Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 8

遯。土與山連，終身無患。天地高明，萬歲長安。艮為土，乾為山，故曰土與山連。艮為終、為身，伏震為樂，故終身無患。乾天坤地，巽高艮明，故曰高明。乾為萬歲。艮安巽長，故曰長安。○艮光明證。

The hexagram "Military" transforms into the hexagram "Retreat." Each entry in the "Forest of Divination" is formed by transforming the original hexagram into another one. The original hexagram is called the "encountered hexagram," and the transformed one is called the "going-to hexagram." In this case, the encountered hexagram is "Military," and the going-to hexagram is "Retreat." The forest oracle says: thick earth connects with high mountains, and there is no calamity throughout one's life; heaven is high and earth is thick, and clarity prevails, leading to peace and security for ten thousand years. This is a very auspicious omen from beginning to end. Shang's note: "Retreat" has the earth hexagram below and the heaven hexagram above. Earth represents soil, and heaven represents mountain, so the earth and mountain are connected, which is why it says "earth and mountain connect." The earth hexagram also has the images of "end" and "life" — these images not found in the "Explanation of Hexagrams" but actually used by Han scholars, Shang refers to them as "lost images." The hidden zhen hexagram beneath the earth hexagram represents joy, and together they signify no calamity throughout one's life. Heaven represents heaven, earth represents earth, and the inter hexagram formed by the second, third, and fourth lines has the wind hexagram, which has the image of height, and the earth hexagram, which has the image of clarity, so it says heaven and earth are high and clear. Heaven governs longevity, so it is called ten thousand years, and the earth hexagram is stable and the wind hexagram is enduring, so it is called long peace. Notes: This entry can be used as evidence for the earth hexagram having the image of brightness.

大壯。久旱水涸，枯槁無澤。虛修其德，末有所獲。通《觀》。艮為火，故旱、故水涸。坤為水，巽為枯槁，枯槁故無澤。坤為虛，虛故無獲。○艮火可解無妄旱卦。

The hexagram "Military" transforms into "Great Strength": there has been a long drought with no rain, the water sources are dry, the grass and trees are withered and lack any moisture; one cultivates virtue in vain, eventually achieving nothing. This is a凶签 indicating futile effort. Shang notes: "Great Strength" is "Observation" through "side communication"—all six lines of yin and yang are completely opposite, and the two hexagrams are connected, which is usually called the opposite hexagram. Therefore, the image of "Observation" is used. In "Observation," the third, fourth, and fifth lines form the hexagram "Mountain" (the third, fourth, and fifth lines form another hexagram, called "intermediate body"). Shang believes that "Mountain" has the image of fire, and strong fire causes drought, hence the mention of long drought and dry water sources. The lower trigram of "Observation" is "Earth" representing water, and the upper trigram is "Wind" representing withered grass and trees; naturally, there is no moisture. "Earth" also signifies emptiness, and emptiness leads to no harvest. Note: This passage can serve as evidence that "Mountain" has the image of fire, and it can be used to explain the line about drought in the hexagram "Without Misfortune."

晉。依山倚地，凶危不至。上清下淨，君受其利。坤地艮山。艮為依倚，故曰依山倚地。坤為凶，坎為危，艮安，故凶危不至。艮上坤下，坎水，故曰清淨。伏乾為君。○山，宋元本作天，依汲古。宋元多“受福大明”四字，依汲古。淨，汲古作降，依宋元本。

The hexagram "Military" transforms into "Progress": relying on the mountain, standing on the earth, dangers and calamities do not reach near; above is clear, below is pure, the ruler thus gains benefit. Shang's commentary: "Progress" has the earth (Kun) as its lower trigram, and the second, third, and fourth lines together form the mountain (Gen); Gen symbolizes support and reliance, hence "relying on the mountain and the earth." Although Kun represents danger, the third, fourth, and fifth lines together form the water (Kan), which signifies danger, but Gen is stable and peaceful, so danger does not arrive. Gen is above, Kun is below, with Kan water in between, hence the clarity and purity; the hidden trigram of Kun is Qian, representing the ruler. Notes: The character "mountain" in the Song and Yuan editions is written as "heaven," here following the Jigugē edition; the Song and Yuan editions include the four characters "receiving great brightness" which are omitted here following the Jigugē edition; the character "pure" in the Jigugē edition is written as "descend," here following the Song and Yuan edition.

明夷。火烈不去，必殪僵仆。燔我衣裾，禍不可悔。離火。震往為去，坎陷，故不去，不去必僵仆。坤為死也。震為衣裾，離為燔，坤為我、為禍。○禍，依元本，宋本作福。

The hexagram "Military Campaign" and "Darkness over the Sun": A fierce fire does not cease, and people will certainly be burned to death and fall lifeless; the fire spreads to my hem, and this calamity is too late to regret. Shang's commentary: The lower trigram of "Darkness over the Sun" is "Fire," which represents the fire; the fourth, third, and fifth lines together form "Thunder," which signifies movement and can be interpreted as "to go away." The second, third, and fourth lines together form "Water," which represents sinking and obstruction, so the fire cannot retreat, and if it cannot retreat, people will fall lifeless. The upper trigram is "Earth," which signifies death. "Thunder" also represents the hem, "Fire" can cause burning, and "Earth" represents "I" and calamity. Note: The character "happiness" is based on the Yuan edition, while the Song edition reads "calamity."

家人。配合相迎，利之四鄉。欣喜興懌，所言得當。此用《師》象。坎為配合，巽為利，震為之，震卦數四，故曰利之四鄉。坤為鄉，震為樂、為興、為言。○懌，從汲古，宋元訛釋。

The hexagram "Military Campaign" combined with "Family" indicates that the marriage between male and female is mutually beneficial, and going in all directions is advantageous. Everyone is happy and joyful, and their words are appropriate and proper. This is a favorable omen of harmony and smoothness. Shang's note: This line takes the image of the hexagram "Military Campaign." The lower trigram of "Military Campaign" is Kan, which signifies union and pairing; the upper trigram of "Family" is Xun, which represents benefit. The second, third, and fourth lines of "Military Campaign" together form Zhen, which signifies going forward and can be interpreted as "to go to." Since Zhen corresponds to the fourth in the sequence of the hexagram, it is said "advantageous to go to the four directions." Kun represents the local area, and Zhen also signifies joy, excitement, and speech. Notes: The character "怿" is taken from the Jigusha edition; the Song and Yuan editions mistakenly wrote it as "释."

睽。清人高子，久屯外野。逍遙不歸，思我慈母。高子，高克。清，鄭邑名。《詩》序：“鄭文公惡高克，使將兵河上，久不召，兵散，故賦《清人》詩”，此似用遇卦師象。○逍，宋元本、汲古皆作道，依局本。

The hexagram "Military" (师) and "Separation" (睽): In the "Book of Songs," there is a general named Gaozi from the town of Qing. He has been stationed for a long time in the wilderness beyond the borders of his country. He wanders outside, unable to return home, and can only miss his kind mother. Shang's commentary says: "Gaozi" is the name of a minister of the State of Zheng, Gao Ke, and "Qing" is the name of a town in Zheng. The "Preface to the Book of Songs" (毛诗序) says: The King Wen of Zheng disliked Gao Ke, and sent him with his troops to guard the banks of the Yellow River, refusing to recall him for a long time. The army eventually dispersed, and the people of the state thus composed the poem "The Clear People" (清人). This passage still uses the imagery of the hexagram "Military" (师) — "Military" originally refers to military campaigns, which fits the situation of prolonged military service abroad. Notes: The character "逍" in the Song edition, Yuan edition, and Jigugong edition is written as "道," but here we follow the local edition and use "逍."

蹇。武庫軍府，甲兵所聚。非裡邑居，不可舍止。此兼用《師》象。震為武，坤為軍、為府庫。艮為甲兵，坎為聚，艮為邑、為里居、為舍止，多兵故不可舍止。○艮亦為甲兵之證。

The hexagram "Military" and "Obstruction": Here is a place for the weapons store and military headquarters, with armor and weapons piled up in mountains; it is not a place for a village residence where one can settle down, so one cannot stay here. Shang's note: This line uses the imagery of the hexagram "Military" — the trigram Zhen (Thunder) derived from the mutual trigrams of "Military" symbolizes martial prowess, while Kun (Earth) represents the army and treasury. In "Obstruction," the lower trigram Gen (Mountain) signifies armor and weapons, and the upper trigram Kan (Water) indicates gathering; Gen also represents city walls and village dwellings, as well as stopping and settling, but because there are too many weapons, one cannot stay here. Notes: This is also evidence that Gen (Mountain) can symbolize military equipment.

解。三德五才，和合四時。陰陽順序，國無咎災。《書洪範》：“六三德一曰正直，二曰剛克，三曰柔克”。五材，金木水火土也。震數三，故曰三德。坎數五，震木，故曰五材。坎為和、為合，震為時，卦數四，故曰四時。離坎雜居，故曰陰陽順序。○才，依宋本，汲古作材。

The interpretation of the hexagram "Military Campaign" states: Three virtues and five materials are fully present, harmonized and integrated throughout the four seasons. Yin and yang proceed in order, so the state will not suffer calamity or error. Shang's commentary: The "Book of Documents · Hongfan" mentions the sixth category, which discusses the three virtues, saying "one is uprightness, two is firmness, three is gentleness." The "five materials" refer to metal, wood, water, fire, and earth. The upper trigram is Zhen, which corresponds to the number three, hence the three virtues; the lower trigram is Kan, which corresponds to the number five, and Zhen belongs to wood, hence the five materials. Kan represents harmony and union, while Zhen represents the seasons. Since the number of Zhen is four, it refers to the four seasons. The lines two, three, and four produce Li, and the lines three, four, and five produce Kan. Yin and yang alternate, hence the order of yin and yang. Note: The character "cai" is taken from the Song edition, while the Ji Gu Ge edition uses "cai."

