The Sixty-fourth Hexagram: Not Yet Completed

節。兩足四翼，飛入家國。寧我伯姊，與母相得。詳《同人》之《謙》。姊，宋元本作叔，依汲古。

The hexagram "Not Yet Completed" changes into "Restraint." Lin's divination describes a auspicious bird with two feet and four wings entering my country's home; it brings peace to my elder sister, who gets along well with her mother. Mr. Shang Binghe notes: the symbolic meaning is detailed in the transformation from the hexagram "Union" to "Modesty." The collation note says: the character "sister" was written as "uncle" in Song and Yuan editions, but here we follow the Jigugē edition.

中孚。春秋禱祝，解禍除憂，君無災咎。互震為春，兌為秋、為禱祝、為君、為解。○祝，宋元本作祀，災咎作咎憂，均依汲古。

The hexagram "Not Yet Completed" changes into "Faith in the Middle." The interpretation is a favorable omen for dispelling calamities: in spring and autumn, timely prayers and sacrifices are offered, and calamities are resolved, worries are dispelled, and the sovereign will not suffer misfortune. Master Shang Binghe explains the image: the interacting trigrams include Zhen (Thunder), representing spring, Dui (Lake), representing autumn, prayer and sacrifice, the sovereign, and dissolution. A single Dui image encompasses several meanings of the latter part of the sentence. The collation notes state: "sacrifice" was written as "ritual offering" in the Song and Yuan editions, and "calamity and misfortune" was written as "misfortune and worry," both following the Ji Gu Ge edition.

小過。牧羊稻園，聞虎喧讙。畏懼悚息，終無禍患。詳《隨》之《漸》。

The hexagram "Not Yet Completed" changes into "Small Excess." Lin's interpretation is almost the same as the "Small Excess" section under "Middle Trust": in a rice field or garden, sheep are being grazed, and suddenly a tiger's roar is heard, causing one to hold one's breath and feel frightened; fortunately, no disaster ensues. Shang Binghe notes: the symbolic meaning is detailed in the transformation from "Following" to "Gradual Progress."

既濟。大蛇巨魚，相搏於郊。君臣隔塞，衛侯廬漕。詳《噬嗑》之《訟》。第四句依校。各本皆作郭公出廬。

The hexagram "Not Yet Completed" changes into "Already Completed." Lin Ci describes the country's fall and the king's migration: a large snake and a huge fish fight in the outskirts; the king and ministers are separated and blocked, and the Duke of Wei has no choice but to build a hut and live in the town of Cao. Master Shang Binghe notes: the symbolic meaning is detailed in the transformation of the hexagram "Devouring Each Other" into "Contention." The note says: the fourth line is corrected according to another source, and all versions read "Guo Gong goes out to build a hut." According to the historical record, Duke Wei Yigong was defeated by the Di people, and the remnants of the state of Wei crossed the Yellow River to the east and settled in Cao, as recorded in the "Zuo Zhuan" Min Gong Er Year and the "Poetry · Yong Feng · Zai Chi."

昔楊子云著《太玄》，人皆笑之，子云曰：是不足病也。後世復有楊子云則好之矣。

Yang Xiong, who was known by the courtesy name Ziyun, wrote the book "Tai Xuan" in his time. Everyone around him laughed at him for overreaching his abilities. Yang Xiong said that this was not worth worrying about; if another Yang Xiong appeared in the future, he would naturally appreciate this book. The preface begins by citing this anecdote, meaning that truly profound writings can only be understood when a true admirer appears. The "Jiao's Forest of Changes" and this commentary by my teacher are in a similar situation to the "Tai Xuan."

《焦氏易林》自來學者多愛其詞，而莫有通其義者，今經吾師尚節之先生按照易象句解字釋，凡昔人不知其所謂者，經先生以易象釋之，則機趣環生，神妙盡出，如《復》之《頤》云噂噂所言，噂，對語也。震為言，頤初至上正反震相對，儼然對語，故曰噂噂。

Since the publication of Jiao's Forest of Changes, scholars have mostly appreciated its literary style, but no one has been able to fully understand its meaning. Now, with the guidance of my teacher, Mr. Shangjiezi, whose name is Binghe and Shangjiezi is his courtesy name, the meaning of each sentence and each character in the Forest of Changes has been explained according to the hexagrams of The Zhou Changes. Any passage that was previously difficult to understand becomes vivid and full of meaning when explained with the imagery of the Changes. For example, in the Forest of Changes, the hexagram "Fu" followed by "Yi" says "Zuizuizhu yan." "Zuizuizhu" means relative conversation. Zhen represents speech, and the hexagram Yi, from the first line to the top line, contains exactly two Zhen trigrams facing each other, resembling two people speaking face to face. Therefore, it is said "Zuizuizhu."

