The Thirty-seventh Hexagram: Family

夬。積蓄有餘，糞土不居。美哉輪奐，出有高車。乾實故曰積，坤為糞土，坤伏故曰不居。伏大艮為宮室，故曰輪奐、曰高。坤為大輿。○糞，宋元訛冀，依汲古。《禮檀弓下》："美哉輪焉，美哉奐焉"，言高大也。

The hexagram Sun changes to Guai: accumulated wealth is abundant, even lowly things like dung are no longer needed to be stored; houses are built high and beautiful, and there is a high carriage to ride when going out. This is a favorable omen for the wealthy. Shang Binghe says: the lower trigram of Guai is Qian, which is full and solid, hence 'accumulation'; Kun represents dung, but in this hexagram, Kun is hidden and not visible, hence 'not dwelling'. When viewed together, the hidden images of the entire hexagram form a large Gen, which represents a palace, hence 'magnificent buildings' and 'high'; Kun also represents a large carriage. Notes: The character 'feng' (dung) was mistakenly written as 'ji' (expectation) in Song and Yuan editions, following the Jigugē edition. He also cites the 'Liji · Tan Gong Xia' where Jin Xianwenzi's new residence was completed, and Zhang Lao praised it by saying, 'How beautiful is the roof! How magnificent are the buildings!' which describes the height and abundance of the buildings.

姤。重門擊柝，介士守護。終有他道，雖驚不懼。此仍用遇卦《損》象。損二至上正反兩艮相對，故曰重門。震為柝，艮為擊、為介，介，甲也，為守護、為終、為道路，震為驚，坤為懼。

The hexagram "Loss" transforms into "Meeting." It depicts a series of heavy gates with the sound of a wooden梆, guarded by armored warriors; ultimately, there is still another path to take, even if one is startled, there is no need to be afraid. "Heavy gates and the sound of the梆" comes from the "Great Treatise" section, "Heavy gates and the sound of the梆, waiting for the sudden guest," which symbolizes being prepared for potential dangers. Shang Binghe said that this still uses the image of the hexagram "Loss": from the second line to the top line of "Loss," there is exactly one upright and one inverted mountain, which are two mountains facing each other. The mountain represents a gate, and two gates overlapping, hence "heavy gates." The zhen trigram represents the sound of the wooden梆, the mountain trigram signifies striking, and also represents "intermediate" — "intermediate" is armor, also meaning protection, completion, and a path. The zhen trigram signifies disturbance, the kun trigram signifies fear, but here the kun trigram is hidden, so there is disturbance without fear.

萃。大都王市，稠人多寶。公孫宜賈，資貨萬倍。坤為大都，巽為市，伏震為人、為寶，坤為多，故曰稠人多寶。震為公，艮為孫，巽為賈，故曰公孫宜賈。坤為資貨、為萬，巽為倍，故曰萬倍。○資貨，宋元作其貸，依汲古。

The hexagram "Loss" changes to "Gathering." In a large city, the royal market is crowded with people and treasures piled high; the公子 is suitable for trade, and the capital increases ten thousandfold. This is a favorable omen for great success in business. Shang Binghe says: The lower trigram is坤, representing a great city; the trigrams from three to five lines form巽, which represents the market. The hidden image of "Gathering" contains震, which represents people and treasures.坤 indicates multitude, hence "crowded people and many treasures."震 represents the公子, and the trigrams from two to four lines form艮, which represents the孙.巽 represents merchants, hence "the公子 is suitable for trade."坤 also represents goods and wealth, and the number ten thousand, while巽 signifies doubling, hence "ten thousandfold." Note: The term "资货" in Song and Yuan editions reads "其贷," but Shang's edition follows the Jigugē version.

升。秋隼冬翔，數被嚴霜。甲兵充庭，萬物不生。詳《賁》之《隨》。宋元本多"雄父夜鳴，民擾以驚"八字，依汲古。

The hexagram "Loss" changes to "Increase": eagles and hawks go hunting in autumn but still circle in winter, repeatedly encountering severe frost; the courtyard is filled with weapons, and all things fail to grow. The appearance of military symbols and frost killing indicates a time of chaos and disorder. Shang Binghe comments, "See the 'Bright' changing to 'Following'." The same wording appears in the lower section of the hexagram "Bright" changing to "Following"; this entry is similar to the first two lines of "Loss" changing to "Obstruction," showing that the phrases in the "Forest of Changes" often appear in different contexts. Note: The Song and Yuan editions add eight characters, "A male father calls at night, people are disturbed and frightened," which Shang Binghe, following the Jiguge edition, has deleted.

困。招禍致凶，來螫我邦。痛在手足，不得安息。通《賁》。坎為禍、為痛、為螫，艮為邦、為手，震為足，正反震故不得息。

The hexagram 损 changes to 困: calamity is brought in, danger arises, like venomous creatures stinging my country; pain is felt on hands and feet, and there is no moment of rest. Shang Binghe says this line takes the meaning of the opposite hexagram: 困 has all six lines changing to 贲, and the image is taken from 贲. In 贲, the lines two to four form the trigram Kan, which represents calamity, pain, and stinging; the upper trigram Gen represents the country and hands; the lines three to five form the trigram Zhen, which represents feet; a Zhen above and below alternately and continuously, hence 'no rest is obtained'.

井。秦失其鹿，疾走先得。勇夫慕義，君子率服。兌西，故曰秦。伏震為鹿，坎為●、為疾，震為走、為勇夫，艮為君子。○疾走，汲古作高足，依宋元本。率，宋元本作變，依汲古。

The hexagram "Loss" changes to "Well": Qin lost its deer, and whoever runs fastest will get it first; brave warriors admire righteousness, and the gentlemen all follow. "Qin lost its deer, and the world pursued it together" is a famous saying from Kuai Tong in the "Records of the Grand Historian: Biography of Haiyin Hou," using the metaphor of chasing a deer to represent competing for the empire. Shang Binghe said: "The trigram Dui is in the west, and Qin was in the west, so 'Dui is west, hence called Qin'; the hidden image of the hexagram 'Well' includes Zhen, which represents deer; the original text of the trigram Kan was marked with a black dot '●' to indicate a missing character in the carved edition, and it is retained as it was originally; Kan also represents urgency and speed, Zhen represents running and brave men, and Gen represents gentlemen. Notes: The term 'disease run' in the Jigusha edition is 'high foot,' following the Song and Yuan editions; the character 'change' in the Song and Yuan editions is 'transform,' and Shang followed the Jigusha edition with 'lead.'

革。山陵四塞，遏我徑路。欲還不得，復我故處。已詳《同人》之《革》。

The hexagram of Loss changes to the hexagram of Revolution: all four sides are blocked by mountains, the path I want to take is cut off; I cannot go back either, so I have to return to where I started. This is a statement of being stuck between advancing and retreating. Shang Binghe notes, "This has been explained in detail in the section on Revolution under the hexagram of Fellowship." The same poetic description of Revolution appears in the section on Revolution under the hexagram of Fellowship, where the symbolic meaning is explained.

鼎。一指食肉，口無所得，舌饞於腹。詳《頤》之《離》。一當作以，饞，宋元本作讒。

The change from "Sun" to "Ding": picking up a single finger to dip into the meat, but the mouth can't even get any of it; the tongue is greedy and the stomach growls. This alludes to the story from the "Zuo Zhuan · Xuan Gong Fourth Year" where公子宋 "dipped his finger into the cauldron," illustrating the idea of great desire but little gain. Shang Binghe notes "see the detailed explanation in the 'Yi' section of 'Li'," the same phrase appears there; he also provides two notes: "one" should be "yi," meaning "using the finger to eat meat"; the character "chan" in the Song and Yuan editions was originally "can."

