inverted, it means "no grain."

明夷。名成德就，項領不試。景公耄老，尼父逝去。詳《履》之《剝》。

The hexagram "Not Yet Completed" changes into "Darkening of the Light." The verse describes a virtuous person who is not employed: his reputation is already established, his virtue is already complete, yet he is like a horse with a thick neck that is never used; just as when King Jing of Qi grew old and foolish, Confucius left the state of Qi. Master Shang Binghe explains: the symbolic meaning is detailed in the transformation of the hexagram "Following" into "Breaking Up." The phrase "neck not tested" is derived from the "Small Ya" section of the "Book of Poetry," "Four Stags with Thick Necks," meaning a good horse that remains fat and unused.

家人。言與心詭，西行東坐。鯀湮洪水，佞賊為禍。離兩兌口相背，互坎為心，故曰言與心詭。坎為西，離為東，離為惡人，故曰鯀。坎為水、為賊，離兩兌口相對，故曰佞。明夷以離為有言，故此曰詭、曰佞。

The hexagram "Not Yet Completed" changes into "Family." Lin Ci mocks those who say one thing and mean another: what they say does not match what they think, claiming to go west while sitting east; it is like Gun who used only blockage to control the floods, and wicked people eventually cause harm. Master Shang Binghe explains the image: the hexagram Li contains two Dui mouths facing opposite directions, and the mutual hexagram Kan represents the heart, hence "speech and heart are contradictory." Kan represents west, Li represents east; Li is also associated with wicked people, so it refers to Gun. Kan represents water and thieves, and the two Dui mouths in Li facing each other, hence "flattery." He also gives an example: the hexagram "Dark Light" uses Li as "speech," so here it is said "contradictory" and "flattery."

睽。獫狁匪度，治兵焦穫。伐鎬及方，與周爭強。元戎其駕，衰及夷王。《詩六月篇》玁狁匪茹，整居焦穫，注：焦穫，地名。坎為北，玁狁，北狄。離為甲兵，重離，故曰焦穫。鎬、方，皆地名。兌西象也。震為周，兌折震，故曰與周爭強。○焦，汲古作元，元作焦，今依宋元本。劉云，毛詩作匪茹，箋云，度也。鄭蓋用齊詩以申毛義。又云：夷王雖亦命將出師，而未能攘逐，故曰衰。按：夷王始下堂，迎諸候，周室衰。

The hexagram "Not Yet Completed" transforms into "Strife." Lin's interpretation draws from the military events described in "The Small Odes of the Book of Poetry, June," where the Xianyun did not measure their virtue or strength, but instead gathered troops in the area of Jiaohuo; they invaded the regions of Hao and Fang, competing with the Zhou dynasty. Although large chariots had already been deployed, the decline of the Zhou dynasty had already reached the time of the Yiwang king. Master Shang Binghe cited the line "Xianyun fei ru, zheng ju Jiaohuo" from "June," noting that Jiaohuo was a place name. In terms of symbolic imagery: Kan represents the north, and Xianyun were the northern barbarians; Li represents military forces, and two overlapping Lises symbolize "Jiaohuo." Hao and Fang are also place names; Dui represents the west, which corresponds to this region. Zhen represents the Zhou dynasty, and Dui, which signifies reduction and overcoming, overcomes Zhen, thus indicating "competing with the Zhou." The collation notes state: "Jiao" in the Ji Gu Ge edition is written as "Yuan," and "Yuan" is written as "Jiao," with the two characters reversed; the current version follows the Song and Yuan editions. He also cites Liu's view: the "Mao Shi" reads "fei ru," and Zheng Xuan's commentary interprets it as "measuring," suggesting that Zheng Xuan probably adopted the interpretation from the Qi Shi to clarify the meaning of the Mao Shi. Liu also said that although the Yiwang king had once ordered generals to lead troops, he ultimately failed to expel the Xianyun, hence the term "decline." Master Shang's commentary adds: the Yiwang king began to descend from the hall to greet the feudal lords, and from then on, the Zhou dynasty began to decline.

蹇。三火起明，雨滅其光。高位疾顛，驕恣誅傷。詳《大有》之《師》。

The hexagram Wei Ji transforms into Jian. Lin's interpretation describes a situation of great prosperity turning into failure: three piles of fire burn brightly, but a sudden rain extinguishes the flames; a person in a high position quickly falls, because of arrogance and indulgence leading to punishment and harm. Shang Binghe notes: the symbolic meaning is detailed in the transformation of Da You into Shi as explained in that section.