《需》之《小過》猋風阻越，《月令注》：猋風，迴風也。小過二至五正反巽，儼象迴風，故曰猋風。《家人》之《小畜》曰杲杲白日，為月所蝕，小畜互離，離為日，而下兌為月，侵入離體之半，故曰為月所蝕。

For example, in the hexagram "Need" (Xu) and "Small Overstep" (Xiao Guo), there is a line that says "Biao wind obstructs the crossing." Zheng Xuan's commentary on the "Monthly Ordinances" (Li Ji) explains that "Biao wind" refers to a whirling wind. In the hexagram "Small Overstep," the second line to the fifth line consists of one yang line and one yin line of the trigram Xun (Wind), forming a shape that clearly resembles a whirlwind, hence the term "Biao wind." Another example is in the hexagram "Family" (Jia Ren) and "Small Accumulation" (Xiao Xu). It says, "The bright sun is eclipsed by the moon." The interacting trigrams of "Small Accumulation" form Li (Fire), which represents the sun, while the lower trigram is Dui (Lake), representing the moon. The Dui trigram is invading half of the Li trigram, hence the statement "eclipsed by the moon."

若是者不知其幾千百，又如林詞極幽深晦，闇不易明者，如《大壯》之《離》丑寅不徙、辰巳有咎，離伏坎，坎上互艮，下互震，震先天居丑寅，艮後天居丑寅，故曰不徙，言艮震同居丑寅也。離上互兌，下互巽，兌先天居辰巳，巽後天居辰巳，澤風大過故曰有咎。

There are thousands of such clear-cut points. Moreover, there are many passages that are extremely obscure and difficult to explain, such as the phrase 「Chou Yin Bu Xu, Chen Si You Jiu」 from the 「Li」 line of the 「Dazhuang」 hexagram: The 「Li」 hexagram contains the 「Kan」 trigram hidden within it. The upper mutual trigram of 「Kan」 is 「Gen」, and the lower mutual trigram is 「Zhen」. 「Zhen」 is located in the position of Chou and Yin in the Earlier Heaven arrangement, and 「Gen」 is also located in the position of Chou and Yin in the Later Heaven arrangement. Therefore, it is said 「Bu Xu」, meaning that 「Zhen」 and 「Gen」 are both in the position of Chou and Yin and do not need to move. The upper mutual trigram of 「Li」 is 「Dui」, and the lower mutual trigram is 「Xun」. 「Dui」 is located in the position of Chen and Si in the Earlier Heaven arrangement, and 「Xun」 is also located in the position of Chen and Si in the Later Heaven arrangement. The image of 「Dui」 below 「Xun」 corresponds to the image of 「Daguo」, which signifies misfortune, hence it is said 「You Jiu」.

又如《井》之《震》三男從父，三女從母，至巳而反，各得其所。震上下互坎艮，共三男，而震為父，故曰從父。震伏巽，巽上下互離兌，共三女，而巽為母，故曰從母。震巽相反覆，至巳而反者，言至巳震究仍為巽也。

For example, in the hexagram of the Well (井) interpreting the trigram of Thunder (震), it says, "Three sons follow the father, three daughters follow the mother, until the position of Si (巳), they return, each to their proper place." The trigram of Thunder (震) produces the trigrams of Water (坎) and Mountain (艮) through its upper and lower interactions, and together with the trigram of Thunder itself, they form three male trigrams. Here, Thunder also serves as the father, hence the statement "follow the father." The trigram of Thunder (震) is concealed by the trigram of Wind (巽), which through its upper and lower interactions produces the trigrams of Fire (离) and Lake (兑), and together with the trigram of Wind itself, they form three female trigrams. Here, Wind also serves as the mother, hence the statement "follow the mother." The trigrams of Thunder and Wind are mutually reversing trigrams, so the phrase "until the position of Si (巳), they return" means that when reaching the position of Si, Thunder will eventually revert back to Wind.

又如《需》之《晉》咸陽辰巳，長安戌亥，晉坤為安，消息卦坤居西北，故曰長安戌亥。坤伏乾，消息卦乾盈於巳，故曰咸陽辰巳，言乾至巳而為純陽也。

For example, in the interpretation of the hexagram "Need" (Wait) and "Jin" (Advance), it says, "Xianyang is in the hour of Chen and Si, Chang'an is in the hour of Xu and Hai." The upper trigram of "Jin" is坤 (Kun), which represents safety. In the twelve hexagrams of the changing cycle, Kun is located in the Northwest, which corresponds to Xu and Hai, hence the statement "Chang'an is in Xu and Hai." The trigram Kun contains the hidden trigram Qian (Heaven). In the changing cycle, the yang energy of Qian is full at Si, hence the statement "Xianyang is in Chen and Si." This means that when Qian reaches the position of Si, it becomes entirely yang. "Xianyang" refers to the completeness of yang energy. Here, the place names and hexagram positions form a double meaning.