損。解衣毛羽，飛入大都。晨門戒守，鄭忽失家。震為解、為衣、為毛羽、為飛。坤為大都。艮為門，震為晨，故曰晨門。艮為守，震言為戒，故曰戒守。坤為鄭，《釋名》“鄭，町也，地多平町。町，然也。町田，區畔也”，故坤為鄭。純取卦形，坤亡，故曰鄭忽失家。艮為家也。鄭忽，鄭昭公名，《左傳桓十一年》“鄭忽出奔衛”是也。○坤為鄭象證。

The hexagram "Military" transforms into "Loss": removing clothes, growing feathers, flying into a great city; the gatekeeper was on alert early in the morning, yet Zheng's Prince Hu lost his country. Shang's note: In the hexagram "Loss," the second, third, and fourth lines together form the trigram Zhen, which signifies release, also representing clothes, feathers, and flying. The hexagram "Military" has the trigram Kun as its upper trigram, which represents a great city. The upper trigram of "Loss" is Gen, representing a gate, and Zhen represents morning, forming "morning gate." Gen represents guarding, and Zhen signifies speech, which can be interpreted as warning, forming "guarding and warning." Kun also represents the state of Zheng. The "Shi Ming" explains "Zheng" as "Zheng means 'town,' for the land has many flat fields. 'Town' means 'clear,' and 'town fields' refer to boundaries." The land of Zheng has many flat fields with clear boundaries, which matches the image of Kun as earth and fields, so Kun can represent Zheng. This is purely based on the structure of the hexagram: from "Military" to "Loss," Kun is removed, so Zheng Hu loses his home. Gen is actually the home. "Zheng Hu" is the name of Zheng Zhao Gong. The "Zuo Zhuan" records in the eleventh year of Duke Huan that "Zheng Hu fled to Wei," referring to this event. Note: This is evidence that Kun represents the state of Zheng.

益。刖根燒株，不生肌膚。病在心腹，日以焦枯。艮為刀兵、為手，故曰刖根。巽下斷，刖根之象。艮為火，故燒株。震巽皆為木株，艮為膚，巽落，故不生。坤為腹、為心、為病，艮火為焦枯。伏乾為日，是可為艮刀、艮火證。○刖，依元本，宋本、汲古作削，皆淺人妄改。

The hexagram "Military Campaign" and "Increase": Cutting off the tree roots and burning the stump, it can no longer grow new skin and flesh; the disease root is lodged in the heart and abdomen, gradually withering and drying up. Shang's commentary: The third, fourth, and fifth lines of "Increase" together form the trigram Gen (Mountain), which represents weapons and hands, so it is said "cutting off the roots" (yuè is to cut off). The initial line of the upper trigram Xun (Wind) is broken but not connected, which is exactly the shape of the root being cut off. Gen also represents fire, so it is said "burning the stump." Zhen (Thunder) and Xun (Wind) both take the image of wooden trees and stumps, and Gen represents skin, while Xun has the image of falling, so new growth cannot occur. The second, third, and fourth lines together form the trigram Kun (Earth), which represents the abdomen, the heart, and disease. The fire of Gen roasting leads to withering and drying up; the hidden trigram Qian (Heaven) in Kun represents the sun. This passage can serve as evidence for both the images of Gen as a weapon and Gen as fire. Note: The character "yuè" is based on the Yuan edition; the Song edition and the Jigugong edition both use "xuē," which is a false alteration by those who do not understand the principles of yin and yang.

夬。文山紫芝，雍梁朱草。生長和氣，王以為寶。公尸侑食，福祿來處。通《剝》。艮山坤文，故曰文山。艮形似芝，乾舍離。離宮色紫，故曰紫芝。乾為大赤，故曰朱草。兌西，故曰雍梁。乾為生長，兌悅，故曰和。乾為王、為寶、為父、為公。坤為尸，兌為食，乾為福祿。《詩小雅》：“公尸來燕來處，福祿來下”。陳樸園雲《鳧鷖》詩。《鄭箋》以為第三章為祭天地山川之詩，蓋王者德配天地，紫芝、朱草，符瑞並臻也。○四五句依同人之剝增，宋元、汲古諸本皆遺失，不惟不協，事義皆缺。

The hexagram "Military" and "Decisive": On a mountain with cultural splendor, purple spiritual herbs grow; in the regions of Yongzhou and Liangzhou, auspicious red grass appears. The vital energies of heaven and earth harmonize, and the king regards them as treasures. The public corpse, who serves as a substitute for the deceased in worship, enjoys food and drink, and thus receives blessings and honor. Shang's commentary: "Decisive" is in mutual relationship with "Erosion," so we take the image of "Erosion" to interpret it. In "Erosion," the upper trigram is "Gen" (mountain), and the lower trigram is "Kun" (earth), forming "cultural mountain." The shape of "Gen" has one continuous line at the top and two broken lines below, resembling the appearance of spiritual herbs. The trigram "Qian" (heaven) is located in the "Li" (fire) palace, and the color of the "Li" palace is purple, hence the term "purple spiritual herbs." "Qian" represents red, hence the term "red grass." The upper trigram of "Decisive" is "Dui" (lake), located in the west, so the western regions of Yongzhou and Liangzhou are mentioned. "Qian" represents growth, and "Dui" represents joy, hence the harmonious atmosphere. "Qian" represents the king, treasure, father, and public; "Kun" represents the corpse (a person who replaces the deceased in ancient sacrifices); "Dui" represents food and drink; "Qian" represents blessings and honor. The "Book of Songs · Xiao Ya · Fu Yi" contains the lines "The public corpse comes to feast, blessings and honor descend." Chen Puyuan points out that the last two lines are based on this poem. The "Zheng Jie" (explanatory notes) believes that the third chapter of this poem is a sacrifice to heaven, earth, mountains, and rivers — the king's virtue matches that of heaven and earth, hence the simultaneous appearance of purple spiritual herbs and red grass. Notes: The fourth and fifth lines are added based on the entry for "Same People" and "Erosion," as they are missing in the Song, Yuan, and Ji Gu Ge editions. The omission not only disrupts the rhyme but also leaves half the meaning missing.

姤。多載重負，捐棄於野。予母誰子，但自勞苦。通《復》。坤為多載重負、為捐棄、為野。坤為母，震為子，震伏坤死，故曰誰子，言無子也。坤役萬物故勞苦，坤為自。○第三句從宋元本，汲古及常本皆作小任其大，非。

The hexagram "Tian" (Heaven) and "Gou" (Meeting): The vehicle is overloaded and the burden is too heavy, so one has to throw things away in the wilderness; the mother asks, "Who is my child?" In the end, she only suffers in vain. Shang's commentary: "Gou" is complementary to "Fu" (Return), taking the image of "Fu": the upper trigram of "Fu" is Kun (Earth), which can carry things, so it refers to carrying a heavy load. Kun also represents discarding and the wilderness. Kun is the mother, and the lower trigram is Zhen (Thunder), which represents the child. However, Zhen is hidden and Kun signifies death, so asking "who is my child" actually means there is no son. Kun controls all things but itself suffers, and Kun also means "self." Notes: The third sentence is from the Song edition and Yuan edition; the Jigugong edition and the commonly circulated edition say "small bears the great," which is incorrect.

萃。鳧雁啞啞，以水為家。雌雄相和，心志娛樂，得其歡欲。艮為鳧雁，正反兌口，故曰啞啞。艮為家，坤為水，兌雌艮雄，坎為和，故曰相和。坎為心志，兌悅為娛樂、為歡。○艮為鳥證。漸、小過得解，詳《焦氏易詁》。

The hexagram "Military Campaign" and "Gathering": Wild geese and swans call out in a loud manner, taking the water surface as their home; male and female pairs harmonize with each other, feeling happy in their hearts, and achieving their wishes. Shang's commentary: In the hexagram "Gathering," the second, third, and fourth lines together form the trigram "Mountain," which represents waterfowl such as wild geese and swans; the upper trigram is "Lake," representing the mouth. When the hexagram is viewed upside down, it becomes another "Lake" trigram — this kind of image obtained by reversing the hexagram is called "reversed image." One upright mouth and one reversed mouth together make a sound of "yā yā." "Mountain" represents home, and the lower trigram is "Earth," representing water; "Lake" belongs to yin and represents the female, while "Mountain" belongs to yang and represents the male. The hexagram "Military Campaign" has the trigram "Water," which shows a harmonious relationship, so they harmonize with each other. "Water" represents the mind, and "Lake" signifies joy, so it refers to entertainment and happiness. Notes for reference: This is evidence that "Mountain" has the image of birds; the cranes in the hexagram "Gradual Progress" and the flying birds in the hexagram "Excess" can also be explained in this way, see Shang's "Jiao's Glosses on the Changes" for details.

升。耳目盲聾，所言不通。佇立以泣，事無成功。兌為耳，坤閉故聾。離為目，兌半離、目不全，故盲。兌口為言，坤閉，故不通。震為立，坎為泣，坤為事，坤喪，故無功。

The hexagram "Military Campaign" with the rising line: deafness and blindness, words cannot be conveyed; standing for a long time and weeping, things cannot be accomplished. Shang's note: The second, third, and fourth lines of "Rising" produce the trigram Dui (Lake), which represents ears. The upper trigram is Kun (Earth), which is closed and obstructed, hence deafness. Li (Fire) represents eyes, but Dui contains only half of Li—the upper two lines of Dui are exactly the lower part of Li. This method of forming a half-trigram is called "half-image." Half of Li means the eyes are incomplete, hence blindness. Dui represents the mouth and speech, but Kun is closed and obstructed, so words cannot be conveyed. The third, fourth, and fifth lines produce Zhen (Thunder), which represents standing. The hexagram "Military Campaign" has Kan (Water), which represents weeping. Kun represents affairs, and Kun also signifies loss, hence failure.

困。天官列宿，五神所舍。宮闕堅固，君安其居。通《賁》。艮為官，在上，故曰天官。艮為星，故曰列宿。坎亦為宿也。震為神，坎數五，故曰五神。五神，金木水火土五星也。艮為舍、為宮闕、為堅固、為安居。震為君。○震為神證。

The hexagram "Military Campaign" and "Obstruction": The star mansions are arranged in order, being the places where the five stars of metal, wood, water, fire, and earth rest; the palace gates and thresholds are strong and unbreakable, and the sovereign resides safely within. Shang's note: "Obstruction" is connected with "Brightness," and takes the image of "Brightness": the upper trigram is艮 (mountain), representing officials, located in the upper position of the hexagram, so it is called heavenly officials;艮 also represents stars and constellations, so it is said to be the arrangement of star mansions. The trigrams 2, 3, and 4 together form坎 (water), which also has the image of star mansions. The trigrams 3, 4, and 5 together form震 (thunder), representing deities;坎 corresponds to the number five, so it is said to be the five deities—the five stars of metal, wood, water, fire, and earth.艮 also represents buildings, palaces, strength, and security, while震 represents the sovereign. Notes: This is evidence that震 has the image of deities.

