The forty-sixth section on ascending.

小過。天所佑助，萬國日有。福至禍去，壽命長久。艮為天、為國、為日，震福，故曰萬國日有。艮為壽、為長久，巽為命。○第二句汲古無，第四句汲古作君主何憂，均依宋元本。

The hexagram "Ascending" in "Small Overstep": Heaven supports and aids, all countries become increasingly wealthy; blessings arrive and calamities retreat, longevity continues endlessly. This is a great auspicious sign of heavenly support and blessings. Shang Binghe's interpretation: "Geng" represents heaven, country, and sun; "Zhen" represents blessings, so it is said "all countries become wealthy daily"; "Geng" also represents longevity and duration, while "Xun" represents destiny. Notes: The second line is missing in the Ji Gu Ge edition; the fourth line in the Ji Gu Ge edition reads "the sovereign has no worries," but here we follow the Song and Yuan dynasty editions.

既濟。窮夫失居，唯守弊廬。初憂中懼，惟曰兢兢，無悔無虞。通《未濟》。未濟男之窮，故曰窮夫失居。多用半象。○惟，宋本、汲古作終，依元本。弊，汲古作舊，依宋元本。

The hexagram "Ascending" corresponds to "Already Achieved": A man in dire straits has lost his place of residence and can only stay in a dilapidated house. At first he is anxious, then he becomes fearful, and throughout he remains cautious, yet ultimately there is no regret and no unexpected misfortune. This is an omen of being cautious in adversity and finally attaining peace. Shang Binghe explains the image: "Connecting with 'Not Yet Achieved'" means it is related to the hexagram "Not Yet Achieved"; "Not Yet Achieved" is precisely the image of a man at a dead end, hence it is said "a poor man has lost his dwelling." Additionally, this line makes use of a half-image. Notes: In the Song edition and the Jigugē edition, the character "惟" is written as "终," following the Yuan edition; the character "弊" in the Jigugē edition is written as "旧," following the Song and Yuan editions.

未濟。賈玉得石，失其所欲。荷蕢撃磬，隱世無聲。震為玉、為蕢、為磬、為聲，艮石，皆半象。《論語》："子擊磬於衛，有荷蕢者曰有心哉，擊磬乎！"按：荷蕢，隱士。

The hexagram "Ascending" in "Not Yet Completed": Buying jade but getting a stone instead, failing to obtain what was desired; someone carrying a wicker basket passes by, hearing the sound of a bell, indicating a reclusive and unknown sage. This is an omen of unfulfilled desires and the withdrawal of the virtuous. Shang Binghe explains the image: Zhen represents jade, a wicker basket, a bell, and sound; Gen represents stone, all derived from half the shape of two lines. The "Analects of Confucius," "Questions of Xianwen," records that Confucius was playing the bell in the state of Wei, and a man carrying a wicker basket passed by the gate, saying, "There is a heartache in this bell sound." Shang氏 notes that the man carrying the wicker basket was indeed a hermit.

困。席多針刺，不可以臥。動而有悔，言行俱過。坎為針刺，下坎互大坎，故多針刺。伏賁。賁下互坎，上互震，震為席，與坎連，故席多針刺。艮為臥，三至上正反艮，故不可臥。亦正反震，故言行俱過也。

The hexagram "Kun" (Obstruction): There are many needles on the mat, making it impossible to lie down; any movement brings regret, and both speech and action are faulty. This is ainauspicious sign (auspicious omen) of restlessness and frequent misfortune. Shang Binghe's interpretation: The trigram Kan represents needles, and the lower trigram Kan of the hexagram, together with the large Kan formed by the number lines, creates the image of "many needles." The hidden trigram of "Kun" is "Ben" (Brightness), whose lower trigram is Kan and upper trigram is Zhen. Zhen represents the mat, and since Kan is connected to the mat, it is said "the mat is full of needles." Gen represents lying down, and the third line to the top line form one positive and one negative trigram of Gen, hence the inability to lie down; at the same time, they also form one positive and one negative trigram of Zhen, hence errors in speech and action.

乾。鳥鵲食穀，張口受哺。蒙被恩德，長大成就。柔順利貞，君臣合好。詳《履》之《咸》。

The hexagram "Kun" transforming into "Qian": birds pecking at grain, young birds opening their mouths waiting for someone to feed them; having been nurtured by grace, they gradually grow and become useful; by being gentle and upright, they gain advantage, and the ruler and subject get along well. This is a favorable omen of being nurtured into usefulness and harmony between superiors and inferiors. Shang Binghe notes that the symbolic meaning is detailed in the entry for "Lv" transforming into "Xian".

坤。六鷁退飛，為襄敗祥。陳師合戰，左股夷傷。遂以薨崩，霸功不成。詳《蹇》之《蠱》。此與上乾皆用遇卦《困》象。

The hexagram困 (Obstruction) changing to坤 (Earth) indicates a bad omen. Six egrets flying backwards over the capital of Song were a sign of the downfall of Song Xianggong. He led his army to fight against Chu, was wounded in his thigh, and eventually died from the injury, failing to achieve his hegemonic ambitions. This is a bad omen for military defeat. In the Spring and Autumn Annals, the sixteenth year of Xigong records 'six egrets flying backwards over the capital of Song.' Later, at the Battle of Hong Water, Song Xianggong was wounded in his thigh and died, fulfilling this omen. Shang Binghe notes that the symbolic meaning is detailed in the entry for蹇 (Obstruction) changing to蛊 (Restraint), and he says this entry, along with the entry for乾 (Heaven), both use the hexagram困 (Obstruction) as a symbolic image.

屯。匍匐出走，驚惶悼恐。白虎生孫，蓐收在後。居中無咎。震走，坎蹇，故匍匐出走。震驚，坎懼，故曰悼恐。互艮為虎，震白，故曰白虎。震為生，艮為孫，伏兌為秋，故曰蓐收。《月令》："孟秋之月，其帝少昊，其神蓐收"，《國語》："史囂曰：天之刑神也"。震為後，坎為中。○生，宋元本作王，依汲古。

The hexagram of "Kun" changing into "Zun": escaping in a desperate and clumsy manner, in a state of panic; the White Tiger gives birth to children, and the judicial god Ruo Shou follows closely behind; as long as one holds fast to the middle path, there will be no calamity. This is an image of facing danger while being able to maintain self-control and avoid wrongdoing. Shang Binghe's interpretation of the image: Zhen represents movement, Kan represents difficulty in walking, hence "crawling and fleeing"; Zhen represents alarm, Kan represents fear, hence "grief and fear"; the interacting trigrams form Gen, which represents the tiger, and Zhen represents white, hence "White Tiger"; Zhen represents birth, Gen represents children; the hidden Dui trigram represents autumn, hence taking the autumn deity Ruo Shou - The "Rites of Zhou: Monthly Orders" says "In the first month of autumn, the emperor is Xiao Hao, and the deity is Ruo Shou"; the "Guoyu" records Shi Xiao's words that Ruo Shou is the deity in charge of punishment and execution by heaven. Zhen represents the follower, Kan represents the center. Notes: In the Song and Yuan editions, the character "生" is written as "王", but here we follow the Jigugē edition.

蒙。庇廬不明，使孔德妨。女孽亂國，虐政傷仁。艮為廬，坤坎皆為黑，故不明。震為孔，言齊人饋女樂妨害孔子不安其位也。坤為女、為孽、為國、為亂、為虐政。○孔，汲古作禮，依宋元本。

The hexagram "Kun" in the hexagram "Meng": In a shaded house, darkness prevails, obstructing Confucius' virtue; seductive women disrupt the state, and harsh policies harm benevolence. This is a凶象 (auspicious omen) indicating female祸乱 (disorder) and the abandonment of the virtuous. Shang Binghe's interpretation: "Gèn" represents a house, and "Kūn" and "Kǎn" both signify darkness, hence "not clear." "Zhèn" represents Confucius, referring to the fact that the state of Qi sent female musicians, which hindered Confucius and prevented him from remaining in his position in Lu. "Kūn" represents women, demons, the state, disorder, and harsh policies. Note: In the Ji Gu Ge edition, the character "Kǒng" (Confucius) is written as "Lǐ" (Rites), but here we follow the Song and Yuan dynasty editions.

需。鼫鼠四足，不能上屋。顏氏淑德，未有爵祿。詳《萃》之《乾》。

The hexagram Kùn transforms into Xū. The鼫 mouse has four legs but cannot climb onto the roof; the Yan family is virtuous and moral but has not received official rank or salary. This represents the image of having virtue and ability but not being in the right position. The Shuowen Jiezi says that the鼫 mouse possesses five skills yet ends up in poverty, being able to fly but not to cross a roof, able to climb but not to ascend a tree, which fits this meaning exactly. Shang Binghe notes that the symbolic meaning is detailed in the entry for the transformation of Cui into Qian.

訟。襄送季女，至於蕩道。齊子旦夕，流連久處。詳《屯》之《大過》。元本作久流連處，依宋本。

The hexagram困 (Obstruction) transforming into讼 (Contention): escorting a young daughter to her marriage, accompanying her all the way to the place called Dang; the women of Qi spent the whole day and night lingering and hesitating to leave. This is an image of going back and forth beyond proper measure. The Book of Songs, Qi Wind, satirizes Wen Jiang's frequent back and forth between Qi and Lu, which is exactly this meaning. Shang Binghe notes that the imagery is detailed in the entry for屯 (Emergence) transforming into大过 (Great Excess). Note: the original edition at the end reads 'long lingering place,' but here we follow the Song edition.

師。麞鹿逐牧，飽歸其居。還反次舍，樂得自如。詳《屯》之《比》。反，汲古作於，依宋元本。

The hexagram "Kun" transformed into "Shi": Sika deer and elk follow water and grass for food, eat until full and then return to their nests; turning back to their dwellings, they are happy and at ease. This is a favorable omen of abundance and peaceful settlement. Shang Binghe notes the symbolic meaning in detail in the entry for "Zun" transformed into "Bi". Note: The character "fan" in the Jigusha edition is "yu", but here we follow the Song and Yuan dynasty editions.

比。望尚阿衡，太宰周公。藩屏輔弼，福祿來同。詳《坤》之《鼎》。三四句宋元本作屏藩湯武，立為侯王，依汲古，惟汲古屏訛居。

The hexagram "Kun" transforming into "Bi" signifies relying on virtuous ministers like Lü Shang and Yi Yin, and having a capable minister like the Duke of Zhou in high office; the vassal states are protected, and the ministers at court are complete, thus bringing together blessings and honors. This is a great auspicious sign indicating the attainment of wise ministers and the simultaneous arrival of blessings and honors. "A Heng" was the official title of Yi Yin in the Shang dynasty. Shang Binghe notes the symbolic meaning in detail in the entry for "Kun" transforming into "Ding." Note: The third and fourth lines in the Song and Yuan editions read "Screening the Tang and Wu, establishing them as kings," but here we follow the Jigugē edition, which mistakenly writes "reside" instead of "screen."

小畜。開郭宏緒，王跡所基，報以八子，功德俟時。定四年，武王母弟八人，周公為太宰。基，汲古作居，報以八子作振以公子，均依宋元本。巽為緒，伏震為開、為王、為跡、為子，伏坤，卦數八，故曰八子。艮為時，艮止，故俟時。

The hexagram "Kun" transforming into "Xiao Xu": expanding the city walls, broadening the initial foundations, here is the place where the foundation of the royal dynasty is laid; heaven rewards with eight virtuous sons, virtue awaits the maturity of the time. This is a favorable omen indicating the establishment of the dynasty and the flourishing of descendants. Shang Binghe first verified historical facts: According to the "Zuo Zhuan" from the fourth year of Duke Ding, there were eight brothers of the same mother as King Wu of Zhou, and the Duke of Zhou served as the Grand Tutor. Notes: The character "ji" (foundation) in the Jigusha edition is "ju" (reside), and "reporting with eight sons" in the Jigusha edition is "shaking with the prince," but here we follow the Song and Yuan edition. Further interpreting the image: Xun represents the beginning (endowment), hidden Zhen represents opening, the king, traces, and sons; hidden Kun has the number eight, hence "eight sons"; Gen represents time, Gen governs stopping, hence "awaiting the time" (waiting for the right moment).

履。八會大都，饒富有餘。安民利國，可以長居。巽數八，坤為大都、為饒富、為民、為國，巽為利、為長。○八，汲古作入，依宋元本，言八方會於大都也。

The hexagram of "Kun" transforming into "Lv": Eight directions converge into a great capital, with abundant resources and ample sufficiency; the people are at peace, the state benefits, and it is suitable for long-term residence. This is a favorable omen of convergence from all sides, national prosperity, and people's security. Shang Binghe's interpretation of the image: The number of Xun is eight, Kun represents the great capital, abundance, the people, and the state; Xun signifies benefit and longevity. Note: The character "eight" in the Jigusha edition is "enter," but here we follow the Song and Yuan editions, which refer to the convergence of eight directions into the great capital.

泰。陰雲四方，日在中央。人雖昏霧，我獨昭明。坤為雲、為方，震卦數四，故曰陰雲四方。乾為日，震為人，坤為霧，乾為大明，言震人居坤霧之中，雖昏黯無礙於乾之明也。

The hexagram of "Obstruction" changing to "Peace": dark clouds spread in all directions, the sun shines brightly in the middle sky; everyone else is trapped in the darkness, but my mind remains clear. This is an image of many being confused while I remain clear, not obscured by the confusion. Shang Binghe explains the image: the hexagram of坤 represents clouds and directions, and the number of the hexagram Zhen is four, so it is said "dark clouds in all directions"; the hexagram of Qian represents the sun, Zhen represents people, and坤 represents mist, while Qian represents great brightness. It means that the person symbolized by Zhen is in the mist of坤, but that small darkness does not hinder the brightness of Qian.

否。魃為災虐，風吹雲卻。欲上不得，復歸其宅。坤為鬼、為惡、為災，故曰魃為災虐。坤雲巽風，而巽為退，故曰風吹雲卻。艮止，故不得上。○第二句汲古作大風吹卻，非，依宋元本。魃，各本皆訛為薄，茲依《小畜》之《中孚》校。《詩大雅》"旱魃為虐"《毛傳》："魃，旱神也"。

The hexagram困 (Obstruction) transforms into 否 (Disfavor): a drought demon causes calamity and wreaks havoc; when the wind blows, the clouds disperse; wanting to ascend but unable to go up, one can only return to one's own dwelling. This is a凶象 (auspicious omen) indicating a drought that is hard to resolve and obstacles in advancement. Shang Binghe explains the image:坤 (Earth) represents ghosts, evil, and calamity, hence "drought demon causes calamity";坤 (Earth) represents clouds, and 巽 (Wind) represents wind, with 巽 (Wind) indicating retreat, hence "wind disperses the clouds"; 艮 (Mountain) represents stopping, so ascending is not possible. Notes: The second sentence in the Jigusha edition reads "great wind disperses," which is incorrect; it follows the Song and Yuan editions. The character "魃" is mistakenly written as "薄" in all editions, here corrected according to the entry on 小畜 (Small Accumulation) transforming into 中孚 (Middle Trust). The Book of Poetry, Da Ya (Great Odes) mentions "drought demon causes havoc," and the Mao Transmission explains "魃 is the drought god."

同人。昭昭略略，非忠信客。言多反覆，以黑為白。離明，故曰昭昭。昭昭略略，似當時方言，形容不忠之象貌。巽為客，乾為信、為言，離正反兌口相對為有言，故曰言多反覆。巽為白，乾天為玄、為黑。○多，宋元本作語，依汲古。

The hexagram "Kun" transforming into "Tongren": It appears as a person who is shrewd and clever, but not sincere and trustworthy. He speaks in a fickle manner, able to turn black into white. This is ainauspicious sign (auspicious omen) of deceitful speech. Shang Binghe's interpretation: The hexagram Li (Fire) represents brightness, hence "Zhao Zhao" (bright and clear). "Zhao Zhao lüe lüe" is likely a regional dialect from the Han dynasty, describing the appearance of an untrustworthy person. Xun (Wind) represents the guest, and Qian (Heaven) represents trust and speech. Within the hexagram Li, there is one positive and one negative line, with two Dui (Lake) trigrams (representing mouths) facing each other, hence "yan duo fan fu" (speech is repeated and changeable). Xun is white in color, while Qian (Heaven) is black, hence the black color. Note: The character "duo" (many) in the Song and Yuan editions is "yu" (speech), but here we follow the Jigugē edition.

大有。三女為奸，俱遊高園。背室夜行，與伯笑言。禍反及身，冤無所禱。此用《困》象。互離，卦數三，故曰三女。坎為奸，伏艮為高園。坎為室、為夜，艮為背，故曰背室夜行。伏震為行，兌笑言，坎為禍，艮為身，艮者震之反，故曰禍反及身。坎為冤，震為禱。又多用困伏象。○反及，宋元本作及乃，無所作死誰，均依汲古。園，汲古作國，依宋元本。

The hexagram "Kun" changing to "Da You": Three women commit immoral acts, wandering together in a high garden; they travel at night, leaving their homes, and talk with men; misfortune falls back upon themselves, and they have no one to appeal to for justice. This is ainauspicious sign (auspicious omen) indicating disaster from illicit love. Shang Binghe's interpretation: This uses the image of the hexagram "Kun". The mutual trigrams form "Li", whose number is three, hence "three women"; "Kan" represents immorality, and the hidden "Gen" represents a high garden; "Kan" represents home and night, "Gen" represents the back, hence "traveling at night away from home"; the hidden "Zhen" represents movement, "Dui" governs laughter and conversation; "Kan" represents misfortune, "Gen" represents the body, and "Gen" is the reverse of "Zhen", hence "misfortune falls back upon oneself"; "Kan" represents injustice, "Zhen" represents prayer. Additionally, it makes use of the hidden images of "Kun". Notes: The text in the Song and Yuan editions reads "facing" as "and", and "no one" as "dead who", both following the Ji Gu Ge edition; the character "garden" in the Ji Gu Ge edition is "country", following the Song and Yuan editions.

謙。涉尸留鬼，大斧所視。文昌司過，簡公亂死。坤為尸、為鬼，涉疑為移或徙之訛，言尸去而鬼留也。伏兌為斧，離為視，坤為文，震為竹簡、為公，坤為亂、為死，《晉書天文志》："文昌六星，四曰司農司隸，五曰司命"。簡公為陳成子所弒，見《論語》。

The hexagram "Kun" in the hexagram "Qian": the body has been moved away, but the ghost remains; a big axe is staring at this place; among the stars of Wen Chang, there is a god in charge of mistakes, and King Jia Jian of Qi died in chaos. This is a凶 omen of punishment falling upon oneself. Shang Binghe explains the image: Kun represents the corpse and the ghost; the character "she" is likely a mistaken writing for "yi" or "xi", meaning the body has been moved away while the ghost remains. Hidden Dui represents the axe, Li represents sight, Kun represents culture, Zhen represents bamboo slips and the public, Kun represents chaos and death. The "Book of Jin · Records of Astronomy" says "Wen Chang has six stars, the fourth is called Si Nong Si Li, and the fifth is called Si Ming", so it is said "Wen Chang oversees mistakes". King Jia Jian of Qi was killed by Chen Chengzi, as recorded in the "Analects".

豫。大足長股，利出行道。囷倉充盈，疎齒善市。宜錢富家，事得萬倍。震為大足。伏巽為長、為股、為利，震為大塗、為行，故曰利出行道。艮為囷倉，坤多，故曰充盈。伏兌為齒，震形兌而長，故曰疏齒。伏巽為市，坤為財貨，故曰宜錢富有。艮為家，伏巽為倍，坤多，故曰萬倍。按：大足、長股、疏齒，蓋皆夷狄名。《淮南墜形訓》有跂踵民。大荒北經曰：跂踵國在拘纓東，其為人大兩足，亦曰大踵，大踵即大足長股，亦西方戎名，詳《比》之《蹇》，疏齒疑即淮南所謂鑿齒民，在海外東南方。善市即善賈也。○第五句汲古作宜以錢富，囷倉訛困合，均依宋元本。

The hexagram "Kun" changing to "Yu": The people of Dazhu and Changgu countries are suitable for traveling and going on journeys; granaries and storehouses are full, and the people of Shuchǐ country are good at trade; wealth is appropriate, the household is prosperous, and affairs can bring a hundredfold profit. This is a favorable omen for merchants to gain profit. Shang Binghe explains the image: Zhen represents Dazhu; the hidden Xun represents length, legs, and profit, and Zhen represents a big road and movement, so it says "favorable for traveling and going on journeys"; Gen represents granaries, and坤 indicates abundance, so it says "full and overflowing"; the hidden Dui represents teeth, and Zhen's shape resembles Dui but is long, so it says "sparse teeth"; the hidden Xun represents the market, and坤 represents goods, so it says "favorable for wealth and prosperity"; Gen represents the household, the hidden Xun represents multiple times, and坤 indicates abundance, so it says "a hundredfold profit." Shang also notes: Dazhu, Changgu, and Shuchǐ are probably names of distant tribes. The "Huainanzi · Zui Xing Xun" mentions "Qi Zhong people," and the "Shanhaijing · Da Huang Bei Jing" says "Qi Zhong country is east of Ju Ying country, where the people have very large feet," also called Dazhong, which is Dazhu and Changgu, and also a name for the Western Rong people, see the entry on "Bi" changing to "Jian"; Shuchǐ is probably the "Zao Chi people" mentioned in the "Huainanzi," located in the southeast overseas. "Shan shi" means being good at trade. Notes: The fifth sentence in the Jigusha edition reads "favorable for wealth and prosperity," and "qun仓" is mistakenly written as "kun he," here we follow the Song and Yuan editions.

隨。筐筥錡釜，可活百里。伊氏鼎俎，大福所起。震為筐筥錡釜。艮為里，震為百、為生，故曰可活百里。《史記》："晉滅虞，以百里奚為秦繆夫人媵。"《呂氏春秋》："百里奚飯牛於秦"，蓋其職賤，所司皆筐筥錡釜之事，反因以得活而相秦也。伊尹以鼎鼐乾湯，震為鼎俎、為伊吾。伊，歌聲也。○可，汲古作河，依宋元本。百里，宋元本作百口，汲古作百呂，依局本。

The hexagram "Kun" changing to "Suí": cooking utensils such as kuang, ju, qi, and fu saved Bai Li Xi; Yi Yin gained favor by his skill in cooking and became the beginning of great fortune. This is a favorable omen indicating that humble occupations can lead to high status. Shang Binghe explains the image: Zhen represents kuang, ju, qi, and fu; Gen represents "li" (a unit of distance), and Zhen represents "bai" (hundred) and "sheng" (life), thus saying "can save Bai Li." The "Records of the Grand Historian" states, "The state of Yu was destroyed by Jin, and Bai Li Xi was sent as a bride's attendant to Duke Mu of Qin." The "Lüshi Chunqiu" says, "Bai Li Xi herded cattle in Qin." His position was low, managing only such miscellaneous tasks as kuang, ju, qi, and fu, yet he thus preserved his life and became the prime minister of Qin. Yi Yin used the idea of cooking to seek the favor of King Tang. Zhen represents the tripod and the chopping board, and also represents "I Wu." "I" originally refers to the sound of singing. Notes: The character "ke" in the汲古阁 edition is "he," following the Song and Yuan editions; "Bai Li" in the Song and Yuan editions is "Bai Kou," while the汲古阁 edition is "Bai Lv," here following the official edition.

蠱。升高登虛，欲有望候。駕之北邑，與喜相扶。巽為高，艮為墟、為望，震為登、為南，震反為艮，則北矣。艮為邑，故曰駕之北邑。震為喜，艮為扶，正反艮，故曰相扶。

The hexagram Kūn (Obstruction) changing to Gǔ (Restlessness): ascending to a high place, standing on the top of a ruined site, wanting to look far and wait; driving towards the northern town, accompanied by joy. This is an omen of gaining through ascending high and welcoming joy. Shang Binghe's interpretation of the image: Xùn (Wind) represents high place, Gèn (Mountain) represents ruins and looking afar, Zhèn (Thunder) represents ascending and south direction; Zhèn turning once becomes Gèn, so the direction changes from south to north. Gèn represents town, hence 'driving to the northern town'; Zhèn represents joy, Gèn represents support, one upright and one reversed Gèn, hence 'mutual support'.

臨。用彼嘉賓，政平且均。螟蟲不作，民得安寧。伏巽為暝蟲，震為嘉賓，坤為政、為平均。

The hexagram KUN (Earth) changing to LIN (Approach): Employing that distinguished guest and virtuous person, the government is fair and equitable; the cutworms no longer proliferate, and the people attain peace. This is a favorable omen indicating the attainment of good governance through the use of virtuous talents and the success of the harvest. Shang Binghe's interpretation of the image: The hidden XUN (Wind) indicates the cutworms, ZHEN (Thunder) represents the distinguished guest, and KUN (Earth) signifies government and equality.

觀。桃夭少華，婚悅宜家。君子樂胥，長利止居。巽為桃，兌為華、為少，故曰少華。兌為悅，《詩周南》："桃之夭夭，灼灼其華；之子于歸，宜其室家"。艮為家、為君子，伏震為樂，巽為利，艮為居。長利止居，言女嫁得所也。○華，宋元本作葉，依汲古。三五伏兌。

The hexagram "Kun" changing to "Guan": peach blossoms are just beginning to bloom, fresh and tenderly beautiful, marriage is joyful and suitable for family establishment; the gentleman is happy, long-term gain, stable residence without moving. This is a favorable omen for marriage. Shang Binghe explains the image: Xun represents peach, Dui represents flowers and youth, so it is called "youthful bloom"; Dui indicates joy. The "Book of Songs · Zhou Nan · Tao Yao" says, "The peach trees are flourishing, their blossoms bright and radiant; the young lady is going to marry, suitable for her family home," which is exactly the basis of the text. Gen represents home and the gentleman, hidden Zhen represents joy, Xun represents benefit, Gen represents dwelling. The phrase "long-term benefit and stable residence" means the woman has found a good match. Note: The character "hua" (blossom) in Song and Yuan editions is written as "ye" (leaf), here we follow the Jigugeshan edition. Also, from the third line to the fifth line, the image of Dui is hidden.

噬嗑。東行失旅，不知何處。西歸無配，莫與笑語。震為東、為行旅，互坎故失旅，故不知何處。坎位西，坎孤，故無配，故無笑語。○配，宋元本作妃，依汲古。

The hexagram "Kun" transforming into "Shihe": going east and losing companions, not knowing where one is; going west to return but finding no spouse, no one to laugh with. This is ainauspicious sign of solitary travel and loss of companions. Shang Binghe's interpretation: Zhen represents east and travel, and the mutual trigrams form Kan, which signifies being trapped and losing things, hence losing companions and not knowing where one is. Kan is located in the west, and Kan also signifies solitude, hence no spouse and no one to laugh with. Note: The character "pei" in Song and Yuan editions was written as "fei," but here we follow the Jigugē edition.

賁。玩好亂目，巧聲迷耳。賊敗貞良，君受其殃。坎耳離目，坎隱伏，故曰迷耳。離亂，故曰亂目。震為聲，正反震，故曰巧聲。坎為賊，艮為貞良，震為君。○殃，宋元本作咎，依汲古。

The hexagram Kūn (Obstruction) transforming into Bēn (Brightness): strange and intricate objects confuse people's eyes, and alluring sounds bewilder their ears. Virtuous and capable men are harmed, and the sovereign suffers as a result. This is a凶象 (auspicious omen) indicating the country being led astray by sensory pleasures. Shang Binghe explains the image: Kan represents the ear, Li represents the eye; Kan is in a hidden position, so it is said 'bewildering the ear'; Li governs confusion, so it is said 'confusing the eye'. Zhen represents sound, with one positive and one negative Zhen, so it is said 'delicate sound'; Kan represents harm, Gen represents the virtuous and loyal person, and Zhen represents the sovereign. Note: The character 'yāng' (suffering) in Song and Yuan editions is 'jiù' (misfortune), here following the Jigugē edition.

剝。明德孔嘉，萬歲無虧。駕龍巡狩，王得安所。艮為明，坤虛為孔、為萬歲，伏乾為龍、為王、為行，故曰駕龍巡狩。○安所，汲古作所安，依宋元本。

The hexagram "Kun" changing to "Bo": virtue is bright and perfect, never losing its radiance for ten thousand years; riding a dragon chariot to tour the four directions, the king attains a secure abode. This is a favorable omen indicating enduring moral virtue and a firmly established royal rule. Shang Binghe explains the image: Gen represents clarity; Kun is hollow in the center, thus meaning "a great void" and "ten thousand years"; the hidden Qian represents the dragon, the king, and movement, hence saying "riding a dragon to tour the land." Note: The text "An suo" in the Ji Gu Ge edition reads "suo an," but here we follow the Song and Yuan dynasty editions.

復。同本異葉，安仁尚德。東鄰慕義，來興古國。震木，故曰本、曰葉。坤為安，震為仁德、為東、為鄰，坤為義、為國。○古，宋元本作吾。按：綿瓞瓞詩古公亶父傳：古公，猶先公，茲曰古國，義與毛異。

The hexagram "Kun" transforming into "Fu": The same root produces different branches, content with benevolence and valuing virtue; the eastern neighboring state admires righteousness and comes to revive the old country. Thus, a fortunate omen of virtue attracting distant lands. Shang Binghe's interpretation of the image: Zhen belongs to wood, so it is said "root" and "leaf"; Kun represents stability, Zhen represents benevolence and virtue, east, and neighbor, while Kun represents righteousness and country. Notes: In the Song and Yuan dynasty printed editions, the character "gu" is written as "wu". Shang's note: The "Shi Jing · Da Ya · Mian" mentions "Gu Gong Dan Fu", and the "Mao Zhuan" explains "Gu Gong" as "Xian Gong"; here, "Gu Guo" takes a meaning different from that of the "Mao Zhuan".

無妄。戴山崔嵬，日高無頹。君王我德，賜以嘉國。乾為山，艮為戴，在乾下，故曰戴山崔嵬。艮為日，巽為高，乾為君王、為德，艮為我。我德，言德我也。艮為國，震為嘉。○日，宋元本訛曰，王作主，嘉作家，均依汲古。我，汲古作好，依宋元本。

The hexagram "Kun" transforming into "Wu Wang": A high mountain stands towering above the head, the sun shines high and does not set westward; the king recognizes me as virtuous and grants me a beautiful territory. This is a favorable omen of receiving the king's favor and stability as firm as a mountain. Shang Binghe's interpretation: Qian represents the mountain, Gen represents the headgear, and Gen is located below Qian, hence "a mountain towering above the head"; Gen represents the sun, Xun represents height; Qian represents the king and virtue, Gen represents me, "my virtue" means "to regard me as virtuous"; Gen represents the country, Zhen represents beauty. Notes: In the Song and Yuan edition, the character "sun" was mistakenly written as "says", "king" as "ruler", and "beautiful" as "family", all following the Jigugē edition; the character "I" in the Jigugē edition is written as "good", following the Song and Yuan edition.

大畜。築室合歡，千里無患。周公萬年，佑我二人，壽以高遠。艮為室，震為歡，正反震相對，故曰合歡。坤為千里、為患，坤伏，故無患。艮為壽、為高，乾為遠。○二，汲古作三，依宋元本。宋元本無末句，依汲古。

The hexagram "Kun" changing to "Da Xu" indicates building a house and family gathering in joy, with no calamities within a thousand miles. The Duke of Zhou lives a long and prosperous life, protecting us both, ensuring longevity. This is a favorable omen of family peace and long life. Shang Binghe's interpretation: "Gen" represents a house, "Zhen" signifies joy. One is positive and the other negative, with two Zhen trigrams facing each other, hence "gathering joy." "Kun" represents a thousand miles and calamity; since "Kun" is in the hidden position, there are no calamities. "Gen" signifies longevity and height, while "Qian" signifies distance. Note: In the Ji Gu Ge edition, the character "two" is written as "three," following the Song and Yuan editions. The last sentence is absent in the Song and Yuan editions, and here it is included according to the Ji Gu Ge edition.

頤。養雞生雛，畜馬得駒。明堂太學，君子所居。伏巽為雞，震為馬，艮少，故曰雛、曰駒。艮為明堂、為君子，坤文，故曰太學。

The hexagram Kūn (Earth) transforms into Yí (Nourishment): raising chickens to hatch chicks, raising horses to give birth to foals; the Bright Hall and the Grand Academy are indeed the places where the gentleman can reside. This is a favorable omen of flourishing offspring and advancing in learning with proper conduct. Shang Binghe interprets the image: hidden Xùn (Wind) represents chickens, Zhèn (Thunder) represents horses, and Gèn (Mountain) signifies the young and small, hence the terms 'chick' and 'foal'; Gèn represents the Bright Hall and the gentleman, while Kūn has cultural splendor, hence the term 'Grand Academy'.

大過。雷行相逐，無有休息。戰於平陸，為夷所覆。詳《坤》之《泰》。

The hexagram "Kun" transforming into "Tai": Thunder roars continuously, pursuing each other without ceasing; fighting on flat land, defeated by the barbarians, resulting in collapse. This is a凶 portent of exhausting forces and suffering defeat. Shang Binghe notes the symbolic meaning in detail in the entry for "Kun" transforming into "Tai".

坎。委蛇循河，北至海涯。涉厯要荒，君世無他。坎為曲，故曰委蛇。伏巽為蛇。坎位北，伏兌為海，互震為君。○北至，汲古作至北，君作在，從宋元本。

The hexagram Guan (Water) in the hexagram Kun (Obstruction): winding and twisting along a great river, going north all the way to the sea; traveling through the distant regions of Yao Fu and Huang Fu, the ruler enjoys a lifetime of peace and safety. This is a favorable omen for a long journey. Shang Binghe's interpretation: Kan represents bending, hence "wei yi" (winding and twisting); hidden Xun represents a snake; Kan is located in the north, hidden Dui represents the sea, and the interacting trigrams form Zhen, which represents the ruler. Notes: The text "north to" in the Ji Gu Ge edition reads "to the north," and the character "ruler" is written as "in," but here we follow the Song and Yuan dynasty editions.

離。鴻聲大視，高舉神化。背昧嚮明，以通福功。伏震為鴻、為聲，離為視，巽為高，互兌為夜，故曰背昧。離明，故曰嚮明。伏震為福。○向，汲古作皆，形訛，依宋元本。通，宋元本作道，依汲古。

The hexagram "Kun" transformed into "Li": The cry of wild geese is high and distant, their vision is broad and far-reaching; they soar high, with marvelous transformations. They turn away from darkness and face the light, thus achieving success and gaining merit. This is a favorable omen of abandoning darkness and turning toward brightness, leading to success and blessings. Shang Binghe's interpretation: Hidden Zhen represents geese and sound, Li represents sight, and Xun represents height; the interacting trigrams form Dui, which represents night, hence "turning away from darkness"; Li represents brightness, hence "turning toward light"; hidden Zhen represents merit. Notes: The character "xiang" (toward) in the Jigusha edition is mistakenly written as "jie" (all), due to similarity in form, following the Song and Yuan editions; the character "tong" (passage) in the Song and Yuan editions is written as "dao" (way), here following the Jigusha edition.

咸。比目四翼，來安吾國。福喜上堂，與我同床。後三句汲古作"安我邦國，上下無患，為吾家福"，從宋元本。咸伏損，上艮為目，三至上正反艮，故曰比目。震為翼，卦數四，故曰四翼。艮為安、為國、為堂、為床，震為福喜。

The hexagram "Kun" changing to "Xian": the fish with both eyes meet, their wings spread out and joined together, coming to stabilize my country; good fortune and joy enter the hall, sharing my bed. This is a favorable omen of harmonious union and stability for the state, and blessings coming to the family. Note: The last three lines in the Ji Gu Ge edition read "Stabilize my country, no worries above or below, as the family's blessing," but here we follow the Song and Yuan dynasty editions. Shang Binghe's interpretation of the image: The hidden hexagram of "Xian" is "Shen." The upper trigram is Gen, representing the eye. The third line to the top line consists of one yang and one yin line, both Gen trigrams, hence two eyes joined, which is referred to as "bi mu yu." Zhen represents wings, and the number of lines is four, hence "four wings." Gen represents stability, country, hall, and bed, while Zhen represents good fortune and joy.

恆。先縠彘季，反謀桓子。不從元帥，遂行挑戰，為荊所敗。《左傳宣十二年》："楚子圍鄭，荀林父帥師救之，及河，聞楚與鄭平桓子欲歸，彘子曰不可，遂挑戰晉師，敗績"。巽為縠、為彘。震為桓、為子，巽震卦相反，故曰反謀桓子。震為元帥、為戰、為荊楚，兌毀，故曰敗。○不，元本訛子，依宋本、汲古。先縠，汲古作士縠，依宋元本。先縠，彘子名。

The hexagram of "Kun" changing to "Heng": First, the man named Zhuizi, who is also called Xianhu, acted against the commander Huanzi; he did not obey the orders of the supreme commander and led his troops out to challenge the enemy on his own, and was defeated by the State of Chu. This is ainauspicious sign (auspicious omen) indicating lack of discipline and self-inflicted defeat. Shang Binghe cites the "Zuo Zhuan" from the twelfth year of Duke Xuan: Duke Zhuang of Chu besieged the State of Zheng, and Xun Linfu led his troops to rescue it. When they reached the Yellow River, they heard that Chu and Zheng had already made peace. Huanzi (Xun Linfu) wanted to withdraw, but Zhuizi said it was not appropriate, and thus he擅自 (on his own initiative) challenged the Chu army, resulting in a great defeat. Explanation of the omen: Xun represents Hu and Zhi; Zhen represents Huan and Zi; since Xun and Zhen are opposite in form, it is said "reverse plot against Huanzi." Zhen represents the supreme commander, warfare, and the State of Jingchu; Dui signifies destruction, hence "defeat." Notes: The character "bu" in the original manuscript was mistakenly written as "zi" in the Yuan edition; it is corrected according to the Song and Jigugong editions. "Xianhu" in the Jigugong edition is written as "Shi hu," and it is corrected according to the Song and Yuan editions. Xianhu is the name of Zhuizi.

遯。三頭六足，欲盜東國。顏子在庭，禍滅不成。乾為頭，艮數三，故曰三頭。乾數六，故曰六足。伏震為足、為東，艮為國，故曰東國。巽為盜，艮為顏、為庭，坤為禍滅，坤伏，故不成。三頭，似指魯三家。顏子或指顏淵。○庭，宋元本作邇，依汲古。

The hexagram of "Kun" changing to "Dun": A monster with three heads and six legs wants to steal from the eastern country; Yanzi stands in the courtyard, and the calamity fails to materialize. This is an omen of a virtuous person repelling evil and a plot failing. Shang Binghe explains the image: Qian represents the head, and the number of Gen is three, so it is said "three heads"; Qian's number is six, so it is said "six legs"; hidden Zhen represents feet and the east, Gen represents the country, so it is said "eastern country"; Xun represents theft, Gen represents Yan and the courtyard; Kun represents the elimination of calamity, and Kun is in the hidden position, so the calamity does not occur. "Three heads" may refer to the three senior ministers of Lu state, and "Yanzi" may refer to Yan Yuan. Note: The character "ting" in Song and Yuan editions is written as "er", but here we follow the Jigugeshan edition.

大壯。緣山升木，中墮於谷。子輿失勞，黃鳥哀作。通《觀》。艮為山谷，巽為木、為隕落，故曰中墜於谷。震為輿、為子、為黃，伏艮為鳥，坤為哀。《左傳文六年》："秦伯任好卒，以子車氏之三子殉，國人哀之，為賦黃鳥"。子輿，即子車也。○勞疑為勢或榮之訛。

The hexagram "Kun" changing to "Da Zhuang": climbing the mountain, ascending the tree, falling halfway into a deep valley; the Zixie family lost their support, and the song of "Huangniao" began to be sung. This indicates a calamity of falling midway, sorrow, and the loss of the clan. Shang Binghe's interpretation says: "Connecting with 'Guan'" means it is connected with the hexagram "Guan". Gen represents the mountain and the valley, Xun represents wood and falling, hence "falling into the valley"; Zhen represents the carriage, the son, and yellow, with hidden Gen representing the bird, and Kun representing sorrow. The "Zuo Zhuan" records that in the sixth year of Wen Gong's reign, Duke Mu of Qin (whose name was Renhao) died, and the three sons of the Zixie family were sacrificed, causing the people to grieve, and they composed the poem "Huangniao". Ziyu is the same as Zixie. Notes: The character "lao" is likely a mistake for "shi" or "rong".

晉。南有嘉魚，駕黃取。魴鯉瀰瀰，利來無憂。離為南，坤為魚、為黃。黃魴鯉，皆魚名。嘉魚，《小雅》篇名。

The hexagram "Kun" changing to "Jin": There are fine fish in the south; drive a carriage to catch the yellow fish;鲂 and鲤 fish swim abundantly in the river, benefits come and there is no worry. This is a favorable omen with no worries. Lin's commentary: Below the character "Huang" (yellow) and in the annotations below the character "Huang", there are rare characters for fish names, which the original manuscript used a private area character, making it impossible to transcribe. Here, they are retained as they are, represented in the text by "□". Shang Binghe's interpretation of the image: Li represents the south, Kun represents fish and yellow; "Huang□", "Fang", and "Li" are all names of fish. "Jia Yu" is the title of a chapter in the Book of Songs, Xiao Ya.

明夷。邃炁作云，蒙覆大君。塞聰閉明，殷人賈傷。震為大君，坤為雲氣，炁氣同。坤雲在震上，故曰蒙覆大君。坎耳聰，離目明，坤為閉塞，故曰塞聰閉明。震為子，殷，子姓。震為商賈，故曰殷人賈傷。○君，汲古作臣，非，依宋元本。賈，疑訛字。易林屢以震為孩子，箕子之明夷，蓋讀箕子為孩子，孩子為昏蒙之代名，專指紂，故曰蒙覆大君，足證以箕子為紂臣之誤。

The hexagram "Kun" transforming into "Mingyi": deep atmospheric changes form dark clouds that completely cover the great ruler; the ears and eyes are blocked and obscured, causing damage to the merchants of Yin. This is ainauspicious sign (auspicious omen) indicating a昏君 (foolish ruler) blocking the way and the state gradually deteriorating. Shang Binghe explains the image: Zhen represents the great ruler, Kun represents the cloud, "qi" and "qi" are the same character; the Kun cloud presses upon Zhen, hence "covering the great ruler." Kan governs hearing, Li governs sight, and Kun governs blockage, hence "blocking hearing and sight." Zhen represents the son, and the Yin royal family is of the son surname; Zhen represents merchants, hence "merchants of Yin suffer loss." Notes: The character "jun" in the Ji Gu Ge edition is "chén," which is incorrect, following the Song and Yuan editions instead. The character "jia" is suspected to be a mistake. Shang also points out that the "Yi Lin" frequently uses Zhen to represent a child. In "Mingyi" hexagram line six five, "Jizi's Mingyi," it is likely that "Jizi" is read as "háizi" (child), and "child" is a term for confusion and ignorance, specifically referring to Shang Zhou. Therefore, saying "covering the great ruler" sufficiently proves that the old interpretation of Jizi as a minister of Zhou is wrong.

家人。舉翅攄翼，跂望南國。延頸卻縮，未有所得。此用《困》象。伏《賁》。震為翅翼、為攄舉、為南，艮為國，下離，故跂望南國。艮為頸，在上，故曰延頸。震為返，故卻縮。坎失，故未有所得。

The hexagram of "Straitened" transforming into "Family": spreading wings and struggling to fly, standing on tiptoe looking toward the southern country; stretching the neck but then drawing it back, ultimately achieving nothing. This is an image of empty hope and seeking without success. Shang Binghe explains the image: this uses the image of the "Straitened" hexagram, whose hidden hexagram is "Brightness." Zhen represents wings, spreading and lifting, and the south; Gen represents the country, and the lower trigram is Li, so standing on tiptoe to look toward the southern country; Gen represents the neck, located above, so "stretching the neck"; Zhen indicates returning, so "drawing back"; Kan indicates loss, hence achieving nothing.

睽。坎中蝦蟆，乍盈乍虛。三夕二朝，形消無餘。此用遇卦《困》象。巽為蝦蟆，下坎，故曰坎中蝦蟆。坎盈離虛，坎為夕，離卦數三，故曰三夕，言晦日三十也。伏震為朝，兌卦數二，故曰二朝。按：張衡靈憲云：嫦娥竊不死之藥，遂託身於月，是為蟾蜍。坎中蝦蟆，即月中蝦蟆也，言月前盈後虛，至月朔而消滅無有也。

The hexagram "Kun" changing into "Gui": A frog in the water of Kan, suddenly full and then suddenly empty; after three nights and two days, its form is completely gone. This describes the waxing and waning of the moon, a sign of prosperity turning into decline. Shang Binghe explains the image: this uses the hexagram "Kun" to represent the situation. Xun represents the frog, and the lower trigram is Kan, so it is said "a frog in the middle of Kan"; Kan represents fullness, while Li represents emptiness; Kan represents the evening, and the number of the Li hexagram is three, so it is said "three evenings," referring to the end of the month on the thirtieth day; the hidden Zhen represents the morning, and the number of the Dui hexagram is two, so it is said "two mornings." Shang also notes: Zhang Heng's "Ling Xian" says Chang'e stole the elixir of immortality and took refuge in the moon, transforming into a toad; "a frog in the middle of Kan" refers to the frog in the moon, meaning the moon first becomes full and then wanes, disappearing entirely on the new moon day.

蹇。重弋射隼，不知所定。質疑蓍龜，執可避之。國安上樂，宜利止居。兵寇不至，民無騷憂。此仍用《困》象。《詩鄭風》："弋鳧與雁"，《傳》以繩繫矢而射，曰弋。巽為弋，正反巽，故曰重弋。伏艮為隼，震為射，巽進退不果，故曰不知所定。坎為筮，故曰質疑。巽為蓍，離為龜，坎為避，孰可避之，言孰可避免也。艮為國、為土，震樂，巽利。○首句宋元本作僮子射御，汲古作僮或射御。僮，重之訛，或弋之訛，茲依《中孚》之《復》校。可避之，之與龜韻，宋元本作孰知所避，茲依汲古。七八句疑衍文，故不釋。

The hexagram "Kun" transformed into "Jian": using arrows tied with rope to shoot falcons, yet uncertain where they will fall; submitting doubts to divination with yarrow stalks and tortoise shells, to see who can escape them; the country is at peace, the sovereign is secure and happy, suitable for gain and settling down; there is no military disaster or bandits, the people have no troubles or worries. This is a favorable omen of safety. Shang Binghe's interpretation: this still uses the image of the hexagram "Kun". The "Book of Songs · Zheng Folk Songs" mentions "shooting wild geese and swans", and the "Mao Transmission" explains that shooting with a rope tied to the arrow is called "yi". Xun represents "yi", with two Xun trigrams, hence "double yi"; the hidden Gen represents the falcon, Zhen represents shooting; Xun's nature is to hesitate and move forward and backward, hence "not knowing where to settle"; Kan represents divination, hence "raising questions"; Xun represents the yarrow stalks, Li represents the tortoise shell, Kan represents avoiding, "who can avoid it" refers to who can escape. Gen represents the country and earth, Zhen represents joy, Xun represents benefit. Notes: the first sentence in the Song and Yuan editions reads "tongzi shooting chariots", while the Jigugong edition reads "tong or shooting chariots"; "tong" is a mistaken character for "zhong" or "yi", here corrected according to the interpretation of "Zhongfou" transformed into "Fu". The "zhi" in "ke bi zhi" rhymes with "gui", while the Song and Yuan editions read "shu zhi suo bi", here following the Jigugong edition. The seventh and eighth sentences are likely additions, so Shang did not explain them.

解。陰淫寒疾，水離其室。舟楫大作，傷害黍稷。民飢於食，不無病厄。離，汲古作流，從宋元本。楫，元本作戢，非，依宋本、汲古。坎為陰寒、為疾、為室，震為楫、為黍稷，坎破，故傷害黍稷。坎為民、為厄。離虛，故飢。

The hexagram of "Kun" interpreted as "Jie": excessive yin energy causes cold illness, great water floods the houses; oars are greatly used, crops are destroyed; people suffer from hunger and illness, inevitably facing misfortune. This is ainauspicious sign of water disaster. The note before the annotation says: "Li" character in the Ji Gu Ge edition is "Liu", here we follow the Song and Yuan editions; "Ji" character in the Yuan edition is "Ji", which is incorrect, following the Song and Ji Gu Ge editions. Shang Binghe's interpretation of the image: Kan represents cold and disease, and houses; Zhen represents oars and millet and jujube; Kan indicates destruction, thus damaging crops; Kan represents people and calamity; Li has a hollow center, hence hunger.

損。離友絕朋，巧言讒慝。覆白汙玉，顏叔哀哭。艮友在外，故曰離。兌為朋，兌附決，故曰絕。正反震，故曰巧言讒慝。震為白、為玉，坤蒙閉，故曰覆白汙玉。覆，掩也。艮為顏、為叔，兌為哭。顏叔未詳。○慝，宋元本作匿，依汲古。

The hexagram "Kun" transforming into "Sun": separation from friends, disconnection from peers, flattery and deceit, slander and evil; covering up purity and defiling jade, Yan Shu weeps for this. This is ainauspicious sign of slander harming others and purity being stained. Shang Binghe explains the image: the trigram "Gen" (Mountain), which represents friends, is in the outer trigram, hence "Li" (Fire); "Dui" (Lake) represents peers, and since "Dui" signifies both attachment and rupture, it is said "to cut off"; one positive and one negative trigrams "Zhen" (Thunder), hence "flattery and slander"; "Zhen" represents white and jade, while "Kun" signifies obstruction and concealment, hence "covering white and defiling jade" — "covering" means to conceal. "Gen" represents face and uncle, "Dui" represents crying. Who is Yan Shu, Shang says it is still unclear. Note: The character "te" in Song and Yuan editions is "ni", here following the Jigugē edition.

益。童女無媒，不宜動搖。安其室廬，傅母何憂。巽為女，艮少，故曰童女。艮止，故不宜動搖，言宜貞靜也。艮為室廬，艮止，故曰安。坤為母，震樂，故傅母不憂也。古女子皆有傅母以為教導。

The hexagram "Kun" transformed into "Yi": A young maiden without a matchmaker has not received any proposals, and she should not act hastily; she should remain quietly in her own home, and her tutor mother has nothing to worry about. This is a favorable omen of maintaining stillness and tranquility. Shang Binghe's interpretation: Xun represents a woman, and Gen signifies youth, hence "young maiden"; Gen signifies stillness, hence "should not be moved," meaning she should remain chaste and self-restrained; Gen represents a dwelling, and Gen signifies stillness, hence "peaceful"; Kun represents a mother, and Zhen signifies joy, so the tutor mother has no cause for worry. In ancient times, all women had a tutor mother who was solely responsible for their education.

夬。作凶造患，北檄困貧。東與禍連，傷我左跟。此用遇卦《困》象。困通賁。坎為凶患、為北檄，以木簡為牘，長尺二寸，以為徵召。坎陷，故曰困。離虛，故貧。《後漢安帝紀》："民窮困道路，欲歸本郡，在所為封長檄"。震為東，坎為禍、為傷，震為左、為跟。○檄，汲古作榭，禍作福，均依宋元本。左，宋元本作老，依汲古。

The hexagram of "Obstruction" changing to "Decisive Victory": A calamity arises, causing misfortune and disaster. A decree from the north brings hardship and poverty; events in the east continue to cause trouble, injuring my left heel. This is ainauspicious sign of disaster and misfortune coming together. Shang Binghe explains the image: This uses the hexagram of "Obstruction" changing to "Decisive Victory." "Obstruction" and "Brightness" are related. Kan represents calamity and misfortune, as well as the "northen decree" — a decree written on wooden slips, one foot two inches long, used for summoning people; Kan also signifies falling into a pit, hence "Obstruction." Li is hollow in the middle, hence "poverty." The "Later Han Book·An Emperor's Annals" says, "The people are in hardship on the road, wanting to return to their native province, and the local officials will issue long decrees for them." Zhen represents the east, Kan represents calamity and injury, Zhen also represents the left and the heel. Notes: The character "xie" in the Jigusha edition is "xie," and "fu" is "huo," both following the Song and Yuan editions; the character "lao" in the Song and Yuan editions is "lao," here following the Jigusha edition.

姤。東南其戶，風雨不處。睆仁人，父子相保。乾為門戶，巽居東南，故曰東南其戶。巽風進退無常，故曰不處。《毛詩》："睆，好貌"。乾為仁人、為父，伏震為子。○睆，汲古作●睨，宋元本作睨。丁雲睨當為睆是也，故從釋文。

The hexagram of "Kun" transforming into "Gou": The door is opened to the southeast, and the wind and rain do not cease; the kind and pleasant person, father and son are both preserved. This is an image of family harmony despite encountering wind and rain. The third sentence "Guan renren" (gوان rén rén) consists of only three characters, which does not conform to the four-character pattern. Therefore, the original text is likely missing a character, and it is recorded here without supplementation. Shang Binghe's interpretation of the image: Qian represents the door, and Xun is located in the southeast, hence "the door is in the southeast." Xun wind is changeable and unpredictable, hence "not staying" (not stopping). The "Guan" in the "Mao Shi" refers to a beautiful appearance. Qian represents the benevolent person and the father, with Zhen hidden beneath representing the son. Notes: The character "Guan" in the Ji Gu Ge edition is written as "●ni", while the Song and Yuan editions read "ni". Ding Shi says "ni" should be "Guan", which is correct, so it is determined according to the "Classic Interpretation" as "Guan".

萃。被髮獸心，難與比鄰。來如飄風，去似絕弦，為狼所殘。巽為髮，艮為獸，坤為心，巽為飄風、為繩，故為弦。兌毀，故絕弦。艮為狼，兌口，故曰為狼所殘，言為狼所噬也。

The hexagram of "Obstruction" changing to "Gathering": with hair loose and a beast's heart, it is difficult to live near him; coming like a whirlwind, going like a broken bowstring, finally being harmed by jackals. This is a凶象 of living with wicked people and ultimately suffering their harm. Shang Binghe explains the image: Xun represents hair, Gen represents beasts, and Kun represents the heart; Xun represents a whirlwind and a rope, and a rope is like a bowstring, while Dui signifies destruction, hence "broken bowstring"; Gen represents wolves, and Dui represents mouth, hence "being harmed by wolves," meaning being bitten by wolves.

升。天覆地載，日月運照。陰陽允作，方內四富。坤為地，伏乾為天、為日，兌為月，坤為方、為多，故為富。震卦數四，故曰四富。

The hexagram困 (Obstruction) transforming into 升 (Progress): Above there is heaven covering, below there is earth supporting, the sun and moon move and illuminate universally; yin and yang arise in accordance with the seasons, and the four directions are prosperous. This is a great auspicious image of heaven and earth each occupying their proper positions and all things flourishing. Shang Binghe explains the image: Kun represents earth, hidden Qian represents heaven and the sun, Dui represents the moon; Kun represents the four directions and multitude, hence prosperity; Zhen's number is four, so it is said 'four prosperity'.

井。桀亂無道，民散不聚。背室棄家，君孤出走。離為惡人，故曰桀。震為大塗，震伏，故曰無道。坎為眾、為民。風散，故曰不聚。艮為室家，艮伏，故曰背、曰棄。震為君，坎為孤，震伏，故曰出走。

The hexagram of "Trapped" transforming into "Well": King Jie of Xia was confused and chaotic, acting tyrannically and without moral restraint, causing the people to scatter and not reunite; they abandoned their houses and left their homes, while the king fled alone. This is ainauspicious sign (auspicious omen) of a country losing its ruler through tyranny. Shang Binghe explains the image: Li represents wicked people, so it refers to King Jie of Xia; Zhen represents the great path, but Zhen is in a hidden position, so it is said "without virtue"; Kan represents the people; Xun wind represents dispersing, so it is said "not gathering"; Gen represents family and home, and Gen is in a hidden position, so it is said "to turn away" and "to abandon"; Zhen represents the ruler, Kan represents solitude, and Zhen being hidden, so it is said "to flee."

革。申酉稷射，陰慝萌作。荷葭載牧，泥塗不白。巽先天居申，兌後天居酉，丁雲《穀梁定十五年傳》日下稷注：稷，日仄也。下稷為晡時，伏震為射。申酉稷射者，言日至申酉晡時而射也。伏坤為陰慝，震為萌芽，故曰萌作。伏艮為荷，巽為葭，坤為牧，坎為泥塗，巽為白，坎隱，故不白。○稷射，汲古作敗時，依元本。荷，宋元本作柯，依汲古。葭，疑蓑之訛，《詩》："何蓑何笠"是也。

The hexagram Kūn (Obstruction) transforming into Gé (Change): At the hour of Shen and You, the sun is setting westward, just right for drawing the bow and hunting; however, the sinister forces are secretly sprouting in the dark. Carrying a raincoat and hat to graze, the body becomes dirty and no longer white. This is the image of dusk and the rising of yin, with labor and soiling of the body. Shang Binghe explains the image: According to the Earlier Heaven arrangement, the trigram Xun (Wind) is at Shen; according to the Later Heaven arrangement, the trigram Dui (Lake) is at You. Ding's reference to the "Gu Liang Zhuan" (Commentary of the Gu Liang) from the 15th year of Duke Gongsun's reign, "the sun is below the millet," notes that "millet refers to the sun being westward," and "below millet" refers to the late afternoon hour of Bu. The hidden trigram Zhen (Thunder) represents shooting, so "Shen You Ji She" means that shooting occurs at the hours of Shen and You in the Bu time. The hidden trigram Kun (Earth) represents sinister forces, and Zhen (Thunder) represents budding, hence "sprouting." The hidden trigram Gen (Mountain) represents "carrying" (as in "he"), Xun (Wind) represents reeds, Kun (Earth) represents grazing, Kan (Water) represents mud, Xun (Wind) has the color white, and Kan (Water) governs concealment, hence "not white." Notes: In the Ji Gu Ge edition, "Ji She" is written as "Bai Shi," following the Yuan edition; the character "He" in the Song and Yuan editions is written as "Ke," following the Ji Gu Ge edition; "Jia" is likely a miswriting of "Suo," as the "Shi Jing" (Book of Songs) says "He Suo He Li" (wearing a straw cloak and a bamboo hat), which is exactly this term.

鼎。踝踵足傷，左趾病痬。失旅後時，利走不來。詳《蒙》之《履》。

The hexagram "Kun" changing to "Ding" indicates that both the ankle and heel are injured, and the left toe has a sore that has become溃烂. One has fallen behind and missed the appointed time, losing the opportunity which will not return. This is ainauspicious sign of obstructed action and loss of timing and advantage. Shang Binghe notes that the symbolic meaning is detailed in the entry for "Meng" changing to "Lv".

震。四足俱走，駑疲在後。俱戰不勝，敗於東野。震卦數四，故曰四足。震為後，坎勞，故曰駑疲在後。震為戰，坎陷，故不勝，故敗。震東，艮野。○俱戰，宋元本作戰既，從汲古。

The hexagram of "Straitened Circumstances" changing to "Thunder" indicates that all four legs are running together, but the weak horse is tired and lags behind; they fight together yet cannot win, and they are defeated in the open fields to the east. This is ainauspicious sign (auspicious omen) caused by weakness leading to defeat. Shang Binghe explains the image: the number of the hexagram "Thunder" is four, hence "four legs"; "Thunder" represents the rear, and "Water" indicates labor and hardship, hence "the weak and tired horse is behind"; "Thunder" signifies battle, and "Water" indicates being trapped, hence they cannot win and ultimately suffer defeat; "Thunder" represents the east, and "Mountain" represents the wilderness. Note: The original text says "俱战" (both fight), but the Song and Yuan editions read "战既" (battle has already occurred), here we follow the Jigugeshan edition.

艮。塗行破車，丑女無媒。莫適為偶，孤困獨居。互震為大塗、為行、為車，坎破，故曰塗行破車。伏兌為女，離為惡人，故曰丑女。坎為孤，艮為鰥，故曰孤困獨居。○偶，汲古作耦，依宋元本。

The hexagram困 (Obstruction) changing to 艮 (Stillness): walking on the road, the carriage breaks down; an ugly woman has no matchmaker coming to her door; unable to find a suitable spouse, one is left alone and in hardship. This is ainauspicious sign (auspicious omen) indicating obstruction in travel and marriage. Shang Binghe's interpretation: the mutual hexagram forms Zhen, which represents the great path, movement, and vehicles; Kan represents damage, so it is said 'traveling on a broken carriage'; the hidden Dui represents a woman, and Li represents an ugly person, so it is said 'ugly woman'; Kan represents solitude, and Gen represents a widower, so it is said 'solitary and in hardship'. Note: The character '偶' in the汲古阁 edition is '耦', but here we follow the Song and Yuan editions.

漸。拊髀大笑，不知憂懼。開立大路，為王所召。髀，《說文》股也。巽為股，艮手，故曰拊髀。伏震為笑，坎為憂懼，兌悅，震樂，故不知憂懼。震為大路、為王、為召。○王，宋元本作主，依汲古。

The hexagram "Kun" changing to "Jian": laughing aloud by patting one's thighs, not knowing what sorrow or fear is; the great road is open, and one is summoned and appointed by the king. This is a favorable omen of joy and success, being called and appointed. Shang Binghe's interpretation: "Bì" is explained in "Shuo Wen Jie Zi" as the thigh; Xun represents the leg, Gen represents the hand, so "fu bì" (patting the thigh) is said. Hidden Zhen represents laughter, Kan represents sorrow and fear, Dui governs joy, Zhen governs happiness, hence not knowing sorrow or fear. Zhen represents the great road, the king, and being summoned. Note: In Song and Yuan dynasty editions, the character "wang" (king) is written as "zhu" (sovereign), here following the Jigugē edition.

歸妹。伯圭東行，與利相逢。出既遭時，孰不相知。震為伯、為玉，故曰伯圭。伯圭善貨殖，見《史記》、《孟子》。伏巽為利，故與利相逢。震為出、為時。○圭，汲古訛主，依宋元本。宋元本時訛昧，下多憂不成凶四字，均依汲古。

The hexagram "Kun" changing to "Gui Mei" indicates a favorable time for commerce. A white jade merchant travels east and meets profit along the way; when he goes out, he encounters a good opportunity, who would not recognize him. This is a favorable omen for business. White jade was a famous merchant from the Warring States period known for his principle of "when others discard, I take; when others take, I give." Shang Binghe explains the omen: Zhen represents a nobleman and jade, combining to form "Bo Gui"; white jade is skilled in commerce, as mentioned in the "Records of the Grand Historian" and the "Mencius." The hidden Xun trigram represents profit, hence "meeting profit"; Zhen represents movement and time. Notes: The character "Gui" in the Jigusha edition is mistakenly written as "Zhu," following the Song and Yuan editions; the character "Shi" in the Song and Yuan editions is mistakenly written as "Mai," and there are four extra characters "you bu cheng xiong" below, which are followed according to the Jigusha edition.

豐。東行賊家，鄭伯失辭。國無貞良，君受其殃。震為東行，巽為賊，伏艮為家。震為伯，伏坎為平、為鄭，故曰鄭伯。正反震，故失詞。艮為國、為貞良，艮伏，故無。震為君，離為殃。東行賊家，指桓十五年鄭厲公居櫟，是東行也，後自櫟入。鄭殺傅瑕原繁逐昭公，是賊家也，殺原繁言不順，是失詞也。

The hexagram "Kun" changing to "Feng": going east to harm the family, the Duke of Zheng spoke without reason; there are no upright and virtuous men in the country, so the ruler suffers misfortune. This is ainauspicious sign of self-destruction of the family and causing calamity through losing the Way. Shang Binghe's interpretation: Zhen represents going east, Xun represents the thief, and hidden Gen represents the family; Zhen represents the Duke, hidden Kan represents peace and Zheng, so it is said "the Duke of Zheng"; one positive and one negative Zhen, so it is said "losing words"; Gen represents the country and upright virtue, with Gen in the hidden position, so it is said "none"; Zhen represents the ruler, Li represents calamity. The phrase "going east to harm the family" refers to the event in the "Zuo Zhuan" where Duke Huan of Zheng, in the fifteenth year of his reign, went to live in Lü. That was going east; later he returned from Lü to Zheng, killed Fu Xia and Yuan Fan, and drove out Duke Zhao, which was harming the family. The words spoken when killing Yuan Fan were not reasonable, which is "losing words."

旅。前屈後曲，形體飭急。絞黑大索，困於請室。通《節》。坎為屈曲，艮前，震後，故曰前屈後曲。艮為形體，兌剛魯，附決，故曰飭。急，猶緊急也。巽為索，坎為黑，正反巽故曰絞。絞，縛也。艮為室，震為請，坎陷，故曰困於請室。請室，大臣待罪之所也。○飭，汲古作勁，非，依宋元本。請，宋元本訛清，依汲古。

The hexagram of "Kun" changing to "Lv": The body is bent forward and curved backward, tightly bound and strained; a black thick rope is twisted around, trapping one in the prison chamber awaiting punishment. This is an ominous image of being imprisoned. Shang Binghe's interpretation: "Connecting with 'Jie'" means it is related to the hexagram "Jie." Kan represents bending and twisting, Gen is in front, Zhen is behind, hence "bent forward and curved backward." Gen represents the body, Dui is harsh and rough and signifies attachment and breaking, hence "binding" (chì), and "jí" means tightness. Xun represents the rope, Kan is black, one positive and one negative, two Xun, hence "twisting" (jiǎo) — "twisting" means binding. Gen represents the chamber, Zhen represents the inquiry, Kan signifies falling into, hence "trapped in the inquiry chamber." The inquiry chamber is the place where high officials await punishment and are examined. Notes: The character "chì" in the Ji Gu Ge edition is "jìng," which is incorrect; follow the Song and Yuan editions. The character "qing" in the Song and Yuan editions is a mistake; follow the Ji Gu Ge edition.

巽。鼓翼大喜，行婚飲酒。嘉彼諸姜，樂我皇考。伏震為翼、為鼓、為喜。兌口為飲，伏坎為酒、為婚，故曰行婚飲酒。巽為姜，重巽，故曰諸姜。伏震為父，為大，故曰皇考。○翼，宋元本作腋，依汲古。婚，汲古作嫁，依宋元本。○言大喜之故在將婚飲酒也。

The hexagram "Kun" changing to "Xun": wings flap joyfully, great joy, celebrating a happy event, drinking happy wine; marrying a good woman of the Jiang surname, the spirit of the father in heaven is also comforted. This is a favorable omen for marriage, shining glory upon ancestors. Shang Binghe's interpretation: hidden Zhen represents wings, movement, and joy; Dui represents mouth, so it is about drinking; hidden Kan represents wine and marriage, thus saying "marriage and drinking"; Xun represents Jiang, and since two Xun trigrams are stacked above and below (i.e., one of the eight pure hexagrams, "Xun"), it is said "all the Jiangs"; hidden Zhen represents father and greatness, thus saying "Huangkao" (a respectful term for a deceased father). Notes: The character "yi" in the Song and Yuan editions is "xie", following the Jigugē edition; the character "hun" in the Jigugē edition is "jia", following the Song and Yuan editions. Shang also added a sentence: the great joy is due to the impending marriage and drinking.