The Thirty-seventh Hexagram: Family

革。龍游鳳舞，歲樂民喜。伏震為龍，坤為鳳、為歲、為民，震為喜樂。

The change from the hexagram 44 (Jie) to 45 (Ge): A dragon soars in the sky, a phoenix dances in the air, the harvest is good, and the people are joyful. This is a very simple auspicious phrase. Shang Binghe says: The hidden image of Ge is Meng. Within Meng, the trigram Zhen (Thunder) appears, representing a dragon and joy; the trigram Kun (Earth) also appears, which signifies literary talent, hence a phoenix. Kun also represents years and the people. The simultaneous appearance of dragon and phoenix is a sign of peace and prosperity. Combined with 'a good harvest and people's joy,' the entire phrase contains no ominous words.

鼎。行行窘步，次宿方舍。居安不懼，姬姜何憂。通《屯》。正反震故曰行行，艮止坎陷，故曰窘步。坎為宿，艮為舍，坤方故曰方舍。艮為安居，震為姬，巽為姜，坎憂震解故不憂。○宿，汲古作伯，姜作妾，皆形訛字，依宋元本。

The hexagram Changes to the hexagram of the Cauldron: going back and forth, taking difficult steps; looking for a place to rest and stay for the night, staying secure and not fearing, what is there to worry about for the noblewoman of the Ji and Jiang families? 'Ji and Jiang' refer to the Ji clan of the Zhou dynasty and the Jiang clan of the Qi dynasty, which were used by ancients as a general term for noblewomen. Shang Binghe says that this line takes the meaning of mutual connection: the hexagram of the Cauldron has all six lines changing to the hexagram of the Beginning, symbolizing the change from the hexagram of the Beginning. One upright and one inverted trigram of Zhen (Thunder) connected together, indicating continuous movement, hence 'going back and forth'. The interacting trigram Gen (Mountain) indicates stillness, and Kan (Water) indicates a pit, hence 'difficult steps'. Kan represents resting, Gen represents a dwelling, and the interacting trigram Kun (Earth) indicates rectitude, hence 'a square dwelling'. Gen also indicates a stable dwelling, Zhen represents Ji, Xun represents Jiang, and Kan originally represents worry while Zhen represents dispersion, so the worry is resolved, hence 'what is there to worry about'. Note: In the Ji Gu Ge edition, the character '宿' is written as '伯', and '姜' is written as '妾', both due to similar characters, so we follow the Song and Yuan editions.

震。水深難遊，霜寒難涉。商伯失利，旅人稽留。互坎水，坤亦為水，四上下重陰，故曰水深。震為遊、為涉，坎為霜、為寒，震為伯、為商旅，巽伏，故失利。坎陷艮止，故稽留。

The hexagram 解 changes to 震: the water is too deep to swim across, the frost is too cold to step on; the merchant's business suffers a loss, and travelers are stuck halfway. When divining about travel, this indicates obstacles on the way. Shang Binghe says: the third to fifth lines of 震 form the hexagram Kan, which represents water. The second to fourth lines form the hexagram Kun, which also represents water. The lines above the fourth are all yin lines, and yin lines accumulating indicate 'deep water'. Zhen represents movement, hence 'swim' and 'cross'. Kan represents frost and cold. Zhen also represents length and travel. The hidden image of Zhen is Xun, which represents benefit but is hidden and not visible, hence 'loss'. Kan is in front as an obstacle, and the mutual hexagram Gen stops behind, so movement is blocked, hence 'being held up'.

艮。跛倚相隨，日暮牛罷。陵遲後旅，失利亡雌。詳《大有》之《歸妹》。

The transformation from the hexagram 《解》 to 《艮》: walking with one leg crippled, helping each other along, the sky is getting dark, and the ox is exhausted; the path is steep and long, falling behind the group, losing money and even the mother animal. This is an ominous omen of travel difficulties and loss of property. Shang Binghe notes 'see the transformation from 《大有》 to 《归妹》', the same hexagram explanation is found in the section 'transformation to 《归妹》' under the hexagram 《大有》, where the interpretation of the hexagram is given.

漸。一牛九鎖，更相牽攣。案明如市，不得東西。請讞得報，日中被刑。艮為牛，坎數一，故曰一牛。坎為桎梏，離數九，故曰九鎖。巽為市，離為明，位東，坎位西，艮止，故不得東西。艮為請，坎為刑、為中，艮又為首，否乾首自上落下，中互離，故曰日中被刑。虞翻刻關公首至得隨義同。案：明者，言案驗明白，赴市被刑。

The hexagram 解 changes to 渐: a cow is tied with nine chains, each link connected to the next, unable to be untangled; the case has been thoroughly examined, yet the prisoner cannot be sent to the market east or west; an appeal for re-examination is submitted, and the approval comes down, but at noon the execution takes place. This is a very凶ous omen regarding litigation. Shang Binghe says: Gen represents a cow, Kan represents the number one, hence 'one cow'; Kan represents shackles and restraints, Li represents the number nine, hence 'nine chains'. Xun represents the market, Li represents clarity, and since Li is in the east and Kan is in the west, with Gen blocking the middle, hence 'unable to go east or west'. Gen represents a request, Kan represents punishment and the center, and Gen also symbolizes the head; from the hexagram 否, the head of Qian falls from above, and in the middle there is Li representing the sun, hence 'executed at noon'. He later compares this to Yu Fan's interpretation of the hexagram 随, which refers to beheading (the original text here has errors and omissions, so it is retained as is). He also adds his own commentary: 'case clear' means the case has been thoroughly examined, and then the prisoner is taken to the market for execution.

歸妹。春桃生花，季女宜家。受福孔多，男為邦君。詳《師》之《坤》。震為春、為桃花，兌季。

The change from 《Jie》 to 《Gui Mei》: In spring the peach tree blooms, a young woman marries and establishes her family; great blessings are obtained, and the son born is a king of a country. This line is derived from 《Po·Zhou Nan·Tao Yao》: "Tao zhi tao tao, zhuo zhuo qi hua. Zhi zi yu gui, yi qi shi jia," which speaks of marriage and childbirth as auspicious omens. Shang Binghe first notes "see 《Shi》's 《Kun》," as the same phrase appears in the lower section of 《Shi》卦 under "to 《Kun》"; he then adds two more lines of imagery: the upper trigram of 《Gui Mei》 is Zhen, representing spring and peach blossoms, while the lower trigram is Dui, representing a young maiden, hence "seasoned maiden." "Kong duo" means many.

豐。雷鼓東行，稼穡凋傷。大夫執政，君贊其明。首句震象，巽為稼穡、為隕落，故凋傷。震為夫、為君，離為明。

The hexagram 解 changes to 丰: The sound of thunder rolls east like the sound of war drums, and the crops in the fields are beaten and damaged; the minister takes control of the government, and the king still praises him for his discernment. The words indicate danger at first and good fortune later, but actually it is a criticism of the ruler's improper appointment of officials and the power being held by the ministers. Shang Binghe says: The first line takes the image of the upper trigram Zhen (Thunder) moving; the lines two to four form the mutual trigram Xun (Wind), which represents agriculture and also signifies falling, hence 'withering and damage'. Zhen represents the husband and the ruler, and the lower trigram Li (Fire) represents discernment.

旅。季世多憂，亂國淫遊。殃禍立至，民無以休。艮為季世，互大坎故多憂。離為亂，艮為國，伏坎為殃禍、為民。

The hexagram Changes to Travel: In the end times, there are many worries and troubles, people wander aimlessly in a chaotic country; calamities come suddenly, and the people have no chance to catch their breath. Shang Binghe says: The lower trigram of Travel is艮, which signifies the end, so it is called 'the end of the age'; the entire hexagram, when its lines are considered together, resembles a large Kan trigram, which signifies worry, so it is called 'many worries'. The upper trigram of Travel is Li, which signifies weapons and disorder, and艮 represents the state; the hidden image of Travel contains Kan, which signifies calamities and troubles, and also the people.