又如《履》之《既濟》不忍主母，為失醴酒，冤尤誰告，經先生疏明，知用《列女傳》侍婢進毒酒事；《豫》之《恆》梟鳴室北，聲丑可惡，經先生疏明，知用《說苑》齊景公築臺不通為梟鳴事；《蠱》之《中孚》商人子孫，資所無有。貪狼逐狐，留連都市。貪狼逐狐，注家皆認為訛字，經先生註明，狼狐二星皆主盜賊，見《史記天官書》，貪狼逐狐者，言流為盜賊也。

For example, in the phrase "Unable to bear the master's mother, he spilled the wine, who can complain about the injustice?" from the hexagram "Footsteps" and "Perfect Stillness," after the master's explanation, we learn that it refers to the story in the "Biographies of Exemplary Women" where a servant girl deliberately spilt poisoned wine, choosing to bear the blame herself to protect her mistress. In the phrase "The screech owl cries in the north of the house, its cry is ugly and repulsive" from the hexagram "Joy" and "Permanence," after the master's explanation, we understand that it refers to the story in the "Sayings of the Statesmen" about King Jing of Qi who failed to build a terrace, and the screech owl cried at night. Another example is the phrase "The merchant's children, possessing what they do not have. Greedy wolves chase foxes, lingering in the city" from the hexagram "Guilt" and "Sincerity in the Center." The four characters "greedy wolves chase foxes" have traditionally been regarded by commentators as a mistake. However, after the master's clarification, we learn that both the star "greedy wolf" and the star "heavenly fox" are associated with thieves, as mentioned in the "Records of the Grand Historian: Celestial Offices." The phrase "greedy wolves chase foxes" refers to these people who have become thieves after wandering about.

又如《漸》之《比》曰文山鴻豹，依《埤雅》釋鴻豹為鴇；《小畜》之《革》曰晨風文翰，據《周書》，《釋文》翰為鳥，復據《說文》知文翰即晨風；《小畜》之《未濟》曰靈明督郵，依《古今注》定督郵為龜名，關於前者非易理易象熟於胸中，不能識其義；關於後者非博覽群書不能通其詞。

For example, in the "Gradual Progress" hexagram's interpretation of "Wenshan Hongbao," the master explained "Hongbao" as the bird called Bao, based on Lu Dian's "Beiya." In the "Small Accumulation" hexagram's interpretation of "Chenfeng Wenhan," the master determined "Han" to be a bird name, relying on the "Yizhou Shu" and "Jingdian Xifuzheng," and further concluded that "Wenhan" refers specifically to the bird called Chenfeng, based on the "Shuowen Jiezi." In the "Small Accumulation" hexagram's interpretation of "Lingming Duyou," the master identified "Duyou" as another name for the turtle, according to Cui Bao's "Gujin Zhu." The previous type of interpretation involving hexagram images requires a thorough understanding of the principles and imagery of the Yi Jing to recognize its meaning. The latter type, which involves examining specific names and objects, requires extensive reading and knowledge of various texts to explain its wording properly.

全書四千九十六林畢釋無遺，無匿象，無遯形，然則二千年來易林之詞不能通者，徒以世不復有焦延壽耳。有之，則如鏡燭形，一讀其詞，即知其於易象何屬，鳥足為病哉。

The entire book contains four thousand and nine十六条 forest verses, each of which the master explained one by one, without any omission, no hexagram concealed, and no trace hidden. Thus, it appears that for two thousand years, the words of the "Forest of Changes" have remained incomprehensible only because there has been no second Jiao Yanshou in the world. If such a person were to exist, it would be like a bright mirror reflecting an image; upon reading the verses, one would immediately know which hexagram they belong to, and there would be no difficulty at all. (The last sentence, "bird's foot is the illness," is a mistake for "crow's foot," meaning "how could it be the case.")

至於是書一出，所有二千年周易舊解王陶廬所謂盲詞囈說者，盡行改革，於經學所關至巨，又非第易林一書之顯晦也，其可寶貴為何如哉！

Moreover, with the publication of this book, all the old interpretations and commentaries on the Zhou Changes over the past two thousand years—those so criticized by Wang Shuwen (who styled himself Tao Lu) as "blind words and mad talk"—would all be renewed at once. Its significance to the study of classics is extremely great, and it is no longer just a matter of whether the book "Yi Lin" is visible or not. How precious such a book is!

顧是書脫稿巳十餘年，徒以卷帙浩博，印行匪易益，與豐潤董宗之作人昆仲皆從先生遊，遂合力舉辦成此寶書，公之於世，以己卯夏開雕，至庚辰春竣事。

This manuscript has been out of my hands for over a decade, for its sheer volume made it extremely difficult to publish. I, Wu Daoyi, along with the brothers Dong Zongzhi and Dong Zuoren from Fengrun, studied under the master, and together we worked hard to complete this precious book, making it available to the world. It was first printed and published in the summer of Ji Mao (1939), and completed in the spring of Geng Chen (1940). The phrase "yin xing fei yi yi" should be read as "yin xing fei yi. Yi...", where "Yi" is the self-reference of the person writing the colophon.

至於校訂之役，益與宗之等雖分任其勞，然以易象之故，有非先生自任不可者，此亦無如之何也！庚辰正月受業仵道益謹跋。

As for the task of proofreading, although I and Deng Zongzhi and others shared the majority of the hard work, because it involved the study of the Yi images, some parts could not be handled without the master's personal involvement, which was unavoidable. In the first month of the Gengchen year (January 1940), the disciple Wu Daoyi respectfully inscribed this note.