震。晨夜驚駭，不知所止。皇母相佑，卒得安處。震為晨，互坎為夜，艮為止，坎隱，故不知。伏巽為母，震為王，故曰王母。互艮為安。

The hexagram of Loss changes to the hexagram of Thunder: from morning to night, one is constantly anxious, not knowing where to settle; fortunately, with the protection of the Queen Mother, one finally finds a place to rest. First there is alarm, then peace, indicating a situation that is alarming but without actual danger. Shang Binghe says: The hexagram of Thunder has both upper and lower parts trembling, which represents the morning; the lines three to five form the trigram of Water, which represents night; the lines two to four form the trigram of Earth, which signifies stopping, while Water also signifies concealment, hence "not knowing where to stop." The hidden image of Thunder is Wind, Wind being the mother, and Thunder being the king, together they are called "Queen Mother" (in Lin's words, it is "Empress Mother," with "Empress" and "Queen" having the same meaning). The trigram of Earth also signifies stability, hence "finally finding a place to rest."

艮。豺狼所言，語無成全。誤我白馬，使乾口來。艮為豹狼，互震為言語，正反震，故曰誤。震為馬、為白、為口，互大離，故曰乾口。○誤，汲古作設，非，依宋元本。

The hexagram Sun changes to Gen: Words spoken by wolves and jackals are not trustworthy; this has caused me to miss the white horse appointment, leaving me with empty words and no result. This is a凶辞 indicating misfortune from believing evil people. Shang Binghe says: Gen represents wolves and jackals, fierce beasts (the annotation writes 'leopard and wolf', slightly different from the phrase 'wolf and jackal' in the text). The lines two to four form the trigram Zhen, which governs speech. There are two Zhen trigrams, one correct and one reversed, their statements contradicting each other, hence the meaning of 'mistake'. Zhen also represents horses, white color, and mouths; when all the lines of the hexagram are viewed together, they resemble an enlarged Li trigram. Li is hollow in the center, hence 'empty mouth'—the mouth is empty, with nothing inside. Notes: The character 'mistake' in the Ji Gu Ge edition is written as 'set', which is incorrect; following the Song and Yuan editions, it should be 'mistake'.

漸。呼精靈來，魄生無憂。疾病瘳愈，解我患愁。通《歸妹》。震為呼、為帝，故曰精靈。兌為月，震生震樂，而納庚，初三月出庚，故曰魄生無憂。坎為疾病、為憂，震解，故病癒而不愁也。○愈，宋元本作愈，依汲古。

The hexagram "Loss" changes to "Gradual Progress": spirits are summoned to descend, the soul and spirit are renewed, and worries are completely dispelled; illness is cured, and inner troubles are resolved. This is a favorable omen of praying to deities to heal sickness. Shang Binghe says this instance takes the principle of "side communication" ("bian tong"). "Gradual Progress" has all six lines changing to "Marriage by Capture," and the image is taken from "Marriage by Capture." The upper trigram of "Marriage by Capture" is Zhen, which signifies calling and the emperor, so it is said "spirits are summoned"; the lower trigram is Dui, which represents the moon. Zhen signifies the generation of joy and the emergence of happiness, and in the method of "Najia" (stem assignment), Zhen is paired with the heavenly stem "Geng." On the third day of each month, the new moon appears in the direction of "Geng," and the lunar phase is renewed from there, so it is said "the soul is reborn without worry." Kan represents disease and worry, while Zhen signifies dispersion, so illness is cured and worry is dispelled. The original text reads "yue," and the Song and Yuan editions read "yue." The two characters are now indistinguishable in modern script, and they are likely variants of "yue" and "yue." Shang followed the edition of Ji Gu Ge.

歸妹。牧羊逐兔，使魚捕鼠。任非其人，廢日無功，不免辛苦。兌羊震兔，伏巽為魚，坎為鼠，互離為日，坎勞故曰辛苦。羊逐兔，魚捕鼠，皆失使，猶任人不當而無功也。○捕鼠，宋元本作相捕，非，依汲古。廢日，汲古作卒歲，依宋元本。

The hexagram "Loss" changes to "Return of the Wife": chasing sheep to catch rabbits, sending fish to catch mice; using the wrong people for the wrong tasks, wasting time with no results, and eventually leading to hardship. This is an ominous omen of improper appointments. Shang Binghe says: the lower trigram is Dui, representing sheep, and the upper trigram is Zhen, representing rabbits; the hidden image of "Return of the Wife" includes Xun, representing fish; Kan represents mice; the interacting trigram Li represents the sun; and Kan also signifies labor and hardship, hence the mention of "hardship." He explains clearly: chasing sheep to catch rabbits, and sending fish to catch mice, are both cases of misusing resources, just as appointing the wrong people leads to great effort with no results. Notes: "catching mice" in the Song and Yuan editions reads "mutual catching," which is incorrect; following the Jigugē edition. "Wasting days" in the Jigugē edition reads "enduring the year," so we follow the Song and Yuan edition.

豐。堂祥上樓，與福俱居。帝姬冶好，國安無憂。堂祥，疑與徜徉同。伏艮為堂、為樓、為居、為國、為安，震為帝、為姬，兌為冶好，互坎為憂，震解故無。○第三句宋元本作席地妃治，依汲古。

The hexagram Sun changes to Feng. One ascends the high building with ease and comfort, living together with good fortune. The imperial princess is beautiful and charming, the country is peaceful, and there is nothing to worry about. Shang Binghe first explains the character "tang xiang" as approximately "chang yang," meaning to move about at ease. In terms of imagery, the hidden image of Feng includes Gen, which represents hall, pavilion, residence, state, and stability. The upper trigram Zhen represents the emperor and the Ji surname; the mutual trigrams from lines three to five form Dui, which signifies beauty; and the mutual trigrams from lines two to four form Kan, which signifies worry, while Zhen also signifies dispersion, thus eliminating worry. Notes: The third sentence in Song and Yuan editions reads "xi di fei zhi," but Shang's version follows the Ji Gu Ge edition as "di ji yi hao."

旅。禹召諸神，會稽南山。執玉萬國，天下康安。通《節》。震為王，坎勞故曰禹。震為神，坎眾，故曰諸神。艮為山，震南，故曰會稽南山。震為玉，艮為執、為國，坎眾，故曰萬國。艮為天、為安。○神，宋元本作臣，非，依汲古。張衡賦"嘉群神之執玉兮，疾防風之食言"，是自漢皆作群神，神，猶後也。

The hexagram "Loss" transforms into "Travel." This refers to the story of Yu the Great summoning all the spirits to the southern Mount Kuaiji. All the feudal states held jade and silk in their hands to pay homage, and the world was peaceful and tranquil. The reference is to the old story of Yu gathering the feudal lords at Mount Kuaiji, where the later arriving Feng Fengshi was executed. Shang Binghe says that this instance uses the principle of "mutual communication." The hexagram "Travel" has all six lines transformed from "Loss," and the image is taken from "Restraint." The lines two to four of "Restraint" form the trigram Zhen (Thunder), which represents the king; the lower trigram Kan (Water) represents labor, and since Yu was famous for his hard work in controlling the floods, the image of Kan is associated with Yu. Zhen also represents spirits, and Kan represents multitude, thus forming "numerous spirits." The lines three to five of "Restraint" form the trigram Gen (Mountain), which represents a mountain. Zhen is located in the south, so it refers to "Mount Kuaiji in the southern mountain." Zhen represents jade, Gen represents holding and the state, and Kan represents multitude, hence "ten thousand states." Gen also represents heaven and peace. Note: In the Song and Yuan editions, the character "shen" (spirit) was written as "chén" (minister), which is incorrect. Following the Ji Gu Ge edition, it is "shen." He also cites Zhang Heng's fu: "I rejoice at the gathering of spirits holding jade, and I resent Feng Fengshi's failure to keep his word." This shows that the Han dynasty tradition used "group of spirits," and in this context, "shen" actually refers to the leader of the feudal lords.