旅。發輗溫湯，過角宿房。宣時布和，無所不通。湯，汲古作陽，角作雨，均依宋元本。○伏震為車，故曰發輗。互坎為水，艮火在下故曰溫湯。艮為星，故曰角房，而角房皆巽方宿，故曰過角宿房。巽四月卦，正角房二宿當值之時，故曰宣時布和。

This passage's original hexagram name is repeated as "Travel" (旅). According to the order of hexagrams in the "Yi Lin," the previous one is "Release" (解) followed by "Travel," so this should be "Release" followed by "Wind" (巽). The passage about "Release" followed by "Well" (井) is entirely missing from the original text, causing a disruption in the sequence. Now, following the source text accurately without making unauthorized changes. The note mentions "Wind hexagram in the fourth month," which confirms that the hexagram name should be "Wind." The commentary says: the yoke pin of the carriage is inserted and then they start moving, passing by hot spring water, and passing through the regions of the Horn mansion and the Room mansion; announcing policies in accordance with the season, spreading harmony, without encountering any obstacles. This is a passage indicating smooth progress. The collation notes and annotations in the original text are reversed in order, with the "○" mark mistakenly placed after the collation note: the汲古阁 edition reads "Yang" instead of "Tang," and "Yu" instead of "Jiao," both following the Song and Yuan editions. The annotation explains that the hidden image of "Wind" is "Thunder," which represents a carriage, so "inserting the yoke pin" — the "yoke pin" is the pin connecting the front beam of a large carriage, and the carriage can only move once the yoke pin is inserted. The interwoven hexagram "Kan" represents water, and "Geng" represents fire located below, with fire beneath water, which is "hot spring water." "Geng" also represents the Star mansion, and "Jiao" and "Fang" are names of the Twenty-Eight Mansions. These two mansions are located in the southeast direction of the "Wind" hexagram, so it is said "passing through Jiao and Fang mansions." The "Wind" hexagram corresponds to the fourth month, which is when the Jiao and Fang mansions are in charge, hence it is said "announcing policies in accordance with the season and spreading harmony."

兌。水中大賈，求利食子。商人不至，市空無有。互巽為賈、為利，兌為水，故曰水中大賈。震為子，兌為食，伏艮為求，故曰求利食子，言食其資息也。震為商人，震伏故云不至。巽為市，離中虛，故曰市空。○食子，汲古作十千，依宋元本。三四句宋元本去不字，有上加所字，茲依汲古。

The hexagram 解 changes to 兑: A big merchant on the waterway, focused solely on profit, eating interest money; merchants who travel do not come, the market is empty and there is nothing to buy. Shang Binghe says: The third to fifth lines of 兑 form the trigram 巽, which represents merchants and profit; 兑 itself is a marsh and water, so it is said 'big merchants in water'. Zhen represents sons, 兑 represents mouth and food, hidden Gen represents seeking, together they form 'seeking profit and food' — 'food' here refers to eating the interest from the capital. Zhen also represents merchants, but it is hidden and not revealed, so it is said 'they do not arrive'. Xun represents the market, the second to fourth lines form Li, which is hollow in the middle, so 'the market is empty with nothing'. Note: 'food' in the Jigusha edition is 'ten thousand', following the Song and Yuan editions; the third and fourth lines in the Song and Yuan editions remove the 'not' and add 'should' before 'have', here following the Jigusha edition.

渙。春草萌生，萬物敷榮。陰陽和調，國樂無憂。巽草震春，震為萌芽，艮國。○調，汲古作暢，依宋元本。

The hexagram Changes to the hexagram of Dispersal: Spring grass sprouts new shoots, all things expand and flourish; yin and yang energies are harmonious, the country is peaceful and free from worries. Shang Binghe explains succinctly: The upper trigram of Dispersal is Xun, representing grass. The lines two to four form the trigram Zhen, representing spring and sprouting; the lines three to five form the trigram Gen, representing the state. The entire hexagram is full of vitality, indicating a favorable omen. Note: The character "chao" in the Ji Gu Ge edition is "chang," but we follow the Song and Yuan editions and use "chao."

節。左眇右盲，目視不明。下民多孽，君失其常。震為左，二五互大離，故曰盲，言目無睛也。兌半離，故曰眇。眇，小目也。兌右，故曰左眇右盲。眇象本履卦也。坎為民，兌澤故曰下民。坎為孽，震為君。

The hexagram "Jie" (Breakup) changes into "Jie" (Restraint). The left eye is small and blurry, while the right eye is completely blind, causing everything to appear hazy. The common people suffer many misfortunes, and the sovereign has lost the proper way. Eye disease symbolizes the ruler's lack of clarity. Shang Binghe said: In the hexagram "Jie," the second to fourth lines form the trigram "Zhen" (Thunder), which is located on the left. From the second to the fifth lines, when viewed together, they resemble a large "Li" (Fire) trigram. "Li" is originally associated with the eye, but here it is said to be "blind" because the large "Li" lacks a solid "jing" (the central part of the eye). The lower trigram "Dui" (Lake) only constitutes half of "Li," representing a half-eye, hence "miao" (dim-sightedness). "Miao" refers to a small eye. Since "Dui" is on the right and "Zhen" is on the left, it is said "left miao and right blind." He also pointed out that the image of "miao" originates from the hexagram "Lv" (Following). In "Lv," the sixth line says, "Miao neng shi, po neng lv" (dim-sightedness can see, lameness can walk), which is the first recorded use of the term "miao" in the "Zhou Yi." The upper trigram "Kan" represents the people, "Dui" represents a marsh, which is located at a lower position, hence "the common people." "Kan" also signifies strange creatures and disasters, while "Zhen" represents the sovereign.

中孚。悅以內安，不利出門。憂除禍消，公孫何尤。兌為悅，在內卦故曰內安，艮為安也。艮門震出，巽隕，故不利。震為公，艮為孫，震解，故憂禍消除。○第三句汲古作憂禍消除。

The hexagram 解 changes to 中孚: The heart is joyful, it is best to remain at home, going out is not appropriate; worries are removed, calamities dissipate, where is there any fault to blame the descendants of the public? Shang Binghe says: The lower trigram of 中孚 is 兑, which signifies joy, and since 兑 is the inner trigram, it is said 'inner peace'. The lines three to five form the interacting trigram 艮, which also signifies stability and rest. 艮 represents a gate, and the lines two to four form the interacting trigram 震, which signifies going out. However, the upper trigram is 巽, which signifies falling, so going out would lead to loss, hence 'not suitable to go out'. 震 represents the public, 艮 represents the grandson, together forming 'public grandson'. 震 also signifies dispersion, so worries and calamities have both dispersed. Note: The third sentence in the Jigusha edition reads 'worries and calamities are eliminated', differing in word order from this version.

小過。丹書之信，言不負語。易我騏驎，君子有德。艮為言，震為言語，正反震相同，故曰不負。震為馬，故曰騏驎，下艮為反震，故曰易。艮為君子。《左傳》裴豹隸也，著于丹書，注：以丹書其罪；又《大戴禮》："武王問黃帝顓頊之道可得聞乎，尚父曰：在丹書。"此丹書似用左傳。

The change from "Xie" to "Xiao Guo": The red book serves as a pledge, words spoken are not broken; using it to redeem my fine horse, the virtue of the gentleman is here. Shang Binghe says: The lower trigram Gen represents speech, and the upper trigram Zhen represents words, one upright and one inverted, both Zhen trigrams issuing speech in agreement, so it is said "not to break promises" — not to abandon previous words. Zhen represents a horse, a good horse is called "Qilin"; the lower trigram Gen is precisely the inverted Zhen, one upright and one inverted, indicating exchange, so it is said "exchange." Gen also represents the gentleman. He cited two sources for "Dan Shu": The "Zuo Zhuan · Xianggong Twenty-Third Year" says Fei Bao was a slave, his name was written in vermilion on a register, commentators say it was a red note of his crime; the "Da Dai Li Ji" records that King Wu of Zhou asked the Yellow Emperor and Zhuan Xu for the way, and Tai Gong said "it is in the Dan Shu." Shang's judgment is that here "Dan Shu" refers to the meaning in the "Zuo Zhuan," meaning a redemption voucher as a pledge, hence the next line says "exchange my Qilin."

