The forty-sixth section on ascending.

漸。黃虹之野，國君在位。管叔為相，國無災殃。巽為虹，互離，故曰黃虹。艮為野，伏震為賢君、為管，下艮，故曰管叔。管仲相齊，伯天下。《孝經援神契》曰黃虹抱曰輔臣納忠，又《帝王世紀》少昊母曰女節，見星如虹下流華渚，夢感而生少昊。○在位，汲古作所在，虹訛為●，均依宋元本。管叔，宋本、汲古作榮段，依元刊。

The hexagram Well (Jing) and the hexagram Gradual (Jian): A yellow rainbow spans the plain, and the king remains in his position; Guan Shu serves as the state minister, and there is no calamity in the country — this is a favorable omen indicating the assistance of a virtuous minister. Shang Binghe's interpretation: Xun represents the rainbow, and the mutual trigrams form Li, which has a yellow color, hence 'yellow rainbow'; Gen represents the plain, and the hidden Zhen represents the virtuous king and Guan, with the lower trigram being Gen, hence 'Guan Shu'. Here, 'Guan Shu' refers to Guan Zhong, who assisted in unifying and dominating. The apocryphal text 'Xiaojing Yu Shenqi' says that a yellow rainbow embracing the sun is a sign of a minister offering loyal advice (the original text 'bao yue' should be 'bao ri'); 'Emperor's Century' also states that the mother of Shaohao, Nu Jie, saw a large star resembling a rainbow descending to Huazhu, and in a dream she conceived Shaohao. Notes: 'In position' in the Jigusha edition reads 'at the location', 'rainbow' was mistakenly written as a black dot '●', both are followed from the Song and Yuan editions; 'Guan Shu' in the Song and Jigusha editions reads 'Rong Duan', here followed from the Yuan edition.

歸妹。穿鑿道路，為君除舍。開闢福門，喜在我鄰。坎為穿，震為道路、為君、為喜，伏艮為門。《史記呂后紀》："東牟侯興居曰誅呂氏，無功，請得除宮"。震為喜、為鄰。

The hexagram Well in the hexagram Return of the Maiden indicates digging and opening up roads, serving the prince to clean and tidy the pavilions and halls; the gate of fortune is now open, joy falls upon my neighbor — this is a favorable omen for welcoming good fortune. Shang Binghe explains the image: Kan represents penetration, Zhen represents roads, the prince, and joy; concealed Gen represents a gate. The Records of the Grand Historian, Volume on the Empress Dowger Liu, records that Dongmu Hou Liu Xingju said: I did not contribute much to the extermination of the Liu clan, please let me clean the palace — 'cleaning the palace' exactly matches the 'cleaning the pavilion' in the text. Zhen represents joy and neighbor.

豐。商風數起，天下昏晦。旱魃為虐，九土兵作。兌為秋，下互巽，故曰商風。互大坎，故曰昏晦。豐卦屢言日中見斗，林所本也。坎為鬼，下離故曰旱魃。《詩大雅》："旱魃為虐"，《毛傳》："魃，旱神也"。震數九，伏艮為兵。○九土，汲古作七凡，非，依宋元本。

The hexagram Well transforms into the hexagram Abundance: autumn winds blow repeatedly, the whole world is dark and without light; the drought demon causes havoc, and military conflicts arise throughout the nine provinces — this is a凶 omen of chaotic weather and simultaneous drought and warfare. Shang Binghe explains the image: the hexagram兑 represents autumn, and the lower trigram combined with the inner trigram is Xun, which represents wind, so autumn wind is called "Shang Feng" (the wind of the Shang tone, which corresponds to autumn in the five tones). The number of lines in the hexagram forms a large Kan image, called "Da Kan," which represents darkness, hence the saying "darkness and gloom." The line statements of the hexagram Abundance repeatedly mention "seeing the Big Dipper at noon," which is the basis for Jiao's symbolic interpretation. Kan represents ghosts, and the lower trigram is Li fire, hence "drought demon"; the "Shan Jing · Da Ya · Yunhan" mentions "the drought demon causes havoc," and the "Mao Zhuan" says "the demon is the god of drought." The number of the hexagram Zhen is nine, hence "nine provinces," i.e., the nine provinces; the hidden Gen represents warfare. Note: The "nine provinces" in the Ji Gu Ge edition reads "seven fans," which is incorrect; here we follow the Song and Yuan editions.

旅。自衛反魯，時不我與。冰炭異室，仁道閉塞。詳《坤》之《頤》。○反，宋元本作歸，閉作隔，均依汲古。

The hexagram Well in the hexagram Traveler: Returning from the State of Wei to Lu, but the right opportunity does not come my way; ice and charcoal are placed in separate rooms and cannot be reconciled, thus the way of benevolence is blocked — this is an ominous sign of not being in harmony with the times. The first sentence refers to Confucius' journey, as mentioned in the Analects, Chapter Zihan: "After I returned from Wei to Lu, I then corrected the music." The symbolic meaning is detailed in the entry for the hexagram Earth in the hexagram Nourishment. Note: The character "return" is in the Song and Yuan dynasty editions as "return," and "block" is written as "separate," but here we follow the Jigugeshan edition.

巽。春陽生草，夏長條肄。萬物蕃滋，充實益有。伏震為春陽、為生、為草。互離為夏，巽為枝條，震為萬物、為蕃滋。《詩周南》："伐其條肄"，《傳》："斬而復生曰肄，即嫩條"。○肄，各本皆作枝，非，依《巽》之《睽》校。

The hexagram Well (井) and the trigram Wind (巽): In spring, the yang energy stimulates the growth of all grasses; in summer, new branches grow vigorously. All things flourish and multiply, becoming full and rich—this is a favorable omen of abundant growth. Shang Binghe explains the image: Hidden Zhen (Thunder) represents spring yang, birth, and grass; the interacting trigrams form Li (Fire), which signifies summer; Wind (巽) represents branches, and Zhen (Thunder) signifies all things, proliferation, and nourishment. The poem "The Book of Songs · Zhou Nan · Ru Fen" says, "Cutting its branches and new shoots," and the "Mao Transmission" explains, "Cutting and then regrowing is called 'yi' (肄)." This refers to new shoots growing after being cut. Notes: The character 'yi' (肄) is recorded as 'branch' in all versions, which is incorrect. This is corrected according to the entry on Wind (巽) and the hexagram Guai (睽).

兌。六蛇奔走，俱入茂草。驚於長注，畏懼啄口。互巽為蛇，伏坎，卦數六，故曰六蛇。伏震為走，巽為入、為茂草，兌為口，坎為畏，艮為黔啄。蛇最畏鸛鶴之屬，以其啄也。易林讀黔喙為黔啄，此又一證也。○俱，汲古作奔，依宋元本。注，汲古作作住，依宋本、元本。啄，各本皆作喙，依《中孚》之《家人》校。注，撃也。

The hexagram Well (Jing) and the trigram Lake (Dui): six snakes are running in panic and all rush into the thick grass; they are startled by a strike from a long beak, fearing the sharp beak's bite — this is an image of fear and concealment. Shang Binghe explains the image: the interacting lines form the trigram Wind (Xun), which represents snakes; the hexagram also contains the trigram Water (Kan), whose number is six, hence 'six snakes'; the hidden trigram Thunder (Zhen) represents movement, Wind (Xun) represents entering and dense grass, Lake (Dui) represents the mouth, Water (Kan) represents fear, and Mountain (Gen) represents 'black beak', that is, the sharp beak of a crow or stork. Snakes most fear birds with long beaks, such as crows and storks, because they can peck. The "Yi Lin" interprets "Qian Hui" from "Shuo Gua" as "Qian Zhuo", and this is another evidence. Notes: The character 'ju' in the汲古阁 edition is 'ben', following the Song and Yuan editions; the character 'zhu' in the汲古阁 edition is 'zhu', following the Song and Yuan editions; the character 'zhuo' in all editions is 'hui', corrected according to the entry on "Zhong Fu" and "Jia Ren". 'Zhu' means striking.

