Jiao Shi Yi Lin Zhu (焦氏易林注) · Volume 9

坎。恆山浦壽，高邑具在。陰氣下淋，洪水不處，牢人開戶。翟云升云：“《地理志》常山郡有靈壽、浦吾，皆山邑，故曰高邑。”按：中爻艮山坎北，故曰恆山。恆山，北嶽也。坎為浦，艮為壽、為高、為邑。坎水，故曰陰氣下淋，上下坎，故曰洪水，震行，故不處。坎為牢，震為人、為開，艮為戶。○壽，從宋元本，汲古作泛。不，依宋本，汲古作弗，非。《易林》諱弗字，劉毓崧曰“昭帝名弗”，故易林無弗字，只汲古此處一見，後校宋元本果作不。又浦壽如翟解當作蒲，《漢書》作蒲吾，蒲與卦象方合。又牢，元本作勞，依宋本、汲古。

The hexagram "Comparison" (Bi) corresponds to "Kan" (Water). There are still the towns of Puyu and Lingshou at the foot of Hengshan Mountain; the cold energy flows down from above, and floods keep overflowing. Prisoners took the opportunity to open the gates. Shang's commentary says: Zhai Yunsheng mentions that in the "Book of Han · Geography Gazetteer," the Changshan Commandery had two places, Lingshou and Puyu, both located in mountainous areas, so they are called "high towns." According to the text, "Kan" has the middle lines forming the hexagram "Gen" (Mountain), and since "Kan" is located in the north, it refers to Hengshan Mountain, which is the northern mountain. "Kan" represents the water's edge, "Gen" represents longevity, height, and towns; "Kan" is water, so the cold energy flows downward. Both upper and lower parts are "Kan," so there are floods; the intercalary "Zhen" (Thunder) represents movement, so the water flows continuously. "Kan" also represents prison, "Zhen" represents people and opening, and "Gen" represents gates. Notes: "Shou" is taken from the Song and Yuan editions, while the Jiguge edition reads "Fan." "Bu" follows the Song edition, while the Jiguge edition reads "Fu," which is incorrect—since the "Yi Lin" avoids the character "Fu" due to the taboo of Emperor Zhao of Han, Liu Yusheng pointed out that the name of Emperor Zhao was Fu Ling, so the entire text does not use "Fu," and only this instance in the Jiguge edition appears. Also, "Pu Shou" should be "Pu" according to Zhai's explanation, and the "Book of Han" actually writes "Pu Wu," so "Pu" is more consistent with the hexagram's symbolism. Additionally, the Yuan edition reads "Lao" for "Lao," but we follow the Song and Jiguge editions here.

離。比目四翼，來安我國。福善上堂，與我同床。重離，故曰比目。伏震為翼，卦數四，故曰四翼。伏艮為國、為安、為堂、為床。

The hexagram "Compare" (Bi) and the trigram "Fire" (Li): The fish with both eyes joined together form a pair, with four wings joined together, flying to bring peace and stability to my country; the deities of virtue and goodness ascend to the hall and share a bed with me. Note: The trigram "Fire" (Li) has both upper and lower trigrams as Li, so two Lises overlapping, hence "compare eyes" (Li represents eyes). The hidden trigram Zhen (Thunder) represents wings, and Zhen's number is four, hence four wings; the hidden trigram Gen (Mountain) represents country, stability, hall, and bed.

咸。杜口結舌，心中怫鬱。去災生患，莫所告冤。兌為口舌，互大坎，故杜口結舌，或取艮止亦通。坎為心、為憂，故怫鬱。坎為災患、為冤，兌口為告，在外，故無可告。○生患，宋元作患生，非。以患與冤協。

The hexagram "Bǐ" transformed into "Xīn": the mouth is tightly closed, the tongue is tied and speech is blocked, the heart is oppressed and blocked; old calamities have just passed, new troubles arise, and grievances have nowhere to be expressed. Shang's note: The upper trigram of "Xīn" is Dui, representing mouth and speech. The entire hexagram consists of two yin lines above and four yang lines in the middle, forming a large image of Kan. Kan represents obstruction and blockage, hence the mouth is closed and speech is blocked. It can also be interpreted using the lower trigram Gen, which represents stopping. Kan represents the heart and worry, hence the feeling of oppression and blockage; Kan also represents calamity and injustice. Dui represents the mouth and can be interpreted as making a complaint, but since Dui is the outer trigram, it is out of reach, so there is nowhere to complain. Note: The original text says "shēng huàn" but the Song and Yuan editions read "huàn shēng," which is incorrect — the words "huàn" and "yuān" should rhyme.

恆。牽尾不前，逆理失臣，衛朔以奔。通《益》。艮為尾、為牽，坤下，故不前。坤為理、為逆、為臣，坤失，故曰失臣。震為衛、為奔，坤北為朔，故曰衛朔以奔。《左傳桓十六年》：“衛朔奔齊，朔以讒構得國致急子、壽子皆死”，逆理失臣，謂朔不義，為二公子所逐也。○衛，從元本，宋、汲古作惠。惟宋元多“忠莫往來”四字，在第三句。

The hexagram "Comparison" is compared to "Permanence": holding on to the tail and refusing to move forward, acting against the principles and losing the ministers, so the prince's son Shuo of the state of Wei fled. Shang's commentary: "Permanence" and "Increase" are connected through their trigrams. Taking the image of "Increase", the fourth and fifth lines of "Increase" form the trigram "Kun" representing the tail and pulling, while the second, third, and fourth lines form "Kun" at the bottom, thus not moving forward. "Kun" represents order, disorder, ministers, and loss, so it is said to lose ministers. "Zhen" represents the state of Wei and movement, while "Kun" is located in the north, representing "Shuo", thus forming "Wei Shuo". The "Zuo Zhuan" records that in the sixteenth year of Duke Huan's reign, the prince's son Shuo of the state of Wei fled to the state of Qi. Shuo relied on slander to undermine the throne, causing the death of Jizi and Shouzi. What is called "acting against the principles and losing ministers" means that Shuo was unjust and was driven away by the factions of the two other princes. Notes: The character "Wei" is taken from the original edition, while the Song edition and the Ji Gu Ge edition read "Hui". Also, the Song and Yuan editions have an additional phrase "Zhong Mo Wei Lai" in the third sentence.

遁。早霜晚雪，傷害禾麥。捐功棄力，飢無所食。詳解在需之咸、遯，初至五與咸同，彼以兌為傷害，此以巽落。

The hexagram "Bì" transforming into "Dùn": autumn frost falls early and spring snow comes late, freezing the rice and wheat crops; previous efforts and labor are all wasted, leading to famine and lack of food. Shang's commentary: a detailed explanation is provided in the entries "Xū" transforming into "Xīn" and "Xū" transforming into "Dùn". The lines from the first to the fifth in "Dùn" are the same as in "Xīn", but in the former, the damage is taken from the trigram Dui (Lake) representing destruction, while in the latter, the damage is taken from the trigram Xun (Wind) representing falling.

大壯。適戍失期，患生無知。懼以懷憂，發藏閉塞，邦國騷愁。通《觀》。艮為守，故曰適戍。艮為時，坤失，故曰失期。坤迷，故曰無知。坤為患、為憂懼、為藏、為閉塞，震為發，坤為邦國。○知，元本作斯，音訛。《左傳莊八年》：“齊侯使連稱、管至父戍葵丘，瓜時而往，及瓜而代，期戍，公問不至，二人因公子無知作亂”，惟局本作無知，不惟韻協，事當並於象恰合，宋本、汲古作聊益，非。懷，依元本，宋本作發，非。發藏，依宋元，汲古作開藏。

The hexagram "Comparison" corresponds to "Great Strength": someone was sent to the border but missed the change of garrison, causing trouble initiated by the young lord Wu Zhi; everyone was afraid and anxious, the granaries opened and closed again, and the country was in turmoil and sorrow. Note: "Great Strength" is opposite to "Observation," so we take the image of "Observation." The mutual trigrams form "Geng" (Mountain), so it is said "going to the border"; "Geng" also represents time, and "Kun" represents loss, so it is said "missing the deadline"; "Kun" represents confusion, so it is said "Wu Zhi" — these two characters are both a name and mean ignorance. "Kun" represents disaster, fear, storage, and closure; "Zhen" represents opening, and "Kun" represents the state. Notes: The original text says "Zhi," but the Yuan edition reads "Si," which is a phonetic error. The "Zuo Zhuan" records that Duke Xiang of Qi sent Lian Chen and Guan Zhi Fu to guard Ku Qi, agreeing to go when the melon ripened, and to change garrison the next year when the melon ripened; but when the time came, the king's order did not arrive, and they thus supported Lord Wu Zhi in rebellion. Only the local edition reads "Wu Zhi," which not only rhymes but also matches the hexagram's meaning; the Song and Jigong editions read "Liao Yi," which is incorrect. "Huai" follows the Yuan edition, while the Song edition reads "Fa," which is incorrect. "Fa Cang" follows the Song and Yuan editions, while the Jigong edition reads "Kai Cang."

晉。昊天白日，照臨我國，萬民康樂，咸賴嘉福。離為夏，故曰昊天、曰白日、曰照臨。坤為我、為國、為萬民，反震為樂、為嘉福。

The hexagram "Comparison" transforming into "Progress": A vast sky with a bright sun shining upon my country; all the people are safe and happy, relying on this good fortune. Shang's commentary: The upper trigram is Li (Fire), which in the four seasons corresponds to summer. The sky of summer is called the Vast Heaven, hence the mention of Vast Heaven, the bright sun, and the illumination. The lower trigram is Kun (Earth), representing me, my country, and the people. The second, third, and fourth lines together form the trigram Gen (Mountain), which when viewed inverted becomes Zhen (Thunder), representing joy and good fortune.