井。范子妙材，戮辱傷膚。後相秦國，封為應侯。巽為蟲，故曰範。《禮檀弓》：“範則冠而蟬有緌”，注：範，蠭也。伏震為子，故曰范子。巽為材，兌為毀折，離為膚，故戮辱傷膚。伏震為相，艮為國，兌西，故曰相秦國。艮為封，伏震為諸侯、為聲，正反震相和答，故曰應侯。《史記范睢傳》：“魏齊笞睢，折脅棄廁中，更溺之後，為秦相，封應侯”，以應侯象正反震，神妙。○第三句依大畜之剝校，各本皆作然後相國。

The hexagram "Military Campaign" and "Well": Fan Ju had extraordinary talent, but first he suffered punishment and physical injury; later he became the prime minister of the state of Qin and was granted the title of Ying Hou. Shang's commentary: The lower trigram of "Well" is Xun, which represents insects, and "Fan" originally refers to a bee - the "Rites of Zhou: Rituals of the Archway" says "Fan is a bee with a ribbon on its head," so Xun can represent Fan. The hidden trigram of Xun is Zhen, which represents a son, thus forming "Fan Zi." Xun also represents material, and the mutual trigrams of the second, third, and fourth lines produce Dui, which signifies destruction, while the mutual trigrams of the third, fourth, and fifth lines produce Li, which represents skin. Therefore, he suffered punishment and injury to his skin. The hidden trigram Zhen represents assistance and governance, and the hidden trigram of Dui is Gen, which represents a state. Dui is located in the west, and the state of Qin is in the west, so it is said that he became the prime minister of Qin. Gen represents a title of nobility, and the hidden trigram Zhen represents a feudal lord and sound. The two Zhen trigrams, one positive and one negative, correspond to each other, thus indicating "Ying Hou." The "Records of the Grand Historian: Biographies of Fan Ju" states that Wei Qi broke Fan Ju's ribs and threw him into a toilet, and then ordered people to urinate on him. Later, he became the prime minister of Qin and was granted the title of Ying Hou. Using the two Zhen trigrams, one positive and one negative, to represent "Ying" Hou is truly marvelous. Notes: The third sentence is corrected according to the entry "Great Accumulation" and "Splitting," and all versions read "then became prime minister."

革。秋冬探巢，不得鵲雛。銜指北去，慚我少夫。兌為秋，互乾為冬，艮為巢、為手，故曰探巢。兌為鵲雛，坤為失，故不得。兌口為銜，艮為指。坎為北，震往，故曰北去。艮為少夫，坎為慚，故曰慚我少夫。正伏象雜用。

The hexagram "Military Campaign" changing to "Revolution": In autumn and winter, trying to dig into a nest, but failing to find young magpies; biting one's finger and heading north, causing a young man much embarrassment. Shang's commentary: The upper trigram of "Revolution" is Dui, representing autumn; the intersecting lines of the third, fourth, and fifth lines form Qian, representing winter. Dui's hidden trigram is Gen, representing a nest and a hand, so it refers to digging into a nest. Dui also represents young magpies, while Kun signifies loss, hence the failure to find them. Dui can also mean mouth, interpreted as biting, and Gen represents a finger. The hidden trigram of Li is Kan, representing the north, and Zhen signifies movement, hence going north. Gen represents a young man, and Kan indicates shame, hence "shame for the young man." This instance uses both the main image and the hidden image together.

鼎。子畏於匡，厄困陳蔡。德行不危，竟脫厄害。通《屯》。震子坎畏。匡，目匡，離象。坎陷，故厄困。震為陳，艮為龜、為蔡，事皆見《論語》。震為行，艮安，故不危，故脫厄害。坤為害。

The hexagram "Military" and "Tripod": Confucius was besieged in the place called Kuang and suffered from hunger and hardship between the states of Chen and Ci. Because his virtue was upright and not perilous, he eventually escaped from these difficulties. Shang's note: The hexagram "Tripod" is complementary to the hexagram "Obstruction," taking the image of "Obstruction." The lower trigram of "Obstruction" is Zhen (Thunder), representing the son, and the upper trigram is Kan (Water), representing fear. "Kuang" originally refers to the eye socket, which is the image of Li (Fire). Kan is characterized by sinking, hence the difficulty. Zhen represents the state of Chen, and the fourth, third, and fifth lines together form Gen (Mountain), which represents turtle and also Ci (the name of a large turtle). The two incidents of being besieged in Kuang and suffering hardship in Chen and Ci are both recorded in the Analects. Zhen governs movement, and Gen has the nature of stillness, so there is no danger and thus he was able to escape from the difficulties. The second, third, and fourth lines together form Kun (Earth), representing calamity.

震。鴻飛在陸，公出不復。仲氏任只，伯氏客宿。互艮為鴻、為飛、為陸，故曰在陸。震為復、為公、為出，坎陷故不復。坎為仲、為宿，震為伯、為客，首二語見《豳風》，美周公也。震為周，故因以起興。三句見《邶風》。任者，《鄭箋》：相親信也。○以艮為鴻，漸鴻得解。

The hexagram "Military" transforms into "Thunder": Wild geese fly along high ground, when the Duke of Zhou leaves, he does not return; the second brother is trustworthy, the eldest brother stays away as a guest. Shang's note: "Thunder" is one of the eight pure hexagrams, with the same upper and lower trigrams. The second, third, and fourth lines together form the trigram "Mountain," which represents wild geese, flying, and land, hence "on land." "Thunder" represents returning, the public, and going out; the third, fourth, and fifth lines together form the trigram "Water," which indicates a situation of being trapped, hence why one goes out but does not return. "Water" represents the second brother and lodging, while "Thunder" represents the eldest brother and a guest. The first two lines come from the "Song Wind" section of the "Book of Songs," "Nine Net," which is a poem praising the Duke of Zhou. "Thunder" corresponds to "Zhou," so it is used as a starting point. The third line comes from the "Bai Feng" section, "Yan Yan." The character "ren" is interpreted by Zheng's commentary as mutual closeness and trust. Notes: Taking "Mountain" as wild geese, all the wild geese in the hexagram "Gradual" can be explained consistently.

艮。鶴鳴九皋，避世隱居。抱朴守貞，竟不隨時。互震為鶴、為鳴，艮為皋，震數九，故曰九皋。坎為隱避，艮為居、為抱、為守。震木為樸，艮為貞、為時，坎隱，故不隨時。○貞，從汲古，宋元本作真。義同，而貞切艮象。隨時，依宋元本，汲古作相隨。鶴鳴，《小雅》篇名，序謂誨宣王求賢而隱者。茲云隱居，義與毛同。

The hexagram "Military Campaign" transforms into "Mountain Restraint": A white crane calls out from a distant marsh, and the virtuous person withdraws from the turmoil of the world to live in seclusion. He clings to simplicity and adheres to the right path, never yielding to the current. Shang's note: "Mountain Restraint" is also one of the eight pure hexagrams. The fourth, third, and fifth lines together form the trigram Zhen (Thunder), representing the crane and its call. The trigram Gen (Mountain) signifies a high land by water, and Zhen corresponds to the number nine, hence "nine gao." The second, third, and fourth lines together form the trigram Kan (Water), indicating concealment and retreat. Gen represents dwelling, holding on, and upholding. Zhen belongs to wood, and uncarved wood is "pu" (simple). Gen signifies uprightness and time, while Kan signifies concealment, so he does not bend with the times. Notes: The character "zhen" is taken from the Jigusha edition; the Song and Yuan editions use "zhen," which are similar in meaning, but "zhen" better fits the image of Gen. "Following the times" is taken from the Song and Yuan editions; the Jigusha edition uses "xiang sui." "He Luming" is the title of a poem from the "Book of Songs, Xiao Ya." The "Mao Shi Xü" states that it is a poem advising King Xuan of Zhou to seek out the virtuous hermits; here, the reference to seclusion is consistent with the meaning in the "Mao Zhuan."

漸。舜升大禹，石夷之野。徵詣王庭，拜治水土。解見乾之中孚、師之小畜，漸伏象與前同。

The hexagram "Military Campaign" and "Gradual Progress": Yu the Great was promoted by Yu the Great, being taken from the wild and barren land of Shixi. Yu came to the royal court upon summons and was entrusted with the task of managing water and soil. Shang's commentary: The explanation for this line is found in "Heaven" and "Faithful Birds" of "Military Campaign," and "Gradual Progress" uses the same hidden images as those two, so the words used are also the same.

歸妹。左輔右弼，金玉滿堂。常盈不亡，富如厫倉。本象、對象雜用。解見蒙之坤。○艮金之證○堂，依元本，宋本、汲古作匱。

The hexagram "Military Campaign" and "Marriage" indicate that there are capable ministers on both sides, and treasures such as gold and silk fill the hall. Wealth is always abundant without loss, and prosperity is like a large granary. Shang's note: This line uses the image of the primary hexagram and the image of the opposite hexagram in combination, for a detailed explanation see the line from "Obstruction" and "Earth." Note: This is evidence of the image of metal in the mountain hexagram. Also, the character "hall" is taken from the Yuan edition, while the Song edition and the Jigugong edition both have "treasure."

豐。崔嵬北嶽，天神貴客。衣冠不已，蒙被恩德。通《渙》。巽高，故崔嵬。艮山坎北，故曰北。嶽震為神、為客，艮陽在上而貴，故曰天神貴客。艮為冠，震為衣、為恩德。○艮貴證。

The hexagram "Military Campaign" and "Abundance": The northern mountain is high and majestic, with heavenly spirits and honored guests descending; garments are continuously bestowed, and all people receive grace. Shang's note: "Abundance" and "Dispersal" are complementary. Taking the image of "Dispersal": the upper trigram is Xun, which has the image of height, so it is said to be towering. The third, fourth, and fifth lines interact to form Gen, which represents a mountain, and the lower trigram is Kan, which resides in the north, so it is said to be the northern mountain (the original text here is punctuated as "gù yuē běi. yuè zhèn wéi shén," which should be read as "gù yuē běi yuè. zhèn wéi shén"). Zhèn represents spirits and guests, and Gen's yang line is in the upper position and thus noble, forming "heavenly spirits and honored guests." Gen represents hats, Zhèn represents clothes and grace. Notes for verification: This is evidence that Gen has the image of nobility.