解。陰涿川決，水為吾祟。使我心憒，毋樹麻枲，居止凶殆。重坎，故曰陰涿川決。涿，《說文》流下滴也，《方言》瀧涿謂之沾。潰，言陰盛川決也。坎為祟、為心，震為麻枲，水多，故不可樹藝也。○首二句宋元本作承川決水、為吾之祟，茲依汲古。

The hexagram "Not Yet Completed" changes into "Release." Lin's interpretation describes a water disaster: continuous rain and dripping water, rivers breaking their banks, and the flood has become a malevolent force troubling me; it causes me great anxiety, so I should not plant hemp anymore, and staying here is dangerous. Shang Binghe explains the image: two overlapping Kans (Water trigrams) indicate "dark clouds causing river breaches"; the character "zhuo" is explained in the "Shuowen" as water dripping down, and in the "Dialects" as "long zhuo" meaning to be wet; overall, it refers to excessive Yin energy causing rivers to break their banks. Kan represents malevolent spirits and the mind, and Zhen represents hemp; because the water is too strong, planting is not possible. The note says: the first two lines in Song and Yuan editions read "the river breaks and water flows, becoming my curse," but here we follow the Jigugē edition.

損。厭浥晨夜，道多湛露。瀸衣濡袴，重難以步。詳《革》之《豫》。第三句宋本、汲古作沽我濡袴，依元本。

The hexagram "Not Yet Completed" transforms into "Loss." Lin's interpretation draws on the meaning of "Morning Dew" from the "Songs of Zhou Nan" and "Zhan Lu" from the "Small Ya": both morning and night are damp, with thick dew covering the path; clothes are soaked and trousers are thoroughly wet, heavy and difficult to move. Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram "Great Change" into "Joy." The collation note states: the third line in the Song edition and the Jigugong edition reads "gu wo ru ku," but here we follow the Yuan edition.

益。宜行賈市，所求必倍。載喜抱子，與利為友。詳《大過》之《恆》。

The hexagram "Not Yet Achieved" changes into "Benefit". The interpretation suggests good fortune in business: it is appropriate to go out to trade, and whatever is sought will be doubled in return; returning with a full load of joy, carrying a young child, and forming friendship with profit. Shang Binghe notes: the symbolic representation is detailed in the transformation of the hexagram "Great Exceeding" into "Permanence".

夬。陰變為陽，女化作男。治道得通，君臣相承。詳《屯》之《離》。

The hexagram Wei Ji transforms into Guai. Lin's commentary describes a shift from weakness to strength: yin turns into yang, female becomes male; thus the way of governing the state becomes clear, with the ruler and minister in harmonious succession. Shang Binghe notes: the symbolic representation is detailed in the transformation of Zun into Li.

姤。樹蔽牡荊，生●山旁。仇敵背憎，孰肯相迎。《本草》牡荊，一名黃荊，《淮南萬畢術》曰南山牡荊，指病自愈。巽為樹、為荊，震亦為荊，震伏，故牡荊不見。○牡，元本訛壯，孰訛熟，從宋本、汲古。

The hexagram "Not Yet Completed" transforms into "Meeting." Lin's interpretation says: The shade of the tree covers the male artemisia, which grows by the mountain; enemies turn their backs and hate each other, who would be willing to come out and welcome. Master Shang Binghe cites the "Ben Cao" (Herbal Classic): male artemisia is also called yellow artemisia; he also cites the "Huainan Wanbi Shu" (Huainan Miscellaneous Techniques): the male artemisia from Mount Nan, when used to point at the afflicted area, the illness will heal itself. In terms of symbolic meaning: Xun represents the tree and artemisia, and Zhen also represents artemisia. Here Zhen is hidden, so the male artemisia is covered and not visible. The collation notes say: the character "mu" was originally miswritten as "zhuang," and "shu" was miswritten as "shu," both based on the Song edition and the Jigugong edition. The character below "sheng" is already blurred and marked with a black dot in the original text, making it impossible to identify, so no conjectural restoration is made.