明夷。元吉無咎，安寧不殆。時行則行，無之有悔。震為元吉，坎為殆，震為行。之，往也，言勿往則悔也。○汲古無下二句，從宋元本。

The hexagram "Bǐ" transformed into "Míng Yí": great good fortune and great benefit, no calamity, peace and tranquility without danger; when the time comes to act, one should act, for inaction would lead to regret. Shang's commentary: In "Míng Yí", the fourth, third, and fifth lines interact to form Zhen, indicating great good fortune. The second, third, and fourth lines interact to form Kan, indicating danger. Zhen represents movement. "Zhī" means to go, and this sentence means that not going would lead to regret. Notes: The Ji Gu Ge edition does not include the last two sentences, which are taken from the Song and Yuan dynasty editions.

家人。懿公淺愚，不受深謀。無援失國，為狄所賊。通《解》。震為公、為懿。懿，善也。坎為謀，艮為手、為國，艮覆，故無援，故失國。坤為夷狄，坎為賊。丁晏云：《列女傳》“許穆夫人初許求之，齊亦求之，公將與許，女曰：‘許小而遠，齊大而近，倘有戎寇，赴告大國。’懿公不聽”，故曰不受深謀。○謀，依宋元本，與愚協，汲古作“不深受諫”，失韻。

The hexagram "Bǐ" (Struggle) and "Jiān rén" (Family): Wei Yi Gong had shallow insight and refused to adopt far-sighted strategies; as a result, he was isolated and lost his country, being killed by the Di people. Shang's commentary says that "Jiān rén" (Family) is in mutual relationship with "Jié" (Release), and thus takes the imagery of "Jié": the upper trigram Zhen (Thunder) represents the Duke and the virtue of "Yi" (a term meaning "excellent" or "noble"), while the lower trigram Kan (Water) represents strategy. When Zhen is viewed upside down, it becomes Gen (Mountain), which signifies hands and the country. However, Gen is merely an inverted image and not actually in the hexagram's position, so there was no support and thus the country was lost. When encountering the hexagram "Bǐ," the lower trigram is坤 (Kun), representing夷狄 (barbarians), and the trigram Kan represents thieves and harm. Ding Yan cites the "Lie Nü Zhuan" (Biographies of Exemplary Women), saying that Xu Mu Fu, the daughter of the Duke of Wei, originally came from the state of Xu to propose marriage, and the state of Qi also proposed marriage. The Duke of Wei intended to marry his daughter to Xu. His daughter said, "Xu is small and far away, while Qi is large and close. If there were ever a threat from the Rong or Di people, we could seek help from the great state." However, the Duke did not listen. Thus, it is said that he did not accept far-sighted strategies. Notes: The character "谋" (strategy) is based on the Song and Yuan editions, which rhyme with "愚" (foolish). The Ji Gu Ge edition reads "不深受谏" (did not deeply accept advice), which loses the rhyme.

睽。城上有烏，自名破家。呼喚鳩毒，為國患災。通《蹇》，解詳坤之蒙。蹇、蒙象同，故辭同。惟此以互離為烏。○烏、名，從宋本，汲古作鳥、作號，非。

The hexagram "Bì" (Strife) and "Kuí" (Disconnection): A crow is perched on the city wall, announcing its name, foretelling that a family is about to decline; it brings a poison like the鸩 bird, causing disaster to the state. Shang's note: "Kuí" is connected with "Jiān" (Obstruction), and a detailed explanation is given in the entry for "Kūn" (Earth) and "Méng" (Youth). "Jiān" and "Méng" share the same symbolic images, so their expressions are the same, but here the image of the trigram "Li" (Fire), which is the mutual trigram, is taken as the crow. Notes: The characters "crow" and "name" are taken from the Song edition; the Ji Gu Ge edition has "bird" and "name," which are both incorrect.

蹇。長股善走，趨步千里。王良嘉喜，伯樂在道，申見王母。巽為股、為長，故曰長股。《竹書》：“黃帝五十九年長股氏來賓”，又《淮南墜形訓》：“海外三十六國，自西北至西南有修股氏。”高誘曰：“修，長也。”淮南以父諱長，故改為修。長故善走。半震為走、為步、為千里、為王、為良、為嘉喜、為伯樂、為道。離為見。○嘉喜，依汲古，宋元本作嘉言，非。申見王母，從宋元本，汲古作“申生見母”，非。伯樂，依汲古，宋元作伯來。汲古多“下有由子”四字，似衍文。又申疑西之訛，言王良御穆王西見王母也。

The hexagram "Comparison" (Bi) and "Obstruction" (Jian): A person with long legs is good at running, taking a single step that spans a thousand miles. Wang Liang is delighted, and Bo Le is on the way, traveling westward to pay homage to the Western Queen Mother. Shang's commentary says: Xun represents the thighs and length, hence "long thighs." The "Zhu Shu Ji Nian" records "In the 59th year of the Yellow Emperor, the Long Thigh Clan came as guests." The "Huainanzi · Zui Xing Xun" mentions "Thirty-six countries beyond the sea, from northwest to southwest there is the Long Thigh Clan." Gao You's annotation says "Long is the same as long," but the Prince of Huainan avoided the name of his father Liu Chang, so he changed "long" to "long." Long legs enable swift movement. In the hexagram, two lines form half of Zhen, which is called "half image." Half Zhen represents movement, steps, and a thousand miles; it also represents a king, a good one, joy, Bo Le, and roads. Lines 3, 4, and 5 together form Li, which represents seeing. Notes: "Jiaxi" follows the Jigusha edition, while the Song and Yuan editions read "Jiyang," which is incorrect. "Shen Jian Wangmu" follows the Song and Yuan editions, while the Jigusha edition reads "Shen Sheng Jianmu," which is incorrect. "Bo Le" follows the Jigusha edition, while the Song and Yuan editions read "Bo Lai." The Jigusha edition adds "Xia You Yuzi" four characters, which seems to be an addition. Also, "Shen" is likely a mistake for "Xi," meaning Wang Liang drove King Mu of Zhou westward to pay homage to the Western Queen Mother.

解。耕石山顛，費種家貧。無聊虛作，苗髮不生。震為耕，半艮為石、為山、為家。震為種，離虛，故貧。震為苗、為髮，離燥，故不生。○虛，依汲古，宋本作處。

The interpretation of the hexagram "Comparison": Cultivating on a mountain top of stones, sowing seeds in vain, leading to poverty at home; striving in vain, the seedlings are as thin as hair and do not grow. Shang's commentary: The upper trigram is Zhen, representing cultivation. Within the hexagram, two lines form half of Gen, which represents stone, mountain, and home. Zhen represents sowing. The lines 2, 3, and 4 form a mutual trigram of Li, which is empty, hence poverty. Zhen also represents seedlings and hair, while Li is dry, hence the seedlings do not grow. Notes: The character "empty" follows the Jiguge edition; the Song edition reads "place."

損。二人共路，東趨西步。千里之外，不相知處。震為人，兌卦數二，故曰二人。震為路，震東兌西，震為趨、為步，坤為千里，迷故不知。

In the hexagram "Bǐ" (Approach) and the hexagram "Sǔn" (Loss): Two people are traveling along the same path, one going east and the other west; they are thousands of miles apart, and neither knows where the other is. Shang's commentary says: In the hexagram "Sǔn," the second, third, and fourth lines form the trigram Zhen (Thunder), which represents people. The lower trigram Dui (Lake) corresponds to the number two, so it is said "two people." Zhen represents roads, and since Zhen is located in the east and Dui in the west, Zhen also signifies rapid movement and slow movement. When the hexagram "Bǐ" is encountered, the trigram Kun (Earth) represents thousands of miles, and Kun signifies confusion, hence they do not know each other's whereabouts.

益。純服素裳，載主以興。德義茂生，天下歸仁。坤為服，色黑，故曰純服。震為白，坤為裳，故曰素裳。震為主、為載、為興、為德，坤為義、為天下，震為茂生、為歸、為仁。《史記周本紀》：“武王載木主觀兵孟津，八百諸侯皆歸周”。○素裳及主，從汲古，宋元本作黃裳、作載土，皆非。此時文王木主在軍，故素服黃裳皆吉服也。

The hexagram "Benefit" is derived from "Comparison." One wears a pure-colored ceremonial robe and a white lower garment, and leads an army carrying the wooden tablet of the former king on a chariot; virtue and righteousness are great, and the world turns to the benevolent. Shang's commentary says: In the second, third, and fourth lines of "Benefit," the trigrams interconnect to form the trigram of Earth (Kun), which represents clothing. The color of Earth is black, so it is said "pure robe." The lower part is represented by Zhen (Thunder), which is white, and Earth (Kun) represents the lower garment, thus forming "white lower garment." Zhen represents the main object, carrying, rising, virtue, and flourishing; Earth (Kun) represents righteousness and the world. Zhen also represents flourishing, growth, returning, and benevolence. The "Records of the Grand Historian: The Annals of the Zhou Dynasty" records that King Wu of Zhou carried the wooden tablet of King Wen to the Menglun River to observe his army, and eight hundred feudal lords all submitted to Zhou. Notes: "White lower garment" and "tablet" are taken from the Ji Gu Ge edition. The Song and Yuan dynasty editions read "yellow lower garment" and "carrying soil," which are incorrect. At that time, the wooden tablet of King Wen was in the army, so white robes and yellow lower garments were considered auspicious attire.

夬。玉銑鐵頤，倉庫空虛。賈市無盈，與利為仇。乾為玉、為金，兌為銑、為頤。銑，鐘口兩旁也。伏艮為倉庫，坤虛故空。巽為賈市、為利，巽覆，故不利。○玉，從汲古，宋元本作五，非。銑、頤，依宋本，汲古利作“玉銳鐵頭”，非。無，從宋本，汲古訛為。

The hexagram "Bì" (Comparison) transforms into "Guài" (Decision). It is like a jade bell with an iron jaw, yet the warehouse is empty. Trading brings no profit, but instead creates enmity with profit. Shang's commentary says: the lower trigram is Qian, representing jade and metal; the upper trigram is Dui, representing bells and the jaw. "Xian" refers to the part of the bell's mouth. Dui's hidden trigram is Gen, representing a warehouse, and Kun represents emptiness, so the warehouse is empty. Dui viewed upside down becomes Xun, which represents trade and profit, but since it is an inverted image, it does not appear properly, thus failing to gain profit. Notes: "Jade" is from the Jigusha edition; the Song and Yuan editions read "Wu," which is incorrect. "Xian" and "Yi" follow the Song edition; the Jigusha edition reads "Jade sharp iron head," which is incorrect. "Wu" follows the Song edition; the Jigusha edition mistakenly reads "Wei."