巽。太姒文母，仍生聖子。昌發受命，為天下主。太姒，文王妃，生武王發，文母為太任，《詩》"思齊大任，文王之母"是也。大任生昌，太姒生發，故曰仍生。《大雅》"大任有身，生此文王"，又曰"纘女維莘，長子維行，篤生武王"，林所本也。巽為母，互離，故曰文母。伏震為子，坎為聖，巽為命，伏震為主，伏艮為天，故曰為天下主。

The hexagram "Loss" changes to "Wind." Shang Binghe clearly explains the lineage of the Zhou dynasty: Tai Si and Wen Mu, two virtuous consorts, successively gave birth to wise sons; King Wen Ji Chang and King Wu Ji Fa inherited the mandate of heaven and became the rulers of the world. Tai Si was King Wen's consort, giving birth to King Wu Ji Fa; "Wen Mu" refers to Tai Ren, as stated in "The Great Ode: Thinking of the Virtuous," "Thinking of the virtuous Tai Ren, the mother of King Wen." Tai Ren gave birth to Ji Chang, and Tai Si gave birth to Ji Fa, with mother and son generations succeeding each other, hence the term "still giving birth" — "still" means continuing. He also cites two passages from "The Great Ode: Brightness," "Tai Ren was pregnant, giving birth to this King Wen," and "Taking the daughter from Shen, the eldest son went forth, and the wise King Wu was born," to confirm that these are the sources of the oracle text. In terms of imagery, "Wind" represents the eldest daughter, and by extension, the mother. The trigrams from the third to fifth lines form "Fire," which has the quality of culture and refinement, hence the term "Wen Mu." The hidden trigram "Thunder" represents the son, "Water" represents the sage, "Wind" represents the mandate of heaven, and the hidden "Thunder" also represents the ruler, while the hidden "Mountain" represents heaven. Together, these signify "becoming the ruler of the world."

兌。兩罝同室，兔無誰告。與狂相觸，蒙我以惡。互離為罝，兌卦數二，故曰兩罝。伏坎為室，震為兔，震伏，故兔無。伏震為狂，三至上正反震相對，故曰與狂相觸。《說文》："室，實也"，言罝原有兔，因觸兔逸反疑我也。

The hexagram "Loss" changes to "Lake." Two nets for catching rabbits are placed in the same room, but the rabbits are gone; to whom should one appeal? Colliding with a mad person, one is falsely accused. This is a凶辞 of being wrongfully accused without cause. Shang Binghe says: In the hexagram "Lake," the second to fourth lines form the structure of "Fire," which represents nets, hence "罝." The number two is taken from "Lake," so it is "two nets." Hidden "Water" represents the house. "Thunder" represents the rabbit, but it is hidden and not visible, hence "the rabbit is gone." Hidden "Thunder" also signifies madness. From the third line to the top line, there are two Thunders facing each other, one upright and one inverted, hence "colliding with a mad person." He cites the "Shuowen" which says "室, 实也" — the room is supposed to be full, the net originally had the rabbit. Because of colliding with the mad person, the rabbit ran away, yet suspicion falls upon me.

渙。桃雀竊脂，巢於小枝。動搖不安，為風所吹。心寒悚惕，常憂殆危。已詳《噬嗑》之《渙》。

The change from the hexagram "Loss" to "Dispersal" describes small birds like "tao qiong" and "qie zhi" building their nests on thin branches; the wind blows constantly, making them unable to rest securely. There is a feeling of coldness in the heart, constant anxiety, and fear of collapse. This is a description of an unstable foundation and a precarious situation. "Tao qiong" and "qie zhi" are names of small birds from ancient texts. Shang Binghe notes that this is detailed in the "Dispersal" section of the "噬嗑" hexagram. The same phrase "之《涣》" appears in the "噬嗑" hexagram, where the symbolic interpretation is explained.

節。陽春長日，萬物華實，樂有利福。震為春、為長，互大離故曰長日。震為萬物、為華，艮為果蓏，故曰實。震為樂、為福，伏巽為利。

The hexagram Sun changes to the hexagram Ji. This signifies a warm spring, with gradually lengthening days and all things blooming and bearing fruit, bringing joy and benefit. This is a purely auspicious description of the season. Shang Binghe says: The second to fourth lines of Ji form the trigram Zhen, which represents spring and growth. When all the lines of the hexagram are considered together, they resemble an enlarged Li trigram, which represents the sun, hence 'long day'. Zhen also represents all things and flowers; the third to fifth lines form the trigram Gen, which represents fruits and vegetables, hence 'fruit'. Zhen also signifies joy and blessing, and the hidden image of Ji includes Xun, which signifies benefit.

中孚。鄰不我顧，而望玉女。身疾瘡癩，誰肯媚者。震為鄰，艮為顧，二四艮反，故不我顧。艮為我、為望，震為玉，兌為女、為媚，故曰玉女。艮為身而多節，故曰瘡癩。○我顧，汲古作顧我，依宋元本，言不反省。

The hexagram "Loss" changes into "Sincerity in the Middle." A neighbor doesn't even turn his head, yet I foolishly gaze at that beautiful jade-like woman; with my body full of sores and ulcers, who would be willing to come near and flatter me? This is a凶辞, indicating self-deprecation and self-inflicted disgrace. Shang Binghe says: The second to fourth lines of "Sincerity in the Middle" form the trigram Zhen (Thunder), which represents a neighbor; the third to fifth lines form the trigram Gen (Mountain), which represents looking back. However, the Gen here is inverted, forming a reversed Gen, so one cannot turn back, hence "not looking back at me." Gen represents the self and looking forward, Zhen represents jade, and the lower trigram Dui represents a woman and charm, thus forming "jade woman." Gen represents the body, and since the Gen trigram has many bone joints protruding, it is said "sores and ulcers." Note: The汲古阁 edition reads "I look back," but Shang Binghe follows the Song and Yuan editions and reads "not looking back at me," explaining it as meaning "not turning back."

小過。涸旱不雨，澤竭無流。魚鱉乾口，皇天不憂。艮為火，故曰涸旱。兌為雨澤，艮止，故不流。巽為魚，艮為鱉，兌為口，艮火在下，故曰乾口。震為帝、為皇，艮為天，震樂，故不憂。言災重如此而天不恤。

The hexagram "Loss" changes into "Small Excess": a severe drought with no rain, lakes and marshes dry up completely with not a drop of water flowing; fish and turtles open their mouths to gasp in the dry mud, yet heaven shows no concern. This is a description of a drought, and the last sentence is especially sorrowful. Shang Binghe says: the lower trigram is Gen (Mountain), which belongs to fire, so it is said "dry and drought"; the trigrams from three to five lines form Dui (Lake), which represents rain and marshes, but Gen (Mountain) stops at the bottom, so the water does not flow, hence "no flow". The trigrams from two to four lines form Xun (Wind), which represents fish, Gen (Mountain) represents turtles, Dui (Lake) represents mouth, and the fire of Gen (Mountain) at the bottom roasts, so "mouths open". The upper trigram is Zhen (Thunder), which represents emperor and king, and Gen (Mountain) represents heaven. Zhen (Thunder) is the dominant trigram, representing joy and happiness, hence "no worry". He finally points out the intention of the hexagram: the disaster has reached such a severe level, yet heaven shows no compassion.

既濟。狼虎之鄉，日爭凶訟。受性貪饕，不能容縱。半象，重艮故曰狼虎、曰鄉。坎上下口相背，故訟。離為日，又取損象，於爭訟尤切。

The change from the hexagram "Loss" to "Perfect Union" indicates a place where tigers and wolves are rampant, with daily disputes and conflicts. People there are greedy and unwilling to yield. Shang Binghe said that this line uses a half-image, taking adjacent two lines as half of a hexagram. Since the hexagram "Perfect Union" has yin and yang alternating in its six lines, the extracted half-image forms two K'un trigrams. K'un represents tigers and wolves, as well as local communities, hence the phrase "the land of tigers and wolves." Kan represents the mouth, and the two mouths facing opposite directions signify disputes. Li represents the sun, so it is said "daily disputes." Moreover, the hexagram "Loss" has the meaning of reduction and harm, which is especially appropriate for resolving disputes.