旅。空槽注器，獖彘不至。張弓祝雞，雄父飛去。艮為槽，互巽為獖彘。《莊子達生篇》“以瓦注者巧”，《釋文》“注，擊也”。注器者，擊器使獖彘聞，然槽空無食，亦不至也，艮止，故曰不至。艮少，故曰獖彘。伏坎為弓，震為張，故曰張弓。巽為雞，兌口為祝。祝者，呼聲。《說苑》“猶舉杖而祝狗，張弓而祝雞”。伏震為雄、為父、為飛，巽伏，故曰飛去。○父，汲古作鳩，從宋元本。獖，依宋元，汲古作（左反犬右屯）。注器，各本作住豬，至作到，依汲古咸之困校。器、至韻。

The hexagram "Military Campaign" and "Travel": The feeding trough is empty but there is a sound of striking instruments to call the pigs, but the castrated pigs do not come. Drawing the bowstring to call the chickens, the roosters instead fly away with their young. Shang's commentary: In the lower trigram of "Travel," the trigram "Kun" represents the feeding trough, and the second, third, and fourth lines together form the trigram "Xun," which represents castrated pigs. The "Zhuangzi · Da Sheng" says, "Those who use pottery as a wager are skillful," and the "Classic Interpretation" explains "zhu" as striking. "Zhu qi" means striking the vessels to make the pigs hear, but since the trough is empty, the pigs do not come. Also, the nature of "Kun" is to stop, so they do not arrive. "Kun" also represents the young, so it refers to castrated pigs. The hidden trigram of "Xun" is "Zhen," which represents the bow, and "Zhen" also represents opening, forming "drawing the bow." "Xun" represents the chicken, and the third, fourth, and fifth lines together form "Dui," which represents the mouth, so "zhu" is the sound of calling. The "Sayings of the States" says, "It is like raising a stick to call the dog, or drawing the bow to call the chicken," which is exactly this use. The hidden trigram of "Xun" is "Zhen," which represents the male, the father, and flying, while "Xun" itself is hidden and not visible, so they fly away. Notes: The character "father" in the Ji Gu Ge edition is written as "jiu," but here we follow the Song and Yuan editions. The character "zhu" is taken from the Song and Yuan editions, while the Ji Gu Ge edition uses a strange character combining "fan quan" and "tun." All editions read "zhu zi" as "zhu pig" and "zhi" as "arrival," but here we follow the Ji Gu Ge edition's correction from the "Xian" hexagram's "Kun" hexagram entry, where "qi" and "zhi" rhyme perfectly.

巽。蠻夷戎狄，太陰所積。涸冰冱寒，君子不存。初四大坎，故曰太陰。蠻夷戎狄，皆陰類。坎為冰、為寒，艮為君子，二至四艮伏，故君子不存。○蠻夷，原作胡蠻，冱作凍，均依既濟之謙校。

The hexagram "Military Campaign" (Tian) and the trigram "Wind" (Xun): The four directions of the barbarian tribes of Man, Yi, Rong, and Di are places where the extreme yin energy gathers; water freezes into ice, and heaven and earth are frozen, so the gentleman does not stay there. Shang's note: The trigram "Wind" from the first line to the fourth line has one yin below, two yang in the middle, and one yin above, forming a large "Kan" trigram, which is called "the great image of Kan"; since Kan represents water and belongs to yin, it is called "excessive yin," and the barbarian tribes of Man, Yi, Rong, and Di also belong to the category of yin. Kan represents ice and cold; Gen represents the gentleman, but the second line to the fourth line only produce the trigram "Dui," so Gen is merely a hidden trigram within Dui and does not appear in the hexagram, hence the gentleman does not remain. Notes: The original text says "Hu Man" for "Man and Yi," and "Hù" for "frost," both have been corrected according to the entry on "Ji Ji" and "Qian."

兌。甘露醴泉，太平機關。仁德感應，歲樂民安。解見屯之謙。兌通艮，艮象與謙同。

The hexagram "Military Campaign" (师) and "Joy" (兑): Heaven sends sweet dew, and the earth produces sweet springs, which are the key features of a peaceful era. When benevolence and virtue prevail, there is mutual response between above and below, resulting in good harvests and people's security. Note: The explanation is the same as in "Sprouting" (屯) and "Humility" (谦). "Joy" (兑) and "Stillness" (艮) are complementary, and they share the same image as "Humility" (谦), so the wording is similar.

渙。惡來呼伯，慎驚外客。甲守閉宅，以備凶急。臨折之憂，雖滅無災。丁云：惡來，紂臣名，然此似非用事。惡來，猶聞凶耗也，故呼伯。震為呼、為伯，巽為旅客，在外，故不驚外客。震為驚，艮為甲、為守、為宅，坎閉，故曰閉宅。伏兌為急、為毀折，坎為憂、為滅、為災，震樂故無災。○艮剛在外為甲證。○甲、閉、急，依宋本，汲古作中、作閒、作黠，非。

The hexagram "Military" transforming into "Dispersal": bad news comes, hurry to call the elder brother, be careful not to disturb the foreign guest; wear armor to guard, close the doors and windows, to guard against sudden dangers; although there is worry of loss, it eventually resolves without disaster. Shang's note: Ding Yan said "Evil Come" was the name of a minister of King Zhou of Shang, but here it seems not to be using this allusion—"Evil Come" means hearing bad news, so one should call the elder brother. The second, third, and fourth lines together form Zhen, which represents calling and the elder brother; the upper trigram Xun represents travelers, and since the guest is outside, one should not disturb the foreign guest; Zhen also represents alarm. The third, fourth, and fifth lines together form Gen, which represents armor, guarding, and the dwelling; the lower trigram Kan represents blockage, so it says closing the dwelling. The hidden trigram Xun contains Dui, which represents urgency and destruction; Kan represents worry, destruction, and disaster, while Zhen represents joy, so in the end there is no disaster. Notes for comparison: This is evidence that the yang line of Gen can be taken as armor. Also, the words "Jia," "closed," and "urgent" are based on the Song edition; the Ji Gu Ge edition has "middle," "leisure," and "clever," which are all incorrect.

節。日月相望，光明盛昌。三聖茂功，仁德大隆。坎為月，艮為日、為觀，正反艮故曰相望。艮為光明，震為盛昌。坎為聖，震數三，故曰三聖。震為茂、為功、為仁德、為隆。三聖，指文、武、周公。

The hexagram "Military Campaign" in its "Section" states: The sun and moon are far apart yet facing each other, their brightness reaching its greatest extent; the achievements of the three sages are flourishing, and benevolence is greatly flourishing. Shang's commentary says: The upper trigram is Kan, representing the moon; the fourth, third, and fifth lines together form the trigram Gen, representing the sun, and there is an image of observation and contemplation. Gen, when viewed upright or inverted, forms two images facing each other, hence the saying of mutual gaze. Gen represents brightness; the second, third, and fourth lines together form the trigram Zhen, representing grandeur and flourishing. Kan represents sages, and Zhen, in terms of numbers, is three, hence the term three sages. Zhen also represents flourishing, achievements, benevolence, and flourishing. The so-called three sages refer to King Wen of Zhou, King Wu of Zhou, and the Duke of Zhou.

中孚。葛藟蒙棘，華不得實。讒佞亂政，使恩壅塞。震為葛藟，伏大坎為棘，故曰蒙棘。兌為華，艮為實，巽隕，故不實。中爻正反震，故曰讒佞。正覆艮，艮止，故壅塞。兌為恩澤。葛藟，《唐風》篇名，毛謂刺晉獻公好攻戰，茲謂刺讒佞，與毛異。

The hexagram "Military Campaign" and "Faithful Trust": A vine entwined with brambles blooms but does not bear fruit; slanderous and petty men disrupt the government, blocking the king's grace from reaching below. Shang's commentary: The second, third, and fourth lines together form the trigram Zhen (Thunder), representing the vine. The entire hexagram "Faithful Trust" forms a large trigram Li (Fire), with an underlying trigram Kan (Water), which represents brambles, hence "encumbered brambles." The lower trigram Dui (Lake) represents flowers; the third, fourth, and fifth lines together form Gen (Mountain), representing fruit. The upper trigram Xun (Wind) has the image of falling, so no fruit is formed. The middle lines contain two Zhen trigrams, one upright and one inverted, representing slanderous and petty men. Gen is present both upright and inverted, but its nature is to stop, hence the blockage. Dui represents grace. "Gelui" is the title of a poem from the "Book of Songs, Tang Wind." The "Preface to the Mao Poems" interprets it as a satire on Duke Jin Xian Gong's fondness for warfare; here, it is used to satirize slanderous and petty men, differing from the Mao interpretation.

小過。鄰不我顧，而望玉女。身多癩疾，誰肯媚者。震為東，故曰鄰。艮陽在上為望。震為玉，兌為女，故曰玉女。艮為身，多節，故曰癩疾。兌為媚。○媚，從宋元本，汲古作媍。

The hexagram "Military Campaign" in the "Minor Overstep": The neighbor is unwilling to take care of me, yet I foolishly desire to marry a beautiful woman; I myself am covered with sores and diseases, who would then come close to me and flatter me? Shang's commentary: The upper trigram is Zhen (Thunder) in the east, so it refers to the eastern neighbor; the lower trigram is Gen (Mountain), with a yang line at the top, indicating a distant view. Zhen represents jade, and the lines 3, 4, and 5 together form Dui (Lake), which represents a woman, thus forming "Jade Woman." Gen represents the body, and the shape of Gen has one yang line pressing down on two yin lines, which signifies many warts, hence the term "skin disease." Dui also signifies charm and flattery. Notes: The character "mèi" comes from the Song and Yuan editions; the Jigugé edition uses "yì."