姤。登崑崙，入天門。過糟邱，宿玉泉。同惠歡，見仁君。乾為山、為行，在西北，故曰登崑崙。乾為天、為門戶。《內經》：“以戌亥為天門”，巽入，故曰入天門。巽為糟，乾為山，故曰糟邱。乾為玉，伏坤為水、為夜，故曰宿玉泉。伏震為樂，乾為君、為仁，《六韜》：“殷君喜為糟邱，回船酒池”，又《南史陳暄傳》：“暄好飲，語兄子秀曰：速營糟邱，吾將老焉”。○乾為山證可解《同人》升其高陵。○同惠歡，依汲古，宋元本作“問惠觀”，非。

The divination text "The Ratio" (Bi) and "The Meeting" (Gou): Climbing Mount Kunlun, entering the heavenly gate; passing through a hill made of wine lees, staying overnight by the Jade Spring; sharing blessings and joy, meeting a virtuous sovereign. This is a three-character sentence, differing from the common four-character style. Shang's commentary: The upper trigram is Qian (Heaven), representing mountains and movement, and since Qian is located in the northwest, it is said to climb Mount Kunlun. Qian also represents heaven and gates, and the Inner Canon says "the戌 and亥 are the heavenly gate." The lower trigram is Xun (Wind), representing entry, so it is said to enter the heavenly gate. Xun represents wine lees, and Qian represents mountains, forming "lees hill." Qian represents jade, and the hidden trigram of Xun is Zhen (Thunder), representing joy, while Qian represents the sovereign and virtue. The Six韬 says King Zhou of Yin liked to pile up lees into hills and sail on wine pools; the Southern History, Chen Xuan's biography, records that Chen Xuan loved drinking and told his nephew Chen Xiu, "hasten to build a lees hill, for I shall grow old there." Notes: The image of Qian as a mountain can be used to explain the line "ascending the high hill" in the line "Tong Ren" nine three. Also, "same blessings and joy" is based on the Jigugé edition, while the Song and Yuan editions read "ask for blessings and view," which is incorrect.

萃。團團白日，為月所食。損上毀下，鄭昭出走。乾為日，兌為月，乾上缺，故曰為月所食。兌為毀折，在上，故曰損。上互巽，故曰毀，下坤為鄭，艮為光明、為昭，故曰鄭昭。伏震為出走。《左傳桓十一年》：“鄭昭公立，四月出奔衛”。

The hexagram of "Comparison" transforming into "Gathering": a round bright sun is devoured by the moon; the upper part is deficient and the lower part is ruined, so Zheng Zhuang Gong had to flee. Shang's commentary says: the hidden trigram of K'un is Qian, representing the sun, and the upper trigram is Dui, representing the moon; Qian's upper part is missing a line, so it is said that the sun is devoured by the moon. Dui governs destruction and is located above, so it is said "loss on the upper part"; the lines four, three, and five interact to form Xun, so it is said "ruin". The lower trigram K'un represents Zheng, and the lines two, three, and four interact to form Gen, representing brightness and clarity, forming "Zheng Zhuang"; the hidden trigram of K'un is Zhen, representing fleeing. The "Zuo Zhuan" records that Zheng Zhuang Gong ascended the throne in the eleventh year of Duke Huan, and in the fourth month he fled to the State of Wei.

升。倉盈庾億，宜稼黍稷。年歲有息，國家富有。伏艮為倉庾，為多，故曰盈億。震為稼、為黍稷、為年歲、為生，故曰息。坤為國、為富有。○年歲有息，依宋本，汲古作“年豐歲熟”。

The hexagram "Bǐ" transforms into "Shēng": the granary is full, the exposed granaries are piled up in the billions; it is suitable to plant millet and millet, the harvest increases, the country becomes wealthy. Note: The second, third, and fourth lines of "Shēng" form the trigram Dui, which represents the granary and the exposed granaries, and also signifies multitude, hence the phrase "in the billions." The third, fourth, and fifth lines form the trigram Zhen, which represents farming, millet and millet, the years, and growth, and growth is called "increase." The upper trigram is Kun, representing the country and wealth. Note: The phrase "the years have increase" follows the Song edition, while the Ji Gu Ge edition reads "abundant harvests and ripe crops."

困。虎狼結謀，相聚為保。伺齧牛羊，道絕不通，傷我商人。通《賁》。艮為虎狼，坎為謀、為聚，艮止為伺，兌為羊、為齧，離為牛，故曰伺齧牛羊。艮為道，坎陷，故不通。兌為傷，震為商人。○伺囓，依宋元本，汲本訛思嚼，他本或訛同齒。

The hexagram "Comparison" transformed into "Obstruction": tigers and wolves conspire together, gathering in a group to form a gang; they spy and attack cattle and sheep, cutting off the roads and making them impassable, causing merchants to suffer losses. Shang's commentary: "Obstruction" is connected with "Brightness" through their mutual relationship. Taking the image of "Brightness": the upper trigram is艮 (mountain), representing tigers and wolves; the second, third, and fourth lines interact to form坎 (water), indicating plotting and gathering. The nature of艮 is to stop, and stopping without movement signifies spying. The upper trigram of "Obstruction" is兑 (lake), representing sheep and biting; the lower trigram of "Brightness" is离 (fire), representing cattle, thus forming "spying and biting cattle and sheep."艮 represents roads, and坎 indicates a pit, hence the roads are blocked.兑 signifies destruction and injury; the third, fourth, and fifth lines interact to form震 (thunder), representing merchants. Notes: "spying and biting" is based on the Song and Yuan editions; the Ji Gu Ge edition mistakenly reads it as "thinking and chewing," and other editions have errors such as "together with teeth."

井。中年摧折，常恐不活。老賴福慶，光榮相輔。坎為中，兌為摧折。伏震為年，初四大過死，故曰不活。坎為恐也。伏艮為壽、為老，震為福慶，艮為光榮。兌為輔，正伏象互用。○中，從汲古，宋本作木。相輔，元本作輔相，依宋本。

The hexagram "Comparison" transformed into "Well": In middle age, one encounters setbacks and often fears not being able to survive; but in old age, one relies on good fortune and prosperity, achieving honor and having helpers. Shang's note: The upper trigram is Kan, representing the middle, and the second, third, and fourth lines together form Dui, indicating setbacks; the lower trigram is Xun, with the hidden trigram Zhen representing years. The shape of the first to fourth lines is similar to "Great Exceeding," which has the image of drowning and death, hence the fear of not surviving; Kan also represents fear. The hidden trigram Dui has Gen, representing longevity and old age, Zhen representing good fortune and prosperity, Gen representing honor, and Dui representing assistance. This hexagram uses both the main image and the hidden image alternately. Note: The character "中" is taken from the Jigusha edition; the Song edition reads "木." "Assisting" is taken from the Song edition, while the Yuan edition reads "辅相."

革。同載共車，中道分去。喪我元夫，獨與孤居。通《蒙》。震為車、為載。坤亦為車，故曰同載共車。艮為道，震為去，正反艮亦正反震，所向不同，故曰分去。坤為喪，震為夫、為長，故曰喪我元夫。艮為居、為獨，震為孤，艮震對，故獨與孤居。○與，從汲古，宋元作為。居，從元本，宋本、汲古作苦，失韻。

The hexagram "Geng" (Revolution) is compared to "Meng" (Youth). Two people are traveling together in a carriage, but on the way they part ways. I have lost my husband, the head of the household, and must live alone. Shang's commentary says: "Geng" is opposite to "Meng," so we take the image of "Meng." The second, third, and fourth lines together form Zhen (Thunder), which represents a carriage and carrying. The third, fourth, and fifth lines together form Kun (Earth), which also represents a carriage. Therefore, it is said, "traveling together in the same carriage." The upper trigram is Gen (Mountain), representing a path, and Zhen (Thunder) represents departure. Gen is both positive and negative, and Zhen is also both positive and negative, but their directions differ, so they part ways. Kun represents loss, and Zhen represents husband and leadership, so it is said that the husband is lost. Gen represents dwelling and solitude, and Zhen represents loneliness. The images of Gen and Zhen are opposite, so it is said that one is accompanied by solitude and loneliness. Notes: "with" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "as." "Dwelling" is taken from the Yuan edition; the Song and Ji Gu Ge editions read "suffering," which loses the rhyme.

鼎。飲酒醉酗，距跳爭訟。伯傷叔僵，東家治喪。兌為飲。通《屯》。坎為酒，坤迷。震為決躁，故曰醉酗、曰距跳。正反震，故爭訟。震為伯，艮為叔，坤死為僵、為傷，震為東，艮為家，坤喪，艮手為治，故曰東家治喪。○距跳，宋元作跳躍，依汲古。訟，宋元、汲古皆作鬬，依王謨本。

The hexagram "Compare" (Bi) and "Tripod" (Ding): drinking until drunk and fighting with others, jumping around and quarreling in court; the elder brother is injured, the uncle falls down, and the family to the east has to hold a funeral. Shang's commentary: In the hexagram "Tripod," the third, fourth, and fifth lines together form the trigram Dui, which represents drinking; this hexagram is opposite to "Spring" (屯, Tun), so we take the image of "Spring." The upper trigram is Kan, which represents wine, and the interacting trigram is坤 (Kun), which represents confusion; the lower trigram is Zhen, which is characterized by strong, decisive, and restless nature, so it is said to represent drunkenness and jumping around. One positive and one negative Zhen trigrams opposing each other cause disputes. Zhen represents the elder brother, the interacting Gen represents the uncle, and Kun represents death, hence it refers to falling down and injury; Zhen represents the east, Gen represents a family, and Kun represents funeral matters. Gen, meaning hand, can be interpreted as handling or organizing, hence the saying "the family to the east holds a funeral." Notes: The original text in the Song and Yuan editions reads "ju ti" (jumping), but here we follow the Jigugong edition. The character "讼" (dispute) in the Song and Yuan editions and the Jigugong edition is written as "鬬," but here we follow the Wang Mo edition.