未濟。陰注陽疾，水離其室。舟楫大作，傷害黍稷。民飢於食，亦病心腹。三陰皆在內，故曰注。注，灌也。陽皆在外，故疾，《雜卦》未濟男之窮也，與此旨同。離罹同。坎為水、為室，半震為舟，坎為楫，重震重坎，故曰大作。震為黍稷，坎為病、為心，離為腹。

The hexagram "Loss" changes to "Not Yet Completed": Yin energy flows inward, causing Yang energy to become diseased; great floods overflow the riverbed, everywhere boats are built and oars are used, drowning millet and grain crops; the people have nothing to eat, and illness arises within their bellies. This is the language of a flood. Shang Binghe explains from the position of the lines: In "Not Yet Completed," the three Yin lines are all within (the initial, third, and fifth lines are Yang positions occupied by Yin lines, while the second, fourth, and top lines are Yin positions), so it is said "to pour in" — "pour in" means to flow in; the Yang lines are all outside, so it is said "disease." The "Zaji Guanzhuan" says "Not Yet Completed, the male is at his extreme," which is exactly the same meaning. "Li" and "li" are the same character, meaning to suffer. In terms of symbolic imagery, Kan represents water and dwelling; the adjacent two lines' half Zhen represents a boat, Kan represents oars; Zhen and Kan appear again, so "great activity." Zhen represents millet and grain, Kan represents disease and heart, Li represents the abdomen.

益。文王四乳，仁愛篤厚。子畜十男，無有夭折。詳《頤》之《節》。

The first entry under the hexagram "Yi" (Benefit) states: King Wen of the Zhou dynasty had four breasts, indicating his deep and sincere compassion; he raised ten sons, none of whom died young. The four breasts of King Wen are a special physical characteristic mentioned in Han dynasty physiognomy texts as a sign of a sage, and this is also recorded in the "Huainanzi" and "Lunheng." It is used to symbolize benevolence and having many offspring. Shang Binghe notes, "See the entry on 'Jie' under the hexagram 'Yi' in the section 'Yi.'" The same phrase has already appeared in the entry "Jie" under the hexagram "Yi," where the symbolic meaning is explained.

乾。下堂出門，東至九山。逢福值喜，得其安閒。此用遇卦《益》象。艮為堂，坤為下、為門，震出，震東，數九故曰九山。震為福喜，艮為山、為安。○至，汲古作西，依宋元本。

The change from the hexagram "Yi" (Benefit) to "Qian" (Heaven): going down the hall, stepping out the door, and proceeding eastward to nine mountains; encountering good fortune and happy events, gaining a peaceful and comfortable state. This is a favorable omen for travel. Shang Binghe explains this line using the image of the hexagram "Yi": the lines three to five of "Yi" form the trigram "Gen" (Mountain), which represents the hall, mountains, and stability; the lines two to four form the trigram "Kun" (Earth), which signifies humility and the door; the lower trigram "Zhen" (Thunder) represents going out, and since "Zhen" is located in the east, it takes the number nine, hence "east to nine mountains." "Zhen" also has the image of good fortune and joy. Note: The character "至" in the Jigusha edition is "西," but following the Song and Yuan editions, it is "至" — if it were "西," it would conflict with the "东" character.

坤。城上有鳥，自名破家。招呼鴆毒，為國災患。詳《坤》之《蒙》。○鴆，汲古作丑，依宋元本。

The change from the hexagram "Yi" to "Kun": A bird is perched on the city wall, calling itself by the name "Breaking the family"; it brings in a poisonous bird like the zhen, becoming a calamity for the state. Ancients regarded a bird calling itself by an evil name as a great omen of ill fortune. Shang Binghe notes "see the 'Meng' section under the hexagram 'Kun'". The same phrase appears in the "Meng" section under the hexagram "Kun". Notes: The character "zhen" in the Ji Gu Ge edition is written as "chou", but according to the Song and Yuan editions, it is "zhen" — zhen is a mythical bird with poisonous feathers, which matches perfectly with the character "du" (poison).

屯。伯虎仲熊，德義淵泓。使敷五教，陰陽順序。詳《泰》之《隨》。○泓，宋元本作聞，依汲古。敷教，汲古作布榖，依宋元本。

The change from the hexagram "Yi" to "Zun": Ministers like Bohu and Zhongxiong, who are virtuous and have profound moral principles, are sent to promote the five teachings, causing the yin and yang to follow their proper order. Bohu and Zhongxiong are two of the "Ba Yuan" mentioned in the "Zuo Zhuan · Wen Gong Eighteenth Year" concerning the high emperor Gaoxin. The "five teachings" refer to the five ethical teachings: father's righteousness, mother's kindness, elder brother's friendliness, younger brother's respect, and son's filial piety. Shang Binghe notes "see the 'Tai' hexagram's 'Sui' change," as the same wording appears in the "Sui" change under the "Tai" hexagram. Notes: The character "hong" in the Song and Yuan editions is "wen," following the Jigugē edition as "hong"; "fu jiao" in the Jigugē edition is "bu gu," following the Song and Yuan editions as "fu."

蒙。飲酒醉酗，跳起爭鬬。伯傷仲僵，東家治喪。依《比》之《鼎》校。○酗，宋元本作酣，且多手足紛拏四字。

The change from the hexagram "Benefit" to "Obstruction": drinking until drunk and losing control, jumping up and fighting; the eldest is injured, the second is knocked down, while the family across the east holds a funeral. This is a凶辞 indicating disaster caused by drunkenness. Shang Binghe here is doing textual criticism: the text of this entry is corrected according to the wording in the section under the hexagram "Comparison" which mentions "to the hexagram 'Tripod'". The textual note states: the character "酗" was originally written as "酣" in Song and Yuan editions, and also had the four characters "手足纷拏" which Shang氏 did not adopt.

需。四目相視，稍近同軌。日昳之後，見吾伯姊。互離為目，兌數四，故曰四目。眣，日昃也。坎西，離與坎連，日向西，故曰日眣。兌為伯姊，本《大過》也。○軌，宋元本作機，依汲古。姊，汲古作姨，依宋元本。

The change from the hexagram "Yi" to "Xu" describes four eyes looking at each other, gradually approaching and walking on the same path; after the sun has passed noon and begun to set, I see my elder sister. This is a favorable omen for a meeting. Shang Binghe says: The mutual hexagram of "Xu" forms "Li" (Fire), which represents the eye. "Dui" (Lake) in the numerical count of the hexagram takes the number four, hence "four eyes." "Yi" (written as "Mì" in the commentary) means the sun has passed noon and is leaning westward; the upper trigram "Kan" (Water) is located in the west, and "Li" (Fire) and "Kan" (Water) are connected, so the sun moves westward, hence "the sun has set." "Dui" represents the elder sister, so it is called "Bo Ze" (elder sister). This image is based on the hexagram "Da Guo." Notes: The character "ji" (machine) in Song and Yuan editions is "gu" (track), following the Ji Gu Ge edition. The character "ze" (sister) in Ji Gu Ge edition is "yi" (aunt), following the Song and Yuan editions.

訟。隨時逐便，不失利門。多獲得福，富於封君。伏震為時、為逐，乾為門，巽為利，故曰利門。乾為福、為富、為君。○多，汲古作靈，依宋元本。

The change from hexagram Yi to Song indicates following the trend and taking advantage of opportunities, not missing any profitable avenues; there is abundant harvest, great fortune, and wealth surpassing that of a granted prince. This is a favorable omen for profit-making. Shang Binghe says: The hidden image of Song includes Zhen, which represents time and pursuit; the upper trigram Qian signifies a gate; the interacting trigram Xun represents benefit, and the combination of these two images forms 'benefit through the gate.' Qian also represents fortune, wealth, and a ruler. Note: The character 'duo' (many) in the Jigusha edition is 'ling' (spirit), but following the Song and Yuan editions, it is 'duo.'

師。隴西冀北，多見駿馬。去如猋揚，害不能傷。坎為西，坤為北，震為馬，坤坎亦為馬，故曰多見駿馬。坤為風，故曰猋揚。猋，音標，迴風也。坎為害、為傷，震解，故不傷。

The hexagram Yi changes to Shi: In the regions of Longxi and Jibei, there are many fine horses everywhere; they run like whirlwinds raising dust, and no harm can injure them. Longxi and Jibei have been famous for producing good horses since ancient times. Han Yu said, "When Bo Le passes through the wilderness of Jibei, the horse herd becomes empty," which refers to this. Shang Binghe said: The lower trigram is Kan, located in the west, and the upper trigram is Kun, located in the north. The mutual trigrams formed by the second and fourth lines make Zhen, which represents horses. Both Kun and Kan in the Yi Lin also have the image of horses, so it is said "many fine horses are seen." Kun represents wind, hence "猋扬" — "猋" is a term for a whirlwind, indicating rapid, swirling wind. Kan governs calamities and injuries, while Zhen signifies dispersion, so it is said "harm cannot injure them."