既濟。上政騷擾，螟蟲並起。害我嘉穀，年歲無稷。半象，重巽故曰螟蟲並起。餘亦用半象。○螟蟲，汲古作蟲螟，依宋元本。

The change from the hexagram 解 to 既济 indicates that the government's orders are disturbing the people continuously, and locusts follow in large numbers; they eat up the good crops, resulting in no harvest for the whole year. The combination of political disorder and locust plague is a description of a year of famine. Shang Binghe says that this instance uses a half-image, meaning that adjacent two lines are considered as half of a hexagram. The hexagram 既济 has six lines with alternating yin and yang, and the extracted half-image forms two Xun hexagrams, which represent insects, hence the phrase 'locusts arise together.' The imagery for the other sentences is also interpreted in the same way of half-images. Note: The term 'locusts' in the汲古阁 edition is written as '虫螟,' following the Song and Yuan editions.

未濟。干旄旌旗，執職在郊。雖有寶玉，無路致之。詳《師》之《隨》。此用半象，職在，汲古作在載，依宋元本。玉，宋元本作珠，依汲古。

The hexagram changes to "Not Yet Completed": The banners and flags are raised high, and those who hold official duties are stationed at the outskirts. Though they hold precious jade, there is no way to deliver it. "Gan Mao" refers to "Jie Jie Gan Mao, Zai Jun Zhi Xiao" from the poem "Gan Mao" in the "Song Feng" section of the "Book of Songs," which is a banner raised by the court to attract talents. Possessing gifts but lacking a path to deliver them symbolizes the situation of a virtuous person being summoned but unable to enter. Shang Binghe notes "see the change from 'Military' to 'Following'," as the same wording is found in the section "change to 'Following'" under the hexagram "Military"; he also says that the half-image is still used here. Notes: The text "zhi zai" in the Jiguge edition is taken from the Song and Yuan editions as "zai zai"; the character "zhu" in the Song and Yuan editions is taken as "yu" according to the Jiguge edition.

行唐尚秉和節之注

This line is the title page note by the annotator: Shang Binghe, from Xingtang in Zhili (now Xingtang County, Hebei Province), styled Jiezi. The book "Commentary on Jiao's Forest of Changes" is his work. Shang was a renowned scholar of the Xiangshu school of the I Ching in the late Qing and early Republican periods. He devoted his life to studying the "Forest of Changes," using Jiao's words to reverse infer the Han dynasty's hexagram images, compiling a large number of "lost images" not found in the "Discourse on the Hexagrams." He also wrote "Jiao's Glosses on the Changes" and "Shang's Studies on the Zhou Changes," which together with this book form a comprehensive whole.

受業蒲城仵道益、豐潤董維城堃校刊

This passage refers to the two disciples who published this volume: Wu Daoyi from Wu Cheng in Shaanxi, and Dong Kun, styled Wei Cheng, from Fengrun in Zhili. In old printed books, the names of the disciples who edited and published the work were listed below the author's name at the beginning of each volume. This practice recorded the division of labor and also marked the transmission of the teacher's teachings. This book follows the same convention in the beginning of each volume.

損。路多枳棘，步刺我足。不利旅客，為心所毒。詳《履》之《遯》。

The first line of the "Loss" hexagram, "Loss" within "Loss," describes a situation where thorny bushes and brambles grow along the path, causing one to stumble and get injured with each step. Travelers away from home are advised against proceeding, as their hearts are also pierced with pain. Here, "toxin" means bitterness and pain. Shang Binghe does not repeat the symbolic explanation, instead noting "see 'Following' within 'Retreating' "—the same phrase has already appeared in the "Following" hexagram under the line "Retreating," where the symbolic explanation is provided.

乾。鯉鮪鯽鰕，積福多魚。資所無有，富我邦家。此用《損》象。坤為魚、為積、為邦家，本卦乾為福、為富。○鮪鯽，宋元本作鮒鮪，積作，均依汲古。邦，汲古作窮，依宋元本。

The hexagram "Loss" changes to "Heaven": carp, tuna, crucian carp, shrimp, accumulating blessings, catching full cargo of fish; acquiring all the resources that were previously lacking, thus making the country and family wealthy. Shang Binghe stated that this line does not take the hexagram "Heaven," but still uses the image of the original hexagram "Loss": the third to fifth lines of "Loss" form the hexagram "Earth," which represents fish, accumulation, and the state and family. As for "blessing" and "wealth," these are taken from the image of the original hexagram "Heaven." Note: In the Song and Yuan editions, "鲔鲫" is written as "鲋鲔," and "积" is written as some character (the original text here is missing the character being compared), both following the Jiguge edition. The character "邦" in the Jiguge edition is written as "穷," but following the Song and Yuan edition, it is written as "邦" — if written as "穷," it would contradict the character "富."

坤。景星照堂，麟遊鳳翔。仁施大行，傾聲作興。徵者無明，失其寵光。此仍用遇卦象。詳《豫》之《節》。

The hexagram "Loss" changes to "Earth." Auspicious stars shine into the hall, qilin wander and phoenixes fly; benevolent governance prevails throughout the land, and reputation shakes the world at once, rising majestically. However, those who go to war do not receive brightness and will lose the favor of the sovereign. The first four lines are highly auspicious, but the last two lines are unfavorable for military campaigns. Shang Binghe says that this line still uses the image of the hexagram "Loss," with detailed explanation of the imagery found in the section "Meeting the hexagram 'Loss' changes to 'Regulation'" under the hexagram "Joyful Expectation." "Meeting the hexagram" refers to the hexagram originally obtained, in contrast to the "changed hexagram" mentioned at the beginning of the entry.

屯。羊腸九縈，相推稍前。止須王孫，乃能上天。詳《臨》之《巽》。○上，汲古作至，依宋元本。

The hexagram "Loss" changes to "Initiation." The path is like a winding mountain trail, twisting and turning through nine bends, with people crowding together, moving forward step by step. They stop waiting for the nobleman to come before they can ascend to the heavens. This describes the perilous journey upward, requiring the assistance of a nobleman. Shang Binghe notes, "See the explanation of 'Approaching' changing to 'Wind.'" The same wording appears in the section under the hexagram "Approaching" regarding its change to "Wind." The collation note states: "The character '上' in the Ji Gu Ge edition is '至,' but we follow the Song and Yuan editions and use '上.'"

蒙。四手共身，莫適所閒。更相訪接，動失事便。坤為身，震卦數四，艮手故曰四手共身。坤閉，故曰閒。震言，艮手，正反艮震，故曰更相訪接、失事便也。○閒，汲古作國，依宋元本。

The hexagram "Loss" changes into "Obstruction": four hands are attached to the same body, with no space in between; they pull and connect with each other, and any movement causes trouble. This represents a situation of multiple authorities issuing orders, leading to confusion and disorder. Shang Binghe says: In the hexagram "Obstruction," the lines three to five form the trigram "Kun" (Earth), which represents the body; the lines two to four form the trigram "Zhen" (Thunder), which in the hexagram number corresponds to four; the lower trigram "Kan" (Water) above "Gen" (Mountain) represents hands, and four corresponds with hands, hence "four hands on the same body." "Kun" signifies blockage, hence "xiān" (gap). "Zhen" signifies speech, and "Gen" represents hands; the alternating arrangement of "Gen" and "Zhen" leads to mutual interaction, hence "mutual connection." Any movement leads to loss of advantage. Note: The character "xiān" in the Ji Gu Ge edition is written as "guó," but following the Song and Yuan editions, it is "xiān."

需。水流趨下，遠至東海。求我所有，賈魴與鯉。詳《益》之《無妄》。

The hexagram "Loss" changes to "Necessity": water flows downward, flowing all the way to the East Sea; take the goods I currently have in my hands and engage in trade, selling crucian carp and carp. This is a favorable omen indicating taking advantage of the situation and gaining profit locally. Shang Binghe notes "see the explanation of 'Benefit' to 'Without Delusion'." The same line of interpretation has already appeared in the hexagram "Benefit" under the section "to 'Without Delusion'." The explanation of the hexagram symbols is provided there.