既濟。精誠所在，神之為輔。德教尚忠，彌世長久。三聖茂功，多受福祉。此用《師》象。坎為精誠，震為輔、為教。坎為忠，故曰尚忠。坤為世，重坤，故曰彌世長久。坎為聖，震數三，故曰三聖。震為功、為福佑。○神之為輔，依元本，宋本、汲古皆作“神為之輔”。忠，依宋元本，汲古作中。《史記》：“夏之政忠”。祉，依宋本，汲古、元本作佑。茂功，依《節》林，宋元本作尚功，汲古作與為。

The hexagram "Military Campaign" (师) in the "Already Achieved" (既济) phase indicates that wherever sincere devotion is directed, divine assistance will come; by establishing virtue based on sincerity and promoting moral education, one's influence can endure for generations. Three sages have achieved great accomplishments, and one can receive abundant blessings. Note: This passage uses the imagery of the hexagram "Military Campaign." The lower trigram is Kan (Water), representing sincerity and devotion. The second, third, and fourth lines together form Zhen (Thunder), symbolizing assistance and moral guidance. Kan also represents loyalty, hence the emphasis on loyalty. The upper trigram is Kun (Earth), representing generations. The third, fourth, and fifth lines of "Military Campaign" also form Kun, with two Kuns stacked together, indicating long-lasting legacy. Kan represents sages, and Zhen, in terms of numbers, corresponds to three, hence the reference to three sages. Zhen signifies achievements and blessings. Note: "God's assistance" follows the Yuan edition; the Song and Jigugong editions read "God's assistance." "Loyalty" follows the Song and Yuan editions; the Jigugong edition reads "center," and the "Records of the Grand Historian" mentions "the virtue of loyalty in the Xia dynasty" as evidence. "Blessings" follows the Song edition; the Jigugong and Yuan editions read "protection." "Abundant achievements" follows the wording from the "Moderation" (节) hexagram's commentary; the Song and Yuan editions read "great achievements," while the Jigugong edition reads "together with."

未濟。鑽木取火，掘地索水。主母飢渴，子為心禍。此仍用《師》象。伏《同人》。巽木，離火，《師》坤地坎水，坤為母，震為主，故曰主母。震為子，坎為心。○水，依元本，宋本、汲古作泉。子，宋元本作手，依汲古。禍，汲古作福，依宋元本。

The hexagram "Military Campaign" and "Not Yet Completed": Drilling wood to get fire, digging the ground to find water; the head of the household, the mother, is both hungry and thirsty, and the son has become her heart's burden. Shang's commentary: This still uses the image of the hexagram "Military Campaign," and also contains the image of "Harmony with Others." The second, third, and fourth lines of "Harmony with Others" combine to form Xun (Wood), while the upper trigram of "Not Yet Completed" is Li (Fire), forming the image of drilling wood to get fire. The lower trigram of "Military Campaign" is Kun (Earth), and the upper trigram is Kan (Water), forming the image of digging the ground to find water. Kun represents the mother, and the trigram Zhen (Thunder) derived from "Military Campaign" represents the master, forming the image of "the head of the household, the mother." Zhen also represents the son, and Kan represents the heart. Notes: The character "water" follows the Yuan edition; the Song and Jigugong editions read "spring." The character "son" in the Song and Yuan editions reads "hand," but here follows the Jigugong edition. The character "calamity" in the Jigugong edition reads "blessing," but here follows the Song and Yuan editions.

比。鹿得美草，鳴呼其友。九族和睦，不憂飢乏。艮為鹿，反震為草、為鳴呼。陰陽相遇為友，艮為友，以陽遇陰也，此謂九五也。坤為族，《漢上易》謂坤數九以乙至癸也，故曰九族。坎為和睦、為憂。坤虛為飢乏，比樂故不憂。○宋元本多“長子入獄，霜降族哭”八字，與上文意不屬，斷為衍文，依汲古。

From here on, when a hexagram is encountered, it is changed to the Hexagram of "Comparison" (《比》). The Hexagram of "Comparison" is a self-transformed primary hexagram: a deer finds fresh grass and calls out to its companions; within the nine clans, there is harmony and no fear of hunger or poverty. Shang's commentary says: in the Hexagram of "Comparison," the third, fourth, and fifth lines together form the trigram of K'un (Gentle), which represents a deer. When viewed upside down, K'un becomes Zhen (Thunder), which represents grass and calling out. When yin and yang meet, they become friends. K'un is considered a friend because it is when a yang line meets a yin line. This is precisely what the fifth line refers to. The lower trigram is K'un, representing the clan. Zhu Zhen's "Han Shang Yi Zhuan" says that the number of K'un is nine, derived from counting from the heavenly stem Yi (乙) to Gui (癸). Therefore, it is called the nine clans. The upper trigram is Kan (Water), representing harmony and worry; K'un being empty and hollow represents hunger and poverty. However, the Hexagram of "Comparison" is one of mutual affinity and joy, so there is no worry. Notes: The Song and Yuan editions of this passage include the phrase "the eldest son is imprisoned, and at the time of frost, the clan weeps," which does not connect well with the preceding text. It is considered an addition by later commentators, and here we follow the Jigugong edition by omitting it.

乾。繼祖復宗，追明成康。光照萬國，享世久長。乾為祖宗、為大明、為光、為久長，伏坤為萬國。

The hexagram "Compare" (Bi) and "Heaven" (Qian): Inheriting ancestral achievements, restoring the ancestral temple, ascending to the clear governance of King Cheng and King Kang; radiance illuminating all states, enjoying enduring possession of the land. Note: "Heaven" represents ancestors, great brightness, light, and longevity; the hidden trigram of Qian is Kun, representing all states.

坤。麟子鳳雛，生長嘉國。和氣所居，康樂溫仁，邦多哲人。坤為文、為麟鳳、為國、為邦，《遇》卦比坎為和、為明哲。艮火，故曰溫仁。○溫仁，依元本，宋本、汲古作無憂。

The hexagram "Comparison" (Bi) with the trigram "Earth" (Kun): The young of the qilin and the young of the phoenix grow in a beautiful country; this is a place where auspicious qi gathers, peaceful and warm, with benevolence and love, and many wise men reside within the state. Note: "Kun" has literary quality, hence it represents the qilin and the phoenix, as well as the state and the country; when the hexagram "Comparison" appears, its upper trigram Kan represents harmony and wisdom. The interacting trigram of "Comparison" produces Gen, which takes the image of fire, and since fire is warm, it is said to be warm and benevolent. Note: "Warm and benevolent" follows the Yuan edition; the Song edition and the Jigugong edition both read "without worry."

屯。灼火泉源，釣鯉山巔。魚不可得，火不肯燃。坎為泉，坤亦為水，而坎在上故為泉源。艮為火，在坎下，故曰灼火泉源。艮為山，坤為魚，艮手為釣，故曰釣鯉山巔。坤虛，故二者皆不可得。○火，依宋元本，汲古作灼灼，非。鯉，宋本作鰟。○坤魚艮火確象。

The divination for "The Ratio" in "The Obstruction" describes a situation where one lights a fire at the source of a spring and tries to fish for a carp at the top of a mountain; naturally, neither the fire can be lit nor the fish caught. This is a sign indicating complete failure in one's endeavors. Shang's commentary states: The upper trigram of "The Obstruction" is Kan, representing a spring. The second, third, and fourth lines together form the trigram Kun, which also represents water. Since Kan is above, it is called the spring source. The third, fourth, and fifth lines together form the trigram Gen, which represents fire. Gen is below Kan, so it is said "burning fire at the spring source." Gen also represents a mountain, and Kun represents fish. Gen can be interpreted as a hand, meaning to fish, hence "fishing for a carp at the mountain peak." Kun is empty and hollow, so neither the fish nor the fire can be obtained. Notes: The word "fire" is based on the Song and Yuan editions; the Jigugong edition says "burning burning," which is incorrect. The Song edition says "fang" instead of "carp." Also, this is a clear example of Kun representing fish and Gen representing fire.

蒙。彭生為豕，白龍作災。盜堯衣裳，桀蹠荷兵。青禽照夜，三日夷傷。艮為壽，故曰彭。老彭壽八百。震為生，坎為豕，《左傳》：“豕人立而啼，從者曰公子彭生”也。震為白、為龍。坎為災、為盜。震為帝故曰堯。震衣坤裳，坤為惡，故曰桀蹠。艮為兵、為荷。震為馬。青禽、照夜，皆馬名。震東方，色青，艮鳥，故曰青禽。艮火坤夜，故曰照夜。坤為夷傷，伏離為日，震數三，故曰三日。○彭生，元本作彭名，依宋本、汲古。龍，宋本、汲古作虎，依元本校。照夜，依汲古，宋元作照火，非。

The divination for "Comparison" under "Confusion" indicates that a nobleman named Pengsheng transformed into a large pig causing disturbances, a white dragon descended causing calamity; thieves stole Yao's robe, and figures like Xia Jie and Dao Zhi roamed with weapons; famous horses named Qing Qin and Zhaoye ran for three days, people were injured. This is a凶签 (auspicious omen) filled with strange and evil phenomena. Shang's commentary says: The upper trigram of "Confusion" is Gen (Mountain), which represents longevity, so "Peng" is taken (the legend of old Peng who lived eight hundred years). The second, third, and fourth lines together form Zhen (Thunder), which represents life; the lower trigram is Kan (Water), which represents a pig. The "Zuo Zhuan" records that in the state of Qi there was a large wild boar standing like a human and crying, and the attendant said it was Pengsheng, which is exactly this incident. Zhen also represents white and dragon; Kan represents calamity and thieves; Zhen represents the emperor, so Yao is mentioned; Zhen represents clothing, and the second, third, and fifth lines together form Kun (Earth), which represents a robe. Kun also represents evil, so Jie and Zhi are mentioned. Gen represents weapons and carrying on the shoulder; Zhen represents a horse. "Qing Qin" and "Zhaoye" are both names of famous horses. Zhen is in the east, the color of the east is green, Gen represents a bird, so it is called Qing Qin. Gen represents fire, Kun represents night, so it is called Zhaoye. Kun represents injury, and the hidden trigram of Kun is Li (Fire), which represents the sun; Zhen in numbers is three, so it is said to have run for three days. Notes: The original edition reads "Pengming" but here we follow the Song edition and Jigugong edition. "Long" in the Song and Jigugong editions reads "Hu", so we follow the Yuan edition. "Zhaoye" follows the Jigugong edition, while the Song and Yuan editions read "Zhaohuo", which is incorrect.