萃。坐茵乘軒，據德宰臣。虞叔受命，六合和親。巽為茵，艮為坐，故曰坐茵。坤為車。軒，車也。坤為臣，伏震為帝，艮少，故曰虞叔。巽為命，坤為合，伏乾，數六，故曰六合。○據於德，見論語，汲古作握德，茲依宋元本。

The hexagram "Not Yet Completed" transforms into "Gathering." Lin's interpretation describes a noble minister attaining his position: sitting on a silk mat, riding in a high carriage, relying on virtue to become a minister of state; Yu Shu receives his appointment, and the whole world and its six harmonies become harmonious and friendly. Master Shang Binghe explains the image: Xun represents the silk mat, Gen represents sitting, so it is said "sitting on a silk mat"; Kun represents the carriage, "Xuan" is the carriage; Kun represents the minister, hidden Zhen represents the emperor, Gen represents the younger one, so it is said "Yu Shu"; Xun represents the mandate, Kun represents gathering, hidden Qian's number is six, so it is said "six harmonies." The note says: "According to virtue" is based on "According to virtue" from the Analects of Confucius, the Ji Gu Ge edition reads "holding virtue," here following the Song and Yuan editions.

升。雲興蔽日，雨集草木，年茂歲熟。坤為雲，乾為日，乾伏，故曰蔽日。兌為雨，巽為草木，故曰雨集草木。坤為年歲、為豐熟。○年茂，元本作茂年，非，今依宋本、汲古。

The hexagram "Not Yet Completed" transforms into "Rising." The divination line describes a scene of abundant harvest: clouds rise and cover the sun, rain falls upon the grass and trees, and the crops are flourishing with grains ripe. Master Shang Binghe explains the image: the trigram坤 represents clouds, and乾 represents the sun; here,乾 is hidden, so it is said "covering the sun." The trigram兑 represents rain, and巽 represents grass and trees, so it is said "rain falls on grass and trees." The trigram坤 also represents years and abundance. The note says: the original text had "year flourishing" written as "flourishing year," which is incorrect; now it follows the Song edition and the Ji Gugē edition.

困。播梅折枝，與母別離，絕不相知。詳《旅》之《大過》。○播，宋本作蟠，依元本、汲古。播，種也。

The hexagram "Not Yet Completed" changes into "Obstruction." Lin's interpretation describes the separation between mother and son: the plum tree planted was cut off, and the person was separated from his mother, leading to a complete loss of communication and no knowledge of each other. Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram "Travel" into "Great Excess." The collation note says: the character "播" in the Song edition is "蟠," but here we follow the Yuan edition and the Jigugong edition, interpreting "播" as planting.

井。天旱水涸，枯槁無澤。困於沙石，未有所獲。通《噬嗑》。艮為天、為火，故曰天旱水涸。坎上下皆火，故涸也。離為枯槁，艮為沙石。

The hexagram "Not Yet Completed" changes into "Well." The words of Lin Ci describe a scene of exhaustion: the sky is dry and the water is dried up, the grass and trees are withered and show no signs of moisture; trapped among sand and stones, there is nothing to be gained. Master Shang Binghe explains: this instance takes the hexagram "Crushing the Thigh" which is the opposite of "Well" to illustrate the imagery. The trigram Gen represents heaven and fire, so it is said "the sky is dry and the water is dried up"; the water in Kan is surrounded by fire above and below, so the water naturally dries up; Li represents withered things, and Gen represents sand and stone.

革。圭璧琮璜，執贄見王。百里甯戚，應聘齊秦。通《蒙》。震為玉、為王，坤為贄，艮手，故曰執贄。坤為里、為百、為憂，故曰百里甯戚。本卦巽為齊，兌為秦，言百里奚相秦，甯戚相齊也。

The hexagram "Not Yet Completed" changes into "Revolution." The commentary describes virtuous men entering official service: holding jade ritual objects such as jiu, bi, cong, and huang, presenting them as credentials to pay homage to the king. Two virtuous men, Bai Li Xi and Ning Qi, respectively sought positions in the state of Qin and Qi. Shang Binghe comments: this passage takes the corresponding hexagram of "Revolution," which is "Meng," to illustrate the imagery. Zhen represents jade and the king, Kun represents credentials, and Gen represents the hand, thus indicating "presenting credentials." Kun also represents "li," "bai," and "you," forming the names "Bai Li Xi" and "Ning Qi." The original hexagram's Xun represents Qi, and Dui represents Qin, which refers to Bai Li Xi serving as prime minister of Qin and Ning Qi serving as prime minister of Qi.