渙。明月照夜，使暗為晝。國有仁賢，君尊如故。坎為夜、為月，故曰明月照夜。坎隱伏，艮光明，故曰使暗為晝。艮為國，震為仁、為君。○宋元本缺此林。

The hexagram Well in the hexagram Dispersing: The bright moon illuminates the night sky, transforming darkness into daylight; within the state there are benevolent and virtuous men, and the sovereign's position remains as esteemed as before — this is a favorable omen of gaining the support of virtuous people and achieving peace. Shang Binghe interprets the image: Kan represents night and the moon, so it is said 'the bright moon shines through the night'; Kan signifies hidden darkness, while Gen signifies brightness, so it is said 'making darkness into daylight'; Gen represents the state, and Zhen represents benevolence and the sovereign. Note: The Song and Yuan editions do not include this line of commentary.

節。避蛇東走，反入虎口。制於爪牙，骨為灰土。震為東，伏巽為蛇，坎隱伏，故曰避蛇東走。艮為虎，兌為口、為爪牙、為骨，坎為土。○蛇，汲古作地，為作於，依宋元本。

The hexagram Well in the hexagram Restraint: Avoiding the snake and fleeing east, turning back only to fall into the tiger's mouth; captured by the claws and teeth, bones turn to dust—this is a凶象 indicating avoiding a minor disaster but suffering a major calamity. Shang Binghe's interpretation: Zhen represents east, concealed Xun represents the snake, Kan represents concealment, hence 'fleeing east to avoid the snake'; Gen represents the tiger, Dui represents mouth, claws and teeth, and bones, Kan represents earth. Notes: The character 'snake' in the Ji Gu Ge edition is 'earth', and the character 'of' is 'at'; this version follows the Song and Yuan dynasty editions.

中孚。傾迭不行，弱走善僵。孟縶無良，失其寵光。巽為傾迭，震為走，兌折，故曰弱走善僵。震為孟，巽繩為縶，故曰孟縶。艮為良、為光，巽為伏，故曰無良、曰失其寵光。按：《左傳昭七年》："衛襄公嬖人婤姶生孟縶，孟縶之足不良，孔成子曰：孟非人也，將不列於宗，後竟不得立"。孟縶無良，即謂孟縶之足不良也。

The hexagram Well (井) transformed into the hexagram Middle Trust (中孚) indicates stumbling and falling, unable to walk properly, weak legs, and prone to falling whenever moving; the state of the state of Wei, Meng Zhi, who had a bad leg condition, lost his former favor and glory — this is ainauspicious sign (auspicious omen) of disability and loss of position. Shang Binghe's interpretation: Xun represents tilting and falling, Zhen represents movement, and Dui signifies destruction, thus saying 'weak movement leads to stiffness' (weakness in movement leads to falling over); Zhen represents Meng, and Xun represents rope, hence taking 'zhi' (tie), forming the name 'Meng Zhi'; Gen represents good and light, and Xun signifies concealment, thus saying 'no good' and 'loss of favor and glory'. Shang's commentary: According to the 'Zuo Zhuan' from the seventh year of Duke Zhao's reign, Duke Xiang of Wei's favorite concubine, Tui Ai, gave birth to Meng Zhi, who had a foot ailment. Kong Chengzi said, 'Meng is not fit to be a ruler, and will not be included in the ancestral temple.' Later, he indeed did not succeed to the throne. 'Meng Zhi has no good quality' refers precisely to his foot ailment and inability to walk properly.

小過。十羊俱見，黃頭為首。歲美民安，國樂無咎。兌為羊，數十，又為見，故曰十羊俱見。震為黃，艮為頭、為首，故曰黃頭為首。震為歲、為樂，艮為國，又為安。○羊，汲古作年，美作尾，均依宋元本。

The hexagram Well (井) interpreted as the hexagram Minor Overstep (小过): ten sheep appear together, the yellow-headed one leading the way; the harvest is abundant, the people are at peace, the whole country is joyful, and there will be no calamity — this is a favorable omen of a bountiful harvest and peaceful people. Shang Binghe's interpretation: the trigram Dui represents sheep, the number of the hexagram is ten, and Dui also signifies appearance, hence 'ten sheep appear together'; Zhen has the color yellow, Gen represents the head and is the leader, hence 'the yellow-headed one leads'; Zhen represents the year and joy, Gen represents the country and signifies peace. Notes: the character 'sheep' in the Ji Gu Ge edition is 'year', and 'beautiful' is 'tail', both following the Song and Yuan dynasty editions.

既濟。望風入門，來到我鄰。餔吾養均。互用遇卦象。○餔，汲古作鋪，依宋元本。

The hexagram Well in the hexagram Already Completed: Looking towards the wind, entering the door, proceeding all the way to my nearby neighbor; dividing me food and drink, providing equal sustenance — this is the image of a guest being cared for by the host. The original text of this line only has three sentences, which does not conform to the usual four-line structure of the Yi Lin. It is suspected that some text is missing, but it is recorded as is without supplementation. Shang Binghe only mentions that this line uses the imagery of the hexagram Well. Notes on the text: The character '餔' in the Jigugang edition is '铺', but here we follow the Song and Yuan dynasty editions.

未濟。登高車返，視天彌遠。虎口不張，害賊消亡。此仍用遇卦象。井通噬嗑。震為車、為返、為登，巽為高，故曰登高車返。艮為天、為虎，坎閉塞，故口不張。震為口也。巽為賊，風散，故消亡。○車，汲古訛連，天訛失，均依宋元本校。

The hexagram Well in the hexagram Not Yet Completed: ascending to a high place and then driving back, looking up at the sky only to find it even more distant; the tiger's mouth cannot be opened, and the harmful thieves have vanished — this is a favorable omen of danger resolving itself. Shang Binghe's interpretation: this still uses the hexagram Well, which is in communication with the hexagram噬嗑. Zhen represents a vehicle, returning, and ascending, Xun represents height, so it is said 'ascending on a high vehicle and returning'; Gen represents heaven and the tiger, Kan signifies blockage, so the tiger's mouth cannot be opened — Zhen is the image of the mouth; Xun represents thieves, and when the wind blows, they disperse, so it is said 'vanishing'. Notes: The character 'car' in the Jigusha edition is mistakenly written as 'lian', and the character 'heaven' is mistakenly written as 'shi', both have been corrected according to the Song and Yuan dynasty editions.

行唐尚秉和節之注

This entry gives the name of the annotator of this volume: the annotator is Shang Binghe from Xingtang County, Zhili, and "Jie Zhi" is his courtesy name. The main text of the book, the "Yi Lin," comes from Jiao Yanshou of the Han dynasty. The annotations explaining the hexagrams are written by Shang's school, hence the title "Jie Zhi's Commentary."

受業蒲城仵道益、豐潤董維城堃校刊

This passage refers to the person who edited and published the volume: Shang Binghe's two disciples, Wu Daoyi from Pu Cheng in Shaanxi and Dong Kun (Wicheng) from Fengrun in Zhili, who took charge of the proofreading and printing respectively. According to Wu Daoyi's跋 at the end of the volume, the book was started to be printed in the summer of the Ji Mao year and completed in the spring of the Geng Chen year.

革。馬服長股，宜行善市。蒙佑諧偶，獲金五倍。乾為馬，巽為股、為長，故曰馬服長股。服，猶駕也。乾為金，巽為市、為倍，卦數五，故曰獲金五倍。○市，元本作布，依宋本。第三句汲古作俱蒙福佑，五作三，俱依宋元本。

The hexagram "Gé" (Revolution) meets itself again, and the encountered hexagram is the same as the primary hexagram, which is the first among the sixty-four hexagrams. The hexagram's lines say: The horse's thighs are long, suitable for travel and good for trade; receiving blessings, harmonious marriage, gaining five times the profit in gold—this is a favorable omen for merchants. Shang Binghe explains the image: The hexagram "Gé" has lines three to five forming the hexagram "Qián" (Heaven), which represents a horse; lines two to four form the hexagram "Xún" (Wind), which represents thighs and length, so it says "the horse has long thighs," where "服" means to drive. "Qián" represents metal, "Xún" represents market and doubling, and the number of the hexagram "Xún" is five, so it says "gaining five times the profit in gold." Notes: The original edition reads "布" (cloth) for "市" (market), here following the Song edition; the third sentence in the Ji Gu Ge edition reads "both receive blessings," and "五" (five) is written as "三" (three), both following the Song and Yuan editions.