需。黍稷醇醲，敬奉山宗。神嗜飲食，甘雨嘉降。庶物蕃殖，獨蒙福祉，時災不至。坎為酒，故曰醇醲。乾為宗，伏艮，故曰山宗。坎為飲食、為雨，伏坤為庶物。乾為福祉。○醲，依觀之坎校，宋本、汲古皆作醴。庶物，從元本，宋本、汲古作黎庶。又宋本無末句，茲從汲古。

The hexagram "Need" is used for "Comparison": using millet and millet wine, offer the rich and fragrant wine with reverence to the mountain god and ancestors; if the deities enjoy these offerings, they will send timely rain; all things flourish and thrive, uniquely receiving blessings, and calamities of the seasons will not come. Note by Shang: "Need" has the upper trigram Kan (Water), which represents wine, hence the rich and fragrant wine; the lower trigram Qian (Heaven) represents ancestors, and the hidden trigram of Qian is Gen (Mountain), forming "mountain ancestors". Kan also represents food and rain; the hidden trigram of Qian is Kun (Earth), representing all creatures; Qian represents blessings. Notes on the text: the character "醲" is corrected according to the entry on "Observation" and "Kan"; both the Song edition and the Jigugē edition read "醴". "All creatures" is taken from the Yuan edition, while the Song edition and Jigugē edition read "common people". Also, the Song edition does not include the last sentence, so it is taken from the Jigugē edition.

訟。李華再實，鴻卵降集。仁哲權輿，蔭國受福。通《明夷》。震為李、為花。乾為實。震為鴻、為卵。坤為降集。震為仁。坎為哲。巽為權。震為輿、為蔭。坤為國。○卵，依汲古，宋元本作飛。○巽為權、震為鴻證。

The hexagram "Strife" corresponds to "Comparison": The jujube tree blooms and bears fruit a second time, the geese's eggs fall down and gather together; the benevolent and wise person begins his journey, sheltering the state and receiving blessings. Note: "Strife" and "Darkness over the Sun" are complementary, and the images of both hexagrams are combined: "Darkness over the Sun" lines 3, 4, and 5 produce Zhen (Thunder) representing the jujube tree and its flowers, while the upper trigram of "Strife" is Qian (Heaven) representing the fruit. Zhen also represents geese and their eggs, while the upper trigram of "Darkness over the Sun" is Kun (Earth) representing the falling and gathering of the eggs. Zhen represents benevolence, and Kan (Water) represents wisdom. "Qianyu" originally means the beginning of plant growth or the start of an affair; Shang interprets it by splitting the character to take its symbolic meaning: "Strife" lines 3, 4, and 5 produce Xun (Wind) representing "qian," and Zhen representing "yu"; Zhen also represents sheltering, and Kun represents the state. Notes: "Eggs" follow the Ji Gu Ge edition; the Song and Yuan editions read "flight." Also: this is evidence that Xun has the meaning of "qian" and Zhen has the meaning of "geese."

師。千歲之墟，大國所屠。不見子都，城空無家。坤為千歲、為墟、為國、為殺，故曰屠。震為子，坤為都，故曰子都。坎伏，故不見。《鄭風》語也。坤為城、為虛，故曰城空。艮為家，艮覆，故無家。家，音姑。○國，依宋元本，汲古作兵。

The hexagram "Bǐ" transformed into "Shī": A thousand-year-old ancient city has become ruins, a place that has been destroyed by a great country; the beautiful young man Zi Du is nowhere to be seen, the city is empty and without any households. Shang's commentary: The upper trigram of "Shī" is Kūn, representing thousands of years, ruins, the country, and slaughter, hence the meaning of being destroyed. The second, third, and fourth lines together form Zhen, representing Zi, and Kūn representing Du, combining to form "Zi Du." The lower trigram is Kan, which is hidden, hence the reason for not seeing "Zi Du" — this phrase comes from the "Book of Songs · Zheng Wind · Mountain with Fu Su." Kūn represents the city and emptiness, hence the city is empty. The intermingled trigrams produce Gen, representing home, but when viewed upside down, Gen is not formed, hence no home. The character "home" here is read as "gu," to rhyme with the previous lines. Notes: The character "country" is based on the Song and Yuan editions; the Ji Gu Ge edition reads "soldiers."

小畜。王孫公子，把彈攝丸。發輒有得，家室饒足。通《豫》。震為公子、為王，艮為孫，故曰王孫。坎為彈丸。艮子為把、為攝。震為發，坎為得。艮為家，坎為室，坤為饒足。

The hexagram "Bǐ" (Approach) corresponds to "Xiǎoxù" (Small Accumulation). A nobleman's son holds a slingshot and loads a stone, and with one shot he catches something, thus bringing wealth to his household. Shang's commentary states: "Xiǎoxù" is opposite to "Yù" (Joy). Taking the image of "Yù": the upper trigram Zhen (Thunder) represents a nobleman or a king; the second, third, and fourth lines together form Gen (Mountain), representing a son, hence "Wángsūn" (nobleman's son); the third, fourth, and fifth lines together form Kan (Water), representing a stone; Gen (Mountain) also signifies a young son, control, and restraint; Zhen (Thunder) represents the act of shooting, and Kan (Water) represents what is obtained. Gen (Mountain) represents the family, Kan (Water) represents the house, and the lower trigram Kun (Earth) signifies abundance.

履。驪姬讒喜，與二嬖謀。譖殺恭子，賊害忠孝。申生以縊，重耳奔逃。乾馬兌姬，故曰驪姬。正反兌相對，故曰讒。讒喜，言喜讒也。伏坎為謀、為嬖。嬖，愛也。兌卦數二，故曰二嬖。《左傳莊二十八年》：“驪姬嬖，賂外嬖梁五與東關嬖五，使譖太子於公而殺之”，伏坤為殺，震為子，巽為賊，坤為害，坤順為忠孝，故曰賊殺忠孝。震為申、為生，巽繩為縊，故曰申生以縊。坎為耳，坤為重，故曰重耳。震為奔逃。○喜，從宋本，汲古等本訛嬉。逃，從宋本，汲古作走。

The hexagram "Comparison" combined with "Following" describes the case of Li Ji, who favored spreading false rumors and conspired with two favored ministers; she falsely accused and led to the death of the crown prince Shen Sheng, harming loyal and filial people; Shen Sheng committed suicide by hanging himself, while Chong Er fled. Shang's commentary: "Following" has the upper trigram Qian (Heaven) representing a horse and the lower trigram Dui (Lake) representing concubines, forming "Li Ji" (Li originally means black horse). Dui, when viewed upright and inverted, faces each other, thus indicating slander; "Chen Xi" means liking to slander. The second, third, and fourth lines form the trigram Li (Fire), with the hidden trigram Kan (Water) representing plots and favored ministers (bì means favored). Dui corresponds to the number two, thus indicating two favored ministers. According to the "Zuo Zhuan" from the 28th year of Duke Zhuang, Li Ji, favored by the king, bribed the external minister Liang Wu and the eastern gate minister Dongguan Wu, to falsely accuse the crown prince and have him killed. The hidden trigram of Qian is Kun (Earth), representing killing; the third, fourth, and fifth lines form the trigram Xun (Wind), representing thieves; the hidden trigram of Xun is Zhen (Thunder), representing a son, and Kun representing harm. Kun is soft and obedient, symbolizing loyalty and filial piety, thus indicating the harm to loyal and filial people. Zhen represents Shen and life, and Xun represents a rope which can be used to hang someone, thus indicating "Shen Sheng hanged himself." Kan represents ear, and Kun represents heavy, forming "Chong Er." Zhen represents fleeing. Notes: "Xi" is from the Song edition, while the Ji Gu Ge edition mistakenly writes "Xi" as "Xi." "Tao" is from the Song edition, while the Ji Gu Ge edition writes "Zou."

泰。長生無極，子孫千億。柏柱載梁，堅固不傾。震為長生、為子，伏艮為孫，乾為千萬。又坤眾，故曰千億。伏艮為柏、為樑柱、為堅固，故曰不傾。○梁，依汲古，宋元本皆作青，豈知梁與傾為韻。

The hexagram of "Comparison" transforming into "Greatness" indicates a long and endless life with countless descendants. Using cypress wood as pillars and supporting the main beam, it is strong and will not collapse. Shang's commentary says: In the hexagram of "Greatness," the third, fourth, and fifth lines together form the trigram Zhen, which represents growth and children. The hidden trigram Gen, representing the descendants, is contained within Zhen. The lower trigram Qian signifies thousands and ten thousands, while the upper trigram Kun indicates multitude, hence the phrase 'countless descendants.' The hidden trigram Gen represents cypress wood, pillars, and strength, hence the statement that it will not collapse. Notes: The character 'beam' is taken from the Jiguge edition; the Song and Yuan editions both have 'blue.' They did not realize that 'beam' rhymes with 'collapse.'

否。失意懷憂，如幽狴牢。亡子喪夫，附托寄居。卦《否》而象全用遇卦。《比》坎為意、為憂懷、為牢狴，坎陷，故曰幽。艮為子、為夫，坤為喪亡，故曰亡子喪夫。附托寄居，言陰順陽也。艮為居。

The hexagram of "Strife" changing into "Opposition": desires are unfulfilled, filled with sorrow, like being imprisoned in a jail; a son has died, a husband is gone, one can only rely on others and live in dependence. Note: although the transformed hexagram is "Opposition," the imagery is entirely derived from the original hexagram "Strife": the upper trigram of "Strife" is Kan, representing mind, sorrow, and imprisonment, as Kan is characterized by sinking and falling, hence "being secluded." The interacting trigrams produce Gen, representing son and husband, while the lower trigram is Kun, indicating loss, hence the loss of son and husband. "Relying on others and living in dependence" refers to the yielding nature of Yin following Yang; Gen represents dwelling.

同人。仁智隱伏，麟不可得。龍蛇潛藏，虛居堂室。通《師》。震為仁，坎為智、為隱伏。坤文為麟，坤亡，故不可得。震龍巽蛇，巽伏，故曰龍蛇潛藏。坤為虛，坎為室，故曰虛居堂室。

The hexagram "Bì" (Strife) relates to "Tóngrén" (Union). The virtuous and wise people have withdrawn, the qilin (mythical beast) is nowhere to be seen; dragons and snakes remain hidden, and the hall is empty and unoccupied. Shang's commentary states that "Tóngrén" is opposite to "Shī" (Army). Taking the imagery from "Shī": the mutual generation of "Shī" produces Zhen, which represents virtue; the lower trigram Kan signifies wisdom and concealment. The upper trigram Kun has the quality of literary elegance, which can be associated with the qilin, but Kun also signifies loss, hence the qilin is not obtained. Zhen represents the dragon, and Xun represents the snake. Since Xun is concealed, it is said that dragons and snakes are hidden. Kun signifies emptiness, and Kan represents a room, thus forming the phrase "empty hall."