訟。春栗秋棗，山鮮希有。斗千石萬，貴不可販。詳《否》之《漸》。○山，元本作少，依汲古。

The hexagram of "Loss" changes to "Contention": in spring there are chestnuts, in autumn there are dates, and the fresh fruits in the mountains are scarce and hard to obtain; a dou is worth a thousand coins, a shi is worth ten thousand coins, so expensive that they cannot be sold. Things become valuable because they are rare, but when they are too expensive, no one is willing to buy, and thus business cannot be done. Shang Binghe notes "see the 'Gradual' in the 'Obstruction' hexagram," as the same wording appears in the "Gradual" section under the "Obstruction" hexagram. Notes on the edition: the original edition reads "few," but Shang's version follows the Jiguge edition and reads "mountains."

師。旦往暮還，相佑與聚，無有凶患。震為旦、為行、為歸，坎為暮，坤為聚、為凶患。

The hexagram Sun changes to the hexagram Shi: going out in the morning and returning home at night, supporting each other and gathering together, there is no danger or misfortune. For divination on travel or gathering, this is a sign of safety. Shang Binghe says: the second to fourth lines of Shi form the trigram Zhen, which represents brightness, travel, and return; the lower trigram Kan signifies dusk; the upper trigram Kun signifies gathering. Although Kun originally has the image of danger, here it is said 'there is none' because of the protection of Zhen.

比。大蛇當路，使季畏懼。湯火之災，切近我膚。賴其天辛，歸於室廬。詳《屯》之《井》。○室，宋元本作生，依汲古。近，各本作直，依《屯》之《井》校。

The hexagram "Loss" changes to "Comparison." A big snake lies across the path, frightening the young son; the calamity of boiling water and fierce fire approaches closely, pressing against the skin and flesh; fortunately, through the toil and protection of heaven, one safely returns to one's own house. The situation is dangerous but ultimately escapes harm, indicating a transition from danger to good fortune. Shang Binghe notes, "See the explanation of 'Well' in the hexagram 'Zun.'" The same wording appears in the section "Zun" under the hexagram "Well." Notes: The character "room" in the Song and Yuan editions reads "birth," but following the Jigugē edition, it is taken as "room"; the character "close" in all editions reads "direct," but Shang氏 corrected it to "close" based on the explanation of "Well" in the hexagram "Zun."

小畜。徙足去域，飛入陳國。有所畏避，深藏邃匿。通《豫》。震為足，艮為域、為飛、為國，震為陳，故曰飛入陳國。坎為畏避、為藏匿，全用伏象。○徙，宋元本作徒，依汲古。飛，汲古作亂，依宋元。

The hexagram of "Loss" changes into "Small Accumulation": moving one's steps away from one's original territory, rushing forward into the state of Chen; because of fear and the need to avoid something, one hides deeply and completely disappears. This is a phrase indicating fleeing from misfortune. Shang Binghe says that this line takes the meaning of mutual transformation: "Small Accumulation" is composed of the trigram Xun above and Qian below, and all six lines change into Zhen above and Kun below, forming "Enjoyment." The imagery is taken from "Enjoyment." Zhen represents the foot, and the lines two to four form the trigram Gen, which represents territory, flying, and states; Zhen also takes the image of the state of Chen, so it is said "flying into Chen." Kan represents fear, avoidance, and concealment—here he particularly points out that "full use of hidden imagery" is employed, meaning the Kan is not in the main structure of "Enjoyment," but in its hidden trigram. Notes: The character "徙" in the Song and Yuan editions is "徒," following the Jigugē edition as "徙"; the character "飞" in the Jigugē edition is "乱," following the Song and Yuan editions as "飞."

履。海為水宗，聰聖且明。百流歸德，無有叛逆，常饒優足。詳《蒙》之《乾》。第二句宋本、汲古作聰明且聖，依元本。德，汲古作得，依宋元本。

The hexagram "Loss" changes to "Following". The sea is the master of all waters, hearing clearly, seeing distinctly, and being wise and enlightened; hundreds of rivers all submit to its virtue, none of them rebel or go against it, thus it is always abundant. This is a great auspicious statement using the sea as a metaphor for the virtue of a ruler. Shang Binghe notes "see the explanation of 'Loss' changing to 'Heaven'", the same phrase has already appeared in the lower section of the hexagram "Obstruction" under "Heaven", where the symbolic meaning is explained. Notes on the text: the second sentence in the Song edition and the Jigugong edition reads "clever and wise", while Shang followed the Yuan edition which reads "wise, virtuous, and enlightened"; the character "de" in the Jigugong edition is "get", but according to the Song and Yuan editions, it should be "de".

泰。夏麥，霜擊其芒。病君敗國，使年大傷。詳《泰》之《賁》。○，汲古作曲，病作疚。

The hexagram "Loss" changes to "Greatness." In summer, the wheat is damaged by frost, its awns ruined; it harms the ruler, leads to the downfall of the state, and causes great damage to the year. The original text is missing a character between "summer" and "wheat," and the character in the collation note is also missing. Now we follow the source text as it is, without adding any corrections. According to the collation note, the Ji Gu Ge edition has the missing character as "qu." Shang Binghe's commentary refers to "see the 'Bian' in 'Greatness'," and the same wording appears in the "Bian" section under the hexagram "Greatness." The collation note also states that the missing character in the Ji Gu Ge edition is "qu," and the character "bings" in the Ji Gu Ge edition is "jiu."

否。秋隼冬翔，數被嚴霜。雄犬夜鳴，家擾不寧。詳《賁》之《隨》。○擾，各本皆作憂，依《賁》林校。嚴，汲古作履，依宋元本。

The hexagram "Loss" changes to "Obstruction": Eagles and hawks go hunting in autumn but continue to circle in winter, repeatedly encountering severe frost. A male dog barks at night, disturbing the whole family and causing them great unrest. The barking of a dog at night was considered an omen of ill fortune by ancient people. Shang Binghe notes "see the 'Crossing the River' in 'Brightening'". The same phrase appears in the section "to 'Following' " under the hexagram "Brightening". Notes: The character "扰" is found as "忧" in all versions, but Shang Binghe corrected it to "扰" based on the phrase in "Brightening". The character "严" in the Ji Gu Ge edition is "履", but it is changed to "严" following the Song and Yuan editions.

同人。樂仁上德，東鄰慕義，來興吾國。乾為仁德，離為東鄰，伏坤為義、為國。

The change from 《Sun》 to 《Tong Ren》 indicates joy in practicing benevolence and upholding virtue. The eastern neighboring state admires this virtue and comes to assist our country in flourishing. The phrase "eastern neighbor" originates from 《Ji Ji》 nine in the fifth, "the eastern neighbor sacrifices an ox, but the western neighbor's simple sacrifice is better." In the 《Book of Changes》, it is common to use east and west neighbors in contrast. Shang Binghe explains the image clearly: 《Tong Ren》 has the upper trigram Qian, representing benevolence and virtue, and the lower trigram Li, which is located in the east, hence "eastern neighbor"; the hidden image of 《Tong Ren》 is Kun, which represents righteousness and states.

大有。逐憂除殃，汙泥生粱。下田為汪。坎為憂、為殃，坎伏故曰除。坎為汙泥，坤為粱、為水、為下，故曰為汪。汪，瀦水也。○汪，汲古作江，依宋元本。逐，汲古作還，非，依宋元本。

The hexagram "Loss" changes to "Great Possession": dispelling worries and removing calamities, even bad land produces good grain; low-lying fields become ponds. The first two lines are auspicious, but the last line indicates waterlogging in low areas. Shang Binghe says: "Kan represents worry and calamity, and in "Great Possession," Kan is hidden and not visible, hence the words 'drive away' and 'remove.' Kan also represents mud; Kun represents grain, water, and low areas. Water accumulating in low areas is called 'wang'—'wang' refers to stagnant water that has gathered. Note: The character 'wang' in the Ji Gu Ge edition is 'jiang,' following the Song and Yuan editions; the character 'zhu' in the Ji Gu Ge edition is 'huan,' which is incorrect, following the Song and Yuan editions as 'zhu.'"