乾。高原峻山，陸土少泉。草木林麓，喜得所蓄。此用《革》象。伏艮，故曰高原、曰峻山。伏坤為陸土，坎為泉，坎伏，故曰少泉。震為草木、為喜，艮止，故曰蓄。○陸土，汲古作址大，依宋元本。

The hexagram "Gé" (Revolution) and "Qián" (Heaven): high plains, steep mountains, the land is thick with soil and the spring water is scarce; grass and trees form forests, the mountain foot forms a麓, joy in obtaining accumulation—this is a favorable omen of stored gains. Shang Binghe's interpretation: this uses the image of the hexagram "Gé" (Revolution). "Gé" is in mutual relationship with "Méng" (Obstruction), and the hidden "Méng" has its upper trigram as "Gèn" (Mountain), hence "high plains" and "steep mountains"; the mutual trigram of "Méng" produces "Kūn" (Earth), and the hidden "Kūn" represents the land; "Kǎn" (Water) represents springs, but "Kǎn" is in the hidden position and not prominent, hence "scarce springs"; "Zhèn" (Thunder) represents grass and trees and joy, while "Gèn" (Mountain) signifies stopping and storing, hence "accumulation". Note: The term "Land" in the汲古阁 edition is "Zǐ dà" (large base), but here we follow the Song and Yuan dynasty editions.

坤。一門二關，結緝不便。峻道異路，日暮不到。此用遇卦《革》象。坤為門，伏坎，數一，故曰一門。坎為關，坤數二，故曰二關。坤閉，故曰結緝。艮為道路，山高故曰峻道。蒙二至上正反艮，故曰異路。艮為日，坤為暮，艮止，故不到。多用革伏象。關，門牡也。一門數關，故結緝不便。

The hexagram of Change comes into the hexagram of Earth. There is one door with two layers of door latches, and the ropes are tangled and inconvenient; the mountain path is steep and there are many branches, so even when it is dark, one cannot reach the destination—it is ainauspicious sign of many obstructions. Shang Binghe explains the image: this is the image of the hexagram of Change. Earth represents the door, and the hidden trigram of Water is one, so it is said 'one door'; Water represents the door latch, and the number of Earth is two, so it is said 'two latches'; Earth represents blockage, so it is said 'tangled', meaning entangled and bound. Mountain represents the path, and the mountain is high, so it is said 'steep path'; the hidden hexagram of蒙 has the second line to the top line containing one upright and one inverted Mountain, so it is said 'different paths'; Mountain represents the sun, Earth represents dusk, and Mountain represents stopping, so one cannot reach. The whole passage makes much use of the hidden images of the hexagram of Change. 'Latches' are door latches, and one door has several layers of latches, so it is entangled and inconvenient.

屯。憂患解除，喜至慶來。坐立歡門，與樂為鄰。坎為憂患，震為解，為喜樂，艮為門、為坐。

The hexagram Gé changing to Zūn indicates that worries and troubles are removed, good fortune arrives, and joy comes to the door; whether sitting or standing, one is in the gate of happiness, becoming a neighbor to joy—this is a favorable omen of dispelling worries and gaining joy. Shang Binghe's interpretation: Kan represents worries and troubles, Zhen signifies resolution and joy, and Gen represents the gate and sitting.

蒙。殊類異路，心不相慕。牝牛牡猳，鰥無室家。坤為類，艮為路，二至上正覆艮，故曰殊類異路。坎為心，二至上艮震相反，故不相慕。坤為牝牛，坎為牡猳，艮為鰥、為家，坎為室，言牛豕殊類，雖一牝一牡，而不能配合，故無室家也。○殊，汲古訛疎，依宋元本。

The hexagram Gé (Revolution) transformed into Meng (Youth): Different kinds, separate paths, mutual lack of affection between them; a female cow and a male pig, both remaining unmarried and unable to form a family — this is ainauspicious sign (auspicious omen) indicating difficulty in union between different species and failure in marriage. Shang Binghe's interpretation: Kun represents kind, Gen represents path; the second line to the top line of the Meng hexagram contain one positive and one inverted Gen, thus indicating "different kinds and separate paths"; Kan represents heart, and the second to top lines are Gen and Zhen which are opposite, hence no mutual affection; Kun represents a female cow, Kan represents a male pig — "jiā" refers to a male pig; Gen represents a widower and a family, Kan represents a room: this indicates that cow and pig are of different kinds, although one is female and the other male, they cannot be paired, hence no family. Note: The character "shū" in the Jigusha edition is a mistake, and this version follows the Song and Yuan editions.

需。太王為父，季歷孝友。文武聖明，仁政興起。旦隆四國，載福綏厚。乾為王、為父、為始，故曰太王。伏艮為季，坤為孝友、為文，兌剛為武，乾為仁聖，互離為晝，故曰旦。坤為國，兌西方金，數四，故曰四國。○季歷，宋本、汲古作正季，依元本。林詞歷敘周王之由。旦，周公名。四國，猶四方，非管蔡商奄。

The divination text "Revolution" to "Necessity": Ancient Gong Danpu was a father, Jili was filial and friendly; King Wen and King Wu were wise rulers, and benevolent government thus arose; Duke Zhou Dan brought prosperity to all directions, carrying blessings and enjoying abundance — this is a great auspicious sign of the Zhou dynasty's accumulated virtue over generations. Shang Binghe explains the image: Qian represents the king, the father, and the beginning, so it is said "Tai Wang," that is Ancient Gong Danpu; hidden Gen represents the younger son, combined with "Ji" to form "Jili," Jili was the younger son of Tai Wang and the father of King Wen;坤 represents filial piety and friendship, and 文,兑 has a strong nature so it represents 武, Qian represents benevolence and sagehood; the mutual structure forms Li, Li represents day, so the character "Dan" is taken.坤 represents the country,兑 belongs to western metal, the number of the hexagram is four, so it is said "four countries." Note: In the Song edition and Jigugeshi edition, "Jili" is written as "Zhengji," but here we follow the Yuan edition. This line of text sequentially explains the origin of the Zhou family's becoming king. "Dan" is the name of Duke Zhou; "four countries" refers to the four directions, not the four countries of Guan, Cai, Shang, and Yan.

訟。臨河求鯉，燕婉失餌。屏氣攝息，不得鯉子。通《明夷》。坤為水、為河、為魚，坤柔順，故曰燕婉。巽為餌，坎失，故燕婉失餌。震為氣息，坤閉，故屏氣攝息。震為子，坤魚，故曰鯉子。坤喪，故不得。○失餌，汲古作笑弭，依宋元本。

The hexagram "Gé" interpreted as "Sòng": going to the river to catch a crucian carp, but the gentle person threw away the bait; holding one's breath and restraining one's breath in waiting, yet ultimately did not get the carp—this is an ominous sign of seeking without success. Shang Binghe's interpretation: "Sòng" and "Míng Yí" are complementary. The trigram Kūn represents water, the river, and the fish; Kūn is characterized by gentleness and compliance, hence "Yān Wǎn" (graceful and harmonious); Xùn represents the bait, and Kǎn signifies loss, hence "Yān Wǎn Shī ěr" (graceful and harmonious yet losing the bait); Zhèn represents breath, and Kūn signifies closure, hence "Bǐng Qì Shè Xī" (holding one's breath and restraining one's breath); Zhèn represents the son, and Kūn represents the fish, hence "Lǐ Zǐ" (crucian carp); Kūn signifies loss, hence the failure to obtain. Note: The term "Shī ěr" in the Ji Gu Ge edition is "Xiào Mǐ," but this version follows the Song and Yuan dynasty editions.