大有。挒絜堁堁，締結難解。嫫母衒嫁，媒不得坐，自為身禍。挒，捩也。絜、挈同，度也。《莊子人間世》：“見櫟社樹絜之百圍”是也。堁，塵起貌。《淮南子主術訓》：“揚堁而弭塵”是也。卦通《比》。《比》互艮手，故曰挒絜，言捩轉絜度而堁堁塵起也。下重坤，坤土，故曰堁堁。坎陷，故締結難解。[原書作結，誤。]坤惡，故曰嫫母。反震為嫁，離明在上，故曰衒嫁。坎為和合、為媒。艮為坐，坎陷，故不得坐。坤為自、為身、為禍。○挒絜，從宋元本，汲古作列潔。堁堁，從汲古，宋元本作累累。挒絜累累，言以手提絜下累累不絕，與重坤象亦合。然不若堁堁義深，於坤象尤合，且韻尤協。堁，音顆，與解、坐、禍為韻。

The hexagram "Bì" and "Dà Yǒu" : twisting and measuring, dust rising; the knot is hard to untie. A ugly woman, Mó Mǔ, boasts for marriage, the matchmaker cannot even sit still, and thus brings disaster upon herself. Shang's note: first explain the characters. "Gǔn" means twisting, "jié" is the same as "qiè", meaning to measure. The "Zhuāngzi · Rén Jiān Shì" says "seeing the great oak tree, measuring it with a circumference of a hundred feet" is the use of this character. "Mǔ" is the appearance of dust rising, as mentioned in "Huáinánzǐ · Zhǔshù Xuǎn" saying "raising dust to clear it" is the meaning of this character. "Dà Yǒu" and "Bì" are opposite hexagrams: "Bì" has the trigram Gèn (Mountain) in the inner trigram, which represents the hand, so "gǔn qiè" refers to twisting with the hand and measuring, thus causing dust to rise. "Bì" has the trigram Kūn (Earth) in the lower trigram, Kūn represents earth, thus "mǔ mǔ". Kǎn (Water) is characterized by sinking, thus the knot is hard to untie (the original text has a note in the margin saying "the original text says 'knot', which is a mistake"). Kūn represents ugliness, thus Mó Mǔ (a legendary ugly wife of the Yellow Emperor). Gèn reversed becomes Zhèn (Thunder), Zhèn represents marriage, Li (Fire) is bright above, thus self-displaying for marriage. Kǎn represents harmony and matchmaker; Gèn represents sitting, Kǎn is sinking, thus unable to sit still. Kūn represents self, body, and disaster. Notes: "gǔn qiè" comes from the Song and Yuan editions, while the Jigusheluo edition says "liè jié". "mǔ mǔ" comes from the Jigusheluo edition, while the Song and Yuan editions say "lěi lěi" - "gǔn qiè lěi lěi" means twisting and measuring with the hand, and the knots hanging down continuously, which matches the image of heavy Kūn, but "mǔ mǔ" has a deeper meaning and is more fitting with the image of Kūn (Earth), and the rhyme is more harmonious. "mǔ" is read as "kē", rhyming with "jiě", "zuò", and "huò".

謙。蜩飛墜木，不毀頭足。保我羽翼，復歸其室。伏巽為蜩，震為飛、為木、飛足。艮為頭，艮堅，故不毀。震為羽翼、為歸，艮為室。○蜩，從宋元本，汲古作鳥。

In the hexagram "Comparison" (Bi) and "Humility" (Qian), a cicada falls from the tree, but its head and feet are not injured; it preserves its wings and flies back to its nest. Shang's commentary states: The third, fourth, and fifth lines of "Humility" produce the trigram Zhen (Thunder), with Zhen hidden beneath the trigram Xun (Wind), which represents the cicada. Zhen signifies flying, wood, and feet (the original text says "flying feet" but should be "feet"). The lower trigram Gen (Mountain) represents the head, and since Gen is firm and solid, it remains undamaged. Zhen also signifies wings and returning, while Gen represents a dwelling. Notes: The character "tiao" comes from the Song and Yuan editions, while the Jigugé edition reads "bird."

豫。陳媯敬仲，兆興齊姜。乃適營邱，八世大昌。詳屯之噬嗑，象多同，故辭同。

The divination text "Bǐ" (Comparison) is compared to "Yù" (Joy). It tells the story of Ji Zheng, a prince of the state of Chen, who consulted a divination oracle. The oracle's omen indicated that he would become prosperous in the state of Qi. Later, he indeed went to Yingqiu, and his descendants flourished for eight generations. This refers to the historical event of Chen Wan fleeing to Qi, as recorded in the "Zuo Zhuan" with the phrase "After eight generations, none could rival his prestige." Shang's commentary states that a detailed explanation can be found in the section "Zun" (Emergence) compared to "Shihe" (Breaking the Bones). The imagery used in both instances is largely similar, hence the expressions used in the commentary are also the same.

隨。過時不歸，雌雄苦悲。徘徊外國，與母分離。艮時震歸，艮止，故不歸。兌巽雌、艮震雄，中互大坎，故曰苦悲。艮為國、為外，艮止，故徘徊外國。巽為母，震行為離。

The hexagram of Following follows the hexagram of Strife: After the appointed time, one does not return, and both male and female suffer deep sorrow; a person wanders abroad, separated from his mother. Shang's commentary says: The second, third, and fourth lines of Following produce the trigram of Hill, representing time. The lower trigram is Thunder, representing return, but Hill has the nature of stopping, hence the failure to return. The trigrams of Lake and Wind belong to yin, representing the female, while the trigrams of Hill and Thunder belong to yang, representing the male. In the hexagram, several lines form a large trigram of Water, called the Great Trigram of Water. Water represents sorrow and hardship, hence the expression of deep grief. Hill represents the country and abroad, and Hill has the nature of stopping, hence the wandering abroad. The third, fourth, and fifth lines produce the trigram of Wind, representing the mother, while Thunder represents movement, and movement signifies separation.

蠱。齊魯爭言，戰於龍門。構怨結禍，三世不安。解見坤之離。《蠱》初至四與離中爻正反兌同，故語同，皆《易》困“有言不信”的注。○結，汲古作連，非。安作寧，失韻，尤非，依宋本校。

The hexagram "Bi" transforms into "Gu": Qi and Lu states quarreled with each other, fighting at Longmen; they formed enmity and caused calamity, and three generations did not find peace. Shang's commentary: the explanation is found in the line of "Kun" transforming into "Li". From the first line to the fourth line of "Gu", it shares the same pattern of two Dui trigrams, one positive and one negative, as the middle lines of "Li". Therefore, the wording is similar; both can be considered annotations to the line in "Zhou Yi · Kun" that says "there is no trust in words". Notes for correction: the character "jie" in the Jigusha edition is "lian", which is incorrect; the character "an" is changed to "ning", which loses the rhyme, and is even more incorrect. Here we follow the Song edition for correction.

臨。府藏之富，王以賑貸。捕魚河海，笱網多得。坤為府藏、為富，震為王、為賑。賑，振也。坤為魚、為河海，伏艮為捕。震為笱，伏巽為繩、為網。○笱網，宋元本訛苟願。

The hexagram "Approach" in the context of "Approaching" indicates that the treasury and storehouses are well stocked, and the king uses them to provide relief and loans. Going to rivers and seas to fish, using bamboo traps and nets, they catch a great amount. Shang's note: The upper trigram of "Approaching" is坤 (Kun), representing storehouses and wealth; the second, third, and fourth lines form the trigram 震 (Zhen), representing the king and relief (zhen means to rescue). Kun also represents fish and rivers and seas. Zhen's hidden trigram is 艮 (Gen), representing capturing. Zhen represents bamboo traps, and the hidden trigram 巽 (Xun) represents ropes and nets. Note: In the Song and Yuan editions, "笱网" was mistakenly written as "苟愿".

觀。鳴鶴北飛，下就稻池。鱣鮪鰋鯉，眾多饒有。一笱獲兩，利得過倍。通《大壯》。震為鶴、為鳴、為飛，坤北，故北飛。兌為池，震為稻，坤下，故曰下就稻池。巽坤皆魚，故曰眾饒。震為筐、為笱，乾卦數一，故曰一笱。兌卦數二，故曰獲兩。巽為利市三倍，故曰過倍。○笱，依王謨本，宋元本作狗，汲古訛苟。

The hexagram of "Comparison" and "Observation": A white heron calls and flies north, landing by the rice field and pond; there are countless fish such as the salmon, the tuna, the eel, and the carp; one bamboo basket catches two fish, yielding profit more than double. Shang's commentary: "Observation" and "Great Strength" are complementary. The images of both hexagrams are combined: Zhen (Thunder) represents the heron, its cry, and its flight. "Observation" has the lower trigram Kun (Earth) in the north, so it is said to fly north. "Great Strength" has the third, fourth, and fifth lines forming Dui (Lake), and Zhen (Thunder) representing rice, with Kun (Earth) below, so it is said "the lower part approaches the rice pond." Xun (Wind) and Kun (Earth) can both represent fish, hence the abundance. Zhen (Thunder) represents the basket and the net, and Qian (Heaven) in the count is one, so it is said one basket. Dui (Lake) in the count is two, so it is said two fish caught. The "Commentary on the Hexagrams" says Xun (Wind) "brings profit threefold," so it is said profit exceeds double. Note: "笱" is from Wang Mo's edition; the Song and Yuan editions read "狗," and the Ji Gu Ge edition mistakenly reads "苟."

嗑噬。蒼梧鬱林，道易利通。元龜象齒，寶貝南金，為吾福功。震為叢木，故曰蒼梧鬱林，皆南方郡。艮為郡，震南，故象之尤切。震艮皆為道路，坎為平，故道易利通。易，平易也。離艮皆為龜，艮黔，故曰元龜。震為齒，艮為象，故曰象齒。震為寶，艮為見、為金，離南，故曰南金。《詩魯頌》：“元龜象齒，大賂南金”。○福，依宋本，汲古作歸，非。○艮金證。

The hexagram "Bì" (Comparison) and "Kè Shì" (Cracking the Shell, the text is written in reverse): In the areas of Cangwu Commandery and Yulin Commandery, the roads are smooth and easy to travel, which is beneficial. Large turtle shells, ivory, precious shells, and good copper from the south have all become my fortune and achievements. Shang's commentary: The lower trigram is Zhen (Thunder), which represents dense woods, hence Cangwu and Yulin—these are both names of commanderies in the south. The trigrams in the second, third, and fourth lines form Gen (Mountain), which represents commanderies. Zhen is located in the south, so the imagery is especially fitting. Both Zhen and Gen can represent roads, and the trigrams in the third, fourth, and fifth lines form Kan (Water), which represents flatness, hence the roads are smooth and easy to travel ("easy" means flat). Li (Fire) and Gen (Mountain) can both represent turtles, and Gen is black, so it is called "original turtle" (original meaning black). Zhen represents teeth, and Gen represents an elephant, thus forming "elephant teeth"; Zhen represents treasure, and Gen represents shells (the original text says "see," which is likely a mistake for "shell"), and also metal. Li is located in the south, so it is called "southern metal." The "Book of Songs, Lu Songs, Pan Water" contains the line "original turtle and elephant teeth, great gifts of southern metal." Notes: "Fortune" follows the Song edition; the Ji Gu Ge edition says "return," which is incorrect. Also, this is evidence that Gen has the image of metal.