謙。闇昧冥語，轉相迷誤。鬼魅所居，誰知臥處。坎隱故闇昧，正反震故語迷誤。坤為迷、為鬼，艮為臥，坤迷坎隱，故不知。

The hexagram Sun changes to the hexagram Qian: In a dark and unclear situation, whispers are passed on from one to another, and the message becomes more and more mistaken. It is like the place where ghosts and spirits dwell; who knows where one is sleeping. This is a凶辞 of darkness and obscurity. Shang Binghe says: The third to fifth lines of Qian form the trigram Kan, which signifies concealment, hence 'darkness'. The second to fourth lines contain two Zhen trigrams, one upright and one inverted, which signify speech. The two Zhen trigrams produce conflicting words, hence 'mutual confusion'. The upper trigram is Kun, which signifies confusion and also represents ghosts; the lower trigram is Gen, which signifies stillness and rest. Since Kun causes confusion and Kan signifies concealment, a person knows nothing at all.

豫。南厯玉田，東入玉關。登上福堂，飲萬歲漿。震為南、為玉，艮為田、為關、為堂，坤為萬歲、為漿。玉關，玉門關，《漢書班超傳》："但願生入玉門關"。玉田，疑指和闐，和闐在南疆，出玉。

The hexagram Sun changes to Yu: walking south through a field where jade is produced, then going east into the Jade Gate Pass; ascending a hall of fortune, and drinking the thousand-year elixir. This is a favorable omen of a long journey returning and receiving blessings and longevity. Shang Binghe said: the upper trigram Zhen is in the south and represents jade; the trigrams from the second to the fourth lines form Gen, which represents fields, passageways, and halls; the lower trigram Kun represents the thousand-year elixir and drinks. He examined two place names: "Yuguan" refers to the Jade Gate Pass, as mentioned in the "Book of Han, Ban Chao's Biography" where Ban Chao wrote "I only wish to live and enter the Jade Gate Pass"; "Yutian" he suspected refers to Hetian, which is in the southern frontier and is the place where jade is produced, matching the phrase "southward journey" in the text.

隨。比目四翼，來安我國。福善上堂，與我同床。互大離，若兩目相比，故曰比目。比目，魚名。巽為魚，震為翼，卦數四，故曰四翼。艮為國、為堂、為床。

The hexagram of "Loss" changes to "Following." A pair of fish with four fins spread wide swim toward me, bringing stability to my country; the auspicious qi of goodness enters the hall and shares my bed. This is a favorable omen indicating the nearness of good fortune. Shang Binghe says: The lines of the entire hexagram of "Following" together resemble an enlarged "Li" trigram, with two "Li" eyes side by side, hence "bi mu" — "bi mu" refers to a type of fish, which ancient people said could only swim together in pairs. "Xun" represents fish, "Zhen" represents wings, and in the sequence of the hexagram lines, "Zhen" corresponds to the number four, hence "four wings." The lines two through four form an interrelated trigram of "Gen," which represents a country, a hall, and a bed.

蠱。乘牛逐驥，日暮不至。路宿多畏，亡其騂騅。艮牛震馬，故曰乘牛逐驥。艮為日，兌嚮晦，故曰日暮、曰路宿。艮為路，納丙，色赤，故曰騂。震青，故曰騅。兌折，故亡。牛行遲，驥行速，乘牛逐驥，斷不能及，故亡其騂騅也。

The hexagram "Loss" changes to "Restraint": riding a cow to chase a thousand-mile horse, but even when it gets dark, you still can't catch up; staying overnight by the roadside, anxious and fearful, losing both a red horse and a green horse. Shang Binghe says: the upper trigram is艮 (Geng), representing a cow; the trigrams from the third to the fifth lines form震 (Zhen), representing a horse, so it is said "riding a cow to chase a swift horse."艮 (Geng) represents the sun; the trigrams from the second to the fourth lines form兑 (Dui), which signifies the sun setting in the west, hence "sunset" and "camping by the roadside."艮 (Geng) represents roads; in the method of Najia,艮 (Geng) is paired with the heavenly stem "Bing" (丙), which belongs to fire, and fire is red, hence the red horse is called "Xing";震 (Zhen) is associated with green, hence the green horse is called "Zhuai";兑 (Dui) signifies destruction, hence "loss." In the end, he explains clearly: the cow moves slowly, the horse moves quickly, riding a cow to chase a horse will certainly not catch up; not catching up yet camping by the roadside and losing the horse is a waste of effort leading to harm.

臨。元吉無咎，安寧不殆。震為元。

The change from The Loss to The Approaching: great good fortune, no mistakes, safe and secure with no danger. This is one of the shortest and smoothest auspicious phrases in the entire text. "Original Good Fortune" and "No Fault" are set phrases from the line statements of The Zhou Changes. "Original" means great or beginning, while "No Fault" indicates no mistakes or calamities. Shang Binghe only uses three characters to explain the image: In The Approaching, the second to fourth lines form the trigram Zhen (Thunder), which is associated with movement originating from the beginning, hence "Original."

觀。奮翅鼓翼，翱翔外國。逍遙徙倚，來歸溫室。伏震為翼、為飛，坤為國，艮陽在上故曰外國。艮為室，艮火故曰溫室。

The hexagram of Gen transforms into the hexagram of Guan. It means rising wings and flying high, flying all the way to foreign lands; wandering leisurely and finally returning to a warm room. A long journey yet ultimately returning home is a favorable omen. Shang Binghe says: The hidden image of Guan includes Zhen, which represents wings and flying; the lower trigram is Kun, representing states and countries; the lines three to five form the trigram Gen, with the yang line at the top, which is located outside, thus indicating 'foreign lands'. Gen also represents a dwelling, and Gen belongs to fire, hence 'warm room'.

噬嗑。河伯娶婦，東山氏女。新婚三日，浮雲灑雨。露我菅茅，萬邦蒙佑。坎為河，震為伯，離為坎婦，震為娶、為東，艮為山，故曰東山氏女。坎為婚，離日，震數三，故曰三日。坎為雲雨、為露，震為草莽，在坎下，故曰露我菅茅。艮為邦，震為萬。《史記》西門豹為鄴令，三老五更為河伯娶婦。然下雲東山氏女，似別有故實。○露，宋元本作雨，蒙作之，依汲古。茅，汲古作第，非。

The hexagram "Loss" changes into "Crushing the Bones." It describes the story of the river god marrying a daughter of the Eastern Mountain clan. After the marriage, only three days had passed when dark clouds covered the sky and heavy rain fell, moistening my reed and grass. All the states were blessed by this rain. This is a great auspicious omen of obtaining rain. Shang Binghe says: The trigrams three to five of "Crushing the Bones" form the trigram Kan, which represents a river. The lower trigram Zhen represents the "brother" or "lord." The trigram Li and Kan form a couple, so Li represents the wife of Kan. Zhen also represents marriage and is located in the east, so it signifies the east. The trigrams two to four form the trigram Gen, which represents a mountain, combining to form "the daughter of the Eastern Mountain clan." Kan represents marriage and union, Li represents the sun, and Zhen signifies the number three, hence "three days." Kan represents clouds and rain, as well as dew; Zhen represents grassy land, and since Zhen is below Kan, the rain falls from above, hence "dew my reeds and grass." Gen represents states and countries, and Zhen represents myriad numbers. He cites the "Records of the Grand Historian" which mentions Ximen Bao as the county magistrate of Yè, who abolished the outdated custom of the river god marrying women, as the origin of the story of the river god marrying a wife. However, he also honestly points out that the text mentions "the daughter of the Eastern Mountain clan," which may refer to another story, now difficult to verify. Notes: The character "dew" in the Song and Yuan editions was written as "rain," and "blessed" was written as "of," both following the Jigugong edition. The character "grass" in the Jigugong edition was written as "number," which is incorrect.

賁。嬰兒求乳，慈母歸子，黃麑悅喜。依《履》之《同人》刪末句得見甘飽四字。

The hexagram "Loss" changes to "Brightness." A baby cries for milk, a kind mother embraces the child, and a young deer is happy. This is a favorable omen indicating harmony between mother and child, and immediate fulfillment of desires. "Niqi" refers to a young deer. Shang Binghe was engaged in textual criticism: he followed the wording from the "Following" hexagram's phrase "to 'Same People'" to delete the four characters "getting to see sweet food" at the end of this sentence. The two passages originally belonged to the same line of text, but another version had added these four characters. According to the shorter version, he adopted that.