比。白龍黑虎，起伏俱怒。蚩尤敗走，死於魚首。詳《蒙》之《坎》。汲古第三句多期戰盤空四字，依宋元本刪。

The change from the hexagram "Benefit" to "Comparison": A white dragon and a black tiger rise and fall together, both enraged; Chiyou's army is defeated and he flees, dying in the place where the fish head is. This is an ancient legend of the Yellow Emperor capturing and killing Chiyou. The struggle between dragon and tiger symbolizes the confrontation between two armies. Shang Binghe notes, "See the 'Obstruction' hexagram's 'Can' section." The same phrase appears in the 'Obstruction' hexagram's 'Can' section. Note: The Ji Gu Ge edition has an additional four characters, "period of battle in the open," which Shang followed the Song and Yuan editions to delete.

小畜。鴻飛戾天，避害紫淵。雖有鋒門，不能危身。通《豫》。巽為鴻，在乾上，故曰戾天。坤為淵、為害，坎隱伏，故曰避害紫淵。離色紫也。鋒門，丁晏雲《藝文志》有逢門射法二篇，師古曰：即逢蒙。艮為鋒，坤為門，坎為矢，震為射，故鋒門。坤為身，《詩大雅》鳶飛戾天，注：戾，至也。

The change from the hexagram "Yi" to "Xiao Xu" describes a wild goose flying high into the sky, avoiding calamity and retreating into a deep purple abyss; even a skilled archer like Feng Meng could not harm it. This is a favorable omen indicating the avoidance of harm. Shang Binghe explains that this instance uses the principle of "Bantong" (side transformation). The hexagram "Xiao Xu" is obtained by changing all six lines of "Yi" into "Yu," symbolizing a combination of both aspects. The upper trigram is Xun (Wind), representing the wild goose, situated above Qian (Heaven), thus indicating "reaching the sky" — a phrase from the "Shi Jing · Da Ya · Han Lu" ("The Great Odes · The Dry Ridge") where "lu" means to reach. The lower trigram is Kun (Earth), representing the deep abyss and calamity, while Kan (Water) is hidden, hence "avoiding harm in the purple abyss," with "purple" derived from Li (Fire). "Fengmen" is explained by him following Qing dynasty scholar Ding Yan's view: the "Hanshu · Yiwénzhi" records "Fengmen Shèfǎ" (Fengmen Archery Method) in two chapters, and Yan Shig anciently said Fengmen is Feng Meng, a renowned archer of old. The image combines Sheng (Mountain) as the sharp edge, Kun as the gate, Kan as the arrow, and Zhen (Thunder) as the one who shoots, forming "Fengmen." Kun also represents the body.

履。平國不君，夏氏作亂。烏號竊發，靈公隕命。詳《臨》之《晉》。○君，汲古訛均，非，依元本。

The change from the hexagram "Yi" to "Lv" refers to the incident of Chen Linggong (whose name was Pingguo) who failed to uphold the duties of a ruler, leading to rebellion by the Xia family. A famous bow named "Wuhao" was secretly used to shoot him, resulting in his death. This event is recorded in the "Zuo Zhuan · Xuan Gong Tienian," where Chen Linggong was involved in an immoral relationship with Xia Ji, and was shot to death by her son Xia Zhengshu in the stable. "Wuhao" is the name of an ancient famous bow. Shang Binghe notes "see the commentary on 'Lin' changing to 'Jin'," as the same wording appears in the commentary under "Lin"卦's change to "Jin." Notes: The character "jun" (ruler) in the汲古阁 edition was mistakenly written as "jun" (even), which is incorrect. It should be "jun" as in the Yuan edition.

泰。江漢上游，政逆民憂。陰伐其陽，雄受其殃。坤為水，故曰江漢，在上故曰上游。坤為政、為逆、為民、為憂，陰上陽下，故曰陰伐其陽，雄受其殃。○受其，汲古作者受，依元本。

The change from the hexagram "Yi" to "Tai": The upper reaches of the Yangtze and Han rivers are experiencing disorderly governance, and the people are anxious. Yin is reversing to attack Yang, and the strong party is suffering misfortune. This is an expression of inverted order. Shang Binghe explains the structure of the hexagram: "Tai" has the upper trigram Kun representing water, hence it is said "Yangtze and Han rivers"; Kun is in the upper position, hence it is said "upper reaches"; Kun also represents government, disorder, people, and anxiety. Yin being above and Yang below forms the image of "Yin attacking Yang, the strong suffering misfortune." Notes: The text in the Ji Gu Ge edition reads "the one who receives," while the Yuan edition reads "receives its."

否。東家殺牛，聞臭腥臊。神怒不顧，命衰絕周。亳社災燒，宋公夷誅。詳《噬嗑》之《巽》。命衰絕周者，言殷命將絕於周也。

The change from hexagram Yi to hexagram Po: A family in the east slaughtered a cow for a great sacrifice, but only a foul smell was detected; the spirits were angry and did not even look upon it. The state's fortune declined, and the heavenly mandate of Yin was lost to the Zhou people. The temple of Bo was destroyed by fire, and the Duke of Song was executed. The phrase 'the eastern family slaughters a cow' originally comes from hexagram Ji Ji, line nine five, which says 'the eastern neighbor slaughters a cow, but it is not as good as the western neighbor's simple sacrifice.' The offerings were abundant but the heart was not sincere, so the spirits did not accept them. The temple of Bo was the ancestral shrine of the Yin people, and Song was a descendant of Yin, hence this passage continues to speak of the end of the Yin dynasty. Shang Binghe notes 'see the interpretation in the hexagram Shi He, line Wind,' as the same words are found there; he only adds a sentence explaining that 'the mandate declines to Zhou' means that the heavenly mandate of Yin will be cut off by Zhou.

同人。西誅不服，恃強負力。倍道趨敵，師徒敗覆。丁云：似指項梁。徒，汲古作走，非。卦伏《師》，師坎為西，坤為誅，震健，故恃強負力。震為大塗，巽為倍，故曰倍道趨敵。坤為師，徒為敗。

The change from hexagram "Yi" to "Tongren": marching west to subdue a faction that refuses to submit, relying on strong military power; doubling the pace to approach the enemy, resulting in the complete destruction of the army. This is a凶辞 indicating failure due to reliance on strength and reckless advance. Shang Binghe cites Ding Yan's words: this line seems to refer to Xiang Liang, who achieved successive victories and became arrogant, eventually being defeated by Zhang Han at Dingtao. In terms of symbolic meaning, the hidden hexagram of "Tongren" is "Shi," with the lower trigram Kan (water) located in the west and the upper trigram坤 (earth) representing punishment. The interacting trigram Zhen (thunder) signifies strength and vigor, hence "relying on strength and power." Zhen represents the great path, Xun (wind) signifies doubling, combining to form "doubling the path to attack the enemy."坤 represents military forces, and the image of defeat and collapse also originates from here (the annotation "only to be defeated" is not clearly meaningful in the original text, so it is retained as is). Notes: The character "tu" in the汲古阁 edition is "zou," which is incorrect.