師。賈利求福，莫如南國。仁德所在，金玉為質。坤為利，震為福、為南，坤為國，故曰南國。震為仁德，伏乾為金，震為玉。○質，宋元本作寶，依汲古。

The hexagram "Gé" changing to "Shī": engaging in trade for profit and seeking blessings, there is no better place than the southern country; where benevolence resides, gold and jade are its essence — this is an omen of gaining wealth and auspiciousness by going south. Shang Binghe's interpretation: Kūn represents profit, Zhèn represents blessings and south, Kūn represents the country, combining to form "southern country"; Zhèn represents benevolence, with Qian hidden beneath representing gold, Zhèn representing jade. Note: The character "zhì" in Song and Yuan editions was "bǎo", but here we follow the Jigugē edition.

比。白虎赤憤，窺觀王庭。宮闕被甲，大小出征。天地煩潰，育子不嬰。革兌為虎、為西，故曰白虎。坎為赤、為憂憤。赤憤，猶丹憤也。袁高詩：茫茫蒼海間，丹憤何由伸。蓋與赤心同義，茲曰赤憤，言虎猛也，或疑憤當為幩，然虎旡飾朱幩之理，或又疑為羵。羵為土中怪羊，不能出遊也。離為觀、為甲，坤為亂潰，乾為王，坎為宮室，伏震為征，乾為大、為天，坤為小、為地，革二至上正反兌巽，兌毀折，巽散亂，而伏艮震，艮為嬰兒，震為覆艮，故嬰不能育也。○地，汲古作下，潰作憒，依宋元本。

The hexagram "Gé" changing to "Bǐ": The White Tiger harbors a fierce red anger, watching and spying on the royal court; everyone in the palace gate is wearing armor, big and small all going to war; heaven and earth are disturbed and chaotic, giving birth to children who cannot be raised—this is a great凶 omen of warfare causing harm to life. Shang Binghe explains the image: encountering the hexagram "Gé", where Dui represents the tiger and the west, so it is called "White Tiger"; Kan is red and also signifies worry and anger, "red anger" is like "red anger" as in the Tang poet Yuan Gao's verse "In the vast sea, how can red anger be expressed?" which is synonymous with "red heart," here "red anger" is used to describe the tiger's ferocity. Some doubt that "anger" should be "fén" (a horse ornament), but a tiger would not have a red fén; others suspect it to be "fén," which is a strange sheep in the earth, unable to come out and move, which is also inconsistent. Li represents observation and the first heavenly stem Jia, while坤 represents chaos and disorder, Qian represents the king, Kan represents the palace, the hidden Zhen represents warfare, Qian represents the great and heaven, and坤 represents the small and earth; the second line to the top line of the hexagram "Gé" contains one positive and one negative Dui and Xun, Dui signifies destruction, Xun signifies dispersion, and within them are hidden Gen and Zhen, Gen represents an infant, and Zhen is the inverted image of Gen, hence the infant cannot be raised. Notes: In the Ji Gu Ge edition, "earth" is written as "below," and "disorder" is written as "kùn," here following the Song and Yuan editions.

小畜。子車針虎，善人危殆。黃鳥悲鳴，傷國無輔。秦風黃鳥詩哀三良殉穆公葬。子車針虎，三良名也。伏震為子、為車，艮為虎，坎為針，故曰子車針虎。震為善、為人，坎危殆。艮為鳥，坤為黃，故曰黃鳥。震為鳴，坎為悲，坤為國。傷國無輔，言失賢人也。

The hexagram "Revolution" interpreted as "Small Accumulation": The needle tiger of the Zi Che family, good people instead suffered danger; the yellow bird mourned with sorrowful cries, lamenting the loss of ministers in the country — this is a凶 omen of virtuous men being sacrificed. Shang Binghe's interpretation: The "Song of the Yellow Bird" in the "Book of Songs" laments three virtuous men who were sacrificed by Duke Mu of Qin. "Zi Che Zhen Hu" is one of the names of the three virtuous men (the three were Zi Che Yan Xi, Zi Che Zhong Xing, and Zi Che Zhen Hu). The trigram Zhen represents the son and the carriage, Gen represents the tiger, Kan represents the needle, thus forming "Zi Che Zhen Hu". Zhen represents goodness and people, Kan indicates danger; Gen represents the bird, Kun represents yellow, so it is called "Yellow Bird"; Zhen represents sound, Kan represents sorrow, Kun represents the country. "Injuring the country without ministers" means the country has lost its virtuous men.

履。兩目失明，日暮無光。脛足跛曳，不可以行，頓於邱傍。詳《剝》之《萃》。○曳，各本皆作步，依《剝》之《萃》校。

The hexagram "Gé" (Revolution) in the context of "Lǚ" (Following): Both eyes have lost their sight, the sun sets and the sky is dark; the lower leg is lame, dragging along and unable to walk, trapped by the hillside—this is an ominous omen of being stuck between moving and staying. The symbolic representation is detailed in the entry for "Bō" (Breaking) under "Cuì" (Gathering). Note: The character "yè" (to drag) is found as "bù" (to walk) in all versions, and this has been corrected according to the entry for "Bō" under "Cuì".

泰。羅網四張，鳥無所翔。征伐困極，飢寒不食。坤為網羅，震卦數四，故曰四張。震為鳥、為翔、為征伐。坤為飢，乾為寒，兌口為食，坤閉，故不食。

The hexagram of "Revolution" changing into "Prosperity": A net is spread out on all four sides, and flying birds have nowhere to soar; military campaigns reach a desperate situation, with hunger and cold, and no food to eat—this is a凶 portent of being trapped with no way to advance or retreat. Shang Binghe's interpretation: The hexagram of坤 represents the net, and the number of the hexagram of震 is four, hence "four sides spread out." The hexagram of震 represents birds, flying, and warfare; the hexagram of坤 represents hunger, the hexagram of乾 represents cold, the hexagram of兑 represents the mouth and thus food, while the hexagram of坤 also signifies blockage, hence the inability to eat.

否。伯夷叔齊，貞廉之師。以德防患，憂禍不存。震為伯，震伏，故曰伯夷。艮為叔，互巽，故曰叔齊。餘詳《比》之《剝》。

The hexagram Gé changing to Pǐ: Boyi and Boyi, are models of firmness and integrity; using virtue to guard against calamity, worries and misfortunes are not retained—this is a favorable omen of preserving purity and avoiding disaster. Shang Binghe's interpretation: Zhen represents 'Bo', Zhen is in the hidden position, 'Yi' has the meaning of concealment, so it is called 'Boyi'; Gen represents 'Bo', the mutual trigrams form Xun, the 'Commentary on the Hexagrams' says 'Qi hu Xun', so it is called 'Boyi'. Other symbolic interpretations are detailed in the entry for 'Bi' changing to 'Po'.

同人。疾貧望幸，賈販市並。開牢擇羊，多得大。詳《否》之《坎》。○幸，宋元本作仕，非，依汲古。第二句各本皆作使伯行販，依元本《訟》之《遯》校。

The hexagram "Gé" (Revolution) and "Tongren" (Union): suffering from poverty, hoping for a fortunate chance, engaging in trade at the market; opening the pen to select sheep, resulting in a large and abundant harvest—this is a favorable omen for profit. The last sentence originally had only three characters, which does not conform to the four-character pattern, so it is likely missing a character. The text is recorded as is without supplementation. The symbolic meaning is detailed in the entry for "Pǐ" (Obstruction) and "Kan" (Water). Notes: The character "xìng" (fortune) in the Song and Yuan editions was mistakenly written as "shì" (official), which is incorrect; here we follow the Jigugē edition. The second sentence in all editions reads "shǐ bó xíng fàn" (send the elder brother to trade), but here it is corrected according to the Yuan edition of "Sòng" (Strife) and "Dùn" (Retreat).

大有。南山之楊，其葉牂牂。嘉樂君子，為國寵光。首二句陳風詩。牂牂，《毛傳》盛貌。伏艮，納丙，故曰南山。艮為木，故曰楊。艮為君子、為光，坤為國。

The hexagram "Revolution" changing into "Great Possession": White poplars on the southern mountain, with flourishing leaves; the joyful gentleman, bringing glory to the state — this is a favorable omen of a virtuous person receiving praise. Shang Binghe explains the image: the first two lines are taken from the "Songs of Chen" in the "Book of Poetry," "Zangzang" according to the "Mao Transmission" means flourishing. Fu Gen assigns the stem Ji (丙) according to the method of Najia, Ji belongs to the south, so it is said "southern mountain"; Gen represents wood, so "poplar" is taken; Gen represents the gentleman and brightness, while Kun represents the state.