剝。貧鬼守門，日破我盆。毀罌傷瓶，空虛無子。坤為鬼、為貧、為門，艮為守、為日，伏兌為破。震為罌瓶、為子，震覆故曰破、曰傷、曰無子。坤為虛。○瓶，元刊作缸，依宋本、汲古。

The hexagram "Loss" changes to "Breaking Up": A poor ghost is guarding the gate, breaking my pot every day; the jar is broken, the bottle is cracked, the house is empty and there is no child. This is a凶辞 (auspicious omen) of poverty and destruction. Shang Binghe says: The lower trigram of "Breaking Up" is坤 (Earth), representing ghosts, poverty, and the gate; the upper trigram is艮 (Mountain), representing guarding and the sun. The hidden image of "Breaking Up" includes兑 (Lake), which governs destruction and breaking. Therefore, it is "breaking." 震 (Thunder) represents jars, bottles, and children, but here 震 is inverted as 覆震 (inverted thunder), so the vessel is overturned and broken, and the person is overturned and childless. 坤 is empty, hence "empty." Note: The original manuscript reads "缸" (jar), but Shang's edition follows the Song and Jigugong versions, which read "瓶" (bottle).

復。多載重負，棄捐於野。王母誰子，但自勞苦。坤厚故能多載重負。坤為野，坤喪故曰棄捐於野。坤為母，震為王、為子，坤死故曰王母誰子，言無子也。坤為勞。○第三句宋元本作予無稚子，汲古作手無誰子，依局本。

The hexagram "Loss" changes into "Return": filled to the brim, burdened heavily, in the end everything is cast away into the wilderness; the Queen Mother has no son, only her own hardship remains. This is a凶辞 meaning labor without success and no successor. Shang Binghe says: the upper trigram is坤, representing the earth's thickness and ability to carry, hence "carrying heavy burdens";坤 also represents the wilderness, and since坤 governs loss, it means "discarded in the wild."坤 also represents the mother, and the lower trigram is震, representing the king and son. Since坤 governs death, "the Queen Mother has no son" means she has no son.坤 also governs labor. Note: the third line reads "I have no young son" in Song and Yuan editions, "no one's son" in the Jigugeshan edition, and Shang Binghe follows the official book bureau edition as "the Queen Mother has no son."

無妄。雄狐綏綏，登山崔嵬。昭告顯功，大福允興。詳《咸》之《賁》。

The hexagram "Loss" changes to "No Pretense": A male fox walks slowly and alone, ascending a high mountain; he announces his achievements to all, and great blessings thus arise genuinely. "Xiong hu sui sui" comes from "Poem · Qi Wind · Nan Shan" "Nan Shan Cui Cui, Xiong Hu Sui Sui," where "sui sui" describes a leisurely and solitary gait. Shang Binghe notes "see the explanation of 'Xian' changing to 'Bian'," as the same phrase appears in the explanation of "Xian" changing to "Bian" in the lower section of the hexagram "Xian," where the symbolic meaning is explained there.

大畜。嬰兒孩子，未有知誠。彼童而角，亂我政事。艮為嬰兒，震為孩子，艮為角，伏坤為亂、為政事，《毛詩傳》"童，羊之無角"者也。○子，汲古作笑，非，依宋元本。彼，元本訛狄，依汲古。角，宋元、汲古作爭，依《巽》之《節》校。《大雅》"彼重而角實虹"。小子、孩子，本微子及《易明夷六五》。

The transformation from the hexagram "Loss" to "Great Accumulation" refers to a child still in a swaddling cloth or just learning to walk, who does not yet understand the principles of sincerity. A young lamb that was originally hornless suddenly grows horns, thereby disturbing my affairs. Using the image of a child governing the state to indicate that power is not in the right hands. Shang Binghe says: the upper trigram is艮 (Gen), representing an infant; the trigrams from three to five lines form震 (Zhen), representing a child;艮 also represents horns; the hidden image of "Great Accumulation" is坤 (Kun), which signifies confusion and disorder in governance. He explains the character "童" by citing the "Transmission of the Mao Poem" that "child" refers to a sheep without horns. When a sheep has horns, it is an abnormal phenomenon. Notes: In the Ji Gu Ge edition, the character "子" is mistakenly written as "笑," which is incorrect; we follow the Song and Yuan editions. The character "彼" in the Yuan edition is mistakenly written as "狄," which we follow the Ji Gu Ge edition. The character "角" in both Song and Yuan editions and the Ji Gu Ge edition is mistakenly written as "争," and Shang Binghe corrected it to "角" based on the reference to the "Zhen" trigram leading to the hexagram "Restraint." He also cites the poem from the "Great Ya" section of the "Shi Jing" that "a child with horns, indeed a small child," as evidence. (The original text mentions "彼重而角实虹," where "重" is a mistake for "童," and the last line is also missing.) He also says that terms like "small child" and "child" originate from the "Book of Documents" and the "Sixth Line of the Brightness" in the "Zhou Yi."

頤。十丸同投，為雉所離。獨得逃脫，完全不虧。坤數十，坎為丸，伏大坎故曰十丸。坤為雉，離罹同，遭也。震為逃脫。○離，宋元本、汲古作維，依局本。逃，宋元本作跳，跳逃通。《史記》漢王跳是其證。不，汲古作所，依宋元本。

The hexagram "Loss" changes to "Nourishment": ten pellets were shot out all at once, and all were hit by the wild pheasants; only one escaped, intact and unharmed. This is a phrase indicating initial danger followed by good fortune. Shang Binghe said: "Kun" indicates the number ten, and "Kan" represents the pellets, so the hidden image of "Nourishment" forms a larger "Kan," hence "ten pellets." "Kun" represents the pheasants; "Li" and "Li" are the same character, meaning to encounter or be caught. "Zhen" indicates movement and running, hence "escaped." Notes: In the Song and Yuan editions and the Jigugong edition, the character "Li" was written as "Wei," but Shang followed the official book bureau edition and used "Li." The character "tiao" (to jump) was used in the Song and Yuan editions, and "tiao" and "tiao" were interchangeable in ancient times; he cited the "Records of the Grand Historian" where Han Wang "tiao" (escaped) as evidence. The character "bu" (not) in the Jigugong edition was written as "suo," but Shang followed the Song and Yuan editions and used "bu."

大過。狐濟濡尾，求橘得枳。季姜懷悔，鮑舍魚臰。伏艮為狐、為尾、為求、為橘、為枳，巽為姜，上兌故曰季姜。巽為鮑魚、為臭，伏坤為悔、為淮，上艮為橘，下震為反艮，而中隔坤水，《考工記》"橘踰淮為枳"。以反艮為枳，其切當神妙，真不可思議矣。臰臭同，汲古作斃，非。○求橘，汲古作來揭，依宋元本。

The hexagram "Loss" changes to "Great Excess": A fox crosses a river and gets its tail wet, wanting to obtain sweet oranges but ends up with sour trifoliate oranges; Ji Jiang feels regretful inside, and the house smells as if it were a shop selling stinky fish. All four lines describe things going against one's wishes. "A fox crossing the river, its tail getting wet" comes from the statement of the hexagram "Not Yet Completed," which says, "A small fox approaches the river, its tail gets wet." "Stinky fish shop" is taken from the "Analects of Confucius," which says, "Living with bad people is like entering a shop selling stinky fish; after a while, you no longer notice the smell." Shang Binghe says: The hidden image of the hexagram "Great Excess" includes the trigram Gen, which represents a fox, a tail, seeking, oranges, and trifoliate oranges; Xun represents Ji Jiang, and the upper trigram Dui represents a young woman, hence the term "Ji Jiang." Xun also represents stinky fish and bad smells; the hidden trigram Kun represents regret, and also takes the image of the Huai River. The upper trigram Gen represents oranges, while the lower trigram Zhen is exactly the reverse of Gen, with Kun water in between. He cites the "Record of Craftsman" saying, "Oranges from the south of the Huai River become trifoliate oranges," using the reversed Gen to represent "trifoliate oranges," which perfectly fits the idea that "oranges change when they cross the Huai River." Therefore, he couldn't help but marvel: using the reversed Gen to represent "trifoliate oranges" is so ingenious and beyond imagination. "Nian" is the same as "xiu," meaning stench. The Jigujia edition mistakenly writes it as "bi," which is incorrect. Notes: "Seeking oranges" in the Jigujia edition is written as "Lai Jie," but we follow the Song and Yuan editions.