大有。一婦六夫，亂擾不治。張亡季疾，莫適為公。政道壅塞，周君失邦。此用《益》象。上巽為婦，下震為夫，震數三，互艮亦為夫，亦數三，故一婦六夫。坤為亂，震為張，艮為季，坤為亡，坎為疾，故曰張亡季疾。震為公，初至五正反震，故曰莫適為公。坤為政，艮為道，艮止故壅塞。震為君、為周，坤為邦，坤喪故周君失邦。疾，汲古作莊，亡作王，依宋元本。後思王者強健，莊者嚴肅，張王季莊頗與下句莫適為公意合，而韻又協，或汲古是也。

The change from the hexagram "Yi" to "Da You" describes a situation where one woman is matched with six men, making it impossible to distinguish order; the Zhang family has perished and the Ji family is ill, and no one can be the sole leader. The orders and paths of governance are blocked, and the Son of Heaven has lost his territory. This is a dire omen of multiple authorities and the collapse of the royal system, with the same meaning as the "Zuo Zhuan" saying, "In a single country there are three masters; to whom shall I turn?" Shang Binghe explains that this line uses the image of the hexagram "Yi": the upper trigram is Xun, representing the elder sister, hence "woman"; the lower trigram is Zhen, representing husband, and Zhen takes the number three. The trigrams from the second to the fourth lines form Gen, which can also represent husband and takes the number three. Three plus three makes six, hence "one woman and six husbands." The mutual trigram Kun indicates confusion and disorder. Zhen represents Zhang, Gen represents Ji, Kun represents loss, and Kan represents illness, hence "Zhang perished, Ji fell ill." Zhen represents the master, and from the first to the fifth lines, there are two Zhen trigrams, one upright and one inverted, indicating conflict, hence "no one can be the master." Kun represents orders and regulations, Gen represents roads, and Gen also signifies stopping, hence "blockage." Zhen represents the ruler and also takes the image of the Zhou dynasty, while Kun represents the state and signifies loss, hence "the ruler of Zhou lost his territory." Notes: In the Ji Gu Ge edition, the character "ji" is written as "zhuang," and "wang" instead of "wang." Shang Binghe followed the Song and Yuan editions, but later he reconsidered: "wang" means strong, "zhuang" means solemn, and the four characters "Zhang, Wang, Ji, Zhuang" fit better with the next sentence "no one can be the master" and the rhyme. This attitude of expressing doubt and not hiding his uncertainty is a mark of Shang Binghe's careful approach to textual criticism.

謙。配合相迎，利之四鄉。昏以為期，明星煌煌。欣喜奭懌，所言得當。坎為配合，坤為鄉，震卦數四，故曰四鄉。坎為昏，艮為明、為星，震為喜、為言。奭，盛也。○奭懌，宋元本作爽澤，依汲古。鄉，汲古作，依宋元本。

The hexagram Yi changes to Qian: male and female pair up, each welcoming the other, benefits spreading to all directions; they agree to meet at dusk, but wait until the bright star rises. They are happy and joyful, their words all make sense. "At dusk they set the meeting, the bright star shines brightly" directly uses the phrase from "Poetry: Chen Wind: East Gate Willow." It describes waiting for someone who does not arrive, while the star has already risen high. Shang Binghe says: In the hexagram Qian, the third to fifth lines form the trigram Kan, which signifies pairing and also represents dusk; the upper trigram is Kun, meaning the village or town. The second to fourth lines form the trigram Zhen, which in the hexagram number takes the number four, hence "four villages." Gen represents brightness and stars, Zhen represents joy and speech. "Shi" means great. Note: "Shi Yi" in Song and Yuan editions is "Shuang Ze," following the Jigugē edition; the character "xiang" in the Jigugē edition is missing, following the Song and Yuan edition as "xiang."

豫。猿墮高木，不踒手足。握金懷玉，還歸其室。詳《蒙》之《臨》。

The change from the hexagram "Yi" to "Yu": A monkey falls from a high tree, but its hands and feet are not twisted or injured; it holds gold in its hand and carries jade in its bosom, returning home safely. It is dangerous but not harmed, and it gains wealth, which is a favorable omen. "Wuo" means to twist or break. Shang Binghe notes "see the explanation of 'Meng' changing to 'Lin'," referring to the same line of interpretation already found in the "Meng" hexagram under the change to "Lin." The explanatory imagery is discussed there.

隨。卷領遁世，仁德不害。三聖攸同，周國茂興。詳《需》之《震》。○領，汲古作舌。攸，元刊作欣，依宋本。

The change from the hexagram "Benefit" to "Following" indicates wearing the coarse, simple robes with a rolled collar of ancient times to retreat from the world and live in seclusion, with a heart of benevolence, not harming others. The hearts of the three sages are the same, and thus the Zhou dynasty flourished. "Rolled collar" refers to the simple clothing of the remote past, used to describe a hermit. "Three sages" refer to King Wen, King Wu, and the Duke of Zhou. Shang Binghe notes, "See the detailed explanation of 'Need' changing to 'Thunder'." The same wording is found in the section on "Need" changing to "Thunder" below. Notes: In the Jigusha edition, the character "ling" is written as "she"; in the Yuan edition, the character "you" is written as "xin," but Shang followed the Song edition and used "you."

蠱。去患脫厄，安無怵惕。上福喜堂，見我歡悅。互大坎為患、為厄、為怵惕，震為福喜，一陽上升，故去患脫厄而無懼也。艮為堂、為我，兌見。○患，汲古作危，歡作喜，均依汲古。

The hexagram Yi changes to Gu. Removing worries and escaping difficulties, one can now rest in peace without fear; happiness enters the hall of joy, making me feel deeply delighted. Shang Binghe says: The hexagram Gu, when all its lines are considered together, resembles an enlarged Kan trigram. Kan represents calamity, difficulty, and fear; the lines three to five form a mutual trigram Zhen, which signifies happiness and joy. Within the hexagram, a single yang line rises from the bottom, pushing away the difficulties, hence saying that one can remove troubles and escape hardships without fear. The upper trigram Gen represents a hall and 'I'; the lines two to four form a mutual trigram Dui, which signifies seeing. The original text notes that the character '患' in the Ji Gu Ge edition is '危', and '欢' is '喜'. At the end, it says '均依汲古'—according to the context, it should be '均依宋元本', indicating an error in the original text. The error is retained as it is.

臨。帶季兒良，時利權兵。將師合戰，敵不能當，趙魏以強。通《遁》。艮為季，巽為帶，故曰帶季，即帶佗。震為兒、為良，故曰兒良。《藝文志》有兒良一篇，列兵家。過秦論，帶佗、兒良並稱兵家，故曰權兵。艮為時，巽為利，坤為師，震為戰、為趙、為強。○時利，宋元本作明智，依汲古。

The change from hexagram Yi to hexagram Lin involves the names of generals like Dai Te and Er Liang, who adapted strategies according to the situation and were skilled in military tactics. When leading armies into battle, enemies could not withstand them, thus making the states of Zhao and Wei strong. Shang Binghe identified these two names as real persons: "Dai Ji" refers to Dai Te, and "Er Liang" is mentioned in the "Book of Han, Catalogue of Arts and Literature" under the category of military writings. Jia Yi's "Commentary on the Qin's Overreach" lists the talents of the six states, placing Dai Te and Ni (Er) Liang among the military experts, hence Lin Ci refers to them as "military strategy." In terms of symbolic representation, this line uses the method of parallelism: hexagram Lin, with all six lines changing, becomes hexagram Duan. The trigram Gen represents "Ji," the trigram Xun represents "Dai," combining to form "Dai Ji." The trigram Zhen represents "Er" and "Liang." Gen also represents "time," Xun represents "benefit," Kun represents military forces, and Zhen represents battle, symbolizing the state of Zhao and indicating strength. Note: The text originally reads "shí lì" in Song and Yuan editions, but Shang Binghe followed the Ji Gu Ge edition, which reads "shí lì."

觀。鵠思其雄，欲隨鳳東。順理羽翼，出次須日。中留北邑，復反其室。詳《明夷》之《益》。次須日中，汲古作自日中須，依宋元本。

The change from the hexagram "Yi" to "Guan": A female goose thinks of its mate and wishes to follow the phoenix to the east; it combs its feathers one by one, goes out to rest, waiting for the sun; on the way it gets stuck in a northern town, and finally returns to its nest. It wants to go but does not achieve it, which is the meaning of first movement then stopping. Shang Binghe notes, "See the 'Yi' in 'Mingyi'." The same phrase appears in the section "to 'Yi'" under the hexagram "Mingyi." Notes: The phrase "next must wait until noon" in the Jigujia edition is "from noon must wait," and Shang followed the Song and Yuan editions.