謙。東壁餘光，數暗不明。主母嫉妬，亂我事業。震東，艮壁，艮又為光，故曰東壁餘光，言燭在東壁。艮為明，互坎故不明。坤母，震為主，故曰主母。坎為嫉妬，坤為事業、為亂，事詳《謙》之《屯》。

The hexagram "Revolution" interpreted as "Humility": There is a remaining flicker of candlelight on the eastern wall, repeatedly dim and unable to shine brightly; the mistress harbors jealousy, disrupting my affairs—this is ainauspicious sign (auspicious omen) indicating internal jealousy causing misfortune. Shang Binghe's interpretation: Zhen (Thunder) occupies the east, Gen (Mountain) represents the wall, and Gen also signifies light, hence "East Wall Residual Light," meaning the candle is placed on the eastern wall. Gen usually signifies brightness, but in this hexagram, the mutual hexagram produces Kan (Water), which signifies darkness and obscurity, hence the dimness. Kun (Earth) represents the mother, Zhen represents the master, forming "master and mother"; Kan signifies jealousy, and Kun represents affairs and disorder. This matter is detailed in the entry "Humility" interpreted as "Sprouting."

豫。厭浥晨夜，道多湛露。瀐衣濡袴，重難以步。《詩召南》："厭浥行露，豈不宿夜，畏行多露"，《傳》："厭浥溼意"。震為晨，坤坎皆為夜，震為道。坎為瀐溼也，震為襦袴。坤為重，震為步，坎陷，故難。○厭浥，各本皆作迷行。瀐衣濡袴，宋元本作瀐我襦袴，汲古作沾濡襦袴，難以步，宋元本步作涉，汲古作不可步，俱依元本《未濟》之《損》校，始知此林宋元汲古本皆訛錯也。

The hexagram "Gé" interpreted as "Yù": In the morning and night, the road is damp and covered with thick dew; clothes are wet and trousers are soaked, heavy and difficult to move—this is a凶 (dangerous) omen of difficult travel. Shang Binghe's interpretation: The "Book of Songs · Zhao Nan · Xing Lu" says, "Yan yi xing lu, qi bu su ye, wei xing duo lu" (the road is damp with dew, how could one not wish to travel early and late, fearing the abundance of dew on the road). The "Mao Zhuan" explains "yan yi" as meaning damp. Zhen represents the morning, Kun and Kan both represent night, Zhen represents the road; Kan represents being soaked, hence "li" (damp); Zhen represents the undergarments; Kun represents heaviness, Zhen represents movement, Kan represents danger, hence the difficulty in taking steps. Notes: "Yan yi" is all versions recorded as "mi xing"; "li yi ru ku" in the Song and Yuan editions reads "li wo ru ku," while the Ji Gu Ge edition reads "zhan ru ru ku"; "difficult to step" in the Song and Yuan editions reads "she," while the Ji Gu Ge edition reads "bu ke bu"—these have been corrected according to the Yuan edition of "Wei Ji" under "Sun." It was only through this correction that we realized the text of this line in the Song, Yuan, and Ji Gu Ge editions were all erroneous.

隨。目瞤足動，嘉喜有頃，舉家蒙寵。詳《乾》之《需》。第二句宋元本作喜如其願，不韻，依汲古。

The hexagram "Gé" changing to "Suí": The eyelids jump straight up, and the feet also move, indicating that joyful events will arrive suddenly, bringing blessings to the whole family—this is a sign of a good omen appearing before the event. The symbolic meaning is detailed in the entry for "Qián" changing to "Xū". Note: The second sentence in the Song and Yuan editions reads "Xǐ rú qí yuàn" (joy as desired), which does not rhyme, but here we follow the Jigugē edition.

蠱。鷹鸇欲食，短兔困急。逃頭見尾，為害所賊。艮為鷹鸇，震為兔，雉，雞屬，疑用巽象也。艮為頭、為尾，艮在外，故曰逃頭。三至五艮覆，故曰見尾。兌為見、為毀折，故為害。巽為賊。○逃頭，汲古作延頸，害作我，均依宋元本。

The hexagram Gé changing to Gǔ: The hawk and the zhan bird are about to hunt, while the short-tailed rabbit is in a desperate situation; it hides its head but shows its tail, and finally gets injured by the prey — this is a凶 omen of being harmed due to insufficient concealment. Shang Binghe explains the image: Gen represents the hawk and zhan bird, Zhen represents the rabbit; zhan belongs to the category of pheasants, so it is suspected to use the image of Xun (which represents chickens). Gen represents the head and the tail, and since Gen is the outer trigram, it is said 'escaping the head'; the lines three to five are inverted Gen, so it is said 'seeing the tail'; Dui represents seeing and destruction, thus causing the harm; Xun represents the thief. Notes: The term 'escaping the head' is recorded as 'stretching the neck' in the Ji Gu Ge edition, and 'harm' is recorded as 'I' in the notes, both following the Song and Yuan dynasty editions.

臨。鼻移在項，枯葉傷生。下朽上滎，家擾不寧，失其金城。通《遯》。艮為鼻，乾為首，鼻在首下，故曰移鼻在項。震為葉，巽隕落，故曰枯葉，故曰下朽。乾為榮，故曰上榮。艮為家、為城，乾為金，坤消，故失其金城。○下朽，汲古作下枯，依宋元本。

The hexagram of "Revolution" changing into "Approach": the nose has moved to the neck, withered leaves damage vitality; the lower part is rotten while the upper part remains flourishing, causing disturbance and unrest within the family, losing the golden city—this is a凶 portent of inverted priorities and loss of foundation. Lin Ci mentions "upper荥", but Shang Binghe's annotation reads "upper荣", so "荣" should be correct. Shang Binghe's interpretation of the image: "Approach" and "Retreat" are complementary.艮 represents the nose,乾 represents the head, the nose originally being below the head, hence "the nose moves to the neck";震 represents leaves,巽 indicates falling, hence "withered leaves" and "lower decay";乾 represents flourishing, hence "upper flourishing";艮 represents the family and city,乾 represents metal,坤 indicates decline, hence losing the golden city. Notes: The term "下朽" in the Ji Gu Ge edition reads "下枯", but here we follow the Song and Yuan dynasty editions.

觀。飛不遠去，法為罔待。祿養未富。乾為祿、為富，乾伏，故未富。○第二句汲古作汝為內傷，姑從宋元本，仍未協。汲古多"終無災咎，君善安止"二句，依宋本。

The hexagram "Revolution" interpreted as "Observation": It cannot fly far, instead being caught by the legal net waiting; salary and sustenance are not abundant—this is a凶 portent of unfulfilled aspirations. The original text of this passage only has three sentences, with the last sentence consisting of only four characters, which does not conform to the usual pattern, suggesting possible missing text. Shang Binghe's interpretation of the image: The trigram Qian represents salary and wealth, and since Qian is in a hidden position, it is considered not affluent. Notes: The second sentence in the Jigusha edition reads "you are internally injured," but following the Song and Yuan editions, it still does not sound harmonious; the Jigusha edition also adds two more sentences, "in the end there will be no calamity, the ruler is good at maintaining stability," but here we follow the Song edition and do not adopt those.