坎。踆足息肩，所忌不難。金城銅郭，以鐵為關。藩屏周衛，安全無患。震為足，艮為踆，止也。艮為金銅、為鐵、為城郭、為關、為藩屏，震為周、為衛，艮為安。○踆，宋元本作跌，依汲古。

The hexagram "Loss" changes into "Water" (Kan). Stop your steps, remove the burden from your shoulders, and all things that are to be avoided will no longer be difficult. The city walls are made of metal, the outer ramparts are of copper, the gates are of iron, and all four sides are surrounded by barriers, secure and safe from any harm. This is a very stable and auspicious statement. Shang Binghe said: The second to fourth lines of Kan form the trigram Zhen (Thunder), which represents the foot; the third to fifth lines form Gen (Mountain), "crouching" means stopping, which is the image of Gen. Gen also represents metal, copper, iron, city walls, gates, and barriers; Zhen signifies thoroughness and protection; Gen signifies stability and rest. Note: The character "踆" in the Song and Yuan editions was written as "跌", but Shang followed the Ji Gu Ge edition and used "踆" — if written as "跌", it would contradict the meaning of security mentioned later.

離。戴堯扶禹，松喬彭祖。西過王母，道路夷易，無敢難者。詳《訟》之《家人》。○路，元刊作裡，依宋本、汲古。

The hexagram "Loss" changes to "Fire" (Li). One is crowned with Yao, holds Yu in hand, accompanied by immortal sages such as Zhongli Zhenren, Wang Zi Qiao, and Peng Zu; heading west through the territory of Xiwangmu, the path is smooth and unimpeded, with no one daring to interfere. The combination of a sage ruler and immortal longevity signifies a great auspicious omen for a long journey. Shang Binghe notes "see the explanation of 'Strife' changing to 'Family'." The same wording appears in the section "Strife" changing to "Family" in the "Strife" hexagram. Notes: The original edition reads "li" for "road," but Shang followed the Song edition and Jigugong edition, reading "road."

咸。京庾積聚，黍稷以極。行者疾至，可以厭飽。《爾雅》："丘絕高曰京"。《詩小雅》："會孫之庾，如坻如京"，《傳》："京，高丘也"。艮為京庾，互大坎，故曰積聚。巽為黍稷，伏震為行，中實故曰厭飽，厭饜同，足也。

The hexagram "Loss" changes to "Salty Taste": grain is piled up like a high hill, millet and millet are filled to the top; travelers hurry to come, they can eat to their heart's content. This is a favorable omen indicating full granaries and no worries about food. Shang Binghe first explains the character "京": according to the "Erya", "a very high hill is called 京"; the "Poetry · Xiao Ya · Fu Tian" says "the grandson's granary, like a flat surface and like a high hill" (the original text says "the grandson"), and the Mao Transmission says "京 means a high hill." In terms of symbolic imagery, the lower trigram Gen (Mountain) represents high piles such as granaries, and when all the lines of the hexagram are considered together, they resemble an enlarged Kan (Water), which signifies accumulation, hence "accumulation." The trigram Xun (Wind) represents millet and millet; the hidden image of the hexagram "Salty Taste" includes Zhen (Thunder), which signifies movement; since the hexagram is full, it is said "satisfaction" — "厌" and "餍" are the same character, meaning to eat enough.

恆。良夫孔姬，脅悝登臺。柴季不扶，衛輒走逃。《左傳哀十五年》：渾良夫與太子蒯蕢脅孔悝使立之。柴，高柴。季，子路。不扶者，言不扶衛輒也。震為夫、為姬、為孔，伏艮為臺、為季，艮手為扶，艮伏故不扶。震為衛，為逃。○夫，宋本訛天，依元本、汲古。孔，汲古作●，脅悝作負理，均依宋元木。柴，宋元本作樂，或又作欒，謂為欒寧，亦孔氏家臣，汲古又作昆，均非，依局本。孔姬，孔悝母。

The hexagram "Loss" changes to "Permanence": Huliangfu and Kong Ji conspired together, forcing Kong Kui to take an oath on the platform to support Huliangfu. Gao Chai and Zilu refused to help support Duke Zhé of Wei, so he had to flee. This event is fully described in the "Zuo Zhuan" for the fifteenth year of Duke Ai's reign, regarding the political coup in the state of Wei. The prince's son Kuaike and Huliangfu seized Kong Kui, forcing him to support Kuaike. Zilu died in the chaos, and Duke Zhé had to flee. The annotations by Shang have clearly identified the names: Kong Ji is Kong Kui's mother, "Chai" refers to Gao Chai, "Ji" refers to Zilu (Jilu), and "not supporting" means they did not help support Duke Zhé's escape. In terms of symbolic imagery, "Permanence" has the upper trigram Zhen, which represents husband, the Ji surname, and Kong; the hidden trigram Gen represents the platform and the season Ji; Gen also represents hands, which can support, but since Gen is hidden and not visible, it is said "not supporting." Zhen also represents the state of Wei and is associated with fleeing. Notes: The character "fu" in the original text was mistakenly written as "tian" in the Song edition, following the Yuan edition and Jigugong edition; the character "kong" in the Jigugong edition is a damaged character that cannot be identified, and "xie kui" is written as "fu li," both following the Song and Yuan editions (the original "Song Yuan mu" has "mu" as a mistake for "ben"); the character "chai" in the Song and Yuan editions is written as "le" or "luan," with some suggesting it refers to Luan Ning, a minister of the Kong family, while the Jigugong edition writes it as "kun," but Shang believes none of these are correct, following the official book edition which writes it as "chai."

遁。天之所與，福祿常在，不憂危殆。乾為福祿。

The hexagram Sun changes to Dùn: This is given by heaven, with blessings and salary always present beside, no need to worry about danger. The entire line consists of only twelve characters, which is a purely auspicious statement. Shang Binghe's interpretation of the image also contains only four characters: Dùn's upper trigram is Qian, which represents blessings and salary. What heaven gives is what Qian governs, so blessings and salary naturally remain constant.

大壯。行觸天剛，馬死車傷。身無寥賴，困窮乏糧。《參同契》天罡據西，注：天罡即北斗，《家人》之《漸》曰魁罡，所當初為敗殃，故曰馬死車傷。伏艮為星，故曰天罡。震為馬、為車，伏坤為身、為窮乏，震為糧。○剛，汲古作綱，依宋元本。剛罡同。寥，宋元本作憀，依汲古。

The change from the hexagram "Loss" to "Great Strength" indicates that going out in a direction indicated by the Heavenly Gang will result in the death of the horse and damage to the vehicle; the person has no support and becomes so poor that they run out of food. This is an ominous omen for travel. Shang Binghe cites the "Threefold Concordance" from the "Zhou Changes" saying "the Heavenly Gang is located in the west," and explains that the Heavenly Gang is the Big Dipper. He also refers to the explanation in the "Family" hexagram's change to "Gradual" where "Kui Gang" is mentioned—when a direction is confronted, misfortune follows, hence the saying "the horse dies and the vehicle is damaged." In terms of imagery, the hidden image of "Great Strength" includes the hexagram Gen, which represents stars and constellations, hence "Heavenly Gang." The upper trigram Zhen represents the horse and the vehicle; the hidden hexagram Kun represents the body and poverty; Zhen also represents food. Notes: The character "gāng" in the Ji Gu Ge edition is written as "gāng," following the Song and Yuan editions. "Gāng" and "gāng" are the same character. The character "liáo" in the Song and Yuan editions is written as "liáo," and Shang followed the Ji Gu Ge edition— "liáo lài" is the same as "liáo lài," meaning support.