震。出值凶災，逢五赤頭。跳言死格，扶伏聽命，不敢動搖。震為出，坎為災凶。坎數五，為頭、為赤，故曰逢五赤頭。震為言、為跳，艮手為格，初四伏大過死，故曰死格。扶伏，丁晏云：與扶服同，即匍匐也，坎伏，故曰匍匐。坎為耳，故曰聽。伏巽為命。震為搖動，坎懼，故不敢。○跳，依宋與汲古，元本訛姚。死格，依宋元本，汲古作無佑，非。扶伏，依元本，宋本、汲古作扶杖，非。扶伏，即匍匐。聽命，依無妄之中孚校，元本作“扶伏伏聽”，非。

The hexagram "Comparison" combined with "Thunder" indicates that upon leaving, one immediately encounters misfortune, meeting five red-headed villains. Just as one jumps and speaks, they are struck down, and one can only lie on the ground waiting for orders, unable to move. Shang's commentary says: "Thunder" represents movement, and the third, fourth, and fifth lines together form the trigram "Water," which signifies disaster and misfortune. "Water" in numbers is five, and it also represents the head and red color, hence the phrase "meeting five red-headed ones." "Thunder" represents speech and jumping, and the interacting trigram "Mountain" can be interpreted as hands, meaning striking; the first line to the fourth line conceal the image of "Great Excess," hence "death strike." Ding Yan says "fufu" is the same as "fuzhu," meaning to lie on one's belly; "Water" governs concealment, hence lying on one's belly. "Water" represents ears, hence listening; "Wind" represents destiny, here indicating concealment. "Thunder" signifies movement, and "Water" signifies fear, hence not daring to move. Notes: "Jump" follows the Song edition and Jigugong edition; the Yuan edition mistakenly writes "Yao." "Death strike" follows the Song and Yuan editions; the Jigugong edition writes "wu you," which is incorrect. "Fufu" follows the Yuan edition; the Song and Jigugong editions write "fuzhang," which is incorrect; "fufu" means lying on one's belly. "Listening to destiny" is corrected according to the "Without Misfortune" combined with "Middle Trust" entry; the Yuan edition writes "fufu fu ting," which is incorrect.

艮。狼虎爭強，禮義不行。兼呑其國，齊魯無王。艮為虎狼，三至上正反艮，故曰爭強。坤為禮義，艮止，故不行。言坤變艮也。震口為吞，艮為國，伏巽為齊，兌為魯，震為王，震覆，故無王。○齊魯，宋元本作齊晉，依汲古。王，宋元本作主，依汲古。

The hexagram "Comparison" changing into "Obstruction": jackals, wolves, tigers, and leopards compete and fight for dominance, with rites and propriety neglected and not practiced; great states swallow up small ones, and there is no common ruler between Qi and Lu. Shang's commentary: "Obstruction" represents tigers and wolves. From the third line to the top line, there are two instances of "Obstruction," one yin and one yang, hence the competition and struggle. When the hexagram "Comparison" meets "Obstruction," the hexagram "Earth" represents rites and propriety, but after changing into "Obstruction," the nature of "Obstruction" is to stop, so rites and propriety are not practiced—this refers to the transformation of "Earth" into "Obstruction." The mutual trigram "Thunder" can be interpreted as "swallow," and "Obstruction" represents a country. The hidden trigram "Wind" corresponds to Qi, "Lake" corresponds to Lu, and "Thunder" corresponds to the king; however, "Thunder" here is only a reversed image, hence there is no ruler. Note: The original text in the Song and Yuan editions reads "Qi and Jin," but here we follow the Jiguge edition. The original text in the Song and Yuan editions reads "ruler," but here we follow the Jiguge edition.

漸。南國少子，才略美好。求我長女，賤薄不與。反得醜惡，後方大悔。艮國、艮少，離南，艮巽皆為材，伏兌為美好。艮為求，巽為長女。坎為薄，離為醜惡。伏震為後，坎為悔。此林屢見，殆有故實。陳樸園云：觀明夷之噬嗑云：仲氏爰歸，及此林乃知南國本求婚長女，而女家不與，但以仲女往媵，迨嫡不以媵備數，故明夷之噬嗑云：不我肯顧，乃大悔恨，後其長女反得醜惡，故亦悔也。其它林詞類此者皆指此事。○才略，依元本，汲古宋作方，繫形訛。賤薄，依汲古，宋元作薄賤。

The divination text "Bi" leading to "Jian" describes a situation where a young nobleman from the southern state, who is talented and resourceful, comes to marry the eldest daughter of a family. However, the family refuses his proposal because they consider him too lowly. Eventually, the eldest daughter marries a man who is ugly and wicked, and later regrets this decision greatly. Shang's commentary states: the lower trigram is Gen, representing a country and a young person; the fourth, third, and fifth lines together form Li, which is associated with the south. Gen and the upper trigram Xun can both represent material resources, while the hidden image of Dui suggests beauty. Gen represents seeking, and Xun represents the eldest daughter. The lines two, three, and four together form Kan, which signifies being lowly, and Li represents ugliness. The hidden trigram of Kan is Zhen, which means later, and Kan also signifies regret. Such expressions appear frequently in the "Yi Lin," suggesting they refer to specific historical events. Chen Puyuan says: looking at the divination text "Mingyi" leading to "Shike," which includes the phrase "Zhongshi yuan gui," and comparing it with this one, we realize that originally, the southern state sought to marry the eldest daughter, but the family refused, and instead gave the second daughter as a concubine. Later, the main wife did not count the concubine as part of the family, so "Mingyi" leading to "Shike" says "Bu wo ken gu," meaning they did not consider her, leading to great regret. Meanwhile, the eldest daughter ended up marrying the ugly man, and the family also regretted this. Other similar expressions in the "Yi Lin" also refer to this same event. Notes: "Cai lue" follows the Yuan edition; the Jigugong and Song editions read "Fang," which is a similar character. "Jianbo" follows the Jigugong edition; the Song and Yuan editions read "Bo jian."

歸妹。一身兩頭，莫適其軀。無見我心，亂不可治。通《漸》。艮為身，坎數一，故曰一身。坎為頭，兌卦數二，故曰兩頭。坎為心、為隱，故不見。互離為亂。○無見我心，依汲古，宋本無此句。不可治下多“孰為湯漢”四字，費解，故不從。

The hexagram "Bǐ" (Strife) and "Guīmèi" (Return of the Wife): A body with two heads, the trunk does not know which to obey; no one can see my heart, and it is in a state of chaos that cannot be controlled. Shang's commentary: "Guīmèi" is opposite to "Jiàn" (Gradual), taking the image of "Jiàn": the lower trigram of "Jiàn" is "Gèn" (Mountain), representing the body, and the mutual trigram "Kǎn" (Water) indicates one, so it is said "one body"; "Kǎn" represents the head, and "Dùi" (Lake) in the count is two, so it is said "two heads." "Kǎn" represents the heart and also signifies concealment, hence it is unseen; the mutual trigram produces "Lí" (Fire), which has the appearance of confusion. Notes: "No one can see my heart" follows the Jigugē edition; the Song edition does not include this sentence. The Song edition adds "who is Tang Han" after "cannot be controlled," which is obscure, so it is not adopted.

豐。李耳巢鵲，更相恐怯。偃爾以腹，不能距格。丁晏云：《廣雅釋獸》：“於●，李耳，虎也”，《爾雅釋獸》：“匯，毛刺”，注云：今蝟。《史記龜策傳》：“蝟能伏虎，見鵲仰腹”，虎畏蝟，蝟畏鵲，故云更相恐怯。按：卦通《渙》，坎為耳，震為李，故曰李耳。坎為棘、為蝟，艮為鳥、為鵲，坎為恐怯，離為腹，在下，故曰偃。震為距格，巽順，故不能。○匯，汲古誤槖，相作逢，均非，均依宋元本。

The hexagram "Bǐ" transforms into "Fēng": a tiger, a hedgehog, and a magpie, each fears the other; the hedgehog, frightened, turns on its back, exposing its belly and can no longer resist. Shang's commentary: Ding Yan cites "Guangya · Xishe" which says "yu ●, Li er, tiger" (the text here has one character missing). "Erya · Xishe" says "hui, hair prickles," and the commentary explains that this refers to the modern hedgehog. "Shiji · Guice Liezhuan" says that hedgehogs can subdue tigers, but when they see magpies, they turn on their backs and expose their bellies. Tigers fear hedgehogs, hedgehogs fear magpies, so they fear each other. According to the text, "Fēng" and "Huan" are complementary. "Huan" has its lower trigram Kan, which represents ears, and the second, third, and fourth lines form Zhen, representing "Li er" (a name for tiger). Thus, "Li er" is another name for tiger. Kan also represents thorns and hedgehogs, and the third, fourth, and fifth lines form Gen, representing birds and magpies. Kan signifies timidity, and "Fēng" has its lower trigram Li, representing the belly, which is at the bottom, so it is said to lie on its back. Zhen represents resistance and combat, while Xun is gentle, so it cannot resist. Notes: The character "hui" in the汲古阁 edition is mistakenly written as "tuo," and "xiang" is written as "feng," both incorrect. These have been corrected according to the Song and Yuan editions.