鼎。龍渴求飲，黑雲景從。河伯捧醴，跪進酒漿，流潦滂滂。通《屯》。震為龍，艮為求，坤為雲，坤黑，故曰黑雲景從。坤為河海，震為伯，坎為酒，艮手，故曰河伯奉醴。坤為漿，坎水，坤水，故曰流潦滂滂。○黑雲，汲古作雲黑，依宋元本。

The hexagram "Not Yet Completed" transforms into "The Cauldron." The line commentary describes calling forth wind to bring rain: the dragon is thirsty and wants to drink water, and black clouds follow closely behind. The river god presents sweet wine, kneeling to offer the drink, and thus great floods flow abundantly. Master Shang Binghe comments: this passage takes the opposite hexagram of "The Cauldron," which is "The Beginning," to illustrate the imagery. Zhen represents the dragon, Gen represents seeking, and Kun represents clouds. Since Kun is black, it is said "black clouds follow closely." Kun represents rivers and seas, Zhen represents the god, and Kan represents wine. Gen represents the hand, so it is said "the river god presents wine." Kun represents the drink, and Kan is water, while Kun is also water, so it is said "floods flow abundantly." The collation note says: "black clouds" in the Ji Gu Ge edition reads "clouds black," but here we follow the Song and Yuan editions.

震。雹梅零墮，心思憒憒，亂我靈氣。首句依《大有》之《蒙》校。各本皆作零蔕。思，元本作積，依宋本、汲古。

The hexagram "Not Yet Completed" changes into "Thunder." The line text describes a state of mental unrest: hail beats the plums down, causing them to fall in abundance, the mind is troubled and confused, disturbing my slight spiritual clarity. Shang Binghe notes: the first line is corrected according to the transformation of "Great Possession" into "Obstruction," with all versions reading "zero petals"; the character "thought" originally read "accumulated," here following the Song edition and the Jigugong edition.

艮。鹿求其子，虎廬之裡。唐伯李耳，貪不我許。詳《隨》之《否》。

The hexagram "Not Yet Completed" changes into "Mountain." The line text describes a situation of seeking but failing to obtain: a mother deer searches for her fawn, eventually reaching the alley where the tiger's den is located; Tang Bo and Li Er, these people, are greedy and do not release the young deer to me. Shang Binghe notes: the symbolic representation is detailed in the transformation of the hexagram "Following" into "Opposition."

漸。穿匏挹水，篝鐵然火。勞疲力竭，飢渴為禍。詳前《艮》之《坤》。

The hexagram Wei Ji transforms into Zhan. Lin's words describe futile labor: trying to draw water with a gourd that has a hole in it, or using bamboo to cover iron in order to make fire, are all in vain; one exhausts oneself, and hunger and thirst become misfortunes. Shang Binghe notes: the symbolic meaning is detailed in the transformation of Gen into Kun as explained earlier.

歸妹。龍生馬淵，壽考且神。飛騰上天，舍宿軒轅，常居樂安。震為龍、為馬、為生，下兌，故曰淵。震為神，伏艮為壽、為天，震為飛騰，在艮上，故曰上天。坎為宿，艮為舍、為星，故曰軒轅。軒轅，星名也。震為樂，伏艮為安、為居。○第三句汲古無，依宋元本增。常居樂，汲古作居樂常，依宋元本。三四句指傅說騎箕事。

The hexagram "Wei Ji" transforms into "Gui Mei". Lin Ci describes ascending to immortality: the dragon and horse are born in the deep abyss, long-lived and capable of communicating with the divine; they rise into the sky and dwell beside the Xuan Yuan star, living in lasting comfort. Shang Binghe explains the imagery: Zhen represents dragon, horse, and birth, with the lower trigram being Dui, which represents a marsh, hence "deep abyss"; Zhen represents the divine, while hidden Gen represents longevity and heaven. Zhen signifies flight and ascent, residing above Gen, hence "ascending to heaven"; Kan represents dwelling, and Gen represents dwelling, star, hence "Xuan Yuan" — which is the name of a star. Zhen represents joy, and hidden Gen represents peace and dwelling. The notes state: the third line is missing in the Ji Gu Ge edition and has been added according to the Song and Yuan editions; the phrase "always dwell in comfort" in the Ji Gu Ge edition is written as "dwell in comfort always," and has been corrected according to the Song and Yuan editions. He also points out that the third and fourth lines use the legend of Yin's prime minister Fu Yue, who after his death was said to ride the Ji Wei constellation and become a star in the sky.

豐。崔嵬北嶽，天神貴客。溫仁正直，主布恩德。閔哀不已，蒙受大福。詳《屯》之《家人》。閔哀，依校，各本皆作衣冠，非。

The hexagram "Not Yet Completed" changes into "Prosperity." The words of Lin Ci describe the divine descending to bestow blessings: the northern mountain is lofty and rugged, and the heavenly spirits are honored guests there; with a gentle and kind nature, upright and righteous, he oversees the distribution of grace; he pities the people without cease, thus receiving great blessings. Shang Binghe remarked: the symbolic meaning is detailed in the transformation of the hexagram "Initiation" into "Family." The note states: "Mǐn āi" (compassion and sorrow) are corrected from other sources, while all versions originally read "yī guān" (clothing and cap), which is incorrect.