噬嗑。耳如驚鹿，不能定足。室家分散，各走匿竄。互坎為耳，震為驚、為鹿、為足，艮為室家，坎為匿。○匿竄與散韻，汲古作鼠匿，非，依宋元本。耳，汲古訛且。

The hexagram Yi changes into Shexie. The ears are upright like a startled deer, the feet are unsteady; the whole family scatters in panic, each seeking a place to hide. This is an ominous omen of confusion and dispersion. Shang Binghe says: In Shexie, the lines three to five form the trigram Kan, which represents ears; the lower trigram Zhen indicates alarm, deer, and feet; lines two to four form the trigram Gen, which represents family; Kan also signifies concealment. Notes: '匿窜' rhymes with the previous '散' character. The Jigusha edition reads '鼠匿', which does not rhyme, so it is incorrect. We follow the Song and Yuan editions. The character '耳' in the Jigusha edition is mistakenly written as '且'.

賁。甲乙丙丁，俱歸我庭。三丑六子，入門見母。震東方甲乙，離南丙丁，艮為庭、為我，震為歸，故曰俱歸我庭。艮居北，數三，故曰三丑。坎居子，數六，故曰六子。艮為門，伏巽為母，離為見。○歸，宋元本作位，依汲古。

The change from the hexagram "Benefit" to "Brightness" is described as: Jia, Yi, Bing, and Ding all return to my courtyard, three Chous and six Zis enter to pay homage to the mother. The four heavenly stems and two earthly branches are used together to form the hexagram through the method of pairing heavenly stems with earthly branches. Shang Binghe explains: Zhen (Thunder) is located in the east, paired with the heavenly stems Jia and Yi; Li (Fire) is located in the south, paired with the heavenly stems Bing and Ding; the upper trigram Gen (Mountain) represents the courtyard and myself, while the interacting trigram Zhen (Thunder) signifies returning, hence "all return to my courtyard." Gen (Mountain) is located in the north and takes the number three, thus "three Chous" — Chou is in the north; Kan (Water) is associated with Zi and takes the number six, thus "six Zis." Gen (Mountain) also represents the gate, with hidden Xun (Wind) representing the mother, and Li (Fire) representing sight. Note: The character "return" in the Song and Yuan editions was written as "position," but Shang's version follows the Jiguge edition and uses "return."

剝。躡華顛，觀浮雲。風不搖，雨不薄。心安吉，無患咎。艮為山、為顛，伏兌為西，故曰華顛。坤為雲、為風，兌為雨，兌伏，故云不薄。坤為心、為患，艮安，故無。此皆三字句，元本刪不搖作四字句，非，依宋本、汲古。又薄元本作博，患作匿，亦非。

The change from Hexagram 41 "Benefit" to Hexagram 42 "Decrease": Standing on the summit of Mount Hua, looking down at the floating clouds beneath; the wind cannot move it, the rain cannot approach it; the heart is at ease and auspicious, with no misfortune or fault. This is a rare instance of three-character sentences, with a lofty and open atmosphere, a style uncommon in the entire text. Shang Binghe said: The upper trigram is Gen (Mountain), representing the mountain top, and the hidden image of Hexagram 42 "Decrease" is Dui (Lake), which is located in the west, hence the term "Hua Dian" (the peak of Mount Hua). The lower trigram is Kun (Earth), representing clouds and wind; Dui (Lake) represents rain but is hidden and not visible, hence the rain "does not approach" — "approach" is "bo". Kun also represents the heart and difficulties, while Gen signifies stability and rest, hence "the heart is at ease and auspicious, with no misfortune or fault." He also provided notes on the textual tradition: the entire passage consists of three-character sentences. The original edition deleted the words "bu yao" (not shaken), changing it to four-character sentences, which is incorrect and should follow the Song edition and the Jigugong edition instead. Additionally, the Yuan edition had "bo" instead of "bo" and "ni" instead of "huan," which are also incorrect.

復。德施流行，利之四鄉。雨師灑道，風伯逐殃。巡狩封禪，以告成功。震為德、為行，卦數四，坤為鄉，故曰四鄉。坤為師、為水，故曰雨師。坤為風，震為伯，故曰風伯。獨斷云，雨師畢星、風伯箕星也。古者天下太平，天子必巡狩四方，封四方，封太山，禪梁父。震為言，故曰以告成功。

The change from the hexagram "Benefit" to "Return" indicates that virtue and benevolence spread widely, bringing benefits to all directions. The rain god first sprinkles water on the roads, and the wind god drives away calamities. The Son of Heaven tours the land, performs the rites of enfeoffment and sacrifice, and reports his achievements to heaven. This is a great auspicious omen of a time of peace and prosperity. Shang Binghe says: the lower trigram Zhen represents virtue and action, and Zhen takes the number four. The upper trigram Kun represents the four directions, hence "four directions." Kun represents the teacher and water, combining to form "rain god"; Kun also represents wind, and Zhen represents the elder brother, combining to form "wind god." He cites Cai Yong's "Duduan": the rain god is the Big Dipper star, and the wind god is the箕 star. He also says that in ancient times, when the world was peaceful, the Son of Heaven would tour the four directions, perform the rites of enfeoffment and sacrifice, ascending Mount Tai for the ceremony of enfeoffment and Mount Liangfu for the ceremony of sacrifice. Zhen represents speech, hence "reporting success."

無妄。水流趨下，遂成東海。求我所有，買鱣與鯉。詳《損》之《需》。

The change from the hexagram "Yi" to "Wuwang" is described as water flowing continuously downward, gathering into the East Sea; using existing resources to exchange for a fish called Zhan and another called Li. Accumulating small things to form something great, and exchanging what is possessed for what is not, is a favorable omen. Shang Binghe notes "see the explanation of 'Sun' in 'Xu'". The same line of interpretation is found in the hexagram "Sun" under the section "Zhuang" (the line "Jia Fang and Li" in one version, and "buy Zhan and Li" in another). The symbolic explanation is provided there.

大畜。和氣相薄，膏潤津澤，生我嘉穀。兌為和、為潤澤，震為生、為榖。

The change from the hexagram "Yi" to "Da Xu" indicates a harmonious and warm atmosphere that merges and combines, with rich rain nourishing and moistening, providing the necessary moisture for my good crops to grow. This is a continuous expression of good fortune. "Bo" here means pressing together or meeting. Shang Binghe explains the image very simply: the second to fourth lines of "Da Xu" form the trigram "Dui," which represents harmony and joy, as well as rich rain and moisture; the third to fifth lines form the trigram "Zhen," which signifies growth and the sprouting of grain.

頤。憂驚以除，禍不成災，安全以來。坤憂，震驚，艮安，正反艮故曰憂驚以除，禍不成災。互坤為災禍。

The change from the hexagram "Yi" to "Yi" indicates that worries and fears have been dispelled, calamities have not turned into disasters, and peace has arrived. This is a favorable omen of turning danger into safety. Shang Binghe says: The hexagram "Yi" has its mutual elements with the earth (Kun) representing worry and disaster, the lower trigram Zhen representing disturbance, and the upper trigram Gen representing stability. Within the hexagram, two Gen trigrams, one upright and one inverted, face each other, enclosing the elements of worry and disturbance, thus saying "worries and fears are removed, calamities do not become disasters."

大過。堅冰黃鳥，常哀悲愁。不見白粒，但覩藜蒿。數驚鷙鳥，為我心憂。詳《乾》之《噬嗑》。○白，汲古作甘，依宋元本，巽為白也。末句宋元本作飄為我憂，依汲古。

The change from 《Yi》 to 《Da Guo》: solid ice covers the ground, the yellow quail often cries in sorrow; no grain of white rice is seen, only wild amaranth fills the eyes; repeatedly startled by fierce birds, it causes me heartache. This passage is the same as the one in 《Jie》 changing to 《Guai》, with slight differences in wording, showing the frequent occurrence of similar phrases in 《Yi Lin》. Shang Binghe notes, "see 《Qian》 changing to 《Shi He》" for the symbolic explanation. The collation note says: the character "bai" in the Jigusha edition is "gan," but following the Song and Yuan editions, it is "bai," and it is said that the trigram Xun has the image of white, so using "bai" is justified; the last sentence in the Song and Yuan editions is "piao wei wo you," but Shang Binghe follows the Jigusha edition and uses "wei wo xin you."