旅。柏桂棟樑，相輔為強。入敷五教，五室寧康。艮為木、為堅，故曰柏桂、曰棟樑。兌為輔、為強，巽卦數五，又為命令，為入，故曰入敷五教。艮為室，伏震為王、為樂，故曰寧康。○桂，依汲古，宋元本作松柏。入敷，從汲古，宋元作八哲。寧康，從元本，宋作康寧。

The hexagram of "Strife" transformed into "Travel": cypress and cinnamon trees are made into beams, supporting each other and being strong; entering the court to implement the five ethical teachings, the five rooms are peaceful and prosperous. Shang's note: the lower trigram is Gen, representing wood and firmness, so it is said to be cypress and cinnamon trees, and beams; the fourth, third, and fifth lines interact to form Dui, representing assistance and strength. The second, third, and fourth lines interact to form Xun, which in numbers is five, also representing commands and entry, so it is said "entering to implement the five teachings." Gen represents rooms, and the hidden trigram of Gen is Zhen, representing the king and joy, so it is said to be peaceful and prosperous. Notes: "Gu" follows the Jigugé edition, while the Song and Yuan editions read "pine and cypress." "Enter to implement" follows the Jigugé edition, while the Song and Yuan editions read "eight virtuous men." "Peaceful and prosperous" follows the Yuan edition, while the Song edition reads "prosperous and peaceful."

巽。雀行求食，暮歸孚乳。反其室舍，安寧無故。通《震》。艮為雀，震為行、為食，艮求。坎為暮、為孚，《說文》：“卵，孚也”，楊子《方言》：“雞伏卵而未孚”，艮為乳、為室舍，震為反，艮為安康。○孚，依宋元本，汲古作呼。無，依元本，宋、汲古作如。

The hexagram "Compare" (Bi) and the trigram "Wind" (Xun): A sparrow goes out to find food, returns in the evening to hatch and feed its young; it returns to its nest and remains safe. Shang's commentary: "Wind" (Xun) is connected with "Thunder" (Zhen), taking the image of "Thunder." The mutual trigrams form "Mountain" (Gen), representing the sparrow; "Thunder" represents movement and eating; "Mountain" has the image of seeking. The mutual trigrams also form "Water" (Kan), representing evening and hatching. The "Sayings of the Classic" says, "An egg is a promise" (fu). Yang Xiong's "Dialects" says, "A chicken sits on its eggs but has not yet hatched them." "Mountain" represents nursing and a dwelling, "Thunder" represents returning, and "Mountain" also signifies safety. Notes on the text: "Fu" follows the Song and Yuan editions; the Jiguge edition reads "Hu." "Wu" follows the Yuan edition; the Song and Jiguge editions read "Ru."

兌。四尾六頭，為凶作妖。陰不奉陽，上失其明。通《艮》。為尾，震卦數四，故曰四尾。坎為頭，卦數六，故曰六頭。坎為凶、為妖，兌上下卦陰在上，故曰陰不奉陽。兌昧，故上失其明。

The hexagram "Comparison" (Bi) corresponds to "Lake" (Dui). It is described as having four tails and six heads, which signifies the emergence of chaos and malevolent forces. The yin does not honor the yang, causing the superior person to lose clarity. Shang's commentary states: "Dui and Gen are complementary. Taking the image of Gen, Zhen represents the tail (the original text is missing the character for Zhen), and Zhen corresponds to the number four, hence 'four tails.' The mutual hexagram Kan represents the head, and Kan corresponds to the number six, hence 'six heads.' Kan also signifies danger and malevolence. Since both trigrams of Dui are yin lines above, it indicates that yin does not honor yang. Dui has an image of darkness, hence the superior person loses clarity."

渙。一衣三關，結緝不便。歧道異路，日暮不到。震為衣，坎數一，故曰一衣。艮為關，數三，故曰三關。關，即結束，如今之紐扣。坎為合，故曰結緝，坎陷，故不便。艮震皆為道路，二五正反艮震，所向不同，故曰歧道異路。坎為暮，離為日，離伏，故曰日暮不到。○衣，從宋本，汲古作旅，非。翟云升據李白詩謂結緝即與同行者相結合，豈知宋本旅作衣，結緝謂衣也。關，宋元本作闕，今依汲古。

The hexagram "Bì" transforms into "Huàn": A piece of clothing with three buttons is inconvenient to fasten; there are diverging paths, each going its own way, and even when it gets dark, one cannot reach the destination. Shang's commentary: In "Huàn," the second, third, and fourth lines together form Zhen, which represents clothing, and the lower trigram Kan, which corresponds to the number one, so it is said "one piece of clothing." The third, fourth, and fifth lines together form Gen, which represents a gate or barrier, and Gen corresponds to the number three, so it is said "three gates" — "gate" refers to a button, equivalent to today's button. Kan represents meeting and joining, so it is said "sewing together"; Kan also represents obstruction, hence the inconvenience. Both Gen and Zhen can represent paths. The second to fifth lines show Gen and Zhen in opposite directions, hence diverging paths. Kan represents dusk, and Li represents the sun. Since Li is hidden here, it is said that the sky is dark and the destination cannot be reached. Notes: The character "clothing" is taken from the Song edition; the Ji Gu Ge edition reads "travel," which is incorrect. Zhai Yunsheng interpreted "sewing together" as traveling with companions, based on Li Bai's poetry, but he did not know that the Song and Yuan editions read "clothing," and "sewing together" refers to clothing. The character "gate" in the Song and Yuan editions reads "deficiency," and we follow the Ji Gu Ge edition.

節。牙櫱生齒，室堂啟戶。幽人利貞，鼓翼起舞。牙、芽通。震為牙櫱，兌為齒，言齒初生若草木之芽櫱也。艮為堂戶，震為啟，艮為幽人。又坎為幽，震為人，亦合。震為鼓、為翼、為起舞。○櫱，依汲古，宋元本作孽。堂，宋元本作當，依汲古。

In the hexagram "Comparison" (Bi), the line "the teeth on the jawbone grow new like grass and trees sprouting buds, the hall opens its door" is interpreted. The person living in seclusion holds the correct path and can spread their wings and dance. Shang's note says that "tooth" and "budding" are homophones. In the second, third, and fourth lines of "Restraint" (Jie), the trigram Zhen (Thunder) appears, representing the budding of new growth, and the lower trigram Dui (Lake) represents teeth. This describes the initial growth of teeth, like the sprouting of grass and trees. The second, third, and fifth lines also form the trigram Gen (Mountain), representing the hall and its door, with Zhen indicating opening. Gen also represents the person living in seclusion, or the upper trigram Kan (Water) representing seclusion and Zhen representing people, which also makes sense. Zhen represents movement, wings, and dancing. Note: The character "蘖" follows the Jigusha edition, while the Song and Yuan editions use "孽." The character "堂" follows the Jigusha edition, while the Song and Yuan editions use "当."

中孚。春鴻飛東，以馬貨金。利得十倍，重載歸鄉。震為東、為春、為鴻、為飛、為馬。艮為金，震為商旅，與艮對，故曰以馬貨金。《玉篇》：“貨，賣也”。巽為利，兌數十，故曰十倍。震為載、為歸，艮為鄉。○貨，從汲古，宋元本作質。○艮為金證。

The hexagram "Compare" (比) and the hexagram "Faith in the Middle" (中孚): In spring, wild geese fly east; merchants use horses to exchange for gold; they gain ten times their original profit and return home full. Shang's commentary: In the second, third, and fourth lines of "Faith in the Middle," the trigram Zhen (震) appears, representing east, spring, wild geese, flying, and horses; in the third, fourth, and fifth lines, the trigram Gen (艮) appears, representing gold. Zhen and Gen are opposite to each other, so it is said "using horses to exchange for gold" — the "Zhuang" says "to exchange, to sell." The upper trigram is Xun (巽), representing profit, and the lower trigram is Dui (兑), which in numbers represents ten, so it is said ten times the profit. Zhen represents carrying and returning, while Gen represents the hometown. Notes: The character "货" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "质." Also: this is evidence that Gen represents gold.

小過。歡悅以喜，子孫具在。守發能忍，不見殃咎。震為樂、為子，艮為孫，故曰子孫具在。具者，備也。艮為守、為忍，震為發。○具，從宋元本，汲古作俱，非。發，依宋元本，守發者，言或止或作，艮震象也，汲古作守強，非。

The hexagram "Bǐ" (Comparison) and "Xiǎo Guò" (Minor Transgression): There is joy and happiness, and the children are all present; when it is appropriate to hold on, one holds on, and when it is appropriate to act, one acts, and one can also endure, so one does not encounter calamity. Shang's commentary: The upper trigram Zhen represents joy and children, and the lower trigram Gen represents grandchildren, so the children are all present ("ju" means complete). Gen represents holding on and endurance, while Zhen represents movement. Notes from the collation: "ju" is taken from the Song and Yuan dynasty editions; the Ji Gu Ge edition reads "ju," which is incorrect. "Fa" follows the Song and Yuan dynasty editions—"shou fa" means either holding on or acting, which is exactly the meaning of the two trigrams Gen and Zhen. The Ji Gu Ge edition reads "shou qiang," which is incorrect.

既濟。精神銷落，形骸醜惡。齟齬頓挫，枯槁腐蠹。此用《比》象。坎為精，坤死，故銷落。坤為形、為醜惡，伏兌為齒牙，正反兌故曰齟齬。伏離為枯槁。○齟齬頓挫，從汲古，宋元本作“齬齷挫頓”。

In the hexagram "Bǐ" (Approach) and the hexagram "Jìjì" (Final Completion): spirit dissipates and declines, the body becomes ugly and unattractive; teeth are uneven and misaligned, leading to constant setbacks, resembling a withered tree infested with insects. Note: This line uses the imagery of the hexagram "Bǐ": the upper trigram Kan represents spirit, and the lower trigram Kun signifies death, hence the description of dispersion and decline; Kun represents the body and ugliness. The hidden trigram Dui within Kun represents teeth, with one trigram Dui above and another trigram Dui below, not in harmony, thus indicating "jǔyǔ" (misalignment); the hidden trigram Li within Kan represents withered appearance. Note: "jǔyǔ dùncuò" is taken from the Ji Gu Ge edition; the Song and Yuan editions read "yǔwò cuòdùn."