晉。鉛刀切玉，堅不可得。盡我筋力，胝蠒為疾。艮為刀，坤柔故曰鉛刀，艮為堅，多節，故曰胝蠒。坎為疾，玉或為艮堅象。○蠒，汲古作胼，依宋元本。蠒，繭俗字，胝蠒，言皮肉皴裂也。

The hexagram "Loss" changes to "Progress." It is like trying to cut jade with a soft lead knife; the jade is too hard and cannot be cut. All strength and effort are exhausted, yet only thick calluses form on the hands, leading to illness. This is a凶辞, indicating an inauspicious situation where the tool is unsuitable for the task, resulting in unnecessary toil. Shang Binghe says: the lines two to four form the trigram Gen, which represents a knife; the lower trigram is坤, which is soft, hence the "soft knife" is referred to as "lead knife"; Gen also signifies hardness and many joints, and the thick calluses on the hands are called "zhī niǎo." The lines three to five form the trigram Kan, which represents illness. As for "jade," it probably takes the image of the hardness of Gen. Note: The character "niǎo" in the Ji Gu Ge edition is written as "pián," following the Song and Yuan editions as "niǎo." "Niǎo" is a variant form of "jiǎn," and "zhī niǎo" refers to skin and flesh that have become thick and cracked.

明夷。穆違百里，使孟奮武。將軍帥戰，敗於殽口。詳《蹇》之《離》。坤為百里，震為孟、為武、為口。○違，汲古作逢，帥作師，均依宋元本。

The hexagram "Loss" changes to "Darkness over the Sun": Qin Mu Gong disregarded Bai Li Xi's advice and sent Meng Ming Shi to fight bravely; the general led his troops into battle and suffered a great defeat at the pass of Xiaoyao Valley. This is the story from the "Zuo Zhuan · Xi Gong San Shiyi Year" about the battle between Qin and Jin at Xiaoyao Valley: Jian Shu and Bai Li Xi advised against the campaign, but Mu Gong did not listen, and Meng Ming Shi and the other three generals were completely defeated. Shang Binghe notes "see the hexagram 'Jian' with its trigram 'Li'". The same wording appears elsewhere; here, however, a few images are still explained: the upper trigram is Kun, taking the number of "Bai Li"; the lower trigram is Li with a Zhen above, representing Meng, military bravery, and the pass of the valley. Notes on the text: the character "violate" in the汲古阁 edition is "meet", and "general" is "army", both following the Song and Yuan editions.

家人。有人追亡，鳥言所匿，不日而得。通《解》。震為亡、為追、為人、為言，離為鳥，坎隱，故曰匿。離為日。此必有故事。如公冶長解鳥言之類，而今不能考。○鳥，汲古作為，依宋元本。日而，宋元本作旅日，依汲古。

The hexagram "Loss" changes to "Family." There is someone pursuing a fugitive, and a bird speaks out revealing his hiding place, and he is captured within a day. Shang Binghe says this line refers to the principle of "secondary transformation." The hexagram "Family" has all six lines changing to "Release," and the image is taken from "Release." In "Release," the upper trigram Zhen (Thunder) represents fleeing, pursuit, people, and speech; the hidden trigram Li (Fire) represents birds; the lower trigram Kan (Water) signifies concealment, so "concealment." Li (Fire) also represents the sun. He also frankly admits that this line must be based on a specific story, like the legend of Gongye Chang who could understand bird language, but unfortunately, there is no way to verify it today. Notes: The character "bird" in the Jigusha edition is "as," following the Song and Yuan editions; "day and" in the Song and Yuan editions is "travel day," and Shang followed the Jigusha edition.

睽。府藏之富，王以振貸。捕魚河海，罟網多得。此全用遇卦《損》象。坤為府藏、為多，故曰富。震為王、為振。振賑同，而古皆作振。坤為魚、為河海，離為網罟，互大離，故曰多得。○罟，宋元作苟，笱之訛字，依汲古。

The hexagram "Loss" changes to "Strife." The granaries and storehouses are full, and the king uses them to provide relief and loans; going to rivers and seas to fish, the nets bring great catches. This is a favorable omen of a wealthy and contented people. Shang Binghe explains that this line fully uses the image of the hexagram "Loss": the third to fifth lines of "Loss" form the trigram "Earth," which represents granaries and storehouses, as well as abundance, hence "wealth." The second to fourth lines form the trigram "Thunder," which represents the king and action— "action" is "relief," and ancient texts generally use "action" to write "relief." "Earth" also represents fish and rivers and seas; "Fire" represents the net. When all the lines of the hexagram are viewed together, they resemble an enlarged "Fire," hence "great gain." Note: The character "罟" in Song and Yuan editions was written as "苟," which is a mistake for "笱" (a bamboo basket for catching fish). Shang's edition follows the Ji Gu Ge version and uses "罟."

蹇。鴻飛遵陸，公歸不復，伯氏客宿。艮為鴻、為陸，震為公、為歸，震覆故不復。《豳風詩九罭篇》："鴻飛遵陸，公歸不復"，公謂周公。

The hexagram Sun changes to Jian. Wild geese fly along high ground, and the Duke returns but does not come back, only staying overnight at the place of Bo. Shang Binghe directly cites the poem "Jiu Yan" from the "Bing Feng" section of the "Shi Jing," saying, "Wild geese fly along high ground, the Duke returns but does not return," and points out that the "Duke" in the poem refers to the Duke of Zhou. The Duke of Zhou went east for the eastern campaign and was later welcomed back by King Cheng, and the poet laments his not staying longer. In terms of imagery, the lower trigram Gen represents wild geese and high ground; the trigrams from lines three to five form Zhen, which represents the Duke and returning, but this Zhen is inverted, indicating departure without return, hence "not returning."

解。鳧過稻廬，甘樂鱑。雖驚不去，田畯懷憂。此仍用遇卦《損》象。震為鳧、為稻、為樂，艮為廬，坤為魚，故曰鱑。震為驚，艮止故不去。坤為田，畯，農官也，艮為官，坤為憂。○鱑，汲古作曲，依宋元本。

The hexagram "Loss" changes to "Release": Wild ducks fly over the rice fields near the thatched huts, happily enjoying the fish in the water; although startled, they do not fly away, causing the agricultural official on duty to feel worried. In this passage, the second character of the fish's name is a rare character not found in common character sets, and the original text uses a private use area character. It is retained as it is, without alteration. Shang Binghe says that this line still uses the image of the hexagram "Loss": The second to fourth lines of "Loss" form the trigram Zhen, which represents wild ducks, rice fields, and joy; the upper trigram Gen represents the thatched huts of the fields; the third to fifth lines form the trigram Kun, which represents fish. Zhen indicates disturbance, while Gen indicates stillness, hence the ducks are startled but do not leave. Kun also represents the fields, "jun" is a minor official in charge of agriculture, Gen represents officials, and Kun indicates worry, hence "the agricultural official feels worried." Notes on the text: The fish's name in the Jigusha edition is "qu," and Shang followed the Song and Yuan editions.

益。雨師娶婦，黃嚴季女。成禮既婚，相呼南去。膏澤田裡，年豐大喜。詳《恆》之《晉》。南去，宋元本作面南，汲古作而南，依《師》之《恆》校。澤，元本作潤，依宋本、汲古。田裡，依《恆》之《晉》校，各本作應時。

The hexagram "Loss" changes to "Gain": The rain god marries, and the bride is the young daughter of the Huangyan family. The wedding is completed, and the couple call to each other as they head south. Along the way, their blessings of rain spread over the fields and villages, resulting in a bountiful harvest and great joy for all. The rain god is an ancient deity in charge of rain; marrying a wife signifies rainfall, so the following text continues to speak of the fields receiving moisture and the people rejoicing in a good harvest. Shang Binghe notes, "See the 'Constant' hexagram's change to 'Progress'." The same wording appears in the lower section of the "Constant" hexagram under the change to "Progress." Notes: The phrase "southward" in the Song and Yuan editions reads "facing south," while the Jigugewang edition reads "and southward." Shang's edition, following the change from "Army" to "Constant," reads "southward." The character "moisture" in the Yuan edition reads "moisture," and this is followed by the Song edition and Jigugewang edition. The words "fields" are also corrected according to the change from "Constant" to "Progress," as all editions originally read "timely."