旅。鬼夜哭泣，齊失其國，為下所賊。二五互大坎為鬼、為夜，下卦震覆，故曰哭泣。本《中孚六三》爻詞也。巽為齊，艮為國，兌毀，坎失，故曰齊失其國。巽為盜賊。按：《戰國策》齊愍王時，有當闕而哭者，求之則不得，後果失國，為淖齒所殺。

The hexagram "Not Yet Completed" changes into "Travel." The line statement describes omens of a nation's downfall: there was a ghost crying at night, and thus the state of Qi lost its ancestral temple, the king was killed by his ministers. Master Shang Binghe explains the image: the second to fifth lines form a large Kan trigram, Kan represents ghosts and night; the lower trigram is an inverted Zhen, hence "crying" — this imagery is derived from the line statement of the sixth line in the third place of The Zhou Changes. Xun represents Qi, Gen represents the state, Dui signifies destruction, and Kan signifies loss, hence "Qi lost its state"; Xun also represents thieves. His commentary cites the "Strategies of the Warring States": during the time of King Min of Qi, someone cried bitterly in front of the palace, but when they searched, they could not find the person. Later, Qi indeed fell, and King Min was killed by Chao Chi.

巽。二政多門，君失其權。三家專制，禍起季孫。伏震。互艮為門，初至四正反艮，故曰多門。震為君，巽為權，互坎，故曰失權。艮為家，震數三，故曰三家。艮為孫、為少，故曰季孫。季氏三家之一，曾逐昭公，故曰禍起季孫。

The hexagram "Not Yet Completed" changes into "Wind." Lin's words mock the state of Lu, where government orders come from two sources and commands are issued through multiple channels, causing the king to lose his authority. The three great families of Lu, led by the House of Ji Sun, seized control of the state, and calamity began with the Ji Sun family. Shang Binghe explains the image: this takes the hidden Zhen. The interacting trigrams include Gen, which represents a gate. The first line to the fourth line form two Gen trigrams, one positive and one negative, hence "many gates." Zhen represents the ruler, and Xun represents authority, with Kan in between, hence "loss of authority." Gen represents the family, and Zhen's number is three, hence "three families." Gen also represents the surname and signifies youth, hence "Ji Sun." The Ji family was one of the three great families of Lu and had once expelled Duke Zhao of Lu, hence "calamity began with Ji Sun."

兌。望幸不到，文章未就。王子逐兔，犬踦不得。詳《渙》林。王，汲古作三，依宋元本。

The hexagram "Wèi Jì" changes into "Duì". The line interpretation is the same as that of the hexagram "Jì Jì" under the trigram "Kǎn": hoping for the king's visit but he never comes, and literary achievements and meritorious deeds have not been accomplished; the prince goes out to hunt rabbits, but the hunting dog has a broken leg and gets nothing. Shang Binghe remarked: the symbolic meaning is detailed in the line interpretations of the hexagram "Huàn" series. The collation note says: the character "wáng" in the Ji Gu Ge edition is "sān", but here we follow the Song and Yuan editions.

渙。伯虎仲熊，德義淵泓。使布五教，陰陽順序。元刊注高辛氏有伯虎、仲熊佐伯益治水。互艮為虎熊。震長，坎中，故曰伯虎仲熊。震為德，坎水，故曰德義淵泓。巽為命，卦數五，故曰五教。○淵泓，宋元本作昭明，茲依汲古。

The hexagram "Wei Ji" changes into "Huan". Lin Ci praises ancient virtuous ministers: Bohu and Zhongxiong, two virtuous ministers, whose virtue and righteousness are as deep and vast as a pool. They were entrusted with the task of promulgating the five teachings of human relations, thus bringing yin and yang into proper order. Master Shang Binghe first cites the old annotations from a Yuan dynasty printed edition: Gao Xinshi had Bohu and Zhongxiong, who once assisted Boyi in controlling the waters. In terms of symbolic meaning: the interacting lines show Gen representing the tiger and the bear; Zhen represents the eldest son, and Kan represents the middle son, hence "Bohu" and "Zhongxiong". Zhen represents virtue, and Kan represents water, hence "virtue and righteousness as deep and vast as a pool". Xun represents command, and the number of Xun hexagram is five, hence "five teachings". The collation note says: "Zhuangming" was used in Song and Yuan editions, but here we follow the Ji Gugē edition.