未濟。登高上山，見王自言。申理我冤，得職蒙恩。艮為山，震為登、為王、為申明。坎為冤，艮為官，坎為恩，故曰得職。多用半象。

The hexagram "Comparison" combined with "Not Yet Completed": ascending a high mountain, seeing the king and presenting one's case directly; clearing one's injustice, obtaining an official position and receiving favor. Shang's note: the interacting hexagram Gen represents a mountain, the interacting hexagram Zhen represents ascending, the king, and declaring clearly; Kan represents injustice, Gen represents an official, and Kan also represents favor, so it is said that one obtains a position. This line often uses two lines to form a half image.

行唐尚秉和節之注

The annotations in this volume were written by Shang Binghe from Zhili Xingtang, and "Jie" is his courtesy name.

受業蒲城仵道益、豐潤董維城堃校刊

Two disciples who studied under the Shang family corrected and published the text: one was Wu Daoyi from Pucheng, and the other was Dong Weicheng, also known as Kun, from Fengrun.

小畜。白鳥銜餌，鳴呼其子。斡枝張翅，來從其母。伯仲叔季，元賀舉手。巽為白，離為鳥，兌口為銜，巽為餌。通《豫》。震為鳴、為子、為枝、為羽、為斡、為張。坤為母，震為從、為伯，互坎為仲，艮為叔季、為手。元賀者，賀元日也。舉手，揖也。○元，依汲古，宋元本作尤。

From here on, when a hexagram is encountered, it is changed to the Hexagram of Small Accumulation. The Hexagram of Small Accumulation is a hexagram that changes itself, with one line: a white bird carries food, calling out to its young; the young birds grasp branches and spread their wings, flying to follow their mother; the brothers, namely the eldest, second, third and fourth, on the first day of the first lunar month, bow and greet each other. Shang's commentary: The Hexagram of Small Accumulation has the upper trigram of Xun (Wind), which represents white; the lines 3, 4, and 5 interact to form Li (Fire), which represents the bird; the lines 2, 3, and 4 interact to form Dui (Lake), which can be interpreted as the mouth, meaning to carry; Xun also represents the food. This hexagram is opposite to the Hexagram of Joy, taking its imagery: the upper trigram of Zhen (Thunder) represents the sound of calling, the young, the branch, the wings, movement, and spreading; the lower trigram of Kun (Earth) represents the mother; Zhen represents following, the eldest; the lines 3, 4, and 5 of Joy interact to form Kan (Water), representing the second; the lines 2, 3, and 4 interact to form Gen (Mountain), representing the third and fourth, as well as the hand. "Yuan He" refers to the greeting on the first day of the first lunar month, and "ju shou" means bowing and greeting. Note: "Yuan" is based on the Ji Gu Ge edition; the Song and Yuan editions read "You."

乾。東遇虎蛇，牛馬驚奔。道絕不通，商困無功。此用遇卦象。離為東，乾虎巽蛇，故曰東遇虎蛇。離牛乾馬，伏震為驚奔、為道，伏坎，故不通。巽為商賈。○虵，依汲古，宋元本作地。

The hexagram Xiao Xu (Small Accumulation) and its line Qian (Heaven): going east, encountering tigers and snakes, cattle and horses are startled and flee; roads are cut off and there is no way forward, merchants are trapped and gain nothing. Shang's commentary: this line uses the image of the hexagram Xiao Xu. The third, fourth, and fifth lines together form Li (Fire), which is located in the east. The lower trigram is Qian (Heaven), representing tigers, and the upper trigram is Xun (Wind), representing snakes, hence 'meeting tigers and snakes in the east'. Li (Fire) represents cattle, and Qian (Heaven) represents horses. The hidden trigram of Qian is Zhen (Thunder), which signifies alarm and fleeing, and also roads. The hidden trigram of Li is Kan (Water), which signifies blockage and obstruction, hence the path is not open. Xun (Wind) represents merchants. Note: 'snake' is written as '虵' according to the Ji Gu Ge edition, while the Song and Yuan editions read 'earth'.

坤。子鉏獲麟，春秋作經。元聖將終，尼父悲心。依汲古《訟》之《同人》校，此用《小畜》象。○經，宋元本作元，元聖作陰聖。汲古下三句作"庶士開元，豪雄爭名，都邑倍遊"，茲從宋元本。

The hexagram Xiao Xu (Small Accumulation) with the trigram Kun (Earth): A man from Lu named Zi Chu obtained a qilin, and Confucius wrote the classic called Ch'un Chiu (Spring and Autumn) because of this; the great sage knew he was about to die, and Confucius was grieved. Shang's note: This entry is corrected according to the Ji Gu Ge edition of the hexagram Song (Strife) with the trigram Tong Ren (Union with the People), and the symbolic meaning remains that of Xiao Xu. Note: In the Song and Yuan editions, the character 'jing' (classic) is written as 'yuan', and 'yuan sheng' (primordial sage) is written as 'yin sheng' (dark sage); the Ji Gu Ge edition has the last three lines as 'common people began the era, heroes competed for fame, cities were more than before', but here we follow the Song and Yuan editions.

屯。灼火泉源，釣魚山巔。魚不可得，火不肯然。詳《此》之《屯》。○灼，依汲古，宋元作取。

The hexagram "Zhou" in "Xiao Xu" describes lighting a fire at the source of a spring and fishing at the top of a mountain; the fish cannot be caught, and the fire cannot be lit. Shang's note: See the entry for "Zhou" in "Bi" (the original text says "This" in "Zhou," which should be a mistake for "Bi"). Notes: "Zhuo" follows the Jigushan edition; the Song and Yuan editions read "Qu."

蒙。機關不便，不能出言。精誠不通，為人所冤。坎為機關，坤閉故不便，故言不能出。震為言、為出。坎為心、為精誠，坤閉故不通。坎為冤，震為人。

The hexagram Xiao Xu (Small Accumulation) and Meng (Obstruction): The mechanism is not working smoothly, words cannot be spoken; sincere intentions cannot be conveyed upwards, instead being misunderstood and causing injustice. Shang's commentary: The lower trigram of Meng is Kan, representing the mechanism. The fourth, third, and fifth lines together form the trigram Kun, indicating blockage, hence the lack of smoothness and the inability to speak. The second, third, and fourth lines together form the trigram Zhen, representing speech and going out. Kan also represents the heart and sincere intentions, but Kun's blockage prevents them from being conveyed. Kan also signifies injustice, and Zhen represents people.

需。故室舊廬，稍蔽紱組。不如新巢，可以樂居。坎為宮室、為廬，乾為故舊。伏坤為帛、為紱組，坎為蔽，離為巢、為新。兌悅故曰樂居。○蔽紱組，從汲古，元本作"稍弊且除"，宋作"且徐"。可以，汲古、宋元本作可治，依局本。

The hexagram Xiao Xu (Small Accumulation) transforms into Xu (Necessity): an old house barely shelters the silk sash for seals; it is still not as good as a newly built nest, which is more comfortable to live in. Shang's commentary says: Xu's upper trigram is Kan, representing buildings and dwellings, while the lower trigram is Qian, indicating something old. The hidden trigram Qian contains Kun, which represents silk and sashes for seals. Kan has the image of covering or shielding. The fourth, third, and fifth lines interact to form Li, representing a nest or something new. The second, third, and fourth lines interact to form Dui, which signifies joy, hence the saying of being happy to dwell. Notes: "Bì Fú Zǔ" follows the Jigushuge edition; the Yuan edition reads "Shāo Bì Qie Chú," and the Song edition reads "Qie Xu." "Kě Yǐ" in the Jigushuge and Song and Yuan editions both read "Kě Zhì," here following the local edition.

訟。蜲蛇循流，東求大魚。預且舉網，庖人歌謳。巽為蛇、為魚。蜲蛇，行貌。離位東，坎為流水，乾大，故曰大魚。預且，宋漁人名。《莊子》："神龜見夢於元君不能避餘且之網"。離為網，離火故曰庖人。伏震為歌謳。

The hexagram Xiao Xu transforms into Song. A snake moves along the water, winding its way eastward in search of a big fish; a fisherman named Yuque prepares to cast his net, while the cook sings a song. Shang's commentary says: The lines three, four, and five together form Xun, which represents a snake and a fish. "Nong sha" refers to the snake's winding movement. The lines two, three, and four together form Li, which is located in the east, with its lower trigram Kan representing flowing water and its upper trigram Qian indicating something great, hence the big fish. "Yuque" is the name of a fisherman from the State of Song. The Zhuangzi mentions that a divine turtle dreamed to the Duke Yuan of Song, but still ended up falling into Yuque's net. Li represents the net, and Li is also fire, hence the cook. The hidden trigram Zhen in Xun represents singing.