賁。兩火爭明，雖鬬不傷。分離且忍，全我弟兄。艮火離火，故曰兩。三至上正反艮，故曰爭明，曰鬬。坎和，故不傷。坎為分離、為忍，震為伯、為兄，艮坎皆弟，震福，故得全。○艮火證

The hexagram "Compare" transforms into "Brightness." Two fires are competing to shine, yet they do not harm each other; for now, they are temporarily separated and show restraint, thus preserving the relationship between brothers. Shang's commentary says: The upper trigram of "Brightness" is K'un, which represents fire, and the lower trigram is Li, which is also fire, so it is said "two" fires. From the third line to the top line, there is one positive and one negative line of K'un, hence the competition of brightness and the conflict. The lines two, three, and four form the trigram Kan, which indicates harmony, so there is no harm. Kan also represents separation and patience. The lines three, four, and five form the trigram Zhen, which represents the elder brother and the elder brother. K'un and Kan can both represent the younger brother. Zhen governs blessings and good fortune, so the brothers are preserved. Notes: This is evidence that K'un can represent fire.

剝。伯夷叔齊，貞廉之師。以德防患，憂禍不存。震為伯，震覆，故伯夷。夷，傷也。艮為叔，卦為大艮，故曰叔齊。艮為貞、為廉。廉，側隅也。《前漢賈誼傳》：“廉遠則堂高”，艮陽在上，故曰廉。坤為師、為患，艮為防，故曰防患。坤為憂禍，艮安，故無禍。

The hexagram "Bai" (Increase) and "Bo" (Decrease): Boyi and Boyi, are models of uprightness and integrity; relying on virtue to guard against calamity, there is no worry or disaster. Note: Zhen represents Boyi, and in the hexagram "Bo," the hexagram Gen is inverted Zhen, which signifies reversal and thus injury, hence "Boyi" (the word "yi" means injury). Gen represents Boyi; the entire hexagram "Bo" has five yin lines below and one yang line above, forming a large Gen, hence called "the great Gen," thus "Boyi." Gen represents uprightness and integrity; "integrity" originally refers to the side edge of a hall's base. The "Book of Han" says "integrity far reaches, the hall becomes high," and Gen's yang line is at the top, matching this form, hence it is called integrity. The lower trigram Kun represents a model and disaster, while Gen has the image of prevention, hence it is said to guard against disaster; Kun represents worry and disaster, while Gen is stable and at rest, hence there is no disaster.

復。伯去我東，髮櫛如蓬。展轉空床，內懷憂傷。震為伯、為去、為東。坤為我，震為髮、為蓬，《衛風》詩語也。伏巽為床，坤虛，故曰空床，震動，故曰展轉空床。展轉，動貌也。坤為內、為懷，坤喪，故憂傷。○伯，依元本，汲古、宋本皆作季，非。○震髮證。

The hexagram "Comparison" and "Returning": My husband went east, my hair is disheveled like wild hemp; I lie on an empty bed, turning and turning, full of sorrow. Shang's note: The lower trigram Zhen represents the elder brother (here referring to the husband), departure, and the east; the upper trigram Kun represents me. Zhen represents hair and hemp grass. These lines are taken from the "Poetry Classic · Wei Wind · Bo Xi." Zhen's hidden trigram Xun is the bed, and Kun is empty, hence the empty bed. Zhen represents movement, hence turning on the bed. Kun represents inner feelings and embracing, and Kun signifies loss, hence sorrow. Notes: "Bo" is based on the original edition; the Ji Gu Ge edition and the Song edition both say "Ji," which is incorrect. Also, this is evidence of Zhen representing hair.

無妄。百足俱行，相轉為強。三聖翼事，王室寵光。乾為百，震足，故曰百足。震為行、為輔、為強，《淮南子》：“百足之蟲，雖死不僵”，以扶之者眾也。扶、輔義同。乾為聖，震數三，故曰三聖。震為翼，伏坤為事，艮為室，震王，故曰王室。乾為寵，艮為光。○艮光證。

The hexagram "Comparison" combined with "No Pretense": A centipede moves only when all its legs move together, and its strength is shown through mutual support; three sages assist the state, and the royal house thus receives favor and brilliance. Shang's commentary: The upper trigram is Qian (Heaven), representing 'hundred,' and the lower trigram is Zhen (Thunder), representing 'legs,' forming 'centipede'; Zhen signifies movement, assistance, and strength. The Huainanzi says, "A centipede, though dead, does not collapse," precisely because it has many legs to support it—'support' and 'assist' have the same meaning. Qian represents sages, and Zhen in number is three, so it refers to three sages; Zhen also signifies wings, and Qian's hidden trigram is Kun (Earth), representing affairs, while the second, third, and fourth lines form Gen (Mountain), representing the royal house, and Zhen represents the king, thus forming 'royal house'; Qian represents favor, and Gen represents brilliance. Notes: This is evidence that Gen has the image of brilliance.

大畜。壅遏堤防，水不得行。火盛陽光，陰蜺伏藏，退還其鄉。艮為壅遏、為堤防，乾為江河，艮止，故水不得行。艮為火、為光，陽在上，故曰陽光。巽為蟲，故曰蜺，巽伏，故藏。震為歸，艮為鄉，故曰退還其鄉。○艮火證。

The hexagram "Comparison" transformed into "Great Accumulation": A dike holds back the water, so the water does not flow; the strong yang fire is bright, but the yin-colored rainbow has hidden itself and returned to its own place. Shang's commentary: The upper trigram is Gen, representing obstruction and dikes, while the lower trigram is Qian, representing rivers and streams. Gen stops the flow, so the water cannot go out. Gen also represents fire and light; since a yang line is at the top, it is said to be sunlight. Xun represents insects; ancient people regarded rainbows as insects, so Xun is used for the rainbow. In this hexagram, Xun is hidden and not visible, so it is said to be hidden. The lines three, four, and five together form Zhen, meaning return, and Gen means hometown, so it is said to return to its origin. Notes: This is evidence that Gen has the image of fire.

頤。螣蛇乘龍，年歲飢凶，民食草蓬。《左傳襄二十八年》：“蛇乘龍，宋鄭必飢”，《爾雅》：“螣蛇，龍類，能興雲霧”，坤為蛇，震為龍、為乘，坤在上，故曰螣蛇乘龍。坤為年歲，坤虛，故飢凶。坤為民，震為食，為草蓬。○螣，依元本，宋本、汲古作騰。又汲古第二句多“歲飢蓬蓬”四字，此由下二句而衍，宋元本無，從之。

The hexagram "Comparison" (比) and "Nourishment" (颐): The snake is riding on the dragon's back, resulting in a poor harvest and famine, with people only able to eat wild grass and mugwort. Shang's commentary: The "Zuo Zhuan" records in the twenty-eighth year of Duke Xiang that "a snake riding a dragon means that Song and Zheng will surely suffer famine." The "E Ya" says that the snake is a kind of dragon, capable of summoning clouds and mist. In the hexagram "Nourishment," the middle lines produce the trigram "Kun" (Earth) as the interacting trigram. "Kun" represents the snake, while the lower trigram "Zhen" (Thunder) represents the dragon and the act of riding. Since "Kun" is above, it is said that the snake is riding the dragon. "Kun" represents the years, and since "Kun" is empty, there is famine and poor harvest. "Kun" also represents the people, and "Zhen" represents food and wild grass. Notes: The character "Teng" is used according to the original edition, while the Song edition and the Jigugong edition use "Teng." The Jigugong edition also adds the phrase "the year is hungry and the grass is蓬蓬" in the second sentence, which is derived from the following sentences. The Song and Yuan editions do not include this, so we follow the Song and Yuan editions here.

大過。鉛刀攻玉，堅不可得。盡我筋力，胝繭為疾。通《頤》。上艮為刀，坤柔，故曰鉛刀。震為玉，艮為攻、為堅。胝繭，手足病。《荀子子道篇》：“手足胼胝”注：皮厚也。《戰國策》：“足重繭而不休息”注：皮皺似繭也。艮為膚、為堅，故曰胝繭。又上艮手、下震足尤切，凡易用一字含數象每如此。○胝，從宋本，汲古訛眠。疾，宋元本作候，依汲古。○艮刀證。

The hexagram "Gua" (Overturning) in "Da Guo" (Great Excess): using a soft lead knife to carve jade, the jade is too hard, so the effort is wasted; using all one's strength, the hands and feet develop calluses, which become an illness. Shang's commentary: "Da Guo" is opposite to "Yi" (Nourishment), so it takes the image of "Yi." The upper trigram of "Yi" is Gen (Mountain), which represents a knife; the middle trigrams produce the softness of Kun (Earth), so it is called "lead knife" (lead is soft). The lower trigram of "Yi" is Zhen (Thunder), which represents jade; Gen has the image of cutting and treating, and also represents hardness. "Zhi jian" (calluses) are ailments of the hands and feet: "Shouzu pianzhi" (calloused hands and feet) from "Xunzi·Zidao" is explained as thickened skin; "Zu zhong jian er bu xiu xi" (heavy feet with calluses without rest) from "Zhan Guo Ce" is explained as skin wrinkled like a cocoon. Gen represents skin and hardness, so it is called calluses; moreover, the upper trigram of "Yi" is Gen (hand), and the lower trigram is Zhen (foot), so the image is especially appropriate. The "Yi Lin" (Commentary on the Hexagrams) often uses one character to contain several images. Notes: "Zhi" is from the Song edition; the Ji Gu Ge edition mistakenly uses "mian." "Ji" in the Song and Yuan editions is "hou," but here we follow the Ji Gu Ge edition. Also: this is evidence that Gen has the image of a knife.