坎。翕翕，隕墜崩顛。滅其令名，身命不全。詳《泰》之《謙》。下二句宋元本作滅其命身，依汲古。隕，各本皆作實，依《否》之《離》校。

The change from "Yi" to "Kan": (The first sentence of the original text is missing characters) a state of mere following and compromising, eventually leading to collapse; the good reputation is destroyed, and life is not preserved. "Xi Xi" refers to the situation of following others' words and mutual slander described in "Poetry · Xiao Ya · Xiaomin" as "Xu Xu Zi Zi." The two characters at the beginning of the four-character line are missing, and the current version is taken directly from the source without any addition. Shang Binghe notes "see 'Qian' in 'Tai'." The same wording appears in the section on "Qian" under the "Tai" hexagram. Notes on the text: In the later two lines, the Song and Yuan editions read "destroying his life and body," but Shang Binghe followed the Jigugē edition. The character "yǔn" appears in all editions as "shi," and he corrected it to "yǔn" based on the section on "Li" under the "Po" hexagram.

離。因禍受福，喜盈其室。通《坎》。互艮為室，震為喜。○室，汲古作身，依宋元本。

The hexagram Yi changes to Li: due to a misfortune, one gains blessings, and joy fills the house. Misfortune and blessing are interdependent, indicating a transformation from adversity to good fortune. Shang Binghe says this instance takes the meaning of mutual communication. The hexagram Li is obtained by changing all six lines of Yi, symbolizing taking from Kan; the lines three to five of Kan form the trigram Gen, which represents a dwelling, while the lines two to four form the trigram Zhen, which signifies joy. Note: The character 'room' in the Jigusha edition is 'body', but following the Song and Yuan editions, it is 'room'.

咸。陸居千里，不見河海，無有魚市。坤為陸、為千里、為河海，坤伏，故不見。巽為魚、為市，乾無，故曰無有魚市。○陸，宋元本作佳，依汲古。

The change from the hexagram "Yi" to "Xian": living in the interior of a thousand li, unable to see rivers and seas, and there is no fish market. The desired thing is not in the right place, which is an expression of failure. Shang Binghe said: "Kun represents land, a thousand li expanse, and also rivers and seas. In the hexagram 'Xian', Kun is hidden and not visible, hence 'not seeing rivers and seas'. Xun represents fish and market, while Qian signifies emptiness, hence 'no fish market'. Note: The character 'Lu' (land) in the Song and Yuan editions was written as 'Jia', but Shang's version follows the Ji Gu Ge edition as 'Lu'.

恆。鹿得美草，鳴呼其友。九族和睦，不憂飢乏。詳《益》之《恆》。

The change from the hexagram "Yi" to "Heng" refers to a deer finding a good patch of grass and calling out to its companions to come and eat together; within the nine clans, harmony prevails, and there is no fear of hunger or poverty. The phrase "Lu Ming Hu You" is derived from the poem "Lu Ming" in the "Xiao Ya" section of the "Shi Jing," meaning a joyful gathering of relatives. Shang Binghe notes here "Xiang 'Yi' zhi 'Heng'," which refers specifically to this very passage. The original source of this cross-reference is clearly erroneous (it should refer to the hexagram "Heng" of another trigram, but was mistakenly recorded), and we have followed the source text accurately without altering it.

遯。出門得黨，不逢禍殃。入戶自若，不見矛戟。乾為門戶，艮為黨，坤為禍殃，坤伏故不逢。艮為矛戟。巽為入、為伏，故不見矛戟。黨，助也。《論語》"君子不黨"注：相助為非曰黨。

The hexagram Yi changes to Dun: When going out, one meets helpers and does not encounter misfortune; when entering the house, one remains calm and does not see weapons. Going in and out is safe, which is a favorable omen. Shang Binghe says: The upper trigram of Dun is Qian, representing the gate or entrance; the lower trigram is Gen, meaning 'party' and also referring to spears and halberds; Kun represents misfortune that is hidden and not visible, hence 'not meeting it'; the interacting trigram Xun signifies entering and also concealment, hence 'not seeing spears and halberds.' He also explains the character 'party': 'Party' means assistance. The Analects says 'a gentleman does not form parties,' and commentators explain it as 'helping in wrongdoing is called partying' — Lin's interpretation takes the aspect of mutual assistance.

大壯。罍尊重席，命我嘉客。福佑久長，不見禍殃。震為尊罍、為席，兌卦數二，故曰重席。震為嘉、為客、為長，乾為福佑，坤為禍殃，坤伏故不見。○禍，汲古作咎，依宋元本。罍，汲古作累，依宋元本。

The change from the hexagram "Yi" to "Da Zhuang" indicates setting out wine vessels and wine jars, spreading two layers of seating, and inviting honored guests to sit. Blessings last long, and misfortune is not seen. This is a favorable omen of a banquet. In ancient rituals, offering two layers of seating was a sign of respect to guests. Shang Binghe said: The upper trigram Zhen represents wine vessels and wine jars, as well as seating. The interacting trigram Dui appears in the count of the hexagram as two, meaning two layers, hence "double seating." Zhen also represents beauty, guests, and longevity. The lower trigram Qian represents blessings. The trigram Kun governs misfortune, which is hidden and not visible. Note: The character "huo" in the Ji Gu Ge edition is "jiao," and "lei" is "lei," both following the Song and Yuan editions.

晉。鴻雁俱飛，北就魚池。鱣鮪鰋鯉，眾多饒有。一笱獲兩，利得過倍。詳《比》之《觀》。○鮪，汲古作鯰，依宋元本校。第四句宋元本作多饒所有，汲古作眾鳥饒有，皆非，依《比》之《觀》校。笱，汲古作鳴，依宋元本。利得，宋元本作利之，汲古作得之，皆非，仍依《比》之《觀》校。

The change from the hexagram "Yi" to "Jin": wild geese fly in groups, heading north toward that pond of fish; there are many kinds of fish, such as zhan fish, wei fish, you fish, and carp, too numerous to count; a bamboo basket catches two at a time, yielding profit more than double. This is a favorable omen of abundant fishing. The phrase "zhan wei you li" comes from the poem "Zhou Song: Qian" which says "There are zhan fish and wei fish, tiao chang you li fish." "Gou" refers to a bamboo basket used for fishing. Shang Binghe notes "see the change from 'Bi' to 'Guan'," as the same phrase appears in the section "from 'Bi' to 'Guan'" of the hexagram "Bi." The four notes in the textual commentary all refer to the same passage in "Bi" to "Guan": "wei" in the Jigushan edition is "nian," following the Song and Yuan editions; the fourth line in the Song and Yuan editions reads "much abundance," while the Jigushan edition reads "numerous birds with abundance," both incorrect, so it is corrected to "numerous abundance" following "Bi" to "Guan"; "gou" in the Jigushan edition is "ming," following the Song and Yuan editions; "li de" in the Song and Yuan editions is "li zhi," while the Jigushan edition reads "de zhi," both incorrect, so it is corrected to follow "Bi" to "Guan."

明夷。當風奮翼，與鳥飛北。入我家國，見吾慶室。坤為風，震為翼，離為鳥，坤為北、為家國，坎為室，震喜，故曰慶室。

The hexagram Yi changes into Mingyi: facing the wind, spreading its wings, following the flock of birds flying north; flying into my homeland, seeing my joyful house. A fortunate return. Shang Binghe says: the upper trigram is Kun, representing wind, located in the north, and also signifying the country and home; the trigrams from three to five lines form Zhen, representing wings and also indicating joy; the lower trigram is Li, representing birds; the trigrams from two to four lines form Kan, representing a dwelling, combined with the joy of Zhen, thus it is said 'joyful house'.

家人。麒麟鳳凰，善政得祥。陰陽和調，國無災殃。詳《大有》之《旅》。

The change from the hexagram "Benefit" to "Family" indicates the appearance of qilin and phoenix, which signify good governance bringing auspicious signs; the yin and yang energies are in harmony, and there are no calamities in the country. Qilin and phoenix are mythical creatures believed to appear only in times of peace and prosperity in the minds of ancient people, hence the emphasis on virtuous governance. Shang Binghe notes "see the 'Travel' in the 'Great Possession' hexagram," as the same wording is found in the "Travel" section under the "Great Possession" hexagram, where the symbolic meaning is explained.