師。鑿山通道，南至嘉國。周公祝祖，襄適荊楚。艮覆，故曰鑿山。震為大塗、為通，故曰通道。震為南，坤為國，震為周、為公、為祝、為荊楚、為諸侯，故曰襄適荊楚。《左傳昭七年》："公將往楚，夢襄公祖梓慎曰：襄公之適楚也，夢周公祖而行"。按：《詩》云"仲山甫出祖"，《毛傳》："祖，祭道神也"，周公祝祖者，謂襄公適楚，夢周公祖而行也。○祖，依宋本，汲古作"周公所祝"，非。

The hexagram Xiao Xu transforms into Shi: digging through mountains to open a path, heading south to a beautiful country; the Duke of Zhou performed a worship ritual for the road deity before traveling, and Duke Xu of Lu set out for Jingchu. Shang's commentary: the second, third, and fourth lines interact to form Zhen, which when inverted becomes Gen. Gen represents a mountain, and when inverted, it is said to mean digging through a mountain. Zhen represents a great road and smooth passage, hence the meaning of opening a path. Zhen also represents the south; the upper trigram is Kun, representing a country. Zhen also represents Zhou, a duke, worship, Jingchu, and the feudal lords, hence the statement 'Xu went to Jingchu'. The Zuo Zhuan records that Duke Zhao of Lu was about to go to the state of Chu, and he dreamed that Duke Xu was guiding him on his journey. Zi Chen said that when Duke Xu went to Chu, he also dreamed that the Duke of Zhou was guiding him before he set out. According to the Shijing, 'Zhong Shan Fu set out with a farewell ritual'; the Mao Zhuan explains 'zhu means worshiping the road deity'. So when it is said that the Duke of Zhou performed a farewell ritual, it means that Duke Xu dreamed of the Duke of Zhou worshiping the road deity before he started his journey. Notes: 'zhu' is taken from the Song edition, while the Ji Gu Ge edition reads 'the Duke of Zhou's blessing', which is incorrect.

比。鵲近卻縮，不見頭目。日以困急，不能自復。艮為鵲，坤為近、為退，故曰縮卻。縮，退也，言鵲近人而避也。離為目，乾為首，離乾伏，故不見。艮為時，坎為困，震為復，震覆故不能復。○近，從宋元本，汲古作足。以，從宋元本，汲古作久。

The hexagram Xiao Xu's line Bi: The magpie approaches but then retreats, its head and eyes not visible; it becomes more distressed and desperate day by day, unable to return to its original place. Shang's note: The lines three, four, and five of Bi form Gen, representing the magpie. The lower trigram is Kun, meaning proximity and yielding, hence 'retreating and shrinking'—shrinking means retreating, indicating the magpie approaches but then withdraws. Li represents the eyes, and Qian represents the head, but both Li and Qian are hidden here, hence they are not visible. Gen represents time, and the upper trigram is Kan, meaningpredicament (difficulty), while Zhen represents returning. However, Zhen only forms a covering image, so returning is not possible. Notes on the text: 'near' is taken from the Song and Yuan editions, while the Jigugé edition reads 'foot'. 'with' is taken from the Song and Yuan editions, while the Jigugé edition reads 'long'.

履。五舌啄難，各自有言。異國殊俗，使心迷惑，所求不得。互巽，卦數五，兌為舌，故曰五舌，舌多故啄難。正反兌相對，故各自有言。通《謙》。坤為國、為俗，艮亦為國，正覆艮，故曰異國殊俗。坤為迷，坎為心，故曰使心迷惑。艮為求，坤喪故不得。○二三句皆用覆象。

The hexagram Xiao Xu (Small Accumulation) and the hexagram Li (Following): Five tongues, seven mouths speaking eight different things, even pecking food is difficult; each person speaks their own words. Countries differ, customs vary, causing people's minds to be confused, and what they seek cannot be obtained. Shang's commentary: The lines three, four, and five of Li interact to form Xun, which in numbers corresponds to five. The lower trigram is Dui, which represents tongues, hence 'five tongues'; too many tongues make it difficult even to peck food. Dui, when viewed upright or inverted, forms a pair, hence each has its own way of speaking. This hexagram is opposite to Qian (Modesty): The upper trigram of Qian is Kun, representing countries and customs, while the lower trigram is Gen, also representing countries. Gen, when viewed upright or inverted, forms another image, hence different countries and different customs. Kun causes confusion, and the interacting Kan represents the mind, hence causing mental confusion; Gen represents seeking, while Kun signifies loss, hence seeking without success. Notes: The second and third sentences both use the concept of inverted images.

泰。天門開闢，牢戶寥廓。桎梏解脫，拘囚縱釋。乾坤皆為門戶，而乾居戊亥，故曰天門。《乾鑿度》云"乾為天門"，《莊子庚桑楚》云"天門者，無有也"，萬物出乎無有，本之《易》也。互震故曰開闢。坤閉故曰牢戶、曰桎梏、曰拘囚。震為人，人閉坤中，故有此象。而震為通達，故得解脫縱釋也。○囚，從宋元本，汲古訛困。○坎為牢、為桎梏，坤閉，故與坎同象。此亦失傳之象。

The hexagram Xiao Xu transforms into Tai: The heavenly gate is wide open, and the prison is empty and empty; the fetters and shackles are removed, and the prisoners are released. Shang's note: Both Qian and Kun can be considered as gates. Since Qian is located between Xu and Hai (the original text says 'Wu Hai', which should be 'Xu Hai'), it is called the heavenly gate. The 'Qian Zao Du' says 'Qian is the heavenly gate', and the 'Zhuangzi·Geng Sang Chu' says 'the heavenly gate is nothingness'. All things arise from nothingness, and the origin lies in the Book of Changes. The third, fourth, and fifth lines interact to produce Zhen, which signifies movement, so it is said to be opening up. The upper trigram is Kun, which signifies blockage, so it is said to be the prison gate, the fetters, and the imprisonment. Zhen represents people, and when people are confined within Kun, these images appear; yet Zhen also signifies passage, so ultimately they are released. Notes: The character 'qiu' comes from the Song and Yuan editions, while the Ji Gu Ge edition mistakenly writes 'kun'. Also: Kan represents the prison and the fetters, and Kun signifies blockage, so Kun and Kan share the same image—this is an image that has long been lost.

否。堅冰黃鳥，啼哀悲愁。數驚鷙鳥，雛為我憂。艮為堅，乾為水，坤為黃，艮為鳥，伏震為啼、為驚。坤為悲愁，艮為鷙鳥，兌為雛，兌覆故憂。○啼，從汲古，宋本誤當，元本誤常。鳥、雛，從宋元本，汲古作鷂、飄。悲愁，宋本誤愁悲，失韻。

The hexagram Xiao Xu transforms into the hexagram Po: ice becomes thick and hard, the yellow bird cries in a sorrowful and mournful way; repeatedly disturbed by fierce birds, the young chicks become my concern. Shang's commentary: In hexagram Po, the second, third, and fourth lines together form Gen, representing firmness. The upper trigram is Qian, representing water, and the lower trigram is Kun, representing yellow. Gen represents birds; the hidden trigram Zhen in Gen represents crying and disturbance. Kun represents sorrow and grief, and Gen also represents fierce birds. The third, fourth, and fifth lines together form Xun, which when reversed becomes Dui, Dui representing young chicks. Dui is only a reversed image, hence causing worry. Notes: The character 'cry' is taken from the Ji Gu Ge edition; the Song edition mistakenly uses 'when' and the Yuan edition uses 'often'. The characters 'bird' and 'chick' are taken from the Song and Yuan editions; the Ji Gu Ge edition uses 'kite' and 'drift'. The phrase 'sorrow and grief' in the Song edition is mistakenly written as 'grief and sorrow', losing the rhyme.

同人。日走月步，趣不同舍。夫妻反目，主君失居。通《師》。離日坎月，震為步、為趣、為夫，巽為妻，初至三兩半離相對，故曰反目。震為主君，艮為居，艮覆，故失居。《小畜》九三"夫妻反目"，即以兩半離相對為反目也。

In The Book of Changes, the hexagram Xiao Xu (Small Accumulation) and Tong Ren (Union with the People) are connected. The sun moves one step, the moon moves one step, each heading toward different destinations. The husband and wife turn against each other, the ruler loses his place of residence. Shang's commentary states that Tong Ren is in mutual communication with Shi (The Army). The lower trigram of Tong Ren is Li (Fire), representing the sun, while the lower trigram of Shi is Kan (Water), representing the moon. The interacting trigram Zhen (Thunder) signifies movement, rapid travel, and the husband, while Xun (Wind) represents the wife. From the first line to the third line, there are two and a half Li trigrams facing each other, hence the image of mutual hostility. Zhen represents the ruler, and Gen (Mountain) represents residence. However, Gen here is a reversed image, hence the loss of residence. The line statement of the ninth trigram in the third position of Xiao Xu, "husband and wife turn against each other," uses the facing of two and a half Li trigrams to symbolize mutual hostility.

大有。金牙鐵齒，西王母子。無有禍殃，候舍涉道，到來不久。兌為齒牙，乾為金鐵，兌位西，乾王坤母，故曰西王母子。坤為禍殃，坤伏故無。候舍涉道，未詳，疑有訛字。○禍，從汲古，宋元本作患。候，宋元本作扶，汲古作候。到，從宋元本，汲古作別。

The divination for "Xiao Xu" to "Da You": teeth like gold and teeth like iron, these are the children of the Queen Mother of the West; there will be no calamity. Waiting at the inn, traveling on the road, the day of arrival will not be long. Shang's note: In "Da You," the third, fourth, and fifth lines interact to form Dui (Lake), representing teeth and canines; the lower trigram is Qian (Heaven), representing gold and iron. Dui is located in the west, Qian represents the king, and the hidden trigram beneath Qian is Kun (Earth), representing the mother, hence it is said "children of the Queen Mother of the West." Kun represents calamity, but here it is hidden, so there is none. The phrase "waiting at the inn, traveling on the road" is unclear in meaning, and there is suspicion of a possible error in the text. Notes on the edition: "calamity" is taken from the Jigusha edition, while the Song and Yuan editions read "trouble." "waiting" in the Song and Yuan editions reads "support," while the Jigusha edition reads "waiting." "arrival" is taken from the Song and Yuan editions, while the Jigusha edition reads "parting."

謙。式微式微，憂禍相絆。隔以巖山，室家分散。式微，《邶詩》篇名，坤柔，故曰式微。坎為憂，伏巽繩，故曰絆。艮為巖山、為室家，正反艮故曰分散。○絆，從汲古，宋元本作半，非。式微式微胡不歸，黎臣怨其君不歸，故曰絆。又震為歸，故知半非。又式微，元本訛拭牧，依宋本、汲古。

The hexagram Xiao Xu (Small Accumulation) and its line Qian (Modesty): The sky darkens again and again, sorrow and calamity are entangled with each other; high mountains and steep ridges separate people, and the family scatters apart. Shang's commentary: "Shi Wei" is the title of a poem from the Book of Songs, Bei Feng; Qian (Modesty) has the upper trigram Kun, which is soft and weak, hence it is called "Shi Wei." The second, third, and fourth lines produce Kan (Water), representing worry, and the mutual trigrams Zhen (Thunder) contain Xun (Wind), representing a rope, hence it is called entanglement. The lower trigram Gen (Mountain) represents rock mountains and family, and Gen viewed upright or inverted forms one image each, hence it is called scattering. Notes: "Entanglement" is taken from the Jigugē edition; the Song and Yuan editions read "half," which is incorrect. The poem "Shi Wei" says "Shi Wei, Shi Wei, why not return?" which is a complaint by a minister of Li State against the ruler who refuses to return, hence it is called entanglement. Also, Zhen has the image of returning, so "half" is incorrect. Furthermore, the Yuan edition mistakenly reads "Shi Mu" as "Shi Wei," here we follow the Song and Jigugē editions.

豫。眾神聚集，相與議語。南國虐亂，百姓勞苦。興師征伐，更立賢主。解詳《屯》之《節》，《節》中爻艮震與《豫》體同。○聚集，從宋元本，汲古作集聚。更，汲古作別，依宋元本。

The hexagram "Xiao Xu" and "Yu": The gods gather together to deliberate; the southern state is tyrannical and chaotic, the people are exhausted and suffering, so they raise an army to attack, and establish a virtuous ruler. Shang's note: For a detailed explanation, see the entry on "Zun" and "Jie" — the hexagram "Jie" has the trigrams Guan and Zhen in its middle lines, which are the same as the hexagram "Yu", so the wording is the same. Notes on the edition: "gather" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "gather together". "Change" in the Ji Gu Ge edition reads "replace", but here we follow the Song and Yuan editions.

隨。虎狼爭食，禮義不行。兼吞其國，齊魯無王。艮為虎狼，初四正反艮，震口，故曰爭食。坤為禮義，否初往上坤形毀，艮止，故不行。艮為國，兌口，故曰吞。巽齊兌魯，震為王，正反震，故曰無王。言列國互相兼併，周王不能制止也。○義、行、魯，從宋元本，汲古作讓、作能、作晉。王，各本多作主，豈知行與王韻，主雖震象，韻不協，依汲古《比》之《艮》校。

The hexagram "Xiao Xu" changing to "Sui": Tigers and wolves fight over food, rites and propriety no longer prevail; great states swallow small ones, there is no common ruler between Qi and Lu. Shang's commentary: The interacting trigrams are both Gen (mountain), representing tigers and wolves. The first line to the fourth line contain one yin and one yang trigram of Gen, and Zhen (thunder) represents the mouth, hence the struggle for food. Kun (earth) represents rites and propriety. In the hexagram "Pu", the first line moves upward to the upper position, thus the form of Kun is destroyed. Moreover, Gen has the nature of stopping, so rites and propriety are not practiced. Gen represents a state, and Dui (lake) represents the mouth, hence swallowing. Xun (wind) represents Qi, Dui represents Lu, and Zhen represents the king. The presence of one yin and one yang trigram of Zhen indicates there is no ruler. This describes the mutual annexation of states, with the Son of Heaven powerless to stop it. Notes: The characters "yi" (righteousness), "xing" (to act), and "Lu" (Lu state) are taken from the Song and Yuan edition, while the Ji Gu Ge edition reads "rang" (to yield), "neng" (can), and "Jin" (Jin state). The character "wang" (king) in various editions is usually written as "zhu" (ruler), but it is not in harmony with the rhyme of "xing" and "wang". Although "zhu" is also an image of Zhen, the rhyme does not match. Therefore, this edition follows the Ji Gu Ge version of the entry "Bi" changing to "Gen".

蠱。寄生無根，如過浮雲。本立不固，斯須落去，更為枯樹。《漢書東方朔傳》："著樹為寄生"，師古曰："寄生者，芝菌之類，為雨淋著樹而生"，故曰無根。上艮形似寄生，巽下斷故無根。互大坎故曰浮雲。巽下斷，故本不固，故落去。艮為時、為待，故曰斯須。言寄生頃刻即枯落也。離為枯。丁據《詩正義》以蔦釋寄生，非蔦固名寄生，然非斯須落去之物，與此不合。

The hexagram "Xiao Xu" (Small Accumulation) and "Gu" (Guilt): A parasitic mushroom has no roots, like floating clouds in the sky; its root is not firm, and it falls away in an instant, causing the tree to wither and die. Shang's note: The "Book of Han" mentions "attaching to trees as a parasite," and Yan Shigang explains that "parasitic fungi are a type of mushroom that grows on trees when they are wet from rain," hence they have no roots. The upper trigram of "Gu" resembles a parasite attached to a tree, while the lower trigram "Xun" begins with a broken line, hence no root. The hexagram also contains an enlarged "Kan" trigram, which represents floating clouds. The broken line at the beginning of "Xun" indicates that the foundation is not firm, hence it falls. "Gen" represents time and waiting, so it is said "in a moment," meaning the parasite withers and falls away instantly. The mutual trigram contains "Li," which represents withering. Ding's interpretation, based on the "Mao Shi Zhengyi," uses "Niao" to explain the parasite, but although "Niao" is also called a parasite, it does not fall away instantly, which does not fit this line of the hexagram.

臨。子啼索哺，母行求食。反見空巢，訾我長息。詳《乾》之《同人》。○求，依宋元，汲古作取。訾我，宋元作訾弋，汲古作紫弋，依《乾》之《同人》校。

The hexagram Xiao Xu (Small Accumulation) and its associated hexagram Lin (Approach): A young bird cries for food, and the mother goes out to find some. When she returns, she finds the nest empty, and instead blames me, the eldest son. Shang's commentary: For a detailed explanation, see the entry on Qian (Heaven) and Tong Ren (Union with the People). Notes on the text: "seek" is taken from the Song and Yuan editions, while the Ji Gu Ge edition reads "take." "Blame me" in the Song and Yuan editions is "blame弋," while the Ji Gu Ge edition reads "purple弋," here corrected according to the entry on Qian and Tong Ren.

觀。駕駟逐狐，輪掛荊棘。車不結轍，公子無得。伏震為駕、為駟、為逐，艮為狐。伏乾為圜、為輪，震為荊棘，艮止，故曰掛。坤為車，艮為道路、為轍，坤閉艮止，故曰車不結轍，言輪不動而無轍跡也。震為公子，坤虛，故無所得。正伏象雜用。

The hexagram "Xiao Xu" and its "Guan" interpretation: driving a carriage with four horses to chase a fox, but the wheels are stuck in brambles; the carriage cannot make any tracks, and the young lord gains nothing. Shang's commentary: In the upper trigram "Guan," the hidden trigram "Zhen" represents driving, four horses, and pursuit; the third, fourth, and fifth lines together form "Gen," which represents the fox. In the lower trigram "Kun," the hidden trigram "Qian" represents a circle and a wheel, while "Zhen" represents brambles. "Gen" has the nature of stopping, so the wheels are stuck. "Kun" represents the carriage, "Gen" represents the road and tracks, and since "Kun" is closed and "Gen" also stops, the carriage cannot make tracks—meaning the wheels do not turn and there are no tracks on the ground. "Zhen" represents the young lord, and "Kun" is empty, so he gains nothing. This example uses both the direct image and the hidden image.

噬嗑。方喙廣口，仁智聖厚。釋解倒懸，家國大安。通《井》。兌為口，艮為喙，震為仁，坎為聖、為智，艮為厚，井巽繩為懸，兌為倒巽，故曰倒懸。震為解釋，艮為國家、為安。○家，各本皆作唐，依《井》之《恆》校。

The hexagram Xiao Xu (Small Accumulation) and Shi He (Breaking the Bones): A square mouth and a broad mouth, indicating a person who is benevolent, wise, and possesses saintly virtue; it resolves the hardship of being upside down, bringing great stability to the family and the state. Shang's commentary: Shi He (Breaking the Bones) is complementary to Jing (Well). In Jing, the second, third, and fourth lines produce Dui (Lake), which represents the mouth. In Shi He, the interacting lines produce Gen (Mountain), representing the beak, and Zhen (Thunder), representing benevolence. In Jing, the upper trigram Kan (Water) represents saintly virtue and wisdom, while Gen (Mountain) represents thickness. The lower trigram of Jing is Xun (Wind), which can be used as a rope for hanging, and Dui (Lake) is the inverted shape of Xun (Wind), hence the term 'upside down'. Zhen (Thunder) symbolizes the act of resolving, and Gen (Mountain) represents the state and stability. Notes: The character 'family' in all versions is written as 'Tang', but here it is corrected according to the entry on Jing (Well) and Heng (Continuity).

賁。駕福乘喜，東至嘉國。戴慶南行，移居安宅。震為駕、為乘、為福喜、為東、為嘉，艮為國、為戴，震為慶，故曰戴慶。離為南，故曰南行。艮為宅、為居、為安。○東至嘉國，移居安宅。依汲古，宋元本作"來至家國，離我安居"，失韻，非。

The hexagram Xiao Xu transforms into Fen. Driving with good fortune and riding with joy, going east to a beautiful country; bearing auspiciousness and moving south, relocating to a new residence and settling down. Shang's note: Fen's third, fourth, and fifth lines together form Zhen, which represents driving, riding, good fortune, joy, east, and beauty; the upper trigram Gen represents a country and bearing, while Zhen represents celebration, hence 'bearing celebration'. The lower trigram Li resides in the south, hence moving south; Gen also represents a dwelling, residence, and settling. Note: The phrases 'going east to a beautiful country' and 'relocating to a new residence' follow the Jigugé edition. The Song and Yuan editions read 'coming to one's homeland, departing from one's peaceful abode', which loses the rhyme and is incorrect.