噬嗑。倒基敗宮，重舌作凶。被髮夜行，迷亂相誤，亡失居止。艮為基、為宮，正覆艮，故曰倒基敗宮。伏兌為舌，正覆兌，故曰重舌。震為髮、為行，坎為夜，正反震，故曰迷亂相誤，而失居止也。○宮，汲古訛筥。夜行，宋元本、汲古皆作長夜，亡失居止皆作深亡吉居，均依丁本。

The hexagram "Geh" (Revolution) and "Shihhe" (Breaking the Bones): The foundation of the earth is overturned, the palaces are ruined, two tongues spread false rumors leading to calamity; one walks at night with disheveled hair, confused and mistaken, losing even one's place of residence — this is a凶象 (auspicious omen) of the family being overturned and people being displaced. Shang Binghe's interpretation: Gen represents the foundation and the palace, and in the hexagram there are one upright and one inverted Gen, hence "overturned foundation and ruined palace"; the hidden Dui represents the tongue, and there are also one upright and one inverted Dui, hence "double tongue," meaning two tongues, referring to spreading false words; Zhen represents hair and movement, Kan represents night; one upright and one inverted Zhen, hence "confusion and mutual misunderstanding," thus losing one's dwelling. Notes: The character "palace" in the汲古阁 edition is mistakenly written as "basket"; the "night journey" in the Song and Yuan editions and the汲古阁 edition is written as "long night," and "losing the dwelling" is written as "deeply losing the auspicious dwelling," here we follow the Ding edition.

賁。亥午相錯，敗亂緒業，民不得作。離居午，艮居亥，離為敗亂，伏巽為緒，坎眾為民。《詩汜曆樞》云：卯酉為革政，亥午為革命；又《漢書翼奉傳》："易有陰陽，詩有五際。"孟康曰：五際，卯酉午戌亥，陰陽始終際會之歲，於此則有改變之政。

The hexagram "Revolution" changing into "Brightness" indicates that the positions of亥 and午 intersect and clash, ruining the inherited lineage and causing the people to be unable to carry out their tasks with peace of mind—this is a凶 omen of a change of dynasty and the people's unrest. Shang Binghe explains the image: the trigram Li is in the position of午, and the trigram Gen is in the position of亥, with Li representing disorder and chaos. The hidden trigram Xun represents the beginning (the end of a thread, symbolizing the inherited lineage), and Kan represents the people. The apocryphal text "Po Si Li Ji" states, "Mao and You signify political reform, and Hai and Wu signify revolutionary change." The "Book of Han·Yi Feng Transmission" says, "The Book of Changes contains yin and yang, and the Book of Poetry contains five phases." Meng Kang's commentary explains that the five phases are Mao, You, Wu, Xu, and Hai, all representing years when yin and yang meet and change, and such years are associated with changes in political systems.

剝。野麋畏人，俱入山谷。命短不長，為虎所得，死於牙腹。艮為麋、為山谷，坤為畏、為死，故曰命短。艮為虎，坤為復，伏兌為牙。

The hexagram Gé (Revolution) interpreted as Bō (Decrease): Wild deer in the fields fear humans and flee into the mountains; their lives are short and they cannot endure, eventually being caught by tigers and dying between the tiger's teeth and its belly — this is a凶象 (auspicious omen) of avoiding harm but suffering it instead. Shang Binghe's interpretation: Gen represents deer and mountains, while Kun signifies fear and death, hence the phrase 'short life'; Gen represents the tiger, and Kun represents the belly (the original text says 'fu', which is likely a mistake for 'fu' meaning belly; the 'Sayings of the Diagrams' text correctly associates Kun with the belly). Hidden Dui represents the teeth.

復。秋冬探巢，不得鵲雛。銜指北去，愧我少姬。詳《觀》之《屯》。

The hexagram "Revolution" interpreted as "Returning": In autumn and winter, going to dig a nest and failing to catch the young magpies; biting one's finger and walking northward, feeling ashamed toward my young concubine—this is an ominous omen of a failed endeavor and returning with regret. The symbolic references are detailed in the entry for "Observation" interpreted as "Emergence."

無妄。雙鳧欲飛，俱歸稻池。經涉雈澤，為矢所射，傷我胸臆。詳《屯》之《旅》。

The hexagram "Gé" interpreted as "Wú Wàng": A pair of wild geese wish to take flight and head toward a rice field pond. On the way, they pass through a reed-filled swamp and are shot, wounded in the chest—this is a凶 portent of being killed on the journey. "Huán" refers to a type of aquatic plant like reeds. The symbolic meaning is detailed in the entry for "Zūn" and "Lǚ".

大畜。天門開闢，牢戶寥廓。桎梏解脫，拘囚縱釋。詳《小畜》之《泰》。

The hexagram "Gé" transforming into "Dà Xù": The heavenly gate is wide open, and the gate of imprisonment is empty and open; the fetters and shackles are all removed, and the prisoners are released—this is a favorable omen indicating relief from misfortune and escape from difficulties. The symbolic representation is detailed in the entry for "Xiǎo Xù" transforming into "Tài."

頤。尼父孔丘，善釣鯉魚。羅網一舉，得獲萬頭，富我家居。上艮，故曰尼、曰丘。下震，坤虛，故曰孔丘。《史記孔子世家》："叔梁紇禱尼丘，生孔子，字仲尼。"《左傳哀十六年》："孔丘卒，哀公誄之曰：鳴呼哀哉，尼父無自律"。坤為魚、為羅網，為萬。艮為首，故曰萬頭。艮為家，坤多，故曰富。○網，宋本作釣，元本作鉤，依汲古。

The hexagram "Revolution" changing into "Contemplation": Master Kong Qu (Confucius) was good at fishing for carp; when a net was cast, he caught ten thousand fish, making our family wealthy — this is a favorable omen of great gain. Shang Binghe's interpretation: the upper trigram is Gen (Mountain), so it takes "Ni" and "Qiu" (mountain and hill); the lower trigram is Zhen (Thunder), and Kun (Earth) is also hollow in the center, so "Kong" has the meaning of emptiness, hence "Kong Qiu". The "Records of the Grand Historian: The Family of Confucius" states that Shu Liang He went to Niqiu Mountain to pray and gave birth to Confucius, hence his name Zhong Ni; the "Zuo Zhuan" records that in the sixteenth year of Duke Ai's reign, "Kong Qu died", and Duke Ai composed a eulogy saying "Alas, how sad, Ni Fu, you had no self-discipline". Kun represents fish, net, and ten thousand; Gen represents head, so it says "ten thousand heads"; Gen represents family, and Kun signifies multitude, hence "wealthy". Note: The character "net" in the Song edition is "fishing rod", in the Yuan edition is "hook", here we follow the Jigugong edition.

大過。彭生為豕，暴龍作賊。盜堯衣裳，桀蹠荷兵。青禽照夜，三旦夷亡。○豕，各本多作妖，於象不合。桀作聚，依《比》之《蒙》校。

The hexagram "Gé" transformed into "Dàguò": Peng Sheng turns into a big pig to demand his life, a fierce dragon rises to cause harm; thieves steal Yao's robe, Jie and Zhi hold weapons; a green strange bird illuminates the night, within three mornings there will be a calamity of annihilation—this is a great凶 omen of demons gathering and imminent destruction. The incident of Peng Sheng is recorded in the "Zuo Zhuan" Zhuanggong八年: Qi Xianggong was hunting in Beiqu, saw a big pig, his attendant said it was Prince Peng Sheng, Xianggong shot it, the pig suddenly stood upright like a human and cried, Xianggong was frightened and fell from his carriage, injuring his foot, and soon was murdered. Shang Binghe notes in this entry only in the collation: "Shi" character in various editions is often written as "yao", which does not match the hexagram; "Jie" character in various editions is written as "ju", here corrected according to the entry of "Bi" transformed into "Meng".

坎。華言風語，亂相誑誤。終無凶事，安寧如故。詳《咸》之《頤》。○誑，宋本作狂，依元本、汲古。

The hexagram "Gé" (Revolution) with the trigram "Kǎn" (Water): flowery words and empty rumors, misleading and delaying people carelessly; in the end, there is no actual danger, and everything remains peaceful as before — this is a favorable omen of a false alarm. The symbolic meaning is detailed in the entry for "Xían" (Union) with "Yí" (Abundance). Note: The character "kuáng" (madness) in the Song edition is here followed as "kuáng" according to the Yuan edition and the Jigugē edition.

離。延頸見足，身困名辱。欲隱避仇，為害所賊。伏艮為頸，震為足，離為見，艮為身、為名，二四艮覆，故曰困辱。伏坎為隱伏、為仇、為害賊。○延，宋元本作逃，名作不，皆非，依汲古。賊，汲古作滅，依宋元本。

The hexagram "Revolution" with the line "Fire" indicates: stretching the neck but exposing the feet, being in a state of self-imprisonment and disgrace; wanting to hide from enemies, yet being injured by the very ones one seeks to avoid — ainauspicious sign (dangerous omen) of insufficient concealment. Shang Binghe's interpretation: the hidden "Mountain" represents the neck, "Thunder" represents the feet, and "Fire" signifies visibility. "Mountain" also signifies the body and reputation, and the second to fourth lines form an inverted "Mountain," hence the meaning of "being trapped" and "disgrace." The hidden "Water" signifies concealment, enemies, and harm. Notes: The character "延" in Song and Yuan editions is "逃," and "名" is "不," both incorrect; this follows the Jigugē edition. The character "贼" in Jigugē edition is "灭," following the Song and Yuan editions.

咸。無足斷跟，居處不安，凶惡為殘。詳《夬》之《大過》。汲古多君臣相得四字，依宋元本。跟，汲古訛垠。

The hexagram "Gé" (Revolution) in relation to "Xián" (Salty): losing the foot, breaking the heel, unable to have stable sitting or sleeping, calamity causing injury—this is an ominous sign of action without foundation. The symbolic meaning is detailed in the entry for "Guài" (Breaking) and "Dà Guò" (Great Excess). Note: The Ji Gu Ge edition adds the four characters "jun chen xiang de" (king and minister in harmony), but here we follow the Song and Yuan dynasty editions; the character "gēn" (heel) in the Ji Gu Ge edition is mistakenly written as "yín" (border).

恆。三人俱行，北求大牂。長孟病足，倩季負糧。柳下之寶，不失我邦。詳《同人》之《豐》。寶，依校各本皆作貞。我邦，宋元本、汲古皆作驪黃，皆非，依汲古《渙》之《豫》校。糧，宋元本作囊，依汲古。此林屢見糧皆作囊，致難索解，獨此處存其真。季者，季路。《家語》子路曰：吾嘗為親負米百里之外，心甚樂之。林用此事，以此見汲古本真可貴也。

The hexagram "Gé" changing to "Héng": Three people travel together heading north to buy a large ewe; the eldest has a foot ailment and asks the youngest to carry grain; a man of virtue like Liuxiahu will not be lost from my country—this is a good omen of retaining virtue and maintaining one's position. The symbolic meaning is detailed in the entry for "Tongren" changing to "Feng." Notes: The character "bǎo" (treasure) is based on the corrected version from the Ji Gū Ji edition, as all other editions have "zhēn" (upright). The term "wǒ bāng" (my country) in the Song and Yuan editions and the Ji Gū Ji edition reads "lí huáng," which is incorrect; this is corrected based on the entry for "Huan" changing to "Yu." The character "liáng" (grain) in the Song and Yuan editions is written as "náng" (bag), following the Ji Gū Ji edition, as this character is frequently miswritten in the text, making it difficult to understand, except in this instance where the original form is preserved. The term "jì" refers to Jilu, who is Zilu. The "Analects of Confucius" records that Zilu once carried rice for his parents over a hundred miles, feeling happy. The text here uses this very event, demonstrating the importance of the Ji Gū Ji edition.

遯。退飛見祥，傷敗毀墜。守小失大，功名小遂。艮為飛，陰消陽，故曰退飛。祥，猶兆也。凡吉凶之兆先見者，皆曰祥。伏兌，故曰見。巽為隕落，故曰傷敗毀墜。艮為守，陰小陽大，陰消陽，故曰失大。艮為名。《左傳僖十六年》六鷁退飛，過宋都，宋襄公曰：是何祥也。注：祥，吉凶之先見者，後戰於泓，不擊半濟，不殺二毛，襄公果敗，故曰守小失大。

The hexagram of "Revolution" changing into "Retreat": Birds flying backward, first showing a sign, then followed by damage, destruction, falling, and loss; guarding the small but losing the great, resulting in only minor achievements in fame and reputation — this is an ominous omen of losing the big for the small. Shang Binghe explains the image: The trigram Gen represents flying, and the waning yin and waxing yang indicate "retreating flight"; "Xiang" refers to a sign, and any indication of good or bad fortune appearing beforehand is called a Xiang. The hidden trigram Dui is said to "appear," meaning it becomes visible; the trigram Xun governs falling, hence "injury, defeat, destruction, and falling." Gen represents guarding, yin is small, yang is great, and with yin retreating and yang advancing, it signifies "losing the great." Gen also represents fame. In the "Zuo Zhuan," the 16th year of Duke Xi's reign, six cranes flew backward over the capital of Song. Duke Xiang asked, "What omen is this?" Du Yu commented that Xiang refers to the omen of good or bad fortune appearing beforehand. Later, Duke Xiang fought the Chu army at Hong Water, refusing to attack when the enemy was half across the river and refusing to capture the elderly, and indeed suffered a great defeat, thus illustrating "guarding the small and losing the great."

大壯。持心瞿目，善搖數動。不安其處，散渙府藏，利得無有。伏艮為目，乾惕，故持心瞿目。震為動搖，震往，故曰善搖數動，不安其處。伏巽風，故曰散渙。坤為府藏，巽為利，坤亡，故無利。○搖數，宋元本作數搖，末句作無有利得，均依汲古。瞿目，各本訛懼怒，從《震》之《離》校。瞿，驚視也。林意似指呂嬃散棄財寶事。

The hexagram "Gé" changing to "Dàzhuàng": holding the heart in suspense, eyes wide with fear, constantly trembling and restless; when not stable, the stored treasures in the treasury are lost, and nothing good is gained—it is a凶 portent of mental unrest and loss of wealth. Shang Binghe's interpretation: the hidden Gen (mountain) represents the eyes, and Qian (heaven) indicates vigilance, hence "holding the heart in anxious gaze"; Zhen (thunder) indicates movement and shaking, and Zhen also moves forward, hence "frequently shaking and restless, not settling in place"; the hidden Xun (wind) indicates dispersion, hence "scattering and dispersing"; Kun (earth) represents the treasury, Xun represents profit, and Kun indicates loss, hence no profit can be obtained. Notes: "yáo shù" in the Song and Yuan editions reads "shù yáo", and the last sentence reads "no profit can be obtained", both following the Jigugē edition; "jū mù" in all editions is mistakenly written as "jù nù", corrected according to the entry "Zhèn" changing to "Lí" as "jū" means the appearance of startled eyes. Lin's wording seems to refer to the case of Lü Xu who scattered her treasures.

晉。牽尾不前，逆理失臣。衛朔以奔。○衛，依《比》之《恆》校，各本皆作惠，非。

The hexagram "Revolution" changing into "Progress": pulling with the tail but unable to move, unwilling to advance, going against the natural order and losing subordinates; Duke Wei Shuo therefore fled—this is a凶 omen of acting against reason and losing the state. The original text of this entry has only three sentences, and the last sentence consists of only four characters, which does not conform to the usual four-character four-line format, indicating that some text is missing. Duke Wei Shuo is Duke Hui of Wei. According to the "Zuo Zhuan" from the 16th year of Duke Huan and the 6th year of Duke Zhuang, he was driven out by his two younger brothers, the Left and Right Young Lords, and fled to Qi. Notes: The character "Wei" is corrected according to the entry "Comparison" changing into "Permanence," and all versions originally read "Hui," which is incorrect.

明夷。祿如周公，父子俱封。震為周、為公、為父、為子。○汲古多建國洛東，在第二句，宋元本無。

The hexagram "Gé" changing into "Míng Yí": blessings and honors are as abundant as those of the Duke of Zhou, with both father and son receiving fiefdoms — a favorable omen indicating benefits extending to descendants. Shang Binghe's interpretation of the image: Zhen represents the Duke of Zhou, the public, father, and son. Notes: The Ji Gu Ge edition includes an additional sentence "establishing a state east of Luo" in the second line, while the Song and Yuan editions do not.

家人。君有八人，信允篤誠，為堯所舉。通《解》。震為君、為人，巽數八，故曰八人。坎為信、為誠篤，震為帝，故曰堯。○君，宋元本作吾，依汲古。誠，汲古作敏，元本訛畒，依宋本。

The hexagram "Gé" changing into "Jiān rén": The king has eight virtuous ministers who are sincere, loyal and trustworthy, appointed by Yao—this is a favorable omen indicating the appointment of capable people. "Eight persons" refers to the eight Yuan and eight Kai, legendary figures who assisted Yao and Shun. Shang Binghe explains the image: "Jiān rén" and "Jiě" are complementary. Zhen represents the ruler and people, while the number of Xun is eight, hence "eight persons"; Kan represents trust and sincerity; Zhen represents the emperor, hence "Yao". Notes: The character "jun" (king) in the Song and Yuan editions is written as "wu" (I), here following the Jigugē edition; the character "cheng" (sincerity) in the Jigugē edition is written as "min" (quick), while the Yuan edition mistakenly writes it as "pian" (field), here following the Song edition.

睽。久陰霖雨，泥塗行潦。商人休止，市空無寶。詳《夬》之《大過》。

The hexagram "Gé" (Revolution) and "Kuí" (Disconnection): prolonged darkness without clear weather, continuous heavy rain, muddy roads, and accumulated water on the ground; traveling merchants stop and do not move, markets are empty and there are no goods—this is a凶 (auspicious) omen indicating that rain hinders commerce. The symbolic representation is detailed in the entry for "Guài" (Decision) and "Dà Guò" (Great Excess).

蹇。無足斷跟，居處不安，凶惡為殘。見前《咸》卦。

The hexagram of Change followed by the hexagram of Obstruction: losing the foot, breaking the heel, unable to rest or sit in comfort, misfortune causing injury—this is exactly the same as the previous Change followed by Sincerity, taking the same symbolic meaning.

解。馬蹄躓車，婦惡破家。青蠅汙白，恭子離居。詳《觀》之《隨》。蹄，音踶，足相躗曰蹄。

The hexagram "Revolution" interpreted as "Release": a horse's hoof kicks the cart, an evil woman ruins the family; a green fly soils purity, a respectful son is forced to leave home—this is a凶象 indicating calamity caused by internal strife. The term "green fly" uses the meaning from the "Book of Songs · Xiao Ya · Qingying" which says, "The buzzing green fly perches on the fence. The kind and gentle gentleman, do not believe in slander." Here, it serves as a metaphor for slander. "Respectful son" refers to Shengsheng, the crown prince of Duke Xin of Jin, who was slandered by Li Ji and could not reside in peace. The symbolic meaning is detailed in the entry on "Observing" and "Following." Shang's commentary also notes that "ti" is read as "di," meaning to kick with both feet.

損。噂噂所言，莫如我垣。歡喜堅固，可以長安。詳《乾》之《困》。

The hexagram "Gé" interpreted as "Sǔn": You speak, I speak, gathering together in conversation; speaking and speaking, nothing is more secure than this wall of mine. Joyful and firm, it is sufficient for long-term peace and stability—this is a favorable omen for dwelling in security and maintaining what has been achieved. "Wùwù" refers to the appearance of many people gathering together to talk. The symbolic meaning is detailed in the entry for "Qián" interpreted as "Kùn".

益。懿公淺愚，不受深謀。無遠失國，為狄所賊。詳《比》之《家人》。賊，汲古作滅，依宋元本。

The hexagram "Revolution" transformed into "Benefit": Wei Yi Gong had shallow and foolish insight, refusing to accept far-reaching strategies; lacking long-term consideration, he lost his country and was killed by the Di people—this is ainauspicious signindicating the destruction of a nation due to rejecting good counsel. Wei Yi Gong loved cranes; when the Di people attacked Wei, the people refused to fight for him. Yi Gong was defeated and died in Yongze. This event is recorded in the "Zuo Zhuan" Min Gong Er Nian. The symbolic meaning is detailed in the entry "Comparison" transformed into "Family." Note: The character "ze" in the Ji Gu Ge edition is "mou," but here we follow the Song and Yuan editions.

夬。騏驥綠耳，章明造父。伯夙奏獻，衰續厥緒。佐文成伯，為晉元輔。《史記晉世家》造父幸於周繆王，取驥之乘匹驊騮綠耳獻之繆王，王使造父御西巡守，乃賜造父以趙城，十二世生趙夙，事晉獻公，夙之孫曰趙衰，事晉文公成伯業。乾為馬、為父、為大明。章明者，言始顯也。遇卦革伏震為伯，坤為夙，艮手為奏、為獻。奏，進也。奏獻者，言進事獻公也。巽為緒，離為文，震為晉。○驥，元本作鱗，依宋本、汲古。伯夙，汲古作夙伯，奏作所，依宋元本。衰，各本皆作襄，依《節》之《泰》校。

The hexagram "Gé" changing to "Guài": famous horses like Qíjì and Lù'ěr made Zàofù famous; Zhao Sù served Duke Xiangong, and Zhao Cui continued the legacy of his ancestors; they assisted Duke Jinwen to achieve hegemony and became the chief minister of Jin state — this is a favorable omen of generations of prominence. Shang Binghe interpreted the image: The "Records of the Grand Historian" states that Zàofù was favored by King Mu of Zhou, who obtained the excellent horses Hua-liu and Lù'ěr from the same chariot as Qíjì and presented them to King Mu. King Mu had Zàofù drive him westward on a tour, and thus granted him the city of Zhao. It passed through twelve generations to produce Zhao Sù, who served Duke Xiangong; Zhao Sù's grandson Zhao Cui served Duke Jinwen and helped achieve hegemony. Qian represents horses, fathers, and great brightness; "zhāngmíng" refers to the beginning of fame. The hidden trigram Zhen (Thunder) in Gé represents the elder brother, while Kūn represents "Sù," and Gen represents hands, thus meaning "presentation" and "offering" — "zòu" means to enter, and "zòuxiàn" refers to serving Duke Xiangong. Xun represents a continuation, Li represents culture, and Zhen represents Jin. Notes: The character "jì" in the original manuscript was written as "lín," here following the Song and Jigugē editions; "bó sù" in Jigugē is written as "sù bó," and "zòu" is written as "suǒ," following the Song and Yuan editions; the character "cuī" in all editions is written as "xiāng," corrected according to the interpretation in "Jié" changing to "Tài."

姤。駕車入裡，求鮮魴鯉。非其肆居，自令後市。通《復》。坤為車、為里，震為駕，巽為魚、為市肆，震為後，言裡非產魚之地，故求之不得。○入，汲古作十，依宋元本。

The hexagram "Gé" changing to "Gòu": Driving a carriage into the alley, intending to buy fresh鲂 fish and carp; but that place is not a fish market, thus wasting the time of the market day — this is an ominous sign of seeking something in the wrong place. Shang Binghe's interpretation of the image: "Gòu" and "Fù" are complementary.坤 represents a carriage and an alley, 震 represents driving, 巽 represents fish and a market, and 震 also represents the rear — this indicates that the alley is not a place where fish are produced, hence the failure to obtain what is sought. Note: The character "入" in the汲古阁 edition is "十", but here we follow the Song and Yuan dynasty editions.

萃。求麞嘉鄉，惡地不行。道止中返，喜還其床。艮為麞、為鄉，坤為惡，坤閉，故曰惡地不行。艮為道、為止、為床，伏震為反、為還。○返，宋元本作遷，還作反，均依汲古。

The hexagram "Gé" changing to "Cuì": going to a nice village to look for a deer, but that place is bad and you can't pass through; on the way you stop and return, happily back to your own bed—this shows the image of knowing difficulty and returning, living in peace without trouble. Shang Binghe's interpretation: "Gèn" represents deer and village, "Kūn" indicates evil; "Kūn" also signifies blockage, hence "evil land cannot be passed"; "Gèn" represents path, stopping, and bed, with hidden "Zhèn" indicating returning and coming back. Notes: The character "return" in Song and Yuan editions is written as "mian", and "return" as "fan", both follow the Ji Gu